COLLEGE POSITION AVAILABLE              2001


Vol. CXXI     January, 2001     No. 1
New Church Life
A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
REVEALED THROUGH EMANUEL SWEDENBORG
Mediate Influx
     A Sermon on Exodus 18:18
          Patrick A. Rose 3
Report of the Bishop of the General Church
     Peter M. Buss 11
Intangible Envelope
     John J. Schoenberger 17
The Gospels and Secular History (Part II Cont.)
     Erik E. Sandstrom 22
Editorial Department
     If You Know What Is Good for You      28
     Doing Something for the Glory of God (2)      29
Communications
     The Lord's Prayer in English and Translation of the Word
          Alan Ferr 30
     The Appropriate Use of the Writings
          Dan A. Synnestvedt 34
          Robert S. Junge 37
     Daily Devotional
          Daric Smith 44
Announcements      46

PUBLISHED BY
THE GENERAL CHURCH OF THE NEW JERUSALEM
Rev. Donald L. Rose, Editor
PRINTED BY FENCOR GRAPHICS, INC.
PHILA., PA 19009
SUBSCRIPTION: $16.00 TO ANY ADDRESS. SINGLE COPY $1.50
Second-class postage paid at Bryn Athyn, PA
Notes on This Issue

     Vol. CXXI     February, 2001     No. 2
     New Church Life
     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
     REVEALED THROUGH EMANUEL SWEDENBORG

Teach Us to Number Our Days
     Grant H. Odhner 51
The Gospels and Secular History (Part III)
     Erik E. Sandstrom 54
Camp 2000, Worldwide and Churchwide
     Anna Woofenden 66
Experiencing Grace
     Christopher D. Bown 71
Review
     Heaven and Hell, New Century Edition
          Wilson Van Dusen 73
The Seventh Saying
     Merlita Rogers 75
Editorial Department
     George Bush Many Years Ago      81
     Softball League for Females (2)      82
     Teachings on Gender Difference and Different Feelings We May
     Have about Them      83
     The Number of Students in Academy Schools      86
Communications
     The Appropriate Use of the Writings
          Anne Fitzpatrick 87
          Kenneth Alden 88
     Comments on Back Issues
          Pat Street 90
     Title Propriety
          Oliver R. Odhner 91
     The Swedenborg Foundation's Sesquicentennial Year      93
Announcements      94

     Vol. CXXI     March, 2001     No. 3
     New Church Life

     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
     REVEALED THROUGH EMANUEL SWEDENBORG
The Lord's Conception
     Grant H. Odhner 99
The Gospels and Secular History (Part IV)
     Erik E. Sandstrom 116
Council of the Clergy Report
     David H. Lindrooth 127
Editorial Department
     Teachings on Gender Differences (2)      128
     More from a George Bush of the Past      129
Communications
     Guidance from the Writings
          Doris A. Halterman 131
     Do Not Disturb?
          Donald C. Fitzpatrick 132
     We Women
          Patricia Rose 134
     To Benefit One's Country
          Charis Cole 135
     Were They New Church?
          Robert H. P. Cole 137
Church News      139
Announcements      141

     Vol. CXXI     April, 2001     No. 4
     New Church Life
     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
     REVEALED THROUGH EMANUEL SWEDENBORG
Rolling Back the Stone
     A Sermon on Matthew 28:2
          Eric H. Carswell 147
The Lord's Prayer
     Marcus A. Templar 153
Swedenborg and the Moravians
     David W. Ayers 160
Editorial Department
     Eating in Company and Major Church Gatherings      180
     Teachings That Challenge Our Feelings      181
     Understanding the Lord's State As He Prayed on the Cross      182
     1688 and All That      183
Communication
     The Uses of Women
          Donald G. Barber 183
     The First Southeast Regional Assembly
          Freya Fitzpatrick 185
Announcements      190

Vol. CXXI     May, 2001     No. 5
     New Church Life

Not to Be Served but to Serve
     A Sermon on Luke 22:27
          Jeremy F. Simons 195
They've Gone to Ghana!
     Sonia S. Werner 201
100 Years of the New Church in Germany
     Kurt P. Nemitz 204
Humble Pie
     Lavina L. Scott 208
Inclusive Exclusion: The Myth of Diversity in a Feminized Church
     Reuben P. Bell 216
Editorial Department
     Edwin Markham and Swedenborg      227
     Our Attitude Is Crucial When the Writings Appeal to Reason      229
Communications
     Response to a Response
          Patricia Street 230
     Performance and Worship
          Alan Ferr 231
Announcements      239

Vol. CXXI     June, 2001     No. 6
New Church Life
A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
REVEALED THROUGH EMANUEL SWEDENBORG

The Transformation of a Man into a Husband and a Woman into a Wife through Marriage (A Sermon on Genesis 2:21,22)
     Geoffrey H. Howard 243
Rari Nantes in Gurgite Vasto
     Tatsuya Nagashima 249
Evolution of a Commencement Address
     Lynn P. Genzlinger 255
The Spiritual Use of Art
     Walter E. Orthwein 261
Eldergarten Update
     Frederick L Schnarr 272
Editorial Department
     Children's Ideas and the Lord's Prayer      274
     Edwin Markham and Swedenborg (II)      275
     When Angels Held You Back (A Newspaper Article)      278
Communications
     Uses Are Higher than Debates
          Daniel Fitzpatrick 280
     Heart and Lungs Both Important
          Lavina Scott 281
Academy of the New Church Calendar for 2001-2002      283
Announcements      284

Vol. CXXI     July, 2001     No. 7
New Church Life
A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
REVEALED THROUGH EMANUEL SWEDENBORG

Freedom
     A Sermon on Leviticus 25:10      Walter E. Orthwein 291
The Priesthood and the Doctrine of the Church: Why a Male Priesthood?
     Erik Sandstrom, Sr. 297
Report of the Editor of New Church Life
     Donald L. Rose 320
Editorial Department
     New Church Teacher      321
     The Interaction of Soul and Body      322
Communications
     Performance and Worship
          Charis P. Cole 323
          C. John Parker 324
Review
     The Power of Prayer around the World
          Leon S. Rhodes 325
Announcements      328
Contact Persons for Public Worship and Doctrinal Classes      331

Vol. CXXI     August, 2001     No. 8
     New Church Life
     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
     REVEALED THROUGH EMANUEL SWEDENBORG

Upon the Rock
     A Sermon on Matthew 7:24-27
          Grant R. Schnarr 339
A Calling to Vision for the Church
     Pearse M. Frazier 346
Review
     Splendors of the Spirit (a Video)
          Kurt Simons 350
Declarations of Faith and Purpose
     Segno-Kodjo Ayi, Matthew Genzlinger, Martie Johnson, Sung-Won Paek,
     Garry Walsh      355
Editorial Department
     Freely Give      361
     Energy Fields around People and Things      362
Communications
     Reply to Mr. Ferr's Letter
          Reuben P. Bell 364
     Response to Inclusive Exclusion
          Gerald M. Lemole 371
     Inclusive Exclusivity
          Linda Simonetti Odhner 375 -
Announcements      381

Vol. CXXI     September, 2001     No. 9
New Church Life
A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
REVEALED THROUGH EMANUEL SWEDENBORG

Faith without Charity Destroys
     (A Sermon)
          David C. Roth 387
Teaching Heaven and Hell as World Literature
     Sylvia M. Shaw 394
Lighting the Way to a Coherent World View: A Vision of the Academy's Future
     Daniel W. Goodenough 400
Editorial Department
     Comments on Reincarnation (Ursula Groll)      415
     Van Dusen's "Moments of Enlightenment"      417
     Dogs and Fields of Activity or Spheres      417
     Gallup Poll on Religious Beliefs      418
     An Historic Event More Than 100 Years Ago      419
Communications
     Markham and Swedenborg
          Nadine Synnestvedt 420
     A Call to Vision for the Church
          Kurt Simons 424
     Those Who "Live the Truth They Know"
          Ruth Cranch Wyland 426
     The Priesthood
          William T. Gruen 427
     Let Us Pray
          Leon S. Rhodes 429
Announcements      430

Vol. CXXI     October, 2001     No. 10
     New Church Life
     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
     REVEALED THROUGH EMANUEL SWEDENBORG

The Evil of Terrorism and the Lord's Leading
     A Sermon on Lamentations 3:33-36
          Peter M. Buss 435
A Crystal Wall and a Pearly Door: A Vision for Bryn Athyn College
     Jonathan S. Rose 443
Some Thoughts about Hell
     Steve Koke 449
Rev. Aaron B. Zungu
     Peter M. Buss 452
A Chosen Passage
     Eva Farago 455
Review
     Freely Give
          Charles H. Ebert 457
Editorial Department
     Something Wholesome in Denmark      461
     5000 Copies of Conjugial Love in Russian      462
     Can a Dog Sense Human Emotion?      463
Communications
     Contemporary Service
          Kara Johns Tennis 465
     Translation and Speculation
          Andrew J. Heilman 466
     Appreciation for Grant Odhner
          Walton Coates 468
     Congregation Converted
          Galen Unruh 469
     Inclusive Exclusion
          Reuben P. Bell 470
     Reuben P. Bell 471
Announcements      476

Vol. CXXI     November, 2001     No. 11
New Church Life
A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
REVEALED THROUGH EMANUEL SWEDENBORG

Strengthening Ourselves in the Lord
     A Sermon on I Samuel 30:6
          Eric H. Carswell 483
     
Angels Are People
     Douglas M. Taylor 489
     
A Chosen Passage      Deborah Bruce 496
     
Concerning the Czech Republic
     Lenka Machova 498
     
The New Church in the Ukraine
     Freya H. Fitzpatrick 503
     
Editorial Department
     Spheres, Natural and Spiritual      511
     Something Wholesome in Denmark (2)      511
     Parade Magazine on Planets      513
     Things Heard and Seen      513
     The First New Church Minister in Belgium      514
Communications
     Value of Perception
          Dewey Odhner 516
          Erik Sandstrom, Sr. 517
     Inclusive Exclusion
          Reuben P. Bell 519
     Concerning Foresight and Providence
          Edward Cranch 521
     The Swedenborg Society
          Suzy Laidlaw 522
Announcements      523
     Contact Persons for Public Worship and Doctrinal Classes      525

Vol. CXXI     December, 2001     No. 12
     New Church Life
     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
     REVEALED THROUGH EMANUEL SWEDENBORG

The Lord's Saving Advent
     A Sermon on Jeremiah 33:15, 16
          David W. Ayers 531
     
Directory of the General Church      538
     
Report of the Secretary      549
     
Council of the Clergy Report      556
     
Local Schools Directory      557
Review
     The Path: The Inner Life of Jesus Christ
          Vera P. Glenn 561
     
Editorial Department
     Animal Migrations and Spheres      562
     
Communications
     Translation and Speculation
          J. Durban Odhner 564
     Inclusive Exclusion
          Tryn Clark 565
     
Announcements      567

     Vol. CXXI     January, 2001     No. 1
     New Church Life
     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
     REVEALED THROUGH EMANUEL SWEDENBORG
     Bryn Athyn College of the New Church is seeking applications for an Associate Dean of Student Affairs beginning with the 2001/02 academic year. The successful candidate will be responsible for overseeing student activities, residence life, student discipline, extracurricular programs, as well as teaching at the undergraduate level.
     A master's degree in an appropriate field is preferred. Bryn Athyn College will not discriminate on the basis of race, color, and nationality or ethnic origin.
     A resume, letter of application and the names of three references should be mailed to: Dean Charles W. Lindsay
     Bryn Athyn College
     P.O. Box 717- Pendleton Hall
     Bryn Athyn, PA 19009-0717
     Final application deadline is January 31st, 2001. Interviews will commence in January and continue until the position is filled.
     NUNC LICET Notes on This Issue 2001

Notes on This Issue              2001

     This is a magazine devoted to the teachings revealed through Emanuel Swedenborg. We encourage the regular reading of the Writings. Accordingly we call attention to the short announcement on page 44 of this issue, talking of one daily reading plan you might follow this year.
     Although the Bishop's report was ready for print in our crowded December issue, we now see that it is particularly appropriate at the beginning of a new year to have a report that brings a perspective of the whole church and indicates the challenges and opportunities that lie before us (see page 11).
     God said to Moses that he and his people would surely wear themselves out. The picture of weariness is the subject of the sermon by Rev. Patrick Rose, whose sermon invites us to consider the doctrine of mediate influx.
     The first month of the year is a good time to ponder time and space, and Mr. John Schoenberger provides food for thought on that subject (p. 17).
     We thank Rev. Erik E. Sandstrom for his patience as we print in sections his study on the gospels and secular history. Reading this study, one learns things one did not know before. What were the taxation percentages in New Testament times? Did merchants keep only 50% of their income, and peasants (90% of the population) live on 34% after taxes? (See page 24.)
     There is an employment opportunity at the Bryn Athyn Cathedral, as a new Director of Education will be hired. For details see our last issue (December, p. 566).
     Your attention is invited to the announcement of a women's gathering to be held next month in Bryn Athyn (p. 10).

     Correction to the Report of the Secretary of the General Church

     On page 551 of the December 2000 issue, the numerals given for the number of members dropped from the roll, and for the membership total on June 30, 2000, are incorrect. Nine people (not eight) were dropped from the roll, so that the total membership stands at 4584. We apologize for the error.

3


MEDIATE INFLUX 2001

MEDIATE INFLUX       Rev. Patrick A. Rose       2001

     "Both you and these people who are with you will surely wear yourselves out. For this thing is too much for you; you are not able to perform it by yourself" (Exodus 18:18).
     People sometimes get tired. This is an inescapable fact of life. Because people are finite human beings, they have many limitations, and one of these limitations is the amount of energy they have. Obviously some people can do more than others, but in the end, all of us become tired and weary and feel the need to stop whatever we are doing. Sometimes it is our bodies that get exhausted, so we stop and sit down and put our feet up, or else lie down for a while. At other times it may be our minds that get tired. Mental fatigue can result from concentrating on something for too long. It may be the result of too much nervous tension. Sometimes our minds get tired simply from the fact that we see and do the same things day after day and week after week. This is a time when many people decide to get away-take a vacation-so that their minds may be refreshed by a change of scenery and a change of routine.
     We are all well aware of the problems associated with physical and mental fatigue. What we need to realize, though, is that it is not just the body and the external of the mind which get tired. The spirit-that is, the spiritual degree of the mind-can also suffer from fatigue. The spirit also has work to do and tasks to perform, and because the spirit also is finite and limited in energy, it also can grow tired and weary. It is a function of the spirit to see and be inspired by the truth of the Lord's Word; it is a function of the spirit to look to the Lord with faith and trust in His providence; and it is the spirit which is to direct the life of a person away from evil actions and evil thoughts toward what is good. These are real tasks, real work. They take energy. And yet sometimes we run out of the energy we need. Sometimes we get tired.

4


     
     The person himself doesn't always realize what is happening. When he feels tired of religion, tired of living a good life, and when he lacks the courage and confidence to trust in Divine Providence, he doesn't realize that the problem lies within himself. And so when a person gets tired of reading the Word, when he can't feel inspired by this, he tends to think it is the fault of the Word itself. He may think that the Word is boring. There is nothing wrong with the Word, though. He is the one with the problem. And his problem is that he is tired, spiritually tired. He has run out of spiritual energy.
     We all know what spiritual energy is. It is love. If we love something, we don't get tired of it. But if our love for something falters or grows weak, our motivation disappears, and we no longer see any real point in what we are doing. We may read the Word but our hearts aren't in it. We may come to church but only out of a sense of duty. We may continue to obey the Lord's commandments but we feel no real joy in doing so. And though we acknowledge that the Lord must be watching over us every least second of our lives, He somehow seems far away, so abstract.
     When this happens, life becomes a wilderness. Most, if not all of us, know only too well what this wilderness is like. In a natural wilderness there is nothing much to eat-nothing to satisfy our hunger. In a spiritual wilderness it is similar. We keep on living but find no real satisfaction in the things we do. We are not only hungry but thirsty as well-thirsty for the truth. We may know many things but still we lack the truth, for we lack vision; we lack inspiration. And without vision and inspiration we have difficulty in seeing any point in what we are doing, how we are living. There seems nothing much to look forward to, and our spiritual sight is all too often clouded over with despair.
     It is no wonder that the spiritual life of a man of the church is represented in the Word by the journey from Egypt to the land of Canaan, a journey which took the Israelites through the wilderness for many years.

5


The path of life, just as did the path from Egypt to Canaan, passes through the wilderness. It is therefore inevitable that there will be periods in our life when we feel dissatisfied and full of despair, and when we plod through one day after another with weariness in our hearts.
     It would be a mistake to think that the Word offers an easy solution to this problem. The Lord doesn't offer us instant happiness. What the Lord offers is everlasting happiness, and something that is to last forever is not received in a moment. And so the Lord, in His Word, does not provide us with an instant cure for what is often a chronic problem. What the Lord does do, though, is help us along our journey by showing us where we are going, and by explaining the underlying reasons for what we are experiencing.
     One of the things which makes people feel especially miserable is a feeling that they are all alone in their worries and problems. Because most people at least try to keep up a cheerful front, it is easy to jump to the conclusion that most other people are quite happy, and we alone have been singled out for a special curse of misery. This just isn't the case. Everybody in the church has problems-not only worldly problems, but spiritual problems as well. Perhaps we can take courage and draw strength from the realization that the problems we face as we try to draw closer to the Lord are not unique to ourselves, but are experienced by everybody who tries to walk the path to heaven. Indeed, temptation, and the spiritual fatigue which accompanies it, is a necessary part of the process of reformation and regeneration, that very process by which the Lord prepares us to receive eventually the peace and happiness of heaven.
     The lack of spiritual energy, the lack of love, which accompanies temptation, is the subject treated of in the story of our text. Moses was tired. Most of us know well the story of how Moses had gone to Pharaoh time and time again to demand the release of the Israelites, and how finally, after the tenth plague, he had led the Israelites forth from slavery.

6


After this, he had to calm the people when they looked back and saw, to their horror, that the Egyptians were pursuing them. Later, after the people had safely crossed the Red Sea, they complained that they were thirsty. The Lord commanded Moses to cast a tree into the bitter waters of Marah, and the water became drinkable. The people then complained that they were hungry, and accused Moses of leading them to death by starvation. In response, the Lord gave them manna and quails to eat. Next the people became thirsty again. They murmured against Moses, saying that he had brought them out of Egypt to die of thirst. At the Lord's command, Moses struck a rock, and water flowed out of it. Then the Israelites had to do battle with the Amalekites. It was a difficult battle, and they won it only after Aaron and Hur held up Moses' hands, for only when Moses held up his hands did the people prevail against their enemies.
     Consider what effect all these trials of leadership must have had on Moses. He was the leader of a people who grumbled at every opportunity, who complained and lost faith whenever the going got difficult. To add to his problems, he faced an additional hardship. While all this was happening, Moses was separated from his wife Zipporah. Before the exodus she and Moses' two sons had returned to the land of Midian to stay with her father Jethro, probably because of the task which lay ahead for Moses.
     The role played by Moses was thus a very difficult one, even with the Lord's help. He had to take the brunt of the people's complaints; at the same time he had to do without the presence and support of his wife and children.
     Moses, without his wife, was like truth without good. Any husband whose wife is absent for a week or so has some idea of what this state is like. He keeps going, of course, but still he is constantly aware that something vital is missing. There is a lack of warmth and affection, and perhaps even a feeling of fatigue and listlessness.
     It is similar during the initial temptations of regeneration. We know the truth. We know what we must do as New Churchmen.

7


But so often there is too little affection and satisfaction to be found in living the life of religion. We do what we must do only from a sense of duty, from obedience. This being the case, it is inevitable that we at times get tired: tired of going to church, tired of reading the Word, tired of living according to the commandments. We get tired because we lack love. We lack spiritual energy. We feel no affection for these things.
     When love is absent in this way, there is a very important thing we need to remember. The absence of love is only temporary. Moses' wife went to stay with her father only until the exodus was over. Indeed, if the truth be known, love is never really absent at all. When we obey the Lord's commandments, we are living according to the Divine truth. And this truth is never really separated from the Divine love, for they proceed from the Lord together. Even though we do not feel it, the Lord's love is still flowing into us. It is this love which gives us the strength to obey the Lord even when we don't feel like obeying Him.
     The Lord's love is indeed flowing into us, giving us strength. But because we don't feel this love, we get tired, and at times we lose our strength of resolve and become very weak indeed. Even though we know the Lord is with us, watching over us and leading us toward eternal happiness, we sometimes feel so tired, so uninspired, that we fail to see any point at all in what we are doing. At times we may even be tempted to give up completely-to drift away from the church, the Writings, and the life of religion. But this is not the solution. We are on a journey, a long and sometimes difficult journey. We can't just stop. We must keep going. We must have faith that if we keep going, if we remain obedient to the Lord's commands, we will eventually be given the energy we need.
     And this the Lord will do. When we are tired in our spirits, we should still keep on going, for if we do, the Lord will gradually give us a love and an inspiration for what we are doing.
     So it is that step by step, and periodically, we are given to feel a joy and satisfaction in following the Lord.

8


As Zipporah and her sons were brought back to Moses to rejoin him, so too we gradually gain a sense of strength and purpose-a feeling of love-for what we are doing. And the way in which this happens is set out in detail in the story of our text.
     Jethro brings Moses' family back to him. While staying with Moses, he notices that Moses spends all his time judging the people of Israel. He sees that Moses is getting exhausted. And so he suggests to Moses that he delegate some of his responsibility. He suggests the appointment of lesser judges to make minor decisions so that Moses might be free to concentrate only on the more important matters.
     In this lies hidden the secret of how the Lord eventually gives us to feel love and satisfaction in living the life of religion. Moses represents the Divine truth itself, flowing directly into our souls. The men he was to appoint represent this truth as it flows into us from other people, and especially from the angels. This is how we come to feel affection and love for what we are doing. When Divine truth, and the Divine good within it, flows immediately into our souls from the Lord, we are given the power and energy to obey the Lord. But we don't sense any delight in this. Delight is felt only on a lower plane. And it is on this lower plane of our minds that the Lord later comes to us. He flows into us through the ministry of angels, angels who take delight in what we are doing-angels who communicate to us their sense of delight.
     Angels are other people-people who may be more advanced than we are, and who live in a more perfect world, but still people just like us. When the Lord's good and truth flow into us through them, they come to us on the level of our conscious mind. We cannot feel what flows into us through our souls. This immediate influx from the Lord is imperceptible. But mediate influx, that is, influx through the medium of angels, is perceptible. We are not aware of the angels themselves, but we are conscious of their sense of delight. And so, as we persevere along the path of religion, we are actually consociated with these angels, with these other people.

9


Then it is that we actually feel a delight in the Lord's presence, and we experience a real sense of peace and satisfaction in the truths and goods of religion.
     Then it is that Moses, or the Divine truth, is no longer weary and tired. To put it another way, we are no longer tired of the Divine truth. We are no longer tired of listening to the Word and obeying its teachings. We are refreshed, with new energy, with a new zest for life. Life is no longer depressing, pointless and unsatisfying. Each day becomes a joy, and a delightful opportunity to serve others and to serve our Creator. We become strong and energetic in spirit.
     This principle of delegation, by which Moses was relieved of his fatigue and weariness, applies also to our relationships within the church. The Lord uses angels to give us fresh energy and inspiration. Can we not also share in this function? The word "angel" means a "messenger." An angel is a means through which love and wisdom from the Lord flow out to help others. Because we all know something of the Word, and because we are all striving to follow the Lord, we all have something of love and something of wisdom, perhaps not as much as the angels, but still something. Should we not use what we have to lend strength to our friends in the church? Can we not help one another with words of encouragement and with acts of love and charity? We can cheer up one another when we feel sad. We can encourage each other when we feel uninspired in our reading of the Word. We can share with one another our sense of delight in the doctrines. It is by loving and caring for one another-by helping each other along the path of regeneration-that the Lord's love can be present with us, not in an abstract and intangible way but in a way we can feel and know.
     This is mediate influx. It is the flowing in of the Lord's love by means of one person into another. By ourselves we are weak, and get tired and discouraged. Together we are strong, for we can lend strength to one another. We all need the Word. We need to receive truth directly from the Lord.

10


But think how much stronger we are if we can also lend one another a smiling face, a kind word, and an understanding heart. This is the way to combat spiritual fatigue. It is to stand together, and to stand behind one another, in the trials of regeneration. In this way can the Lord, the source of all love and all strength, dwell among us in a living way, and give us the energy and the stamina we need to keep going when the path of life passes through the wilderness.
     This is, or can be, the wonder and the beauty of the church, for through the church we can come to see that we do not walk alone. We walk together along the path to heaven. We are fellow travellers-travellers who can give strength to one another. We can help each other as we journey toward the promised land, the kingdom of the Lord. Amen.

Lessons: Exodus 18; AC 8689-90 [parts]
FIRST ANNUAL WOMEN'S GATHERING 2001

FIRST ANNUAL WOMEN'S GATHERING              2001

     Please join us at our first annual Women's Gathering-a place to worship, sing, listen, speak and celebrate-to be held on Saturday, February 17th, in Bryn Athyn, PA at the Bryn Athyn College. The day will consist of presentations from our main speakers (Erva Baden and Wendy Alettha) and an offering of workshops. Saturday will conclude with an honoring ceremony. Friday evening, Feb. 16th, and Sunday morning, Feb. 18th, will be run in conjunction with the 6th Annual Men's Gathering. The main speaker for Friday evening is the author Robert Bly, who wrote Iron John. If you are interested in receiving a registration form and/or would like more information, please contact Jill King at 215-947-6076, P.O. Box 257, Bryn Athyn, PA 19009, or Laurie Curtin at 215-659-8754, 2140 Parkview Ave., Abington, PA 19001.

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REPORT OF THE BISHOP OF THE GENERAL CHURCH 2001

REPORT OF THE BISHOP OF THE GENERAL CHURCH              2001

     Our recent assembly focused on the "many faces of the General Church." Certainly the church is changing in many ways. On the North American continent we find a variety in our worship services and in the forms of classes and discussion groups. Some people welcome the variety, feeling that it allows for a greater inclusion of the talents and the dispositions of people. Others are concerned that an emphasis on variety may divert our attention from the deeper purposes of the church.
      On a global level there is a small but hopeful growth in the different nations from which our church is drawn, and therefore of the response of different cultures to the Lord's Second Advent. While the membership in North America grew by 10% in the last 11 years, that in the rest of the world (admittedly from a smaller base) increased by 70%.
      Most of us greet this with joy. We don't know where it will lead us because a worldwide church faces greater challenges than does one which has hitherto been concentrated in a few predominantly western nations. Our Theological School has responded by adapting to training ministers from all over the world by offering distance-learning courses for prospective students, and by supporting the theological programs in South Africa and Ghana. The Bryn Athyn College has long been a marvelous resource to the New Church (not just the General Church) throughout the world. The World-wide Outreach Committee of the General Church, under the Rev. Grant Schnarr's leadership, is providing support for growth in new areas, and our Office of Education is not only offering educational resources to many parts of the world, but is also translating some of these resources into different languages. Some individuals on the North American continent have put a great deal of their personal time and money into supporting people far distant from them.
      How does a different, dispersed General Church still function as "one church"? The answers in principle are clear. If we are unified in our purpose and in our spirit, we can both tolerate and rejoice in our growing complexity.

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Our purpose is to be led by the Lord in His threefold Word, and to acknowledge that Word as our guide. Our spirit should be to regard each person in the church with the eyes of charity, and seek to see differences of doctrinal interpretation in the light of charity.
      Teachings like this can be hard to apply, because we sometimes fear that those whose view of the church is different from our own are not truly acknowledging the Word, or are not seeing it clearly. In extreme cases that may prove to be so: after much soul-searching the General Church split from its sister bodies on disagreements about the nature of the Word. On the other hand, we need to resist the temptation to see in smaller disagreements or differences a symbol of some great evil or falsity and force division where there could easily be an internal agreement. Rather than focusing on differences, we should seek instead for the unifying principles and spirit which should bring us together, and look at the divergence of opinion against that background. A church that truly seeks to be led by the Lord's Word cannot go far wrong.
      Leadership of a church which is beginning to spread its efforts to other countries has its challenges. To those who wonder if we are going to divert our attention from our present uses in pursuit of far-off fields, the answer is clear: the General Church is still putting the great majority of its resources, human and financial, into its present uses. But to those who believe that the General Church should be-as it proclaims itself to be-an international church, knowing no limits of geography, race or ethnic background, I say that we are seeking to respond in a positive and meaningful way to people, wherever they are, who are touched by the Writings.
      To do so we need some clear principles to guide us. The first principle is to define what a church based mainly in the North American continent can reasonably offer. Here are a few things that we can seek to share with seekers:
     
     1.     The belief that the Writings are indeed the Second Advent of the Lord, and together with the Old and New Testaments they are the Lord's Word.

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     2.     Over a hundred years of study of the Word. This has produced a sense of its doctrines which is of immeasurable help to those who have just found them.
     3.     Training for ministers and lay leaders, both in our present Theological School and College, and through supporting efforts in other lands.
     4.     Resource materials.
     5. Visits from ministers and lay people to growing areas
     6.     Collegiality-with the ministers through meetings together, with the laity through assemblies, etc.
     7.     A new opportunity these days through the Worldwide Web to offer the resources of the General Church, not only to inquirers into the Writings but even to those of the church universal who may wish to use them.

     There are also some things which we do not want to "export." Chief among these is the North American or Western cultural response to the Writings. This is not to denigrate the Western or North American culture. I believe that the Heavenly Doctrines descend out of heaven into each heart, and also into the different qualities of people on earth. It is the doctrines, the Lord Himself speaking directly to people, which create the vibrant, living church. We can indeed communicate our own response to the doctrines to interested newcomers, even sharing our sense of how they influence our culture and our way of life. There are common moral threads in all nations, and spiritual principles are everywhere the same. But we share our insights as brothers and sisters, knowing that our heavenly Father Himself creates the New Church in people from within. This is according to the law of heaven that no one is between any angel and the Lord (see AE 735). There are no archangels, no specially privileged people. We all together echo the words of the angel whom John attempted to worship: "I am your fellow servant, and of your brethren who have the testimony of Jesus.

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Worship God! For the testimony of Jesus is the spirit of prophecy" (John 19:10).
      As Lisa and I have traveled this church, and met people from different cultures and walks of life, we have been deeply impressed with how much the church is enriched by this free, internal response to the Writings. While we have had the joy of communicating the truths of the New Church to them, we have realized how much we personally have learned from other peoples, and have felt humbled by their innocent and unique love for the church and its uses.
      In countries where there is poverty and deprivation, there is also a temptation for the church to feel that it should be part of the social improvement of the peoples who come into contact with it. This is a hard thing: it seems that people in western nations have so much, and that a little would go so far in less affluent countries. But social issues are a matter for individual consciences, not for the church's resources. The General Church has a primary duty, one which so very few in this vast world are striving to fulfill-to communicate the life-giving truth of the New Word to people. As individuals we may also help to alleviate earthly distress, but as a church we should focus on the one purpose which we serve. It would be very easy to be drawn away from it.
      Finally, the General Church has been blessed with financial and human resources. In places where the seeds are growing and are not yet strong, the central church will often give temporary or limited financial support. In Ghana and South Africa, for example, the central body contributes a great deal to the salaries of the ministers in the less affluent regions. At the same time, we seek to have a principle to: (1) limit that assistance so that it is not an ever- increasing draw on central resources, and (2) promote self-support so that central assistance can in time be used elsewhere. This is exactly the same principle we have used in societies in the Western world-providing seed money or temporary assistance, looking toward eventual self-support of local uses.

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Such policies are not without their challenges, but if we emphasize uses and the spiritual resources which the church has to offer, and provide financial assistance in accordance with the principles stated above, I believe we can keep the concentration of our efforts on the true spiritual growth of the New Church.
      Can the General Church promote the growth of the New Church wherever it arises in the world? That is not practical. Even today we give very limited help in some places. For example, limited translations of parts of the Writings into Chinese are taking place, mainly supported by individuals. There is not much more we can do in China. In time to come there will be many New Church bodies. I pray that they will share the spirit of the General Church-that the Writings are indeed the holy Word of the Lord-so that in spirit we will be one with them. And I hope we will always welcome into the General Church those of any nation who wish to join with us. But we are a single, small, and, we hope, humble vehicle for the work the Lord is doing to transform this planet. We must be rational in the things which we choose to do in this work, and know that the Lord has many others He will call on as His Holy City descends to this earth.
      In the meantime we can indeed rejoice that, despite the many challenges which face such a small organization as ours, despite our own shortcomings and limitations, the General Church is indeed growing, slowly, steadily, in its historical settings, and in some few new places in the world. May this growth be of the best kind: steady, strong, founded upon the rock of faith in and obedience to the Lord as He now stands visible to us.

     STATISTICAL ACTIVITIES

     July 1, 1999-June 30, 2000

As Bishop of the General Church:

Pastoral Visits-15
      Inaugurations into the first degree-2
      Assembly in Guelph, Canada

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Meetings:
General Church Board and Corporation-5 (including a board retreat)
      Joint meeting of Academy and General Church Board-1     Consistory-8
      Joint Committee-8
      Advisory Council-10
      Bishop's Council-3
      SAPHE Committee-7
      Women's Roles Committee-2
      Council of the Clergy
      Evangelization Seminar in Phoenix
As Chancellor of the Academy of the New Church:
College chapel-3
      Secondary Schools chapel-5
      Taught in Theological School-1 term
      Taught in Girls School-3-week unit
      Meetings:     ANC Board and Corporation-6 (including a board retreat)
      Theological School faculty meetings-7
Ministrations:
      Bryn Athyn Services: private, public and festival-9     Bryn Athyn Doctrinal Classes-3
      Bryn Athyn Church School worship-4
Peter M. Buss
Executive Bishop
BOOK FOR PARENTS 2001

BOOK FOR PARENTS              2001

     The book is by Kathleen de Maine Simons. It is called To Gently Lead from Child to Angel (Thoughts on Parenting). It is published by the General Church Office of Education. $6.95.

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INTANGIBLE ENVELOPE* 2001

INTANGIBLE ENVELOPE*       JOHN J. SCHOENBERGER       2001

     Three fundamental pairs of great non-material but successive entities of the universe are:
     1. Time and Space               Motion
     2. Light and Heat               Energy
     3. Gravity and Magnetism     Action
     * At the request of the author certain words have been capitalized.
Of the three, No. 1 is discretely and by far the most profound. You can't even have a point (first natural or otherwise) even for its mere positioning without Time and Space, and that goes far toward illustrating their optimum primacy.
     In Genesis the ancient story is: There was a void, God moved, and so was Time and Space and thence Creation. In the present tense and for today's contemplation it might be simply stated that God moves and Creation proceeds.
     As of both here and now, I say let's declare a sort of moratorium on all the questions, arguments, theories, ponderings and even discussions of the hows and whys and wherefores, in both philosophy and in science, concerning Creation, so-called "origins," and something called a "Nexus"- until we first tackle, appreciate and figure out whatever we can about those really basic and underlying realms of universal reality that are listed above.
     For a start, I want to venture here putting down some thoughts especially about Time and Space, where they come from, and together their role in God's Creation.
     Time and Space. I like thinking of them as together one entity, and I wish for one word by which to do so. Space-Time by still naming both fails to sufficiently unify them, and something like "Spime" would be just too cute and unworthy. To my mind there is no entity or aspect of the Universe or Creation of such awe and wonder as the Always and Everywhere. Together, besides their eternity and infinity, they are so absolutely non-material and yet so absolutely essential to what is material that I cannot but regard and believe them to be a veritable emanation from, or perhaps even of, the Deity itself, and that of course is God.

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     Long relegated to cursory dismissal as too common and obvious for very much intellectual concern or respect, yet Time and Space each as well as together are actually the most primary and most wonderful of all that we are able to observe in this very wonderful World and Universe. "Mere time and space" is the frequent and horrendous expression that causes me to cringe and squirm as it so violates the obvious truth. What else have we to observe in the World that is eternal like Time or infinite like Space? We of course are considering these two entities as pure and actual Time distinguished from any sort of measured time and pure and actual Space distinguished from any sort of filled or partial space. In this sense by definition Time is eternity and Space is infinity, and so God is in both the forever and the wherever. There is no such thing as a beginning of Time or an end of Space. Any absence of God anytime or anywhere is utterly intolerable, and without Time and Space no presence is conceivable. God is eternal. But how could God be eternal if Time had either a beginning or an end? God is infinite. But how could God be infinitely ubiquitous if space were bordered or never existed? There is simply no such thing as a beginning or end of either Time or Space. Together they are commensurate with Creation, which itself is and always has been and always will be processing everywhere and always. There too in Time and Space, I believe, clearly is the Nexus.
     It has always been a wonder to me why in the continuing search for that so-called "nexus" no one yet to my knowledge has ever mentioned Time and Space or even any aspect thereof. The clearly intermediate and basic quality and at the same time total immateriality of those entities has had me always believing that the meeting place of things spiritual and natural, particularly in consideration of the perpetual process of creation, lies precisely in the realm of wonderful and amazing Time and Space.

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The coexistence in the Universe of this great aura of infinity and its juncture with all the created nature that it envelops, reveals and broadly illustrates the duality in which all of us are temporarily residing, much as is also provided by so many other expressions of God's Word.
      On a less lofty and more immediate plane it can be further illustrated how Time lacks a beginning and Space any end. As soon as a beginning is thought of, there arises the question of what was before that, and "before" is itself a time word. Likewise with Space, mere thought of the spacial term "beyond" forecloses the thinking of any edge or border.
     For some earlier notions I have had on some aspects of this awesome subject there have been some warnings offered. I well remember a discussion years ago with a now deceased highly respected member of the clergy. The night skies in those pre-pollution years were profuse with their milky way and many constellations, and we were considering the question of how many are the stars. The Reverend insisted their number is simply "innumerable" while I felt it had to be infinite due to the eternity of God and the eternal process of God's ongoing Creation. I was strongly urged to abandon such thought for the reason that "only God is infinite" and to attribute infinity to the stars would be no less than heinous in His sight. Of course I was not at all attributing infinity to the stars but only to their number, and infinity of number is something commonly dealt with in the World, most notably in the science of mathematics. Unfortunately no mention was made of a periodic demise (and replacement) of the various astronomy components, and we never reached a completely mutual understanding, which has bothered me ever since.
     So too I suppose there are with many some conundrums with the subject of Time and Space, though I feel completely certain that together they venture very close to infinity itself if not themselves actually being entirely there. They are two entities that appear in the last analysis to be nothing BUT infinity, which is less than God who is also infinite but certainly not nothing BUT.

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      Lots of things other than numbers in the sense of extension can be infinite and still "are not God." They are not physical things, and not all intangibles either, but certainly all those that are from and of God, being all those spiritual and eternal things essential to maintenance of God's Creation. Divine love, wisdom, good and truth are clear examples, and as frequently declared, God is each of them and they are His uncreate emanations. The same must be said of immortal human life, "breathed" into man. The same, I contend, must be said of Time and Space, which accordingly also are infinite. If not an emanation of and from God, please tell me whence are they.
     At this point there go through my mind thoughts of that aspect of the Godhead known as the Holy Spirit or Divine Proceeding, and I wonder if something of what is so proceeding could be rightly thought of as also projecting of Itself in the broad Creation process for the constant establishment of that infinite Space-Time embodiment so necessary for the Whole. In any sort of proceeding there must be some kind of "from" as well as "to," and surely the infinity of God is of endless supply.
     Creation itself, so embedded in God's self-emanated Space and Time, is of unlimited scale, extension and duration and so always and forever infinite. Such is the infinity that is all around us and which we thus are most favored to observe despite the best words I might find to inadequately express it.
     There is a diet book called We Are What We Eat. More meaningful is recognition that we really are what we do and accomplish with our lives. When the Fifth Symphony is heard, we know what fully is meant when we hear someone saying "That's Beethoven!" Of far greater import are the words of the Psalmist, "The Earth is the Lord's"! Always and everywhere have been Time and Space from God, being the boundless containment of His unlimited Creation. And what a symphony!
     This is not a book I am writing, only a too-long paper. In any case, words are so inadequate for complete expression of thoughts on things of this kind; wherefore adding a lot more would likely not add very much.

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But I do hope the words used may at least enhance the wonder and praise of the subject considered. On that thought I shall try to summarize and bring this to a close.
     Both Time and Space, not from any visual observation, which is impossible, but from just plain intellectual observation, clearly show their infinity. Besides the eternal duration and endless extension, with neither is there anything whatever touchable or otherwise physical, yet without them nothing physical could possibly be. I believe they are from and of God and I think of them as the spiritual aura through which continues the Creation process, and for Nexus I can't imagine anything more evident.
     All of this does not get us to the table and chair or the milky way or the cortical gland or popular amoeba or even our genes. Nor was it meant to do so. Hopefully, however, it does afford some picture of those everlasting processes that are continuously possible because of the eternity of Time and the infinity of Space. Where and when and also how and even why could anything be without the infinity and eternity of Space and Time?
     Nexus? What more can you want?
     So there you have it, my imperfect picture of Time and Space and the Nexus. It's the vastest universal subject imaginable by mankind, yet of necessity here displayed as best I could by employment of mere words. Our title "Intangible Envelope" is obviously conflictive on the natural plane yet uniquely fitting for that nexus of spirit and nature which is infinite Time and Space and the realm of Creation.
     I think this rough essay could well be wrung out and concluded by offering a simple representative but clearer account that may constitute a picture more to your liking: I remember once hearing someone standing far back for the long view and referring to what he called the DRAMA of creation. Stuck with me ever since has been the notion of my revered Time and Space as being that drama's vast and initially empty theater and the pure MOTION so made possible; and on the stage displayed the ENERGY allowing and providing for all manner of the ACTION and reaction constituting the performance.

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You know of course who is the Playwright, and the audience is humanity. If the applause is not always thunderous, I think that it certainly should be.
GOSPELS AND SECULAR HISTORY 2001

GOSPELS AND SECULAR HISTORY       Rev. ERIK E. SANDSTROM       2001

     (Part II continued)

Nazareth and Sepphoris

     Sepphoris (built by Herod the Great), just four miles northeast of Nazareth, was in Antipas's territory. It was the rebel center at Herod the Great's death. The royal arsenal had been taken by Judas, a rebel leader, and Quinctilius Varus, the proconsul of Syria, had come with his legions, destroyed the city, and sold the inhabitants into slavery. At peace now, Herod Antipas rebuilt and fortified Sepphoris, using it as his capital. Then from 17 to 20 AD he built the city of Tiberias, named after the then Roman Emperor, and this became his new capital. But Sepphoris remained as a Jewish aristocratic city right in the middle of the most fertile plain of Galilee. Young Jesus must have known about all this work going on, and even visited. Perhaps he and Joseph worked on their construction! It was this Herod Antipas who was involved when the Lord was crucified (see Luke 23:7).
      Nazareth was sort of a satellite city of Sepphoris. The main east-west road through Galilee from Ptolmais on the Mediterranean coast came through Sepphoris, and went on to Tiberias on the Sea of Galilee. Also the north-south terminus from Jerusalem ended at Sepphoris. Nazareth was about five miles up in the hills near this most vital hub of all beaten tracks!
      A synagogue existed in Nazareth for centuries!

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Tombs and burials go back to 2000 BC, and burial practices involving caves exactly like those described for the Lord have been dated between 200 BC and 200 AD. Nazareth is mentioned in one secular document: after yet another calamitous war against Rome in 135 AD, during Hadrian's reign, all Jews were expelled from Jerusalem. The priests who had served in the Temple had from ancient times been divided into 24 "courses" that took weekly turns serving in the Temple. They were eventually relocated: "The eighteenth priestly course [called] Hapizzez [resettled at] Nazareth." So it reads. There was a synagogue in 135 AD. Logically, it was the one where the Lord stood up to read from Isaiah when He started His ministry (see Luke 4:16ff). Scholars even speculate over which of the Jewish schools that trained Rabbis, the Hillel or the Shammai school, Jesus may have attended, or which one Nazareth followed! Both schools were active from the very start of Rabbinical Judaism.
      The Galilean dialect was crude and guttural, not in good repute in Judea, where their elisions and omissions made them easily recognized! They were the "cockneys" of the day. Scholars suppose that Jesus spoke this guttural dialect, which they conjecture would account for some of the rejection He received in Jerusalem! Peter, also a Galilean, was given away by his accent (see Matt. 26:73). On the other hand, the Jewish scholar Vermes supposes that Miriam's husband, Joseph, was not a "naggar" (carpenter), but "naggar" (learned scholar)! (Vermes, p. 21). "Naggar" changed its meaning from the time of Christ to a century later when the Talmud was written. If so, if Jesus was the son of a "scholar," he could have studied at the synagogue in Nazareth or even in Sepphoris, the metropolitan center, under the tutelage of a scholar-father, who could have taught Him many languages, perhaps including Latin and Greek! Perhaps the Lord was multilingual, and could address His flock in several languages. That would have refined his "accent." It also makes us contemplate the Lord Himself inspiring the Writings to be put into Latin! But all this is pure conjecture.

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In any case, the Lord taught Himself the Scriptures: "He did not will to imbue Himself with any other knowledges than those of the Word, which was open to Him from Jehovah Himself" (AC 1461). For in it was contained the "Lord's whole life, such as it was to be in the world" (AC 2523).
      Although Galilean peasants were held "beneath contempt, regarded as unclean animals, and their wives as reptiles" (Vermes, p. 54), we certainly do not associate the Galilean words "mammon," "talitha cumi," "ephphetha," and "eloi, lama sabachtani" with crude language! It sounds just beautiful to our ears. Yet these same Galileans were the most indomitable freedom fighters and rebels! They were lovers of freedom, quarrelsome, aggressive, but could also put honor above financial gain. Not so those who became robbers or bandits. Two of them flanked the Lord on Golgotha.

Rebellion against Rome


     The prosperity and crop surpluses in Palestine at this time did not mean that the peasants were wealthy! The taxation rate was 66%! The rulers and governing class were 1% of the population, but took 25% of the income. The retainers, scribes, bureaucrats and political elite were 5% of the population, and they took their slice. The merchants actually dealing with the wealth kept less than 50% of their actual income! The priests owned 15% of all property. The peasants were 90% of the population, but lived hand-to-mouth on the 34% income after taxes. Artisans formed 5% of the population, and had less income than the peasants. And finally the unclean, untouchables, porters, miners, and the expendable, such as itinerant workers, criminals and beggars were from 5 to 10 % of the population (Crossan, p. 45).
      That is how it was, and why the protests against oppression finally burst into war against Rome from 66 to 70 AD. But the Jews defending the walls were not united: internecine strife was directed as much against the Jewish landlords as against the Romans.

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In fact, the besieging Roman General Titus (Vespasian's son) appealed to the defenders on the ramparts to open Jerusalem's gates so he could stop the murder inside! Ironically, Jerusalem was destroying itself, and Rome tried to prevent it! Inside the walls, the classes were fighting for their own millenarian dream: a hero/ leader in touch with the Divine, a sinless Messiah. It was ironic to murder each other in the name of such an ideal! But it came down to "who" was that Messiah.
      However, one group was not defending the forts near Jerusalem: the Christians. So after its collapse, never again did Jews let Christians use their synagogues as places of gathering! After 70 AD, Christians had to build their own churches, and the gospels were composed-at least the first drafts. Only Mark may have been drafted before Jerusalem's destruction. The earliest complete gospel texts known is Codex Sinaiticus, from 350 AD! No earlier complete drafts are known, although there are plenty of partial readings as early as 130 AD. The Didache (1st century) and the gospel of Thomas (50-60 AD) exemplify the kind of wording the first drafts of the gospels may also have had. But style does not determine Divine authority.
      And the Essenes (Zadokites) were sitting there in the desert watching Jerusalem self-destruct, waiting for their opportunity to take back their rightful position in the temple! And they too were writing about the Messiah to come: "The Messiahs of Aaron and Israel," and the "Branch of David," et al (Vermes, p. 136). To the Essenes, Jerusalem was bringing destruction on its own head! And they got their wish: Rome prevailed. However, far from inviting the Essenes to take charge of the temple, the Romans came and conquered them too! They barely had time to hide their scrolls in caves by the Dead Sea.

The Messiah

     Messianic expectations were endemic in Judea at this time. The Messiah would be a man of God who by his word alone, without war, would unite all people.

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Remember when the disciples brought two swords to the Lord for the coming rebellion against Rome, and He said just one word, "Enough"? (Luke 22:38) He was not a "Hero of War" come to destroy, but the "Prince of Peace" come to fulfill. And the conditions for fulfilling these expectations were especially favorable right after Herod Archelaeus stepped down in 6 AD. The vacuum in government, with mostly Galilean bandits focusing their rebellion against Rome close to Jerusalem to which Rome always sent militia-all this lent an air of expectancy for a claimant to the throne of Jerusalem. The Palm Sunday story is historically most plausible, and accepted as a real event by most scholars.
      And would Rome favor a claimant to Jerusalem's throne? Rebellion, no, but a puppet ruler, yes! They would welcome a peaceful Messiah, a puppet ruler to collect taxes and dispense with the more costly and unwieldy direct rule from Rome! However, if any "Messiah" was a bandit first, he was caught and crucified! Josephus records mass crucifixions by Varus in 4 BC, and by Felix in 52 AD when he crucified Eleazar, a brigand chief and his followers (Jew. War 2.253).
      So, were there contenders for the vacant throne? Yes. Mostly Galilean brigands who could gain a following by amassing wealth, and then ride into Jerusalem to claim the throne! Most Galileans were pacific and hard-working farmers; for example, they surrendered quickly to Vespasian to prevent their own destruction. They did not join in the defense of Jerusalem, however. Instead, most of them worked hard for little income. Only the incredible fertility of Galilee kept them solvent. Males from 14 to 60 years were taxed! In return, the Pax Romana prevailed: no foreign invaders. Rome was herself the invader, but gave them peace in return-a hard choice. The rigidly hierarchical society enjoyed a sort of stability with its vast majority of peasants supporting a tiny minority of the privileged classes. Some farmers did give up and became bandits, of whom some strove to claim the vacant throne.

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      Instances of later claimant Messiahs are recorded by Josephus, e.g. Menachem, Judas the Galilean, Simon of Perea, and Anthonges (Crossan, p. 199). But the people had to accept them first. The general expectation provided a perfect setting for the Palm Sunday event, with Jesus actually being the perfect candidate of a peaceful Messiah. He may have been the first such claimant! The High Priest asked Him: "Are you the Messiah?" He said, "I am," or "You say I am" (Mark 14:61-2, Luke 22:70). The High Priest of Israel should know the Scriptures. If "you" means the Scriptures, it makes perfect sense. "Search the Scriptures; . . . they testify of Me" (John 5:39). "The Scriptures say I am the Messiah" is the purport of the Lord's words. Also, "I am" is "Jehovah," so the Lord in effect was saying He was "Jehovah Messiah." However, when it came to the people, after first accepting Him with "hosannas," they rejected Him at His trial with "Crucify Him." The Roman soldiers mocked Him by blindfolding Him and challenging Him to tell who struck Him (see Matt. 26:68).
      The rejection of Jesus as the Messiah or Christ was on a secular level, because the millenarian expectations had by then shifted to a worldly empire. The Lord's true and "otherworldly" message did not fit this natural expectation of the king who would also rid them of the Romans. By rejecting Jesus, the people went against their own specifications of a Messiah. Yet He exactly fulfilled their expectation: by His word alone, without war! All they had to do was say yes when Pilate offered them the choice. Perhaps that missed opportunity also weighed on Pilate's conscience. For Rome would welcome another king like Herod Antipas. But the Zealots and Sicarii (dagger-assassins) were too active in armed rebellion to make a peaceful Messiah instantly acceptable! Their last stand would be at Masada. Now it would be by war, although it came thirty years later, and fulfilled the literal aspect of the Lord's prophecy of the destruction of the temple (see Matt. 24:2).

     (To be continued)

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IF YOU KNOW WHAT IS GOOD FOR YOU 2001

IF YOU KNOW WHAT IS GOOD FOR YOU       Editor       2001

     

     Editorial Pages
     The following passage in the Arcana Coelestia ends with this fascinating teaching: " . . . [T]he Lord provides for the good, who receive His mercy in time, such things as contribute to the happiness of their eternal life: riches and honors for those to whom they are not hurtful, and no riches and honors for those to whom they would be hurtful. Nevertheless, to these latter He gives in time, in the place of honors and riches, to be glad with a few things, and to be more content than the rich and honored" (AC 8717).
     It is a striking teaching. Would you venture to say which category you belong to in this?
     As you ponder this, consider the way it is worded in John Elliott's translation: "He confers wealth and important positions on those to whom they can do no harm, and withholds wealth and important positions from those to whom they can do harm. To the latter, nevertheless, during their time in the world He imparts the ability to be glad with a few things instead of important positions and wealth, and to be more content than those who have wealth and important positions."
     How many people would say where they fit into this dichotomy? I remember a woman who used to say with conviction that she is not a person who is intended to have money. (She was not New Church and was not aware of this Arcana passage.)
     Do we know what is good for us? Apart from the matters of wealth and position, do we know what experiences in life are good for us? While posing the question I would mention a passage from Heaven and Hell. It is from the chapter on innocence. Those in a state of innocence confess that they do not know what is good for them! "They live contented with their own, whether it is little or much, because they know that they receive just as much as is good for them-those receiving little for whom a little is useful, and those receiving much for whom much is useful; also they do not themselves know what is good for them, the Lord alone knowing this, who looks in all things that He provides to what is eternal" (HH 278).

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DOING SOMETHING FOR THE GLORY OF GOD (2) 2001

DOING SOMETHING FOR THE GLORY OF GOD (2)       Editor       2001

     Last month we spoke of a passage in the Writings which speaks of doing something "for the sake of the welfare of the neighbor and the glory of the Lord" (AC 10309).
     Could that kind of motivation be unconsciously within? Last time we used the saying: "If you did it for one of the least of these, you did it for Me." That does imply an unconscious motivation. As we begin a new year, consider a remarkable passage in the Arcana. It speaks of motivation " . . . within which, although the man is not aware of it, there is still more interiorly a regard for the Lord's kingdom, and even for the Lord Himself."
     This is number 1937, which says that within all self-compulsion toward what is good there is a freedom which does not seem to be freedom but is nevertheless inwardly present. We quote the passage now from John Elliott's translation:

Take for example one who is willing to risk death for the sake of some particular end, or one who is willing to endure physical pain for the sake of his health. There is a willingness and so a certain freedom in those actions, though while he is taking risks or suffering pain these remove any feeling of willingness or freedom. So also with those who compel themselves to do what is good. Present within them there is a willingness and thus freedom, which is the source of and the reason for their self-compulsion. That is to say, they compel themselves for the reason that they may obey the things which the Lord has commanded and that their souls may become saved after death; and within these a still greater reason is present, though the person himself is not aware of it, namely the Lord's kingdom and indeed the Lord Himself.

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LORD'S PRAYER IN ENGLISH AND TRANSLATION OF THE WORD 2001

LORD'S PRAYER IN ENGLISH AND TRANSLATION OF THE WORD       Alan Ferr       2001



Communications
Dear Editor:
     Please accept my apologies for taking so long to reply concerning the responses in April 2000 New Church Life. As before, any emphasis in the quotes used in this reply will be my own.
     Concerning Rev. Grant Odhner's comments, I also have felt discomfort at retranslating the Lord's Prayer for my family's own use, and also have concern about using a different version than the one currently in use in the church and school. This fact would not be the case if at least one other current English version were also in general use.
     Also, the mere fact of frequent repetition of the present version builds a bond that makes it hard to conceive of changing, never mind actually making a change. We also fail to see the incongruity of using an older version of the Lord's Prayer in a modern setting.
     As for the response of David J. Roscoe, I was surprised that he understood so much of my letter in ways that I did not intend! I am well aware that there are several versions of this prayer in contemporary English. I did not express the wish to "purge 'thee' and 'thou' from every song and prayer." I also was not insinuating that older people are "ignorant or indifferent to the eternal message which [the Lord's Prayer] transmits," or that absolutely everyone would answer the questions I posed in the way I answered them. I suggested that a modern translation of the Lord's Prayer be chosen, not a new translation be made. Still, in my February 2000 letter to NCL I did not suggest dropping the use of "Thee" and "Thou" in our traditional services. When I first started to write the letter on the Lord's Prayer, my son was 2 and I was 64. So the preference for using "you" instead of "thou" is not necessarily related to one's age.
     Perhaps I should have provided more information on why I was showing so much enthusiasm (Mr. Roscoe was taken aback by my zeal) for suggesting the adoption of at least one newer translation of the Lord's Prayer.

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     When I first came to the Church of the New Jerusalem, I was a reader of the Writings of Swedenborg with no knowledge of the church organization. Having a Roman Catholic background, I went through the changes in the Catholic Church in the 1960s, among them the translation of the "mass" into contemporary English. This was done primarily to make the service more attractive to young people. The Lord's prayer was also changed to Modern English.
     In the late '60s I was led to the Writings of Swedenborg. I was unaware of any New Church organisation at the time. On finding the existence of a church in which the Writings of Swedenborg were acknowledged, I wondered what a "New Church" service would be like. I found the use of classical music instead of contemporary music easy to accept, as were the changes to some of the words used in familiar hymns. I found the use of old English awkward after having changed to contemporary English. I thought to myself, "Is this the New Church?" However, the new doctrines were more important to me. I also immediately decided that any sacrifice I would have to make was not that significant. Eventually, translations will be brought up to date. It was the only real church in town. So you see, I have waited for more than thirty years to have the church I attend again say the Lord's Prayer in contemporary English! And if you think changing the translation of the Lord's Prayer that you use will be difficult for you, imagine what it would be like to change your religion as well!
     However, my suggestion that contemporary English be used in services other than the traditional service was not made because of my personal preference. It was made for the future members of the church who will mostly come from "the gentiles" and our children. There are so many more potential future members who will join the church that our personal preferences pale into insignificance.
     Concerning translation of the Word, I feel certain that not many in the New Church have read the entire preface to "The New King James Version" of the Bible (initial copyright 1982) which they have in their possession.

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In one part it reads: "Readers of the Authorized Version will immediately be struck by the absence of several personal pronouns: 'thee,' 'thou,' and 'ye' are replaced by the simple 'you,' while 'your' and 'yours' are substituted for 'thy' and 'thine' as applicable. 'Thee,' 'thou,' and 'thine' were once forms of address to express a special relationship to human as well as divine persons. These pronouns are no longer part of our language." If that was the case in 1982, so much more is it the case in the year 2000!
     Also, in the New Church there is the prevailing belief that our translation of the Lord's prayer is much closer to the original Greek than any other translation. This idea may make it easier to adopt the attitude that therefore we need never review our translation of this text again. The above preface to the Bible goes on to discuss under the heading of "The New Testament Text" the various documents available to the translators and their approach to selection of sources used. From my reading of this discussion, it doesn't appear to me that there is any original Greek document presently available.
     Many of the Christian churches around us still use "thee" and "thou" in their services. Perhaps for gathering "the remnant" of the Christian Church a more traditional service would be more comfortable for them. But they are increasingly becoming a minority in our society. However, should we not try to comply with the motto of the last General Church Assembly and meet the Lord's declaration that "Behold I make all things new!"?
     In the Brief Exposition of the Doctrine of the New Church 107 concerning faith alone-" . . . this faith is so far obliterated with the Roman Catholics at this day that they scarcely know a jot about it . . . because it has been concealed by the externals of worship, which are in general as, from being accounted holy, affect the senses, as masses in an unknown tongue . . . ," and in The Doctrine of Life number 1 heading-"All religion is of the life, and the life of religion is to do that which is good."

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Shouldn't we use the same language in church as that which we use in life? Doesn't using a different language imply that worship should be separated from life?
      Within the Lord's prayer itself we have the principles of life- a hierarchy of uses. A first use is to the heavens. Is an older translation more fitting for the use described in TCR 210? "The literal sense of the Word is the basis, container and support of its spiritual and celestial senses."
     A second use we should look to is the Lord's kingdom. "Thy kingdom come." Isn't current English more appropriate for the millions of English-speaking people who will be of the New Church in the future? If we translate the Word into English which uses "Thee" instead of "You," etc., are we translating it merely to be different from the New King James Version or just to please ourselves?
     A further use, "That the Lord's will be done as in heaven, so in earth" would emphasize the need for the church to be of service to others. Those in heaven love others more than themselves and are delighted with newcomers.
     Further, I don't see any mention of personal preferences in the Lord's prayer. Perhaps personal preferences are not that important.
     I believe that the clarity of text is more important than any other factor. TCR 618: "Regeneration is impossible without truths, by which faith is formed and with which charity conjoins itself."
     "And He that sat upon the throne said, Behold, I make all things new. And He said unto me, Write; for these words are true and faithful" (Rev. 12:5).
     Alan Ferr
     New Dundee, Canada
APPROPRIATE USE OF THE WRITINGS 2001

APPROPRIATE USE OF THE WRITINGS       Dr. Dan A. Synnestvedt       2001


Please turn the page for more letters

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Dear Editor:
     I am puzzled by, and concerned about, the recent article on the appropriate use of the Writings (October 2000) by Rev. Frank Rose. It seems that the middle portion of the article is intended to deflect criticism from those in the church who are displeased with either actual or potential changes in these relatively external areas of the church. Maybe excessive criticism from "traditionalists" has provoked the reply that since the Writings don't mandate that we do things in specific ways, we should leave people in freedom to make needed changes. Enough of the "worship wars" (which occur in many Christian denominations in the U.S. these days). We can be flexible when it comes to forms of worship; we can change the way we rank priests; we can develop new uses for the church. This is fine.
     Yet, some aspects of the article are problematic. First, there is a contradiction. On the left-hand page (464) it is asserted that the Writings do not mandate an episcopal form of government. Yet on the right-hand page (465) it is admitted that the last section of New Jerusalem and Its Heavenly Doctrine on "Ecclesiastical and Civil Government" (313) teaches subordination, or hierarchy. The word "episcopal" means chief priest, or body of bishops, charged with overseeing and giving administrative and spiritual guidance to other priests. While we do not have to call the chief priest a bishop, it is clear that the essence of the word "episcopal" is the same as subordination or hierarchy.
     Next, Mr. Rose expresses "relief" that the Writings do not mandate New Church education because some of our societies do not have schools. This is a rather curious statement. Would the General Church ministers and members in Ghana and South Africa experience a sense of relief from not having New Church elementary schools? I think it is the other way around, namely, that there is a sense of relief now that New Church schools are growing on that continent and their children are cared for.

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     What is disappointing about this article is that it misses the spirit of the movement that led to the formation of the General Church. Where is the appreciation for people's joyful desire to live their whole lives-from the most inward act of repentance to the most outward acts of ritual-according to the teachings of the Lord's Word? I agree that forms of life designed to do this can ossify and produce negative feelings for some members of the church (especially when the initial thinking behind the forms is forgotten and the forms are taken for granted). However, the article does not encourage us to examine the thinking of previous generations or to return to the Word for the ideas and inspiration to form new ways of living. Instead, it implies that such things are merely matters of opinion.
     The article contains an appeal to variety to support its position. Yet we already have variety of worship in the General Church and we certainly have variety in other areas among New Church organizations around the world and in the U.S. (e.g. General Convention, Nova Hierosolyma, Conference). If the church adopted this new proposed use of the Writings, it would actually decrease the amount of variety available to people in the U.S., South Africa, and some countries in Europe. To make room for more variety, the article lists four kinds of negative effects from doctrinal studies. This is an odd way of making the case for change. If one really believes that doctrinal studies do produce such negative consequences and are inherently fraught with such risks, one cannot help but wonder how a minister will ever manage to deliver an inoffensive doctrinal study even on the "safe" topics.
     The article appeals to a feeling of inclusion and a broadening of the church's outlook through a restriction of the questions we may rightly bring to the Writings. Not considered are the negative consequences of this attempt to legislate the use of the Heavenly Doctrines for the church, namely, having to tell people that they cannot go to the Writings for guidance on how best to be a church, or if they do go to the Writings, that they cannot share their findings with others.

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How sorrowful! It seems ironic for a church not to allow its own revelation to be consulted in matters of its own government. I wonder: Would all questions of governance become inappropriate?
     My New Church friend in Yugoslavia has survived a decade of oppressive rule by Slobodan Milosevic, weeks of bombing by NATO forces, and a society rife with mobsters. Are we to say to him, "Welcome to the New Church. I hope you do not base any of your political actions or beliefs on passages from the Writings or doctrinal studies. Yes, they are the promised Second Coming of the Lord, but you should ignore those statements in Arcana Coelestia, New Jerusalem and Its Heavenly Doctrine, Heaven and Hell, and Charity concerning government and justice. We find statements about government are just too controversial. Please confine your questions and studies to the Lord, the Word, and your own regeneration"? I can just picture the disappointed look on his face at our timidity, and hear his stunned silence at the lack of our comprehension and compassion.
     I do not deny that people can ask inappropriate questions of the Writings, nor that some people associated with the General Church may feel alienated by the answers to questions that ministers give. Yet if people's alienation from the church is the problem (the effect), the article moves hastily to a diagnosis of the cause. What about alternative causes? Perhaps people are not put off by the answers themselves, but by the manner in which answers are given. Or maybe the problem lies not with our use of the Writings, but with the fact that people may be unwilling, or currently unable, to be led by the Word in all areas of life.
     I conclude that if the author's main point is that we need to regard certain relatively external aspects of the church as changeable to promote living a good life and the spread of the New Church, then I wholeheartedly agree.

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If someone wants to be baptized by total immersion rather than a few drops on the forehead, then, as long as this sacrament is approached in sincerity, I see nothing in the Writings that forbids it. If a church society wants to build a round church out of glass rather than a rectangular one out of stone, and by doing so they are trying to communicate ideas from the Word to the public, I think the Writings allow for this. Variations in the ways the Heavenly Doctrines are taught, brought to people, and put into ritual forms will probably only increase as the New Church springs up in cultures around the world.
     On the other hand, if the main point of the article is that the General Church should quit trying to operate by reflecting upon passages from the Word and then applying them to worship, governance, church activities and other areas of life, then I strongly disagree. To do this would constitute an abandonment of our mission and the rejection of the General Church's unique approach to, and application of, the Writings. I hope that we do not let such an extinguisher be put upon our love for living, moving, and having our being in the Lord and His Word. If we do, we will forfeit the opportunity of having the General Church serve as a unique means for the Lord to increase the quantity and quality of spiritual, moral, and civil good and truth in this world.
     Dr. Dan A. Synnestvedt
     Bryn Athyn, PA
APPROPRIATE USE OF THE WRITINGS 2001

APPROPRIATE USE OF THE WRITINGS       Rev. Robert S. Junge       2001

Dear Editor:
     "First there must be learned the doctrinal things of the church, and then the Word must be examined to see whether these are true; for they are not true because the heads of the church have said so and their followers confirm it . . . " (AC 6047).
      What Mr. Rose says in his article is not true because he as a priest of the church says it and his followers confirm it. Neither is it false because I also as a priest of the church believe it is not entirely true and perhaps some would follow my teaching. Our appeal must be to the Word.

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     Mr. Rose seems to want to protect people from those who would impose their understanding or their will on others. Shunning evil as a sin against God as He reveals His will in His Word is the way to protect others from ourselves. And the Word will find our selfishness and our pride in the least particulars of our lives if we let it. The freedom of others is not protected from us by our saying that the Writings do not teach about the issues in life where there is disagreement.
     The way out of the commands and impositions of traditional faith is clear: learn the truths of the Word and live according to them. The Lord is always pressing to be received through our internal man. This influx from within is precious. But He reveals the path of life by guiding our conscious thought and will and words and deeds through His Word, from without.
     Mr. Rose admirably points out the limitations of traditions and particularly of clinging to traditions without examining them in the light of the Word. Unexamined traditions can be merely persuasive faith (see AE 232). They can be like rocky ground which is hostile to the seeds of truth (see AE 401:35).
     But clearly there is also a use in historical faith. "The first faith with all is a historical faith, and this afterwards becomes saving faith when man by his life becomes spiritual; for first of all it is to be believed that the Lord is the God of heaven and earth, and that He is omnipotent, omnipresent, omniscient, infinite, and one with the Father. These things must be known; but so far as they are merely known, they are historical, and a historical faith presents the Lord as present because it is a looking to the Lord from His Divine nature. And yet that faith does not save until man lives the life of faith, which is charity; for he then wills and does what he believes, and to will and to do is of the love, and love conjoins to Him whom faith presents as present" (AE 815:9, emphasis added). Or again, "There must always be this historical faith before it becomes a saving faith; for a historical faith becomes a saving faith with man by his learning truths from the Word, and living according to them" (AE 815:4, emphasis added).

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     And in this connection the Lord asks, "Who cannot see that nothing can enter the life of a man and constitute it except what he has first thought to be so and afterwards has willed that it should be so?" (AE 832)
     The Lord in His providence governs all particulars, because He couldn't govern the generals without governing the particulars. In asking us to govern our lives, the Lord asks us to let His truth govern our particular words and deeds, because we cannot let Him govern the general or ruling loves of our lives without letting Him govern the particulars. What is true of the individual man of the church is also true of governing the church.
     The learned philosophers of the day declare that the way of becoming an individual is to find our "self" by thrusting ourselves away from all the values that might be imposed upon us as mandates from outside of ourselves. We might call this traditional or historical faith. They see this denial of imposed values as the only way we will acquire a will of our own. In doing so, many deny the place of not only the doctrines of the churches, but also the authority of the written Word-in fact the authority of any normative standards outside of themselves. This is not consistent with the elevation of the understanding into the light of heaven through the Word, and the formation of a new will in that understanding as man lives by the truths he sees from the Word.
     Therefore, however learned may be these philosophers and educators, we must not accept their teaching unless it can be demonstrated to us to be from the Word.
      Their radical assertion of the individual has indeed led to untold diversity of opinion and practice. But contrast this variety with the variety described in the Writings. "There are many constant things created in order that things not constant may have existence . . . . These . . . are provided in order that infinitely varied things may have existence . . . . And who can direct the infinite changes of life in men but He who is Life itself, that is Love Itself and Wisdom itself?" (DP 190)

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There is no variety unless there are constants. Individual free choices depend upon our continuing in the Divine Law and knowing the truth. The Word is the great constant that provides for all the variety of human choices we can ever face.
     As I understand it, the work The Divine Providence says that man should study the Word and try to live by what it says in everything he thinks, wills, does and says. If he does so, his understanding can be lifted up by the Lord into the light of heaven. It will involve the work of repentance. And how ought man to repent? The Writings reply, "Actually." It will involve self-examination to see as far as we are able what the Lord wants us to do in our daily lives. It will involve self-compulsion, doing whatever we see to be true, which will allow the Lord to reform our spirit. If we do our part, the Lord carefully guards our freedom, provides a new will and allows it to take form according to the truths of the Word we have perceived to be true and have lived by. And that new regenerating will, that love to the Lord and toward others can descend in ever unfolding wonder. It is the Lord's with us, formed from within and without, as it were in His two hands. "There is instruction in the singulars of doctrine when the truth proceeding immediately from the Divine of the Lord is conjoined with the truth which proceeds mediately, for then there is perception" (AC 7058).
     Truths are the laws of order. Truths are the form of good. As laws of order, truths are given through the written Word by the Lord to govern our lives and the life of the church. As forms of good, truths are provided through the written Word by the Lord to form our uses and the uses of the church. Let us not forget that it is our task to open the way for the truths and goods of the internal man provided by the Lord to descend into external life. Even as Canaan was conquered little by little, it takes place one specific issue at a time.

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      Let me use a simple example to illustrate my concern with Mr. Rose's emphasis on what the Writings do and do not teach. Our parents, teachers and priests teach children to say the Lord's Prayer. We do so because of what the Writings say concerning the wonderful spiritual content of that prayer, both in instilling remains and as part of our lives and the life of the church. True, the young men and young women of the church need to see the usefulness of that prayer for themselves from the Word. If they do not, even saying those sacred words can become simply a traditional act. If, however, they see it from the Word and apply it, it will become part of their worship and of their lives. It can become an ever blossoming force for good. Is the use of the Lord's Prayer in worship an attitude and principle to be observed?
     Mr. Rose covers his negation of revealed forms for worship by saying, "Certain elements are mentioned, such as prayer, the singing of hymns, and sermons, but nothing about the order of worship." He would have us focus on attitudes and principles, not forms, and certainly not specifics. When we go to the Word with an open heart and mind to try to learn how the Lord wants us to conduct our daily worship, and He seems to clearly tell us to say His prayer, do we say it? Or do we say that to ask if we should use the Lord's prayer in our daily worship is a wrong question?
     Who determines if it is a wrong question? Who determines if using it is an issue which can be dismissed or not?
     Take another example: "To commit adultery . . . means, in the natural sense, not only to commit whoredom, but also to do obscene things, to speak lascivious things, and to think about filthy things" (Life 74). Is the man of the church supposed to stop telling dirty stories or is that not an appropriate question to ask? Very simply I believe that every statement in the Writings is given to us by the Lord to teach us how to live. I agree with Mr. Rose that variety in worship is clearly taught in Heaven and Hell 56. But what makes the question of whether we should have variety in our worship or not a proper question?

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How does that teaching differ from those regarding the use of bread and wine as elements in the Holy Supper? I accept both teachings and see no criteria for accepting the one and denying the other.
     For years fundamentalists confirmed their own particular views of salvation and life through quoting specific "proof passages." Learned Christian theologians regarded this view as simple and inadequate. They have asserted that we cannot be led by the specifics of the Old and the New Testaments. They have mouthed such phrases as, "Oh that's descriptive, not prescriptive." In reaction to the fundamental or literalistic approach, the modernists have turned to the concept of being led from within by the Holy Spirit as the church interacts with the Word. To them the Word inspires us only to think about God, eternal life, and being charitable. They still cling to the false traditional doctrine of the atonement by selecting whatever they want from Scripture, by selecting only what agrees with this false tradition.
     Look at what the modernist view has done to the Ten Commandments. Of course they talk of the social, political, economic, marital, you-name-it problems of the day. They lean heavily on experience and define accountability in the light of the outcomes they observe. But they do not confront the problems with specific applications of truth because they do not believe the Lord leads as to specifics of what we think and will or do and say. We must not ask the Bible the wrong questions.
     One of my concerns is that I believe many modernists would subscribe to Mr. Rose's statement: "Limiting our focus in this way (to connection with the Lord, connection with heaven, and living a spiritual life) helps the church come closer to its essential use, and protects us from mixing up issues with our study of the Writings that do not belong there. It enables the church to be much broader in its outlook." The modernist form of interpretation is at the heart of the broader outlook of modern ecumenism.
      The theological world seems to be caught between fundamentalist interpretation and modernist interpretation.

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On the one hand we find a commanding and judgmental literalism, and on the other, a vague leading of the Spirit from within. In his desire to refute the former, Mr. Rose seems to be espousing the modernist alternative, i.e. being led in general terms through individual and selective perception from within.
     I believe the Writings clearly put forth a third case. The Writings allow for an inspiration of every jot and tittle of the Scriptures as a basis for the spiritual sense. They do not cling to the false traditional doctrine of the trinity and the atonement. Instead they reveal a doctrine of genuine truth in their own pages and show it to be within the letter of the Old and New Testaments. But through the doctrine of correspondences, they show that the truly human comes into being when the internal man governs the external man. They show that in that ratio between the spiritual and the natural, man can be confronted with the real and rational choices of specifically what he will do with his life. His enlightenment is always measured against his ability to respond in daily life. But to continue to grow spiritually we must repeatedly ask the Lord what He wants us to do. When it is necessary to our spiritual welfare, the Lord has the tools to command. When necessary we can be guided by the common understanding of the Word in the church. If we are led into a state of genuine innocence, from the depth of our hearts we will perceive in the Word just what the Lord wants us to do. We will perceive because we will do it.
     If in conceit any person of the church, any priest, or any group of people in the church claims Divinity for their understanding, it is patently evil. I hope all of the readers of New Church Life will listen to Mr. Rose's warnings about false traditions and their danger. But I also hope that those same readers every day are asking themselves, "What does the Lord want me to do?" If in their hearts they sincerely seek the Lord in His Word, no matter what the issue in life, I believe that in His time He will answer. If the answer from the Lord seems to differ from that of the rest of the church, I hope that they will examine the discussion very carefully from what the Lord says.

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If they still see their position to be true, let them take care that they not disturb the church in what they say or what they do. Even if necessary to avoid disturbance, let them leave the church. But if they still see it to be what the Lord says is true, for their very salvation's sake, I pray that they will live by it.
     Rev. Robert S. Junge
     Kempton, PA
DAILY DEVOTIONAL 2001

DAILY DEVOTIONAL              2001

Dear Fellow New Church People:
     I am in the process of making a New Church daily devotional and study for people in the church and people out of the church. This devotional will be put together by me but written by the people of the church all over the world.
     I am looking for quotes from the Word (Bible or Writings) and a description of how they have inspired or taught you about following the Lord and living your life.
     I am hoping to have this be a 366-day devotional to have the Lord in your life every day, including leap year.
     Please send any of your submissions electronically or by mail to: Daric Smith, P.O. Box 575, Bryn Athyn, PA 19009; phone 215-499-7787; e-mail: dailybread10@hotmail.com; website: http:// communities.msn.com/NewchurchDailyDevotional.
     I am not going to be including anyone's name with submissions in the book. Everything will be anonymous.
DAILY READING CALENDAR 2001 2001

DAILY READING CALENDAR 2001              2001

     A calendar of daily readings from the Sacred Scriptures and the Writings is available upon request from the office of the Assistant to the Secretary of the General Church. Requests may be addressed to: Judith M. Hyatt, P.O. Box 743, Bryn Athyn, PA 19009, 215-914-4930, jmhyatt@newchurch.edu.

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APPLICATIONS FOR ADMISSION TO THE ACADEMY OF THE NEW CHURCH GIRLS SCHOOL AND BOYS SCHOOL 2001

APPLICATIONS FOR ADMISSION TO THE ACADEMY OF THE NEW CHURCH GIRLS SCHOOL AND BOYS SCHOOL              2001

     Requests for application forms for admission of new students to the Academy Secondary Schools should be made by March 1, 2001. Letters should be addressed to Mrs. Robert Gladish, Principal of the Girls School, or Mr. R. Scott Daum, Principal of the Boys School, Academy of the New Church, Box 707, Bryn Athyn, PA 19009. Please include the student's name, parents' address, the class the student will be entering, the name and address of the school he or she is now attending, and whether the student will be a day or a dormitory student. Completed application forms should be received by the Academy by April 15, 2001.
     All requests for financial aid should be submitted to the Business Manager, Academy of the New Church, Box 711, Bryn Athyn, PA 19009, by June 1, 2001. Please note: The earlier the request is submitted, the more likely we will be able to meet the need.
     Admission procedure is based on receipt of the following: application, transcript, pastor's recommendation, and health forms.
     The Academy will not discriminate against applicants and students on the basis of race, color, or national or ethnic origin.
BRYN ATHYN COLLEGE APPLICATIONS 2001

BRYN ATHYN COLLEGE APPLICATIONS              2001

     Applications for Fall-term admission to Bryn Athyn College of the New Church should be received by February 1. If you need an application or desire further information, please call the college office at 215-938-2543, write to the Admissions Office (Box 717, Bryn Athyn, PA 19009), or send an e-mail to admissions@newchurch.edu. We look forward to hearing from you!

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CD OF THE LORD'S PRAYER 2001

CD OF THE LORD'S PRAYER              2001




     Announcements





     A CD by one Antony Dauven singing a version of the Lord's Prayer should soon be available. If interested, please contact the editor.

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NEW SERIES HIGHLIGHTS 2001

NEW SERIES HIGHLIGHTS              2001

     The General Church Governance Study Programs, a 6 tape series, each with a panel of speakers, $10.00
     Part 1 - Pastoral and Lay Leadership
     Part 2 - Governance at the Elementary School Level Part 3 - Governance at the Academy
     Part 4 - Evangelization and World-Wide Outreach Part 5 - Our Church and Its Young Adults
     Part 6 - Women's Roles in the Church.
     The General Church Assembly 2000, held in Guelph, Ontario, a 49 tape series of the major sessions and many of the mini-sessions, $2.00 each, complete list available upon request.
     Eldergarten 2000 at Boynton Beach, Florida, a 15 tape series of five classes given by each of the three speakers on the topics of, The Drama of the Last Judgment, The Last Judgment: Why It Was Necessary and The Story of Jacob, Rachel and Leah, presented by the Rev. James Cooper, the Rev. Brian Keith, and the Rt. Rev. Peter Buss, respectively, $27.00.
     Male and Female Relationships-What Can Correspondences Tell Us, a 4 tape series, given by the Rev. Willard Heinrichs, $7.00.
     The Three-Fold Word, by the Rev. Prescott Rogers. This 12 tape series includes five classes of The Old Testament, four of The New Testament and three of The Three Revelations and Their Relation to the Spiritual Sense, $21.00.
     Full catalog from our database, $5.00
     Mini catalog (2000 only), $2.50
     Additional charge for postage and packaging on all orders
     To order please call the General Church Sound Recording Library
     SOUND )))
     RECORDING
     (215) 914-4980 or write to:
     Box 743 Bryn Athyn, PA 19009-0743 or e-mail: SRLibrary@newchurch.edu
     L I B R A R Y
     A complete listing of Assembly 2000 recordings is available upon request.
INVITATION TO GENERAL CHURCH WOMEN'S ROLES FORUM 2001

INVITATION TO GENERAL CHURCH WOMEN'S ROLES FORUM              2001

     The General Church Governance Study Committee cordially invites all members and friends of the General Church to a day-long discussion of women's roles in our church's government.
     - How can we best strengthen the contributions of women?
     - What opportunities does the church offer?
     - What new opportunity might the church undertake?
     - How do we bridge the differences in beliefs about women in the clergy?
     - What kind of partnership between laity and priests will best reflect our understanding of the Writings, allowing for full involvement of all our member-ship?
     These and other questions concerning our government will be the focus of this forum.
     Join us in Heilman Hall, Bryn Athyn on Saturday, January 20, 2001 from 9:00 a.m. until 4:30 p.m. Because a luncheon will be provided as well as coffee breaks, please pre-register by Friday, January 12 with Jo Wade, Bishop Acton's secretary, by phone (215) 914-4943, by fax (215) 914-4909, or by e-mail: jcwade@newchurch.edu
     The total charge for lunch and breaks will be $10.00 per person, payable when you arrive. Come and share how you apply the teachings of the Writings as they speak to women's roles. We look forward to seeing you there. You'll find the forum schedule on our web site, as well as an opportunity for feedback after the forum if you are unable to attend. (www.newchurch.org/governance)

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Bringing people together by spreading the spoken word 2001

Bringing people together by spreading the spoken word              2001

     RECORDING
     L I B R A R Y
     Our library houses more than 15,000 recordings from a wide variety of church events, including those suitable for use in family worship. In addition to sermons there are contemporary services, family services, classes, addresses, talks, workshops, music, seminars, and many special events that have been captured on tape.
     Tapes may be borrowed for 25 cents per tape plus the cost of return postage or purchased for $2.00 each plus postage.
     To borrow or buy a tape or to order a catalog, call or write to:
     PO Box 743 - Bryn Athyn, PA 19009-0743
     (215) 914-4980 - FAX (215) 914-4935 - E-mail: srlibrary@newchurch.edu

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Notes on This Issue 2001

Notes on This Issue              2001

     
     Vol. CXXI     February, 2001     No. 2
     New Church Life
     Well, we are into the new century. Rev. Grant Odhner speaks of the passage of time. He says that the Lord sees us apart from time. "He works calmly in time and into time to bring about what He sees we will choose."
     There are seven sayings of the Lord upon the cross. Merlita Rogers from the Philippines writes about the last of them (p. 75).
     In this issue Rev. Erik E. Sandstrom continues his study on the Gospels' early Christian history. He speaks of Pontius Pilate (p. 61). "Scholars wonder why Pilate is treated so nicely in the gospels, when he was later tried and exiled for his insensitivity and ruthlessness! But could it be that Pilate was trying to establish Jesus as a legitimate claimant to Jerusalem's throne?" The subject of the crucifixion will be taken up next month.
     People who study the differences between males and females have observed that one of the easiest things to measure is distance and velocity of throwing. In one editorial this month we continue the subject of a girls' softball league, and in another we mention a book which happens to include a lot of data on boys throwing things. It is fascinating that when Swedenborg gazed out his window, he saw girls behaving in a civilized manner while boys were throwing stones! (p. 83)
     As we are publishing the review by Wilson Van Dusen (p. 73), we have heard the good news of a favorable review of the new Heaven and Hell by the influential Library Journal (see p. 74).

     Academy of the New Church Summer Camp

     Your attention is called to the announcement on page 80 concerning the camp which will begin on July 8th. See also the announcement about the British Summer School (p. 96).
     Last summer young people from different branches of the New Church around the world gathered in England. We thank Anna Woofenden for her report on Camp 2000. She says, "I felt inspired by what amazing potential this church has and how wonderful the Writings of the New Church are because of the difference they can make in people's lives." And she says, "We're starting to dream about the possibility of having another gathering of young people from all branches of the New Church from all over the world."

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SO TEACH US TO NUMBER OUR DAYS THAT WE MAY GAIN A HEART OF WISDOM 2001

SO TEACH US TO NUMBER OUR DAYS THAT WE MAY GAIN A HEART OF WISDOM       Rev. Grant H. ODHNER       2001

     (Reprinted from the January 2000 edition of the Oak Arbor News.)

     In reflecting on the Lord the psalmist realized: " . . . [A] thousand years in Your sight are like yesterday when it is past, and like a watch in the night" (Psalm 90:4).
     The Lord is not in time. Time is something that He introduced into our world so that we might have a starting place and an identity. Finite minds need time, or at least progression, in order to have a sense of participation in the Lord's life. Think of it! What would a loving relationship mean unless we had met the other person in time and had chosen to pursue the relationship and had grown with it through time? The Lord wants us to enjoy His love in relationships. That is His goal. Time is one of the things He creates in order to provide for that.
     But the love itself is eternal, not in time. The Heavenly Doctrines of the New Church invite us to see the distinction between time and mental states. We read:
     Insofar as [a person's] state is one of affection and therefore of joy, or insofar as it is one of thought and thus of absence from the body, he is outside time. For while such a state lasts, many hours seem to him to be as scarcely one hour. The reason for this is that mental states belong to his internal person, which is his spirit (AC 3356, emphasis added).
     An incredible number of things can happen in just a few minutes of dreaming, because in dreams we are in a purely mental world (see DLW 74).
     Now between seeing that mental states are not bound by time and imagining how things are with the Lord, there still lies quite a step. But we can make that step if we try.
     With the Lord there isn't even any progression. All is now to Him. He is in time but apart from time, just as He is in space but apart from space. But He stands infinitely "above and beyond" time and space.

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They are not even a speck of dust beside His small toe (there being no ratio between the infinite and the finite)!
     This grand perspective could make us lose our sense of connection with the Lord. But wait! He is still "near" to us-in fact, all the "nearer" on account of not being bound by time. He knows each of us intimately. His eyes are always on our absolute potential for receiving His love and wisdom. He is not disappointed by our clumsy and slow progress. He is not worried that we have failed for the thousandth time, or that we will fail a thousand more times. He is not dejected by "lows." (All these emotions stem from being stuck at a point in time or progression.) Indeed, He is not anxious if we choose evil. He sees us apart from time. And He works calmly in time and into time to bring about what He sees we will choose-whether this choice is at the highest level of receiving His life or at the lowest.
     I'm not sure it's possible for us to understand how the Lord can experience joy apart from time. Time and "process" are so important to the way we find joy and happiness. Yet I think we can all recognize that at the moment when we feel the mercy of His love through a kind friend's forgiveness, at the moment in which we experience wise insight, at the moment when we are deeply affected by something innocent and precious, the Lord is present. And the way we then feel knows no time.
     These are the eternal moments we need to work for. Everything else is passing.
     Do not labor for the food which perishes, but for the food which endures to everlasting life, which the Son of Man will give you .... I am the bread of life. He who comes to Me shall never hunger, and he who believes in Me shall never thirst (John 6:27,35).
     Do not fret because of evildoers,
     Nor be envious of the workers of iniquity.
     For they shall soon be cut down like the grass, And wither as the green herb . . . .

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     Commit your way to the Lord; Trust also in Him,
     And He shall bring it to pass (Psalm 37:2-5).
     As for man, his days are like grass;
     As a flower of the field, so he flourishes.
     For the wind passes over it, and it is gone,
     And its place remembers it no more.
     But the mercy of the Lord is from everlasting to everlasting
     On those who fear Him,
     And His righteousness to children's children,
     To such as keep His covenant,
     And to those who remember His commandments to do them (Psalm 103:15-18).
     All flesh is grass,
     And all its loveliness is like the flower of the field.
     The grass withers, the flower fades,
     Because the breath of the Lord blows upon it;
     Surely the people are grass.
     The grass withers, the flower fades,
     But the word of our God stands forever (Isaiah 40:6-8).
Position Available for 2001-2002 School Year 2001

Position Available for 2001-2002 School Year              2001


     THE ACADEMY OF THE NEW CHURCH

     SECONDARY SCHOOLS

     A full-time position in special education will be available July 1, 2001. Applicants should have a master's degree or a bachelor's degree with requirement to attain a master's degree. Previous experience and tutoring in language arts and mathematics are desirable. Please submit a letter of application and resume to Margaret Gladish, Principal of the Girls School, P.O. Box 707, Bryn Athyn, PA 19009.

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GOSPELS AND SECULAR HISTORY (Part III) 2001

GOSPELS AND SECULAR HISTORY (Part III)       Rev. ERIK E. SANDSTROM       2001

     Gnosticism

     The rejection of Jesus as Messiah was remedied by Christians who believed that He was the Son of God. Thus the first "heresy" to beset Christians was over the issue of Divine or merely human status. The Christian Church declined even while fighting heresies themselves! Irenaeus (ca. 175 AD) wrote diatribes against Gnosticism. Gnosticism was successfully vanquished and almost forgotten by the 4th century AD, until a startling discovery in 1945: in Nag Hammadi, an Egyptian village, a large collection of Gnostic documents was discovered, giving a clear view of what early Christians had to contend with! Remember? This find rivals the Dead Sea Scrolls found two years later in 1947. These Gnostic texts, scattered at first among scholars and universities, were all reunited and published for the first time in 1977. The best known Gnostic was Valentinus, and most have heard of the gospel of Thomas, but no one until 1945 knew of the Apocalypse of Adam, the Apocalypse of Paul, the Apocryphon of James, Authoritative Teaching, the Gospel of Philip, The Sophia of Jesus Christ, and others. What do they say?
     Gnosticism teaches that the universe was created by a "demiurge" or evil God-Jehovah of the Old Testament! Humans were torn by him from a blissful pre-existence in heaven or paradise and hurled down to earth. The sole purpose of life is therefore to escape this world by practically any means possible. To lead the way, the true God sent His messenger, Jesus, to liberate us from the slavery of the demiurge. But the true message of Jesus is not found in the gospels but by an inward revelation to each individual, a "gnosis" or secret knowledge. This Divine faculty is to be awakened and actualized in oneself. Jesus speaks in secret to each human heart! Such ideas make one with the modern New Age movement, now in full swing in the US: all have a channel to the Divine in them! You save yourself. "There is always a doctor in the house!"

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Aldous Huxley and Teilhard de Chardin are hailed as the "saints of the New Age." Carl Jung understood it, since he held part of the Nag Hammadi collection for some years, and found in a Buddhist text exactly those pieces which he had sought for in vain among the Gnostics. But C. S. Lewis called the New Age "sheer pantheism," which is "the permanent natural bent of the human mind, the attitude into which the human mind automatically falls when left to itself" (Melton, p. 48). Both Gnosticism and the New Age forget one thing: discrete degrees! Without them "enormous falsities are called truths" (DLW 187)-for example, that God is in anyone's head. The only correct channel to God is His revealed Word. The genuine first Christian Church had to battle this heresy in its first two centuries, and the New Age has the same battle with the current Christian Church: Save yourself for your own heaven here versus be saved by God for a heaven after death.
     Can we imagine how Gnosticism alarmed the early Christians? Not Jesus of Nazareth in the gospels, but Jesus the Son of God whispering in your head! So Christians scrambled to make Jesus Divine, by saying "He was born from eternity"! Since Jesus left no body in the tomb, and since the Gnostics hit on one truth that the soul is resurrected and the body left behind, Christians went for the opposite: bodily resurrection! That made it worse, for it set up Arius to think of Jesus as a mere mortal.

The Arian Heresy and Nicea

     Arius, a presbyter in Alexandria, but not himself a gnostic, yet agreed with the view that Jesus was a mere human but adopted by God the Father. So successful was Arius that Constantine, himself just converted to Christianity in 313 AD, called the Council of Nicea in 325 AD just to put Arius on trial. Under interrogation, Arius insisted that Jesus "the Son is not eternal . . . . He is not the real God, He is not equal and cosubstantial with the Father . . . . The Word is imperfect and mutable . . . . The Holy Spirit is not God."

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To ensure the death of this heresy, the council came up with the phrase "Son of God born from eternity." Jesus was there-by raised to Divinity, but now there was the strong appearance of three persons! -one silent casualty of Gnosticism. In combating heresies, Christians invented their own.
     The Writings correct the Nicean formula, "Son of God born from eternity" by just dropping "born." "Be it known . . . there is no Son of God born from eternity . . . but that the Lord is from eternity" (Lord 19). That is, "His birth [was] foreseen from eternity, and provided for in time" (TCR 26). That's okay: one God, in Person and Essence. But "born from eternity" means Father and Son as two different persons, which is "contrary to reason" (ibid.).
     Thus the Council of Nicea in 325 AD established the idea of a "son of God born from eternity," a "second Person" who made the Advent, inevitably dividing the trinity into three persons. This brought about the spiritual collapse of the Christian Church (see TCR 136, 177 et al). Before that council, that "church had been of one quality, but after it of another" (Ecc. Hist. 1). It was during this recession from charity that Tertullian, around 210 AD, mentioned three persons. But after Nicea, with a false dogma, Augustine (ca. 400 AD) nonetheless tried to make the Trinity to be one of qualities, not of persons! But thereby he introduced the "filioque" controversy, that the Holy Spirit proceeds from the Father "and the son."

Chalcedon

     The next dogmatic step after Nicea was the Council of Chalcedon, 451 AD, not far from Constantinople, when Leo the Great was Bishop of Rome. (The title of "Pope" began in the century.) It was he who turned back Attila the Hun! At this council, Christ's Divinity was re-addressed. Chalcedon sealed Nicea's Trinity of Persons by first acclaiming as true the minutes read out from Nicea, and adding the perpetually human qualities to the Son.

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Since these things were foreseen, prophesies had been given that the Lord would "come again and accomplish redemption, and establish a New Church, truly Christian" (Coronis XXXV). Such prophecies were given "in order that man might be saved" (ibid.). The general expectation of the Second Coming has been for the sake of mankind's salvation! People are still expecting this coming, and it is still for their salvation's sake that they do!
     The actual Chalcedon wording now said that Jesus is vere Deus et vere homo, "truly God and truly man." It sounds right. However, this in fact reinforces the bodily resurrection of Christ who died for our sins, tying Him perpetually to a false view of the Trinity. As well, vere homo protected papal power, giving him "primacy over the church" (Kung, p. 315-6). It started the trend of papal power. It means that the Lord is forever just as human as we are, "except in the matter of sin." The Writings refer to this as making "His Human like that of any other man" (TCR 111). But it assured the Bishop of Rome both spiritual and temporal power as the representative of Christ on earth. That is why the Writings label Chalcedon as the "separation of the Divine and human natures in the Lord" (AC 4738). By failing to see the "glorified human" as completely Divine, it sees it as forever a limited human, but still Divine. Alas, these two cannot be together forever! It mingles Divine with merely mortal human qualities. That was why the flood took place! The same temptation is faced today by "God in me."
     And the "delegates with most influence" mentioned in AC 4738, who "met in secret" at that council to ensure papal power, were in fact Bishop Paschanius, Bishop Lucentius and a priest named Boniface. They represented Pope Leo, who did not attend the council, and they read out his "Tome" on Christ. Leo's "Tome" used words so similar to the words of Cyril of Alexandria (just dead in 451 AD, who had deposed Nestorius for "heresy"), that the mostly eastern Christian bishops welcomed the Pope's view of Christ with open arms. "It is just what Cyril himself said!" exclaimed all the delegates. Leo's Tome was accepted.

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     Well, should the correct phrase read "Christ out of two natures" or "Christ in two natures"? The final Chalcedon wording of vere Deus et vere homo was " . . . in two natures, without confusion, without change, without rending or without separation." It sealed the "true humanity of Christ"-in effect making Christ finite. So vital was this phrasing that people's lives depended on it. The delegates from Alexandria upon their return were dragged to their deaths and dismembered by a "Christian" mob for supporting this "wrong" view!
     Now Christ, though resurrected, is still vere Homo here in the world, just like us "except for sin." He is humanly ahead of us, in all history. By this, "merely natural properties are attributed to God" (TCR 133). Arius still "rules to the end" (TCR 638e). His "true humanity" furthered transubstantiation (the bread and wine becoming the flesh and blood of Christ) as another wrong view. It still resounds in "Jesus came to me and told me . . . " fanaticism. It seems strange at first that all such extremes stem from one original error, that "the passion on the cross [was] the real act of redemption" (TCR 132). It translates "Christ died for our sins." Outcome: "One should pray to God the Father to forgive sins on account of the crucifixion and the shedding of His Son's blood, and to God the Son to pray and intercede for oneself, and to God the Holy Spirit to make one righteous and sanctified" (This wrong view is stated in TCR 133).
     But no! Instead, the crucifixion was the union of the Human Itself and the Father into one person, the "at-ONE-ment" in the Lord (see TCR 110-112); and that the Holy Spirit is the Divine Truth the Lord now teaches (TCR 138), either via angels or directly in the Word (AC 9818:14). Pray to the Lord who is God that His New Church may come (see AR 956). "The Lord God Jesus Christ" reigns (TCR 791).

From Chalcedon to World War II

     Were there papal power issues at Chalcedon? Should Constantinople, the "New Rome," be of equal authority to the "Old" Rome?

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Against Rome's delegates' vigorous protests, this vote became the 28th Canon, passed Nov. 1, 451 AD. Here began the power struggle which eventually split Rome from Constantinople, Catholic from Eastern Orthodox! Leo did not want the power split, but regarded the "primacy of Rome" of supreme importance. He was called "the Great" because of his already great power. He was well on his way to build Augustine's tremendously popular depiction of "City of God" the "New Jerusalem" (published 410-418 AD) right there in Rome. Leo was following Augustine's prescription. Despite Pope Gregory VII's reforms of the 12th century, by the time of Innocent III's Papacy (13th century), papal power was extended not only over the civil state, but also over the church itself. "Rome was beyond dispute the dominant and busiest centre of European politics" (Kung p. 396). That power trend transferred from church to state, and peaked in the court of Louis XIV of France who said "L'etat, c 'est moi," and had Cardinal Richelieu report to him directly. "Royal Absolutism" gained ascendancy from him also in Sweden, Poland and Russia. England solved it in the Civil War (1649) and Glorious Revolution (1688)-limited monarchy for them. The reaction to Louis XIV came a century later with the French Revolution, almost simultaneous with the American Revolution. Jefferson and Franklin, fresh from France, "separated" church and state in the American constitution, while in France the Catholic Church remained the "state religion" (Kung p. 722). In America, Augustine's vision of a church-state, a city of God on earth, was "undone," i.e., officially separated. But in the French Revolution, church property became state property and was sold off, and church officials were selected by state departments (as later happened also in post-revolution Russia). By these revolutions, in slightly different ways, "states" replaced "religions." Nations now acted in place of religion, and religion became included in the territory of each state or nation (this trend starting after the Thirty-year War, 1648). Only in America was there no official state religion.

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But the confusion between "Divine" and "human" carried over even so, for now an individual could be moved by God and be received as a "Messiah" or deliverer for each nation! Every nation after that time has its national heroes or deliverers. Hitler's "thousand-year reich" was patterned on a Christ-like figure-Hitler himself-and the millennium come down on earth! Thus far-reaching has been the view of God in Christ as "human" as we are, first heralded by Gnosticism. These are mainly Kung's insights (Hans Kung, Christianity, Essence, History, Future, 1994 German, 1996 English).
     The antidote to any "messianic" fervor or undue hero worship is of course the first commandment: "No other God than the Lord Jesus Christ is to be worshiped, because He is Jehovah who came into the world and wrought redemption" (TCR 294). The shepherds around the manger remain the symbol for this. In many ways the gospel times and the issue of the Divine and Human natures of Christ are transformed around us by historical chains, linking us to the problem of understanding how the Infinite God assumed the human form and then made it Divine.

Pontius Pilate, Scholars and Rebels

     Secular history gives some further insights into the people who may have seen the Lord. Certainly, more is known about Pontius Pilate, the fifth procurator of direct Roman rule. A secular inscription calls him "prefect" in Judea from 26 to 36 AD. That limits the crucifixion to between these dates. We know that in 27 AD, he installed effigies of Caesar in the temple-by night! The Jews woke up to the fact and were horrified. But instead of armed rebellion, they staged a peaceful sit-in right in front of Pilate's home. This is an example of several nonviolent protests at the time. Pilate relented, since enforcing his decision would be massacre. Instead he went on to benefit the Jews by the construction of an aqueduct. Remember the similar case of the centurion who built a synagogue? (See Matt. 8, Luke 7.) Not everyone took up arms.

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There were obviously cases of cross-cultural appreciation and patronage. Still Pilate is known to have massacred Samaritan pilgrims by the hundreds. More of this later.
     Scholars wonder why Pilate is treated so nicely in the gospels, when he was later tried and exiled for his insensitivity and ruthlessness! But could it be that Pilate was trying to establish Jesus as a legitimate claimant to Jerusalem's throne? The Romans were suspicious of claimants to the throne. Since most bandits were Galilean, as was the Lord too, the incredulity factor was great, even among the Jews: "Search and look, for no prophet has arisen out of Galilee!" (John 7:52) However, "Pilate sought to deliver Jesus" (John 19:12). Wouldn't that make a fine report to Emperor Tiberius?: "I've found a taker for Jerusalem's throne!" Then Pilate and later procurators could go home. But he could not deliver Jesus from the people, and washed his hands of it.
     There were both rebels and scholars who faced the Romans. One Galilean rebel, a contemporary to Jesus, was Judas the Galilean. He was the nephew of the captain who headed the zealots against Rome for four years after Jerusalem's fall, with his head-quarters at Masada! After Pilate left, Judas incited Jerusalem to arms against Rome, a prelude to the final destruction in 70 AD. Among the fighters were the sicarii, or assassins, sometimes classed among the zealots or freedom fighters. They concealed a dagger (sicarius) in the folds of their garments, and walked up in a crowded place when their intended victims were surrounded by people. In the midst of such a throng, the sicarius would stab the victim, then escape by joining the shocked onlookers! These were the ones who first took Masada from the Roman garrison there in 66 AD, and then held out until finally conquered by General Silva in 72 AD. Masada itself had been constructed as a summer residence by Herod the Great!
     A scholar contemporary to both Jesus and Pilate was Rabbi Hanina ben Dosa in Sepphoris. He would have been slightly younger than Jesus. He gained fame when he was at prayer and a snake bit his foot.

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Hanina did not flinch, hardly noticing the bite. Instead the snake died! And so the saying went, "Woe to the snake which has bitten Rabbi Hanina ben Dosa." Answered Hanina: "Sin kills, not snakes." He walked around carrying the dead snake for emphasis. Of course the gospels do not mention Hanina.

Josephus

     Joseph ben Matthias, called Flavius Josephus by his Latin name, is the source of much of the information from this era. He was the Jewish general who so ingeniously defended Jotapata, the fortress near Jerusalem, against the Roman legions that Vespasian wanted to meet him personally before executing him! Josephus is called a "multiple turn-coat" by one scholar, because knowing his life was on the line, he saved it by predicting that Vespasian would become the next emperor! Vespasian, also caught up by the end of the world millenarianism, delayed the execution-just in case. When the prediction came true-the only time a Roman emperor had ever been nominated in absentia! -Josephus' life was secure. He spent the rest of his days in a luxury apartment in Rome, writing Jewish histories. He was born in 37 AD, and so he never knew the Lord or the disciples by personal contact, even though he mentions them in his books, Jewish Antiquities and the Jewish Wars, both of which cover the time of the Lord. Here is his well known entry on Jesus:

About this time there lived Jesus, a wise man, if indeed one ought to call him a man. For he was one who wrought surprising feats and was a teacher of such people as accept the truth gladly. He won over many Jews and many of the Greeks. He was the Messiah. When Pilate, upon hearing him accused by men of the highest standing amongst us, had condemned him to be crucified, those who had in the first place come to love him did not give up their affection for him. On the third day he appeared to them restored to life, for the prophets of God had prophesied these and countless other marvelous things about him. And the tribe of the Christians, so called after him, has still to this day not disappeared (Jewish Antiquities, 18.63, 20.200).

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     Unfortunately, it is not known whether this only surviving version of Josephus was "doctored" by Christian missionaries who kept the document for a period.
     Other Latin writers also refer to Jesus, such as Tacitus around 120 AD, who says: "Christus, the founder, had undergone the death penalty in the reign of Tiberius, by sentence of the procurator Pontius Pilatus, and the pernicious superstition was checked for the moment, only to break out once more, not merely in Juda, the home of all the diseases, but in the capital itself, where all things horrible or shameful in the world collect and find a vogue" (Annals 15.44). Pliny the Elder also refers to Christ.

Healing, Magic and Miracles: The World of Spirits

     The Lord healed the sick. Crossan points out the extent of demon possession taking place at this time: "The whole Mediterranean coast abounded in witchcraft practices, unlike elsewhere in the world. There were virulent cases of possession by demons at the time" (Crossan, p. 319). Vermes asserts how "deeply" the "idea that demons were responsible for all moral and physical evil" had penetrated in Judea at this time (Vermes, p. 61). Casting out demons, or exorcism, was also a rite practiced in Qumran by the Essenes. There were many practitioners. In fact, Josephus records how Eleazar the magician cast out a demon as a demonstration for Vespasian. He made the demon, as it departed, extinguish a candle set next to the victim. Vespasian was impressed! (Vermes, p. 63)
     With such a close link between health and spirituality, it was believed that whoever could control the rain could also control evil. However, the Writings explain how healing really worked. The world of spirits is always the scene for a last judgment, and up until such a time, it was "occupied by those who were in falsity and evil" (AC 8054:2). The Lord similarly had to cast out the "Nephilim" or antediluvians from the world of spirits, or "not a man would be left on earth" (AC 1673).

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So "the miracles performed by the Lord were all signs indicating the state of the church and of the human race saved through His Coming into the world; ... [W]hen He came, those people were delivered from hell" (AC 6988). The Lord delivered mankind "from the different kinds of evil and falsity that were molesting the church and human race and that would have brought spiritual death" (AC 8364) through "obsessions and calamitous conditions inflicted upon men by evil spirits" (AE 584).
     Thus, unless the Lord by His Advent had cast out demons, i.e. returned devils to hell, the world would have come to an end by demon-possession. In order to build up a Christian Church receptive of heaven prior to the crucifixion, there was an angelic protection given by the baptism by John lest the followers of the Lord be "smitten" by evil spirits, as Uzzah had been. "Angels were sent and made guardians over [the Jews who had longed for the Messiah]" (TCR 691).
     However, no one was ever saved by a miracle; they were merely freed to be regenerated subsequently if they wanted to. The healing of the body "meant" salvation, but was itself not salvation. By such miracles the Lord cast out the evil spirits, but the people's belief in the Lord was prerequisite for their effectiveness: "The 'faith' [that saved, also called miraculous faith] . . . was that He is the Savior of the world" (AC 10083), "the Lord Almighty, because He was able to do miracles of Himself" (AE 815; cf. AC 1680, HH 257, SE 3783, 4596, TCR 74). Without miracles the Christian Church could not have begun (see AE 815, Coronis L).
     In the gospels also the disciples boasted: "We saw someone who does not follow us casting out demons in your name, and we forbade him because he does not follow us" (Mark 9:38). The Lord corrected them: "He who is not against us is on our side" (v. 40). There were indeed others besides Jesus doing this. "By this faith many wrought miracles at that time" (AE 815).
     Some magicians, however, worked their healing of diseases from the very demons which caused them!

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That was why healers were at times accused of causing the very ailments they set out to cure. The Lord was accused of "casting out demons by the power of Beelzebub." But the Lord's miracles were Divine, meant by: "If Satan casts out Satan, he is divided against himself; how then will his kingdom stand? .... But if I cast out demons by the spirit of God, surely the kingdom of God has come upon you" (Matt. 12:26,28). So it was a contest of the Lord's Divine miracles versus magic miracles (see AE 728, Cor. 59), repeating the similar contest of Moses and Aaron versus Pharaoh's magicians when the era of miracles began (see "Unique Human Era," New Philosophy 1986, p. 77).
     By miraculously healing all social classes without discrimination, from Jairus' daughter right down to the centurion's servant, Jesus went against the traditional etiquette and the stratified social structure of the time. He opened the gates to all comers, an invitation to "commensality," the common table. By giving all equal access, He ushered in egalitarianism (see Shorto, p. 139). No one should "broker" the kingdom of God: anyone could enter. (See Crossan, p. 422). People of all ranks came to Him. So why was He arrested?

     (To be continued)

     Note: The next installment will take up the subject of the Lord's arrest and crucifixion.
NEW VIDEO FROM THE SWEDENBORG FOUNDATION 2001

NEW VIDEO FROM THE SWEDENBORG FOUNDATION              2001

     This hour-long video was commissioned for the 150th anniversary of the Swedenborg Foundation. It is elegant and informative, including interviews with Swedenborgian scholars, computer animation and rare archival stills. It is called Splendors of the Spirit. The cost is $24.95. The foundation phone number is (800) 355-3222, Ext. 10.

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CAMP 2000 Bringing Young Adults Together Worldwide and Churchwide 2001

CAMP 2000 Bringing Young Adults Together Worldwide and Churchwide              2001

     This past summer I had the pleasure of participating in Camp 2000, a millennium gathering for young people from different branches of the New Church world-wide. I was sponsored by the New Church Young Adult Connection as the North American delegate for the General Church. Also present from the General Church were Bishop Peter Buss and his wife Lisa, and Rev. Alain Nicolier and some of his family.
     Camp 2000 was hosted by the British New Church Federation, and was held July 29th through August 5th at the Purley Chase Conference Center in central England. Over 35 people attended the conference from seven different countries. We had delegates from the Conference Church, the Convention Church and the General Church. The purpose of the week was to bring young people together to get to know each other, learn together and worship together.
     A typical day began with a traditional English breakfast followed by morning worship. We would then have a variety of classes followed by discussion groups. After lunch and a bit of down time, the Camp 2000 staff had great afternoon activities to entice us with: huge treasure hunts, nature walks and "Silly Olympics," to name a few. We would then reconvene for tea, which was followed by another class or discussion group. After dinner we would gather for a variety of nighttime entertainments, which were followed by evening vespers.
     On Wednesday we hosted a family day that any New Church people in England were welcome to attend. Over 100 people, including many children, showed up and enjoyed beautiful worship services, fun carnival games, food and entertainment.
     The week was a joy for all who attended. I felt inspired by what amazing potential this church has and how wonderful the Writings of the New Church are because of the difference they can make in people's lives.

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It was great to meet people from all over the world and from different branches of the New Church, and to realize that though we may have some differences, we also have many things in common. It was a wonderful way to spend a week of my summer, and I'm excited about the possibility of the General Church's hosting a gathering of similar focus in the summer of 2002.
     Below are some reflections by participants from Camp 2000. To read more reflections and see photos of the camp, you can visit www.newchurch.org/youngadults.
     "When I reflect on Camp 2000, many images come to mind: all of the activities we did-Olympics Day, the Purley-Chase Treasure Hunt, English country dancing, Disco night, going to Stratford-upon-Avon, and much more. I can also recall the interesting lectures, worship services, matins, vespers and discussion groups led by the very capable group of ministers at Camp 2000. But what is most vivid for me when I look back on my experience in England this summer is not these things I've mentioned, but rather specific feelings and emotions: the overwhelming sense of togetherness and love present the entire week created a sense of a heavenly community that was shared by all. There was a definite sense of appreciation for the diversity within the group. It was a coming together of people from different parts of the world and of the different church branches in a wonderful atmosphere. Camp 2000 was for me a celebration of our similarities and differences within the unity of our religion" (Caitlin Costello, USA, Convention Church).
     "Thirty-five people from all over the world gather together in a circle. In the center of the circle is placed a large stone, and on the stone is placed a copy of the Word. The Word is there to remind us of what we want to be centered on this week-the Lord. Slowly each person comes forward and takes a palm-sized stone and places it near the altar in a pile, and these form our witness heap. The witness heap symbolizes all of us coming together for a common goal and to worship our God.

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This witness heap is also an acknowledgment of all who are here, and those who come during the week will add their stones to the group's heap. We look around at each other-some faces we know, others are new to us-and we smile. We join in worship, in singing, in prayer. And in this way Camp 2000 begins. This opening worship sums up many of the elements that I found throughout Camp 2000. From standing in a circle I felt unity; all of us were coming together for a common purpose. The witness heap gave me a sense of belonging. Each of us there had our own life, our own purpose, our own gifts to give, and at the same time we could bring them all together. And the Word on our altar rock-solid and true. That rock wasn't going anywhere, just as the Lord was going to be present throughout our week. And the Word is chock full of beautiful truths that are bursting out to be the leaves that will heal the nations. Throughout the week we came back to these ideas. Every day we had a series of lectures given by different members of the staff. The lectures were followed by discussion groups, where everyone got an opportunity to share thoughts about the topics. In these discussion groups some great conversations arose and we were able to learn about ourselves and each other. The discussions didn't end when the sessions ended, but continued throughout the day. From chatting over meals to taking walks, to giggling late at night, we got time to bond with the people around us.
     "One of the later worships that we had brought the whole week together. We again gather in a circle. As I look around the circle I'm now seeing people that I know, that I've spent a snapshot of life with. Our witness heap now is a bit bigger as people have added their gifts to the pile. The altar stone is surrounded by flowers and vines interspersed with candles. We all sit round in a large circle, each with a small, unlit candle in our hands. During the course of the worship, each of us comes forward and lights our candle from the center, turns and walks out, taking our light out into the world. We take time to reflect on what we've learned and how we can take it out and apply it to our lives.

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We walk out of the tent-alone, couples, groups-out under the stars, out into life, going forth with a renewed light, knowing God is with us" (Anna Woofenden, USA, General Church).
     "Looking back at the week of Camp 2000, I feel excited and a little confused at the same time. So many people, so many events, so many impressions in only one week. One can truly say this was a very special occasion. I can't speak for everybody, so I will speak only for myself. What made Camp 2000 a special event? First of all, the people. Meeting many young people from various New Church branches in one place is not an everyday experience. The most exciting part is that despite our different cultural back-grounds we have one thing in common. We share our Christian faith and our belief in the writings of Emanuel Swedenborg. This common ground found its expression not only in our daily worships, which were given from day to day by a different group of guests, but also in our various discussions and exchanges concerning our religion. I found the variety of the topics discussed very inspiring, and they gave me many ideas for our meetings in Germany. Being together with the next generation of New Church people gave me strong encouragement for the work to come. We all found many new friends from all over the world. We had fun together, we ate together, we worked together and we prayed together. I feel that the different branches of the New Church should and will come closer together, and that Camp 2000 brought us one step closer to that goal. It leaves us with the hope and the vision of a united New Church, not united as one organization, but united in people's hearts and minds. No wonder many of us left Purley Chase with tear-filled eyes, but I'm sure one day we'll meet again" (Christian Gleie, Germany, Conference Church).
     "Camp 2000 was a long time coming. It had first been brought to Conference Church Young People's Federation as a dream in the summer of 1996. I found it difficult to visualize how this dream could be realized, but others had a clearer vision.

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I thank the Lord that this was so because the camp was a truly wonderful, inspiring experience.
     "We were a group of individuals from four continents, brought together by our shared beliefs in the teachings of the New Church revealed by Emanuel Swedenborg. The fact that we came from a number of different church backgrounds did not matter to anyone there. We were happy to share in our similarities and differences. The worship and group sessions played a big part in allowing the group to gel. I learned a lot about Swedenborg's writings, and had my eyes opened in a greater way than before. I feel that I am now able to let the teachings play a more important part in my life.
     "We shared many experiences during the camp, and these will stay with us forever. The Family Day was very special, and it was wonderful to see Purley filled with so many happy people. We worked hard and we played hard. The group expanded over the course of the week, with new people joining us almost every day. I had been concerned that newcomers would find it hard to fit into the group, but this was certainly not the case. The group was so accepting that any new people were an asset and added to the diversity, making group discussions even more interesting!
     "I feel privileged to have been a part of the camp. We have ex-changed addresses, and e-mail seems to be the way many of us will keep in contact. This camp has encouraged me to become more involved in the New Church. I would love to think that I would meet up again with the friends I made. Even if this is not possible, I can live safe in the knowledge that we have bonded through the Lord's love and this amazing experience.
     "It is impossible to mention everyone by name who helped with the running of Camp 2000, but our special thanks go to the Camp 2000 team-Bev Johnson, Andrew Leather and Jenny Jones-and to the ministerial support of Rev. John Presland, assisted by Rev. Bruce Jarvis, Rev. Alain Nicolier, and Bishop Peter Buss" (Becky Jarvis, UK, Conference Church).

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     As you can see from these testimonies, Camp 2000 was a powerful experience that will stay with all of us who were present, and we hope to share with others the excitement we've gained from that experience.

Young Adult Symposium 2002?

     We're starting to dream about the possibility of having another gathering of young people from all branches of the New Church from all over the world. Wouldn't it be wonderful to have delegates from different congregations coming together and getting to know each other, learning together, and worshipping together? We have this dream and we hope to make it a reality. If you have ideas, thoughts, dreams about this, please contact us.
     Anna Woofenden
     New Church Young Adults Connection youngadults@newchurch.edu
     Phone 215-914-9431
EXPERIENCING GRACE 2001

EXPERIENCING GRACE       Rev. CHRISTOPHER D. BOWN       2001

     (Reprinted from the September 2000 issue of The Searcher, the newsletter of the New Church circle in Seattle, Washington.)

     It is not uncommon for us to appreciate what is graceful. We feel it, for example, as we watch Olympic gymnasts tumbling across the mat, or skaters dancing on ice with speed and with beauty. What is graceful, or full of grace, shows beauty in action. It is a wonderful fulfillment of affection and truth. It pleases and delights us, even if we find it hard to explain why.
     It is similar with the spiritual experience of grace. It is something we easily feel. It is truth that comes alive for us, showing us what is really good and beautiful in life, pleasing and delighting us.

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     Such grace is intimately tied to the Lord's advent into the world and to each new beginning we make today as we are born anew from the Lord.
     The Lord came to accommodate Himself to us in a new way, so that we could be touched by grace. As John wrote, "The Word became flesh and dwelt among us, and we beheld his glory . . . full of grace and truth," and "The law was given through Moses, but grace and truth came through Jesus Christ" (John 1:14,17).
     For so much of our life the feelings that uplift us are tied to responding to the Lord's grace. We are responding to grace when we appreciate that the Lord loves and values us. We know that it pleases Him to have created us, to have come into the world, and to help us today in our lives.
     Grace is the gift of life that stirs the heart and mind to reach for what is higher and better and eternal in life. Grace is His presence that enables us to recognize truth with affection and delight, to find pleasure in learning what is true for the sake of a good life, a life with others that is truly human and alive from heaven.
     This grace was recognized in the Lord's public ministry. After Jesus preached from Isaiah in His home town of Nazareth, "all bore witness to Him, and marveled at the words of grace which proceeded out His mouth" (Luke 4:22). The truths He spoke are called "words of grace . . . because they are acceptable, grateful and delightful" (AE 22:2).
     Fortunately the Lord is alive and present with each of us today. Throughout every day and even in every moment of our lives we can experience His grace-a free gift of life we desperately need-a desire for and a delight in what is true, so we can grow in what is good.
     The grace of the Lord Jesus Christ be with us all!

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REVIEW 2001

REVIEW       Wilson Van Dusen       2001

     Swedenborg's Heaven and Hell in the New Century Edition

     This is a substantial volume measuring 7.4 x 10.2 x 1.7 inches and 535 pages. The cover is a handsome wine color with the spine and cover well conceived with some decorations specified by Swedenborg for the original Latin edition of 1758, some 242 years ago. On opening it one sees section numbers in a bold red-brown. Though the top of the page also has section numbers, most anyone looking up a section will use the bold colored numbering. The print is fairly large and well spaced, so a large-print edition may not be necessary. In the whole makeup of the book one has the sense of a careful job meant to last a century. The hard cover edition is $49.00 with various discounts available.
     George Dole is the translator of this volume. Since Dole published a translation of Heaven and Hell in 1976, my first question was, Is this that older translation? A quick comparison says no. I compared the same lines in the Rendell translation of 1899 and the current 1900 Ager translation in the Swedenborg Foundation standard edition, and in the older Dole. This is clearly the closest to contemporary English. As detailed comparisons were made, it became apparent to me what a difficult job the translator has in order to be faithful to the author's intent and yet render it in modern clear English. Over and over I could see how an idea that was a little obscure in older translations now became clear. I promptly removed from my library three other translations in favor of this one. Dr. Dole may have set a standard for other translators. This edition has everything the individual on a spiritual search could ask for. Swedenborg frequently elaborated points in Heaven and Hell by references to the Arcana Coelestia (now called Heavenly Secrets). If you really want to pin down what Swedenborg meant, these references help. There are superscripts in the text that lead to a section of "Notes" in which three scholars further comment on the text. Over time we gradually accumulate insights on the text, and the notes contain several. There is also a greatly revised index to the text and an index to the Preface, Introduction and Notes.

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Also there is an index to scriptural passages and to parallel passages in other works of Swedenborg's theology.
     There is a translator's preface which takes us into his intent in this translation. Apparently Swedenborg's original Latin was clear and straightforward. It has been a challenge to make the translation as clear. There is also a historical introduction by Bernhard Lang. I personally had the greatest difficulty with this. Lang appears to be a philosopher who must view Swedenborg in terms of this and that philosophy and what influenced him. On page 33 he finds a tiny link of Plotinus to Swedenborg at the age of 22. I can supply a far better link. Plotinus was a great Greek mystic centuries before Swedenborg. How did they turn out to be so alike? They simply had the same teacher, namely God. Probably people will differ on the value of Lang's section, which was meant to put Heaven and Hell in a broad philosophical and historical context.
     Many worked on this volume. It shows great care and thoroughness. It was meant to be a first-rank scholarly work, and it fully achieves that status. Dr. Dole's translation is particularly to be commended. This is now the best English edition of Heaven and Hell in existence.
     Wilson Van Dusen
LIBRARY JOURNAL REVIEWS HEAVEN AND HELL 2001

LIBRARY JOURNAL REVIEWS HEAVEN AND HELL              2001

     The Library Journal receives several hundred books each week, and obviously can review only a fraction of them. It is good news indeed that the January issue has done a short review of the New Century Edition of Heaven and Hell translated by George Dole. The review begins by saying that the Swedenborg Foundation has done "handsomely," and ends with a gratifying two words: "Highly recommended." We congratulate all concerned.

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SEVENTH SAYING 2001

SEVENTH SAYING       MERLITA ROGERS       2001

     The following is taken mostly from the Writings of Swedenborg, especially his book the True Christian Religion (Vol. 1), and from the lecture of our beloved Bishop King.
     The last saying of the Lord, uttered on the cross before He died, is written in Luke 23:46, and it reads: "And when Jesus had cried with a loud voice, He said, `Father, into Thy hands I commend My spirit,' and having said this, He gave up the spirit."
     When the whole earth, my dear brethren, had completely alienated itself from God by idolatry and magic, and the church which existed among the Children of Israel had been utterly destroyed by the falsification and adulteration of the Holy Scriptures, and by their tradition that made the word of God of no effect, then the Lord God, who was the Word, descended in Human form, manifested Itself in Human form, so that the truth might be known, to effect redemption. This redemption itself could not have been accomplished except by God incarnated. The Lord God, in His infinite essence, cannot come near evils; He cannot come near hell, much less enter into it, for He is purest.
     Moses, the Lord's faithful prophet, when he wished to see the Lord face to face, was told, "You cannot see My face, for there shall no man see Me and live" (Exodus 33:26).
     As Moses could not see Him, neither can those who are in evil, for they are in the lowest, grossest natural. For this reason, the Lord assumed a Human, clothed Himself with a body that belonged to its lowest, and took the human nature from Mary, along with all the infirmities, griefs, and sorrows of mankind. For without His Human, any redemption He would have undertaken would have been in vain. So the invisible God became visible in the person of Jesus Christ to effect redemption. The soul within is the Divine love, which is the Father, and the body that clothed the soul is the Son, the Divine truth we call Jesus, the Savior. And only through the Son, which is the body, would the Father be made known, and His teachings and His love be made manifest before the eyes of men, and those who would believe in Him and would do His commandments will be saved.

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     For who can attack an enemy without approaching him, or without being armed for battle, or without the implements adapted to the work? So the Lord God descended and assumed the Human form we call Jesus to redeem man, for only by means of His Human would redemption be effected.
     The Human was the Lord's arm (Isaiah 40:10), and it was in His Human that God had omnipotence in His Divine work, just as the soul can do nothing without the body. The body is the Son. The Divine within is the soul, which is the Father. Thus the Father and the Son are one. The invisible God became visible in His Human body in order to work redemption so that man might be redeemed and be saved.
     What is redemption? Redemption means to liberate from damnation-to rescue from the hells. Redemption consisted of combating and subjugating the hells, restoring the heavens to order, and after this, establishing a NEW CHURCH. Without these, no one could have been saved.
     That the Lord fought the temptations, conquered and subdued the hells, and so reduced them to obedience is evident from many passages in the Holy Scriptures. To mention only one passage for the sake of time, I refer you to John 16:33 where the Lord says, "Be of good cheer, I have overcome the world." He fought all the temptations and evils of the world and He was victorious.
     The Lord's work of redemption is always presented as a great continuous struggle of temptation and triumph over it. The passion of the cross was the last temptation which the Lord endured, and was the means whereby His Human was glorified and MADE PURELY DIVINE and united to the Divine of the Father. This is what it meant when the Lord said, "I came forth from the Father and came into this world; again I leave the world and go to the Father" (John 16:28).
     The Divine could never be tempted.

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Only the human nature He inherited from the Virgin Mary could be tempted, namely, the human iniquities and tendencies to evil. He took all these to Himself, as stated in Isaiah: "Surely He hath borne our griefs and carried our sorrows; He was wounded for our transgressions; He was bruised for our iniquities; the chastisement of our peace was upon Him; and with His stripes we are healed. All we, like sheep, have gone astray; we have turned every one to his own way; and the Lord hath laid on Him the iniquity of us all" (53:4-6, emphasis added).
     I want to make a note, however, that in this passage it did not say that He took on our punishment; rather He took on all the infirmities and iniquities and impurities of mankind that He inherited from Mary. And by the ACTS of redemption, the Lord put off the human qualities from the mother, and He put on the Human from the Father. This is why the Human of the Lord is Divine, and in Him God is Man and Man is God.
     This state in which He emptied Himself and took off all the human impurities, human infirmities, and all the human nature taken from His mother Mary is called a state of purification, which was the same as the state of humiliation. He was in this state when He prayed to the Father, when He did His Father's will (John 3:34), when He ascribed to the Father all that He had done (John 8:26,27), and when He cried upon the cross, "My God, My God, why hast Thou forsaken Me?" (Mark 14:34) Except for this state of purification or humiliation, He could not have been crucified. The Divine could not be crucified.
     The other state in which the Lord was when He was in this world was a state of glorification, which is also the state of union of His Human and His Divine.
     He was in that state when He was transfigured before three of His disciples, and whenever He said that He and the Father are one, that the Father is in Him and He is in the Father, and when He said that all things of the Father are His. And when the union was complete, He said He has "power over all flesh" (John 17:2), and He has "all power in heaven and on earth" (Matt. 28:18).

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These two states, which are the states of purification and glorification, are the only possible way of attaining the union in accordance with Divine order, which is immutable.
     The Divine order is that man should set himself in order for the reception of God; to prepare himself to be a receptacle and abode into which God may enter; to be a temple in which God may dwell. Every man progresses in accordance with this order if he is to pass from being natural to becoming spiritual.
     In like manner it was necessary for the Lord to progress in order to make Divine His natural Human. This is why He prayed to the Father, did the Father's will, ascribed to the Father all He had done, and exclaimed upon the cross, "My God, My God, why hast Thou forsaken Me?," for in this state, God seems to be absent.
     And after this state comes another state: the state of conjunction-the mutual reciprocal conjunction of the Son and the Father. In this state the Son united Himself to the Father, and the Father to the Son. In other words, the Lord's Divine Human is united to the Divine of the Father within Him.
     In the same manner He regenerates man and makes him spiritual. This is the state where man acts as before from himself but now from God. The passion of the cross was the last temptation the Lord endured, and was the means whereby His Human was glorified and united with the Divine of the Father that was in Him. The passion of the cross was also the Lord's final victory over all the temptations that beset our finite humanity, and also to which we often yield. It was the final putting off of all the human limitations and weaknesses which the Lord had voluntarily assumed from Mary.
     That assumption was the only way He could come into contact with, and overcome, the evil forces which men had created by their misuse of the Lord's gifts to them.
     His last saying on the cross was, "My God, into Thy hand I commend My spirit." After saying this He died.

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     His last breath on earth opened the way to his full unition with the Father, making the mortal body holy and immortal. The material body was glorified, and He rose with a now Divine body.
     Yet there was a death on the cross-entire and conclusive. His death on the cross carried with it a quick dissipation of the remnant of this maternal body, never to be resumed. His last breath as a man among men was therefore the signal of His entrance into His Holiness.
     On the cross He encountered the final and unified assault of evil. He sought supremacy through His death, and it was therein that evil met its total failure.
     The death of His maternal body made way for His Divine Supremacy. It was His conclusive victory, making His glorification entire. And through the power of His Supremacy, men were released from the overweight placed upon them by their self-bondage to evil.
     The Lord came into the world in Human form, and died on the cross to reconcile us to Him. "For if, when we were enemies, we were reconciled to God by the death of His Son," which is His maternal body, "much more, having been reconciled, we shall be saved by His life" (Romans 5:10).
     "For He Himself is our peace, who hath made both one, and had broken down the middle wall of partition between us, having abolished in His Flesh the enmity, even the law of commandments contained in ordinances, for to make in Himself of twain one new man, so making peace. And that He might reconcile both unto God in one body, by the cross, having slain the enmity thereby" (Ephesians 2:14,16, emphasis added).
     Brethren, after having once more commemorated the sacrifices and all the things the Lord endured unto His death on the cross, which was His last and final temptation and his glorification, for our salvation because He loves us, let us therefore meditate, and examine ourselves, and humbly do the will of God by obeying His commandments, the first of which is for us to love God with all our hearts, with all our minds, and with all our souls; and the second is that we should love one another as He loves us, so that, when the time comes that our journey in this world is ended, and we proceed to the other world which is our permanent home, then we too can say, "Father, into Thy hand I commend my spirit."

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ACADEMY OF THE NEW CHURCH Secondary Schools Summer Camp 2001

ACADEMY OF THE NEW CHURCH Secondary Schools Summer Camp              2001

     The 2001 ANC Summer Camp will be held on the campus of the Academy of the New Church in Bryn Athyn, Pennsylvania from Sunday, July 8 until Saturday, July 14, 2001. The camp is open to boys and girls who will have completed eighth or ninth grade by June, 2001.
     Students will receive registration details by the end of April. We try to contact every eligible student, but sometimes miss someone. If you have not received the information form by the second week in May, or know someone who may need information, please contact the Summer Camp Director, Eyvind Boyesen, at 215-938-2690 or write to him at Box 707, Academy of the New Church, Bryn Athyn, PA 19009.

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GEORGE BUSH MANY YEARS AGO 2001

GEORGE BUSH MANY YEARS AGO              2001




     Editorial Pages
     One hundred fifty years ago Edgar Allen Poe wrote some paragraphs in praise of George Bush. "He is one of the most amiable men in the world, universally respected and beloved. His frank, unpretending simplicity of demeanor is especially winning." Poe observed that Bush's studies have received attention "throughout the civilized world." Poe went on to observe that Bush had become a Swedenborgian and "has lately been engaged in editing Swedenborg's works" (The Literati 1850).
     Yes, George Bush turned his immense talents into the cause of the New Church. It was he who translated the Spiritual Diary into English. In the preface to that translation Bush wrote that the reader will see

... new confirmations of the truth of the author's peculiar mission and office; he will see that Swedenborg was an extraordinary instrument whom the Lord in His Providence and Mercy has employed in these latter times to teach mankind the true nature of His Word, its spiritual sense, interpreted not by merely human ingenuity and fancy.

     In 1845 Professor Bush (of New York University) published a pamphlet which he called Statement of Reasons for Embracing the Doctrines and Disclosures of Swedenborg. In it he speaks of his first reading of Heaven and Hell and his coming to terms with Swedenborg's claim, "the claim of having been divinely empowered to lay open the verities of man's future existence and the essential nature of heaven and hell."
     We hope to say more later about this remarkable George Bush whose great-great grand nephew became President of the United States. Now of course the son of said nephew has assumed that office.

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SOFTBALL LEAGUE FOR FEMALES (2) 2001

SOFTBALL LEAGUE FOR FEMALES (2)              2001

     In the November issue we raised the dilemma of boys legally joining the girls' softball league with the result that the playoffs were spoiled and girls missed out on the opportunity to play. Contemplating a practical solution can help us appreciate the subject of inborn differences. When God created them male and female He blessed them.
     It seems that a solution has been found. Back in 1974 there were lawsuits in twenty states where females sued to be allowed to participate in Little League Baseball. This led to the creation of a softball league which provided a program for thousands of girls. By 1996 there were 400,000 participants. But boys wanted to play softball and some insisted on the legal right to join. Although 99.75% of the participants were girls, the boys began to reach the top, and some teams forfeited rather than play against boys. "The gender issue needs to be settled before next year's tournament" (November issue, p. 510).
     The solution seems to be the creation of a softball league for boys which will "protect the integrity of a female softball program." There is good hope that this will prove to be a win/win situation in which recreation and competition will be enjoyed, and the hassle of political correctness and legal suits will be avoided.
     A number of scientific studies have been made of differences between boys and girls. Some things lend themselves to indisputable measurement. "By far, the largest documented sex differences in physical competencies are for throwing distance and throwing velocity. As early as 4 to 7 years of age, more than 9 out of 10 boys show a higher throwing velocity than the average same-age girl, despite the fact that girls are physically more mature at this age." This is quoted from Male, Female, a book by David Geary (American Psychological Association, 1998). The book goes on to observe that "by 17 years of age, only the very best girls can throw as far as the least skilled boys."
     This book brings data from different countries and cultures.

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The Sioux Indians have known for generations that boys throw better than girls (p. 229). Indeed prehistoric fossils indicate by patterns of bone wear that men ran more frequently than women (p. 233).
     Some things are not so easily measured. How do you find out whether boys and girls like dolls? One of the modes is to take groups of children and tell them that each may take one toy home. Across the cultures girls tended to choose dolls. "By 10 years of age, 92% of girls frequently played with dolls, as compared with 12% of same-age boys" (p. 235).
     When Swedenborg observed boys "throwing stones at each other" while girls played with dolls (see CL 218), he was being shown that there are essential differences between the sexes. The boys were following their "connate disposition" or "the temperament inborn in them." The girls were nicer, and Swedenborg marveled that they could still regard the boys with friendly eyes.
     Some things are harder to measure precisely. The study by Geary shows that girls empathize more with the feelings of others. "For infants, the degree of orientation toward other people has been measured in terms of the duration of eye contact, empathetic responses to the distress of other people, recognition of faces, and time spent looking at faces, among other behaviors." This is from page 218, which quotes one scientist as saying, "There is no doubt that girls and women establish and maintain eye contact more than boys and men. The earliest age for which this is reported is one day."
     We may have more later on the subject of the sexes who "differ in their attitudes and ways. In a word, nothing whatever in them is alike" (CL 33). In creating them male and female, God surely blessed them.
TEACHINGS ON GENDER DIFFERENCE AND DIFFERENT FEELINGS WE MAY HAVE ABOUT THEM 2001

TEACHINGS ON GENDER DIFFERENCE AND DIFFERENT FEELINGS WE MAY HAVE ABOUT THEM              2001

     Swedenborg learned a truth of which he was made absolutely certain. It was a truth perceived by heaven itself! Angels who were in full reception of it were in peace and happiness. If they were a little less receptive, they felt somewhat restless.

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     But some spirits felt aversion for this truth and were indignant about it. If it was actually proved to them, they might admit it for a while, but then they would gravitate back to their own feelings.
     This is from AC 3742 where we are told that there is only one life, which is from the Lord alone. This was made known "by experience so manifold as to leave not even the slightest doubt." Angels felt good acknowledging it. But in the next number we read about those who "are indignant, nay, feel aversion." They think that it will lead to the loss of happiness, not being aware that "the reverse is the truth."
     How one feels about a teaching can make so much difference. Take the statement (in CL 56) that in the universe nothing was created more perfect than woman. It is clear enough, but one could react to it in different ways: with affirmation and joy, with slight resentment, or with downright antagonism.
     Or take the statement by a wise woman in heaven (CL 208) that the wisdom of women excels the wisdom of men. Again there can be feelings ranging from pleasant affirmation to resentful denial. Let us look at some of the teachings:
     I) Women easily recognize their husbands after death, while husbands are not so good at recognizing their wives. How might a husband react to this teaching? "It is to be known that husbands rarely recognize their wives, but that wives readily recognize their husbands" (CL 47). If this is the way things are after death, how do we feel about it?
     2) The reason wives recognize easily is that women have an interior and men only an exterior perception of love. The women are better at it. And men may have various reactions to this teaching. But we can go further and discover why women are better in this regard, and we enter into a realm beyond what people generally know.
     3) Women are better because women have conjugial love and men don't. It is no wonder that there is controversy over this amazing teaching that " ... there is nothing of conjugial love with men, nor even of love of the sex, but only with wives and women" (CL 161).

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     This was quite unbelievable to some in the other world, and so it was demonstrated by an experiment (not a very enjoyable one). The sphere of women was taken away and men began to suffer and were "convinced that nothing of conjugial love or even love of the sex resided with them, but solely with wives and women."
     How many people today would accept that teaching? Could you blame intelligent people for denying it? Even the men who had it proved to them by experience were later convinced by their wives that it wasn't so!
     But there the teaching is, and why is it given to us? The answer: "That it may be known that wives are loves and men receptions." What is the key for men to receive love? The key is to love their wives alone. In fact, loving the wife alone is actually what "wisdom" is all about (CL 161). Thinking that "wisdom" is something other than this can cause considerable misunderstanding.
     4) If women are the ones who love, what is it that they love? Is there something in the masculine that is loved? What if one were to try to assign a single word to what women love in men? Words have to be used, even though a word like sapientia is so easily misunderstood, as we will mention later (see CL 130). Whereas on the one hand men might feel offended at the teaching that they are not the ones who love, what about the women? They might feel indignant at the teaching that they are the ones who love. To love the sapientia of a man (particularly if you translate it "wisdom" with the various connotations that word has in the world) might seem to be saying that women are in some way inferior to men.
     We would like to continue this subject in a later issue and consider different feelings we may experience in contemplating it.

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NUMBER OF STUDENTS IN ACADEMY SCHOOLS 2001

NUMBER OF STUDENTS IN ACADEMY SCHOOLS              2001

     The December issue of this magazine provided a number of figures on school enrollments (page 550). I apologize for giving incorrect figures for the Girls School and Boys School. The figures should have been 133 and 131. This means that the total Academy enrollment was 428 (not 457), and the grand total for enrollment in all schools is 1151 (not 1180).
     Together with an apology for this mistake I offer some further data on enrollments. The Academy Journal for the year 1999-2000 gives some interesting data. The enrollment for the Girls School that year was 149, which was "an all-time high." Residents in the Glenn Hall dormitory numbered 57, "the largest number in recent memory." The report says, "Based on our enrollment projections for the next seven years, we do not expect to exceed this year's enrollment for the foreseeable future."
     From the report of the Dean of the College we quote the following: "A total of 155 students registered for classes this past fall. Thirty-seven of these students are residents of 14 foreign countries, a clear indication of the receivers of the Writings throughout the world."
     In the section on recruitment the report says, "Over the next three years, the College plans to work closely with the General Church Office of Evangelization to begin active recruitment of students not historically affiliated with the New Church who are interested in studying the Heavenly Doctrines."
     There are more than 700 students enrolled in the ten elementary schools of the General Church.
     There were more than 300 baptisms in the General Church last year, and more than 200 of them were infant baptisms. One anticipates that this will be a key factor in future school enrollments.

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APPROPRIATE USE OF THE WRITINGS 2001

APPROPRIATE USE OF THE WRITINGS       Anne Fitzpatrick       2001




     Communications
Dear Editor:
     I am responding to Frank Rose's article in the October New Church Life. He is listing all the things that are not mandated by the Writings. In answer to the first one, Do the Writings mandate New Church education?, he suggests that they do not.
     I am sending in this passage for readers' consideration:
     "And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might. And these words, which I command thee this day, shall be in thine heart. And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up" (Deuteronomy 6:5-7).
     Sounds like a mandate to me. This command was not abrogated with the end of the Jewish Church so far as I know.
     The need for instruction of our young is shown by the following in AC 10225: " . . . [F]rom earliest infancy to extreme old age a man passes through a number of states . . . . The second state is from the fifth year to the twentieth; this is a state of instruction and of memory-knowledge, and is called childhood and youth . . . [T]his state is not as yet a state of intelligence, because at that time the child or youth does not form any conclusions from himself . . . but from others; he merely thinks and speaks things of memory, thus from mere memory-knowledge; nor does he see and perceive whether a thing is so, except on the authority of his teacher ... because another has said so."
     I expect parents who send their children to public schools do this teaching apart from school. But where outside of New Church schools can we expect to find teachers who can be trusted to serve as such authorities?
     Anne Fitzpatrick
          Bryn Athyn, PA

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APPROPRIATE USE OF THE WRITINGS 2001

APPROPRIATE USE OF THE WRITINGS       Rev. Kenneth J. Alden       2001

Dear Editor:
     Frank Rose's article, "The Appropriate Use of the Writings" (Oct. 2000 NCL, pp. 463-468), distinguished what the Lord has said from how we respond to that. This is particularly useful when we interact with people who have a system of church government, priesthood, or worship ritual that differs from our own. Recognizing that differences may well be differences of response to the Word rather than rejection of what the Lord says can allow us greater freedom to inquire into others' responses, and appreciate the truths and goods of the Word that they are responding to. I write, however, to suggest a use in restating the problem.
     On page 468 Mr. Rose lists four possible responses to doctrinal studies which look to forms of church government, etc. I would suggest that possible responses to such studies could include some very positive ones. For example, some people might say, "I see that this person is trying to base his thought about everyday life on the Lord's Word. Even though I disagree with the application, he is my brother." Because such responses are possible, clearly the problem is not as simple as Mr. Rose characterizes it on the same page-going to the Writings with the wrong kinds of questions.
     Just as the Writings do not specify the details of worship ritual but emphasize the attitudes and principles that should be involved in worship, I believe the Word does not specify the questions we may ask of the Lord but emphasizes the attitudes and principles from which we ask. The Lord said simply, "Ask and it will be given to you" (Matt. 7:7). But attitude is important: He gave no satisfaction to those who demanded response from Him out of covetousness (see Luke 12:13-15) or out of hard-heartedness (Matt. 16:1-4). In speaking of the Lord's words in Matthew, "And all things whatsoever ye shall ask believing in Me, ye shall receive" (21:21,22, as quoted in AE 815:10), Apocalypse Explained says, "'Faith' here means faith from the Lord; consequently it is called `the faith of God,' and he who is in faith from the Lord asks for nothing but what contributes to the Lord's kingdom and to himself for salvation; other things he does not wish, saying in his heart,

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Why should I ask for what does not contribute to this use? Therefore if he were to ask for anything except what it is granted him from the Lord to ask, he would have no faith of God, that is, no faith from the Lord. It is impossible for angels of heaven to wish and so to ask for anything else, and if they were to do so they could have no faith that they would receive it" (AE 815:10).
     By church government, order in the priesthood, worship, schools for our children, or church architecture, we are supporting our connection with the Lord and heaven and our spiritual life. If they contribute to these uses, is there not a use in asking the Lord for guidance? If we go to the Lord's Word for forms which can serve to remind us of the inner principles and attitudes of the Word, will we not be rewarded with forms that can serve that use? Granted, there will be wide variation in the responses people receive from the Lord, for there is wide variation in the enlightenment that we receive from the Lord, depending upon our love and wisdom. Those oriented to one set of uses will in light see forms that express those uses. Some will stay closer to the letter of the Word, and others will see more of the spirit in the letter. The varied response to the Word might be compared to a hundred artists painting the same landscape. Each one's picture would have its own beauty and capture a different light on the scene before him.
     Mr. Rose concludes with a concern lest the church be hurt by inappropriately using the Writings, and with a wish that the church broaden its outlook. I would assert that limiting the questions we ask of the Writings will not achieve those ends. Limiting the attitudes and principles with which we ask our questions or apply the answer will. When humility, innocence, affection for truth, charity, doctrinal integrity, and respect for others' freedom, sincerity, and enlightenment are present, we can even instruct one another with zeal and debate the application of agreed-on principles.

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     We will benefit greatly by asking all sorts of questions of the Word about representing and expressing spiritual life, so long as our evil loves are not controlling the process, and so long as we do not from jealousy accuse others of evil motivation when they do likewise but see differently. The fact is, when it comes to government, worship, education, etc., and anything else that we do with others, we have to choose some form and agree to some order. By selecting from the Word forms that represent and express the attitudes and principles we are learning to love, we will have a greater opportunity to be drawn together than if we rule out the Word as a source for those forms which may express and support the three great uses of the Word.
     Rev. Kenneth J. Alden
          Colchester, England
COMMENTS ON BACK ISSUES 2001

COMMENTS ON BACK ISSUES       Pat Street       2001

Dear Editor:
     Once in a while we see a "delayed report" in the Announcements section of New Church Life, so I hope this letter can be taken in the spirit of a "delayed response" to the June 2000 issue, which I have just had the pleasure of reading.
     I wanted to express thanks for the purely delightful article by Wilson Van Dusen entitled "Aids for the Study of the Writings." His childlike enthusiasm for conducting an ongoing "treasure hunt" of the Writings is certainly contagious. What a wonderful thing it would be for the church if we could have more of this sense of pure joy and playfulness in approaching our study and teaching of the Writings.
     The other article which really caught my eye was the one by Rev. Ottar Larsen, "What Men Cannot Do." I was very moved by the earnestness of his reactions at the governance meeting, and further touched to see that he had written in a later issue an apology for remarks of his that may not have been as thoughtful and charitable as he would have liked.

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I could see that he has thought deeply about this subject, and I could feel his sadness at what he sees as divisiveness and possible thinking and acting from misguided motivations.
     However, it also rang out to me very clearly that contained within his statements is the very kernel of what we women are having a problem with. Mr. Larsen states, "Do what the Lord designed you to do-love the wisdom of men .... The Writings teach that you women are the real saviors of us men! .... This is the most essential work of women . . . . If you first will do this work which the Lord designed you to do .... "
     I know that Mr. Larsen does not mean to be saying this, but what he says to me is: MEN are the real purpose of creation, and women are created to support them. So, to put it in the vernacular -There's your problem right there.
     Obviously no student of the Writings would propose or support the idea that women are a secondary creation. But if the leaders of the church are to understand what it is that women are reacting to with such emotion, they must acknowledge that this subtle, underlying idea is indeed present in our thinking, our traditions, and our organization and structures. We must be willing to take a good, hard look at our own preconceptions, and realize that we have inherited from the culture around us, from generations back, biases which still influence how we hear the Writings and apply them. In doing so, we do an injustice not only to women, but more importantly, to the truth of the Writings.
     Pat Street
          Nashville, Tennessee
          PatinTn@aol.com
TITLE PROPRIETY 2001

TITLE PROPRIETY       Oliver R. Odhner       2001

Dear Editor:

     Ladies and Gentlemen: Introducing His Worship and Most Gracious and Noble Highness, His Holiness, Honorable Right Reverend Hogwash.

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     Since the Last Judgment, such old bottles as the foregoing rhetoric have progressively been discarded from civilized culture for their inability to hold new wine. Bowing down to the saints and rulers has been exposed as the worship of gods to whom are attributed qualities that only the Lord can claim as His own, and that we should attribute to Him alone, as the angel in Revelation chapter 22 declared.
     The world around us is coming to recognize this doctrine. I worked in industrial research and development most of my career with swarms of Ph.D's, and I seldom heard the title of "Doctor" used, by either the Ph.D's or their associates. People in political power, such as presidents and kings, have dropped the pomp and ceremony of ages past, and even appear in tee shirts on unofficial occasions. Commonly accepted e-mail format cuts through the icing. I remember listening to a minister on the radio whom I admired, and he did not want to be addressed as "Reverend," but rather as "Pastor." This brings me to my question.

     For four years we have been editing a newsletter for the Hatfield/Harleysville New Church, and I have felt irreverent and a little guilty referring to our ministers as "Reverend." I have noticed that our ministers sometimes even sign off with that title!
     Bishop Peter Buss conducted a General Church Assembly in 1996 under the banner of New Church Culture. Although that theme is old hat by now, would it not be appropriate to put it on again long enough to reform our practice of using the title "Reverend," and substitute "Minister" (possibly contracted to Min. in place of Mr. when needed) for one who is ordained, and "Pastor" for the leader of a flock?
     Oliver R. Odhner
     Perkiomenville, PA

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CRESCENDO OF CELEBRATIONS COMPLETES THE SWEDENBORG FOUNDATION'S SESQUICENTENNIAL YEAR 2001

CRESCENDO OF CELEBRATIONS COMPLETES THE SWEDENBORG FOUNDATION'S SESQUICENTENNIAL YEAR              2001

     West Chester, PA: The night of November 14, 2000 witnessed gala celebrations for admirers of Emanuel Swedenborg. At 600 Park Avenue, the Swedish Consul General's official residence, the Honorable Mr. Olle Wastberg and Madame Wastberg hosted a reception to honor the launching of the first volume-Heaven and Hell -of the New Century Edition (NCE) of the works of Emanuel Swedenborg upon the occasion of its publisher's-the Swedenborg Foundation's-sesquicentennial anniversary.
     International literary, scholarly and diplomatic figures were invited, including author and former Swedish ambassador to the Vatican Lars Bergquist, author and composer Anders Hallengren, and Dr. Bernhard Lang of Paderborn University, famous for his acclaimed work Heaven: A History, and contributor of the introduction to Heaven and Hell.
     NCE series editor Dr. Jonathan Rose spoke about the NCE project and introduced his translation team, highlighting Dr. George F. Dole, scholar of ancient language and Swedenborg, translator of Heaven and Hell. Dr. Dole presented to Consul General Wastberg the handsome, oversized Heaven and Hell, with its plum cover and gold stamping, as well as a complimentary charter subscription for the entire NCE as a gift from the Swedenborg Foundation to the government of Sweden.
     Following the reception's close, the assembled guests wended their way to the New York Academy of Sciences, an appropriate venue for premiering a documentary on the life and work of Swedenborg, who was both a scientist and a theologian. The executive in charge of production and co-scriptwriter Deborah Forman introduced the new film Splendors of the Spirit: Swedenborg's Quest for Insight and its producer and director, Emmy-award winner Penny Price, who expressed the indelible impression left on her by Swedenborg during her immersion in the project, and the gratitude she felt to the Swedenborg Foundation's board of directors for their unfailing kindness and helpfulness with the film.

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The film was well received for its clear and cohesive presentation of the life, work, and influence of the scientist/sage.
     On Sunday, November 19th, two additional celebrations were held at the American Academy of Religion's annual meeting in Nashville's Opryland Hotel-a launch party for the first volume of the New Century Edition and a screening of Splendors of the Spirit.*
ORDINATIONS 2001

ORDINATIONS              2001




     Announcements
     Ayers-At Hurstville, Australia, November 12, 2000, David Wayne Ayers into the second degree of the priesthood, Rt. Rev. Peter M. Buss officiating.
     Heinrichs-At Kitchener, Ontario, Canada, November 19, 2000, Bradley Daniel Heinrichs into the second degree, Rt. Rev. Alfred Acton officiating.
BRITISH ACADEMY SUMMER SCHOOL 2001

BRITISH ACADEMY SUMMER SCHOOL              2001

     If you live in North America and are of college age or older, you are invited to enroll in the British Academy Summer School this year. Headed by Rev. Fred Elphick, we will embark on our voyage of discovery on Sunday, July 15 until Saturday, July 28, 2001, at Purley Chase New Church Centre, situated in the rolling hills of Warwickshire. The lower age for suitable British and European students is 14.
     Please contact our secretary promptly if you hope to come. Rev. Mauro de Padua has kindly agreed to coordinate for students at Bryn Athyn College.
     For an application form giving all the details e-mail Fred Elphick: fredelphick@onetel.net.uk or write to our secretary, Mrs. G. P. Dawson, 28 Parklands Rd, Streatham, SW 16 6TE, England, or telephone 01 1 44 181 769 7922.

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Listening Threads The Formal Cosmology of Emanuel Swedenborgby Norman Newton 2001

Listening Threads The Formal Cosmology of Emanuel Swedenborgby Norman Newton              2001

     Norman Newton's The Listening Threads is a major New Church     collateral work that puts Swedenborg's Principia into its proper context of Age-of-Reason scholarship. There have been commentaries on the Principia in the past, but none so authoritative as this. Newton uncovers Swedenborg's method, and finds his religion and science equally at work in forging radical, prescient perspectives on the major problems of the day. In this important new book from the Swedenborg Scientific Association, Newton shows us Swedenborg at work.     
     
          Swedenborg Scientific Association     
          2000     
          Hardcover U.S. $24.95     plus shipping U.S. $2.00     
          General Church Book Center     Hours: Mon-Fri 9-12 or     
          Cairncrest     by appointment     
          Box 743     Phone: (215) 914-4920     
          Bryn Athyn, PA 19009          Fax: (215) 914-4935     
          E-mail: Bookctr@newchurch.edu     

BRYN ATHYN COLLEGE of the New Church POSITION AVAILABLE 2001

BRYN ATHYN COLLEGE of the New Church POSITION AVAILABLE              2001


     Vol. CXXI     March, 2001     No. 3
     New Church Life

     Bryn Athyn College of the New Church is seeking applications for a potential part-time or full-time position as Director of Recruiting.
     Candidates are expected to possess a bachelor's degree and experience in marketing, college admissions, or a similar field. Bryn Athyn College will not discriminate on the basis of race, gender, ethnicity, or national origin.
     Interviews will be held in March and continue until the position is filled. A resume, letter of application and the names of three references should be mailed by April 1st to:
     Dean Charles Lindsay
     Bryn Athyn College of the New Church
     P.O. Box 717-Pendleton Hall
     Bryn Athyn, PA 19009

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Notes on This Issue 2001

Notes on This Issue              2001

     In his study, Rev. Grant Odhner asks, "What is it that enables us to see our kinship with Him and call Him 'Father'?" He suggests the following answer: "Ultimately it is His Humanity that enables us to do this. How can we love one whom we cannot see and relate to? The Lord's highest purpose in coming to earth was to reestablish this connection with us. This is the weight of the Gospel" (p. 109).
     Speaking of the Gospel, Rev. Erik Sandstrom continues his exploration of history and the Gospel. Concerning the coming of the Lord he says, "It is astonishing that such a unique event should yet produce not one single shred of indisputable historical evidence of the physical existence of Jesus! No contemporary historical record of the Lord between 4 BC and 36 AD has been found to date." Later he says, "The revealed gospels alone cover the Lord's life in detail, and have no rivals. That takes a stroke of Providence, and leaves humans free to accept or reject the gospel truth" (p. 125).
     There is a notice on page 144 of a dedication coming up next month in Glenview. In addition to this we have received the following: "Please join us for the dedication of our new building! Come see our recently completed auditorium, teen center, and new landscaping. Participate in a variety of activities including open houses, tours, a special banquet, and of course the dedication service. We hope to see many alumni and guests, so please plan on attending this special weekend with us. Please call Theresa McQueen, our project coordinator, at the pastor's office at (847) 998-9258 if you have further questions."
     The General Church issues a church-wide invitation to attend a Governance Study meeting Thursday, March 22, 2001 at 7:30 p.m. in the Bryn Athyn Society Building gym. The subject of the meeting will be "Laity Counsel in the Selection of Bishop."

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LORD'S CONCEPTION 2001

LORD'S CONCEPTION       Rev. Grant H. ODHNER       2001

"'Behold, you will conceive in your womb and bear a Son, and you shall call his name Jesus.' Then Mary said to the angel, 'How can this be, since I do not know a man?' And the angel answered and said to her, 'The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, also, that holy thing which is to be born of you will be called the Son of God. ' ... Then Mary said, 'Behold the maidservant of the Lord! Let it be to me according to your word'" (Luke 1:31, 35, 38).

     Perhaps the greatest miracle and mystery of the Christian religion is the virgin birth. It has been a stumbling block to many, certainly since the growth of our desire for "scientific" explanations and our confidence in them. Today many Christians don't feel the need to believe in the virgin birth. They don't see it as necessary to establish Jesus' essential identity or mission. In some cases they see Him as merely human. Jesus (they suppose) was the "Son of God" not on account of any unique Divine inheritance, but merely by "calling" and by His extraordinary obedience and responsiveness to that call. He didn't become anything that other human beings could not become if they were given the opportunity and made similar efforts to "develop themselves" spiritually. Others, of course, have held onto the idea of the virgin birth and believe that it is fundamental to Christian doctrine.*
     * One of my commentaries points out that "virgin conception" more accurately describes what is at issue in Christian faith. That is what is implied in Matthew 1 and Luke I, and that is what is usually meant when the "virgin birth" is discussed.

     In this article we are going to look at the virgin birth from the standpoint of the doctrines of the New Church. While we share the conviction of those Christians who affirm its truth, we have some specific ideas about what it means and why it was vital to the advent.

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Maternal and Paternal "Seed"

     In Luke 1, Gabriel says to Mary: "Behold, you will conceive in your womb . . . " (v. 31). What does "conceive" mean? My Bible dictionary says that Biblical writers did not know about the ovum and its role in conception. The woman, they supposed, received the male seed, which was "woven" into a child in her womb (cf. Psalm 139:13). From the Heavenly Doctrines we understand that conception took place in the standard way: an ovum from Mary was united with a paternal contribution. An embryo then formed. A human fetus began growing, according to the natural order.
     What was the source of this Divine paternal "seed"? When Mary asked, "How could this be, since I do not know a man?," the angel answered her: "The Holy Spirit will come upon you" (v.35, emphasis added). Joseph also was told by the angel: "That which is conceived in her is of the Holy Spirit" (Matt. 1:20, emphasis added; cf. v. 18).
     God's "Spirit" in the Word (often associated with holiness) refers to the "activity" that "proceeds" from Him and affects people and things "outside of" Himself. Its job is to create things and then to prepare them-ultimately to prepare human beings-to receive His love. In other words, the Lord's Spirit is what creates and recreates (i.e. regenerates). At the very outset of the creation story we read of the "spirit of God hovering over the faces of the waters." The psalmist also refers to the Lord's "sending forth His spirit" to create (Psalm 104:30). This creative activity of the Divine love is called "truth."
     Now we tend to think of truth as being a merely mental and verbal thing, a formulation of an idea. But truth is far more than that: it is a real, substantial thing, an inseparable companion to the Divine love. It pours directly from that love (like light from a flame) and carries out its bidding. This truth (meant by the Lord's "Spirit") is called in the Heavenly Doctrines "the most real thing" in the universe!*

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All of the design, structure and "stuff" of the universe is produced by the Divine truth! (Compare what is said of "the Word" in John 1: "All things were made by Him and without Him nothing was made that was made.")
     * Ipsissimum reale-AC 5272:2, 6880e, 8200. Note: This is not to say that Divine truth is more real than the Divine love, but only to say that the Lord's truth sets up and maintains the order, both invisible and visible, which enables love to be received, sensed, enjoyed, by us.

     This Divine truth or "Holy Spirit" is what formed a seed (a vehicle) for the Divine soul.* The Divine truth gave that soul, form as it descended through each level of human existence. It "wove" coverings for the soul out of the finest substances of the spiritual world, then added "grosser" and "grosser" substances in its "descent" to the material world. This process is not unlike what happens with every human being at conception. The difference lies in the fact that in our case the Creator utilizes the spirit and body of our father as a means for this "descent," whereas in the case of Jesus He did not. With us the sperm contains a graft or offshoot from our father's soul which is at last given a covering in his body from the finest elements of nature.** In Jesus' case, sperm was not involved. These finest things of nature which clothed His soul must have been supplied from Mary's body. This would not change the fact that the active principle and organization within them was not from Mary but from God. So we can think of the "Holy Spirit" mentioned by Gabriel as the Paternal agent.
     * TCR 140; Canons: Redeemer IV
     ** CL 183:4; TCR 103:2

     (An important aside about the Holy Spirit. The Heavenly Doctrines make a big point that the Holy Spirit refers only to the Lord's Spirit after His glorification, which proceeds from His glorified Divine Human.* The Holy Spirit which Jesus "breathed" on His disciples after His resurrection did not yet exist at the time of His conception. Even during His ministry "the Holy Spirit was not yet, because Jesus was not yet glorified."**

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At the same time, the Holy Spirit did exist when Luke wrote about the Lord's conception. Luke was led to use that name "because of the Lord, who was already in the world."*** In other words, in the light of His glorification we can see how the Divine truth stemming from Divine love was at work in His conception.)
     * TCR 158
     ** John 7:39
     *** TCR 158
     If the Holy Spirit, or Divine truth in its descent, was the Paternal agent, the force behind it was the "power of the Highest" which "overshadowed" Mary. The "power of the Highest" refers to the Divine Love.* No truth has power or direction from itself. Love alone has purpose-the purpose to love others outside of itself, to unite itself with them in order to bring blessing (see TCR 43). Love is the source of energy and power to accomplish these goals. Truth is what helps love bring them about. (And, indeed, without truth, love's power is powerless!)
     * Canons: Redeemer IV5-8; AC 1735, 6435e; TCR 88, 140. The Divine love was the real soul of Jesus; the Divine truth provided a means for the soul to begin doing its work (Can. Red. IV 6).


A Real Union


     So the Divine Soul, working through the Holy Spirit, "descended," taking to itself a "form" on each level of existence, until it had a natural vehicle by which to be joined with an ovum from Mary. This descent and conception took place after Mary had consented.* From that point the Lord's soul directed the growth and development of the fetus in Mary's womb, working in connection with her hereditary contribution just as any human soul does.
     * See appendix: Mary's state of reception.

     Note that there was a real union between a Divine seed and a human ovum. Many Christian theologians reject this idea. They prefer to see Jesus as being a completely separate work of creation that took form within Mary but had nothing to do with her hereditarily.

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This enables them to put some comfortable distance between God and Man. It discourages the unseemly idea that there was any kind of sexual union between God and Mary (along the lines of Greek myths). And it explains Jesus' sinlessness.*
     * The Catholic doctrine of the "immaculate conception," which refers to Mary's being conceived without sin, doubly ensures Jesus' sinlessness!

     The notion of Jesus as a separate creation within Mary works with most Christian theologies, because they do not have a developmental idea of the Lord's life in the world. For them He was wholly Divine and wholly human from the moment of birth (these natures remaining separate). Besides, for them His main purpose was to die on the cross for us (this being the chief, if not the only, way He saved us). This notion doesn't work with New Church theology. We believe that Jesus saved us by dealing with the powers of darkness within the human mind (the last and fiercest struggle taking place on the cross). It was vital that He inherit tendencies to evil from Mary so that He could experience those tendencies and interact with them. It was through this interaction that He saved us.

Jesus' Inheritance

     Before we explore this more, we need to understand the kind of mind that Jesus had. In general, we will distinguish three parts of the human spirit: the soul, the internal mind and the external mind.*
     * The "soul" here refers to the inmost being of life (see ISB 8; CL 183:3; cf. AC 1999, HH 39, LJ 25). This soul is even prior to the mind, which Swedenborg distinguishes into the internal mind (mens) and the external mind (animus).

     Our soul is the innermost being of our life. It is that which is within and behind everything else. According to the Heavenly Doctrines the paternal contribution at conception provides the soul.*

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In other words, the father's "inheritance" provides the most internal and formative influence in determining the character and organization of the mind. Our soul (and characteristic love) is an offshoot from our father's soul (and love)-unique, of course, but related.** Differently from ours, Jesus' inmost soul was not an offshoot from His Father's soul: it was His Father's soul (He and the Father being one)! So the Person taking form within Mary was Divine on the deepest level, in His character and inherent tendencies. This inner Divinity was working from birth to bring the entire outer mind into harmony with Itself, and finally to make it completely Divine.
     * TCR 92, 103
     ** DLW 269; DP 277:3; TCR 103

     Below the level of the inmost soul lies the internal mind. The paternal contribution at conception also provides the pattern for this mind. The internal mind has a number of levels to it. The two deeper levels are in the form of heaven.* This means that the internal mind is responsive from birth to heaven's unselfish love and to its wisdom. This is what makes us capable of becoming angels. As to this part of the mind, the Lord was also essentially Divine. The life of heaven was His own life! So, unlike us, He had a developed heavenly character before birth.** (Of course, He could become aware of this inner life only in His human consciousness and enjoy the use of it so far as He acquired a natural basis-through sensation and knowledge-for that.)
     * DLW 432; cf. 270
     ** cf. DLW 233; AE 1112; Can. Redem. VIII 1 (=21)

     (Since this inner formation takes place on a spiritual level and is merely expressed on the physical level, it is really beyond the scope of science. Of course, science can confirm spiritual truth. For example, we might take as a confirmation the fact that such a far-reaching characteristic as sex is determined by the father. Another possible confirmation: it appears that the centrosomes in the initial zygote come from the sperm.

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This may be significant, since centrosomes are involved in cell division. They provide two centrioles from which extend little "spindle fibrils" along which the chromosomes congregate and then divide in mitosis. The cytoplasm of the cell also divides along the "equator" of the spindles where the chromosomes meet. This suggests a possible directing influence in the formation of the fetus that comes from the father.)
     The external mind, which we inherit from our father, is corrupt. It reacts against heaven (see DLW 432). This paternal heredity is very persistent; its influence can be "closed off" through regeneration but never eradicated.* Jesus did not have this corrupt paternal heredity, because His paternal soul was Divinely good. In that respect too He was different from us.
     * AC 1573:3, 1414; cp. 4317:4
     What about Mary's contribution? The Heavenly Doctrines tell us that maternal heredity, in general, is the means for providing an external "clothing" for the soul, for the internal mind, and for the external mind. This clothing does not consist only of physical characteristics but also of mental ones.* These mental characteristics condition the external mind and add themselves to it. These maternal characteristics are, in some measure, potentially good (or we might say neutral). But, like the father's outer contribution, at this day they bear with them the tendency to react against heaven. This is how Mary passed on to the infant within her a leaning toward evils of every kind.
     * See appendix on Maternal Heredity.

The Importance of Mary's Contribution: Access and Accommodated Interface

     This maternal inheritance of Jesus was vital to the advent! The Lord took on a human mind in the world in order to engage in our mental struggles and to help redefine them.

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Through the Mary human He gained a needed kind of access to evil and falsity. Taking on a human heredity through Mary was the way in which the Lord was exposed to the sort of inclinations and tendencies that we know. In the human Jesus He could experience the hells at work in these inclinations as they labored to poison and enslave the mind with their selfishness and false thinking. He could see these evils at work in His own natural mind at every stage of its growth, and address them.
     But note: the Lord's purpose in gaining access to human states was not to learn about our struggles or to experience them as a way of identifying with us. He already knew them! His purpose was to be able to respond to them in the context of a limited mind like ours. The hells could attack that mind because of its weakness. They could not have attacked a completely Divine mind. They could have approached Him "in His glory" no closer than a stick of wood can approach the sun! But under the "cover" of human limitations the hells could attack the Lord and He could respond to them with measured insight and effort from His higher mind, which was Divine. Again, a purely Divine response to evil would have "blown it out of the water" at once, but a measured response could meet each particular state of evil in an accommodated way.
     Meeting evil in an accommodated way was important for two reasons: 1) it produced a lasting judgment on evil lusts and false ideas; and 2) it generated finite, specific ideas that human beings could grasp and use.
     Lasting judgment comes when human beings participate in the judgment process. If an evil man (for instance) were simply removed in an instant from what he was doing, without his involvement, awareness, or consent, there would be nothing inside of him (nothing belonging to himself, nothing of his own will) that would deter him from returning to that behavior. But if he retreats in freedom, with a realization (however reluctant) that he can no longer remain in disguise, no longer use true ideas/behavior hypocritically, no longer harm the good without being punished, then he has a reason within himself not to return.

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This is what makes the judgment lasting. Equally important, when good people are able to see and understand clearly the nature and effect of evil, they participate in making judgments regarding it. This is how evil is exposed, "sent to its place," and held there.
     This kind of realization on the part of good and evil people is brought about through specific ideas accommodated to their state of understanding. It is brought about through specific ideas brought to bear on their own and others' behavior and motivation and thinking. These specific ideas (truths) were generated by the Lord in the limited human mind while conflicts were taking place. As each occasion demanded, He revealed to Himself Divine truths that were applied to that finite human state. These accommodated truths were part of the legacy that He left us. They are like tools which He used at that time against evil and which we can use now. Or (to use another analogy) they are like trail-markers, maps, and vehicles which the Lord generated during His journey, which we can still use to find our way to heaven.

Why Did He need to Work from His Own Human?

     We might wonder why the Lord had to accommodate truth to us through His own presence in a human mind. Couldn't He have exposed evil and given us the tools for overcoming it simply by revealing new ideas through a human prophet?
     The Lord certainly could have used a human prophet to reveal ideas as He had done in the past. And people might have been able to see them in light for a moment. But not for long. The light would have been snatched away when they turned to living their daily lives. The influence of evil in the mind would have twisted the real meaning and purpose of the words. Or it would have brought them to nothing, swallowing them up again in a dull cloud of obscurity. The reason for this is that the light of understanding comes from the spiritual world. It is not enough to have words and ideas before us: our minds must have light to see them clearly and apply them.

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And our minds are in the spiritual world. At the time of the Lord's advent, that world was dreadfully disordered and confused on account of the glut of unjudged evil there. This glut could be sorted out only by the Lord. This is why it is recorded in Isaiah: "Then the LORD saw, and it displeased Him that there was no judgment. He saw that there was no man, and wondered that there was no intercessor; therefore His own arm brought salvation for Him; and His own righteousness, it sustained Him. For He put on righteousness as a breastplate, and a helmet of salvation on His head; He put on the garments of vengeance for clothing, and was clad with zeal as a cloak" (Isaiah 59:15-17).
     This description of "putting on armor" refers to the process of taking on human states of mind, strengthening them, and fighting in them from the power of Divine love. Only the Lord, fighting from our position, walking the path that we tread from infancy to maturity, from earth to heaven, could dispel the powers that were gripping the mind. As He grew and learned, step by step He could fight through that heavy cloud of doubt and resistance-to-seeing that the hells had cast over the mind, and gain a clear sight of a truth; He could resist the suggestions from evil spirits as they tried to invalidate that truth in a thousand ways; He alone had the strength to put that truth in terms that we could understand and use.
     What is more, by doing this throughout His lifetime here He could bring about a systemic cleansing of the spiritual world. He could give it a whole new order. Think of it! As the truth He revealed brought spirits to judgment, the good were freed to find their heaven and the evil were forced to retreat to the safety of their hells. The congested world of spirits was "thinned," its thick clouds of falsity gradually dispersed. True ideas and angelic feelings could again be experienced there in clarity. And the light of these feelings and thoughts could be transmitted to us so that we could see truth with sustained comprehension. This won us the freedom to be saved!

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A New Connection with Our God

     All this brings new meaning to the truth that the Lord Jesus Christ saved us! It also brings new meaning to the truth that "God became Man!" Our Lord engaged in the same process that we go through, at every step and stage! He was born into a state of ignorance, and had to come into knowledge gradually, through finite steps of learning and experiencing. He had to participate, as a person-in-formation, in being brought to spiritual light-not just through finite steps of learning but also through finite moments of choice. In this position He could address the challenges we face. At moments of choice He had to reflect and deliberate in Himself, had to call for help from His higher mind, had to faithfully heed the answer that came. He had to deny the forces of negativity working through the lower self, to check its tendency to act from self-seen "need" and time-bound expedience. He had to "take up His cross," "lay down His life," again and again, for the sake of the truth. In the end He was completely Divine. But in the end we could see Him as Divinely Human in a new way!
     What is it that enables us to be joined with our God in sympathy and in truth? What is it that enables us to see our kinship with Him and call Him "Father"? Ultimately it is His Humanity that enables us to do this. How can we love one whom we cannot see and relate to? The Lord's highest purpose in coming to earth was to reestablish this connection with us. This is the weight of the Gospel. And now the Heavenly Doctrines open the door farther to us, making it possible for us to grow in our sense of who our Lord and Savior is, and in our sense of how we are connected with Him. We are given an understanding of the human mind, and of the process of spiritual development, that leads us to see ourselves even more clearly as the Lord's children, created in His own image and likeness! We can now see as never before that He didn't follow our process in taking on a human mind and bringing it to light: our process is really His process! "No one has ascended to heaven but He who came down from heaven, even the Son of Man who is in heaven" (John 3:13).

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We are human because He is human! We can become whole because He is whole! We exist in Him, and He provides in Himself a path for us to fullness of life!
     Our sight of the Lord's method of salvation and of His Divine Humanness rests on the Virgin Birth. If He had not been conceived of God, He could not have been Divine, and He could not have glorified His human. If that conception had not united a Divine soul with a human ovum, there could have been no process that linked the Lord with us in our finite predicament and enabled us to see Him as present, and as Human. That is why the Lord foresaw and provided for the miraculous coming together of people and events that brought Him into the world.
     All this was done that it might be fulfilled which was spoken by the Lord through the prophet, saying: "Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel," which is translated, "God with us" (Matt. 1:22, 23).

     ************************************************

Appendix: Mary's State of Reception

     The Lord respects human freedom and works with it in all cases. It is hard to imagine that He would use a woman to be born into the world without gaining her consent!
     That is why the Lord sent Gabriel to Mary before the conception took place, to present His plan, to involve her in the decision.* He did not ask her permission, to be sure, but He did give her the opportunity to hear the Lord's goal, to reflect and to assent. This visit was an overt way of preparing her to do that. But, more than just a sudden visit from an angel, Mary's whole state of mind and life prepared her to be able to give consent and to carry out this sacred work.
     * The angels used the future tense in Luke 1:31-38 (e.g. "You will conceive," not "You have conceived"). Luke 2:21 also confirms that Mary was told of Jesus before the conception.

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     Doubtless, Mary was a thoughtful and religiously devoted person (judging from her responses in Luke 1-2, and also from what is said about her, both in the rest of the Gospels and in the Heavenly Doctrines). These lovely personal characteristics would make her receptive to this "call." But in addition she was in a very receptive state of life. She was looking toward marriage. Actually, at that time betrothed people were regarded as married, yet betrothal was also a time of looking toward the fulfillment of the covenant and actually living together. This suggests that Mary's mental state would have had the following characteristics: a sense of joy in having given consent to be married, delight in this prospect, hope and idealism, innocence in her ignorance of what lay ahead, love and respect for Joseph (he was "a just man" according to Matthew). This state of mind tends to go hand in hand with a receptiveness to the Lord's leading. Perhaps this is part of the reason why we are told: "It was necessary for [the Lord] to be born of a virgin in legitimate marriage with Joseph."* Not only did this guarantee that the Lord would be cared for by two parents and be accepted by society after His birth, but it also set up a mental situation for Mary which would enable her to conceive a child, accept Him, and care for Him with love.
     * God the Savior, Jesus Christ 38 in PTW I, p. 554, emphasis added
     Mary, the betrothed virgin, represents the church as it looks toward being joined with the Lord.* This bond with the Lord is brought about on our part through the affection for truth. We must be willing to be affected by a sight of truth-must be interested in knowing and seeing it, must be willing to lay down our self-interest in order to heed it. Specifically, Mary represents this affection.
     * Can. Redeem IX 8; God the Savior, Jesus Christ 37; AC 3164
     Just as Mary consented to the Lord's conception and birth into the world through her, so the church must consent to the Lord's coming; otherwise it cannot happen!

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This consent begins with angels. At the end of the church, when a last judgment needs to take place through a new revelation of truth, the angels begin to suffer. They lose something of their light, because of the clouded state of the world of spirits and of human minds on earth. Then they cry out to the Lord and He draws near to bring about judgment.* If the angels were not brought to this point of wanting to receive the Lord in a new and fuller way, the Lord could not use them in the judgment process. So also there must be a few people in the church who are ready to receive the Lord at His coming; otherwise it cannot happen. The advent is a matter of influx and reception. The fullest view of the matter shows that the Lord is the one who inspires grief on account of evil (see TCR 539). He inspires the affections and realizations on people's part which cause them to turn to Him and make them receptive of His coming. Still, people must consent to receive these affections and realizations!
     * AE 910; AR 645
     Mary's state must have corresponded to the state of angels in heaven and people in the church who were eager for the Lord's coming. Perhaps the angels with Mary were part of the process of the Lord's conception, enabling His Divine soul to take form (down through degrees of the heavens) and be implanted in her. But exploring this requires more light than I have at present.
     Appendix: Maternal Heredity
     Probably the biggest stumbling block to accepting the teaching of the Heavenly Doctrines about heredity is their view of what is contributed by the father and by the mother. Every student in high school is taught that the mechanism for heredity is genetic meiosis and union of gametes at conception, a process that appears to involve equal contributions from both parents. It likewise appears that observable traits in offspring come from both parents, and are linked to gene content.

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On the surface it appears that these contributions are evenly weighted. This does not seem to square well with the idea of the Heavenly Doctrines: that the organizing soul comes from the father, bearing with it the deeper loves and characteristics, and that the mother supplies materials and more superficial mental characteristics. The truth is that modern science still knows relatively little about the whole area of genetics, including the origin of physical characteristics, let alone how mental characteristics are determined in offspring. A careful consideration shows that the statements of the Writings can be seen to harmonize with current observations.

Physical Looks and the Mother

     Swedenborg makes at least one statement that appears to teach that looks are governed solely by the father. He says: "A child born of a black father, for example an African, by a white mother, for example a European, is black, and vice versa" (DP 277:3). Taken literally this statement is certainly erroneous. However, a fair-minded view shows that he is merely illustrating a principle: that the sperm conveys the soul, and that the soul has its influence in the offspring. Further, a broader look shows that he was well aware that both maternal and paternal heredity influence bodily appearance (see TCR 103:2; 521).

Mental Characteristics and the Mother

     Swedenborg clearly gives an external role to maternal heredity. Sometimes he summarizes it as a "material" or "corporeal" as opposed to a "spiritual" contribution. But clearly "material" refers to the manner of formation and not to content. For the maternal heredity involves the mind. He notes that our external mind or disposition (animus) is from both parents (Rational Psychology, n. 424). A mother may pass on something as significant as an aptness for sensing, remembering, and understanding (ibid.). So how "smart" ("quick," "sharp") someone is can "come from the mother." Our natural loves (which are behind our mental states of "natural good"), including a natural love for what is good and a natural love for truth, come from both parents (see AC 3469:3; 3518:1, 2; 4593:2).

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These natural loves contribute to our unique character and disposition-involving, for example, our learning style and our manner of interacting with people. How significant and fortuitous these contributions can be! The biggest indication of how significant is maternal heredity appears from Jesus. Mary's heredity was sufficient to enable Him to experience both the natural loves just mentioned and also many sophisticated states of evil and false-thinking. Her contribution was the source of all His mental struggles! These struggles took place in His will and thought (this, and not merely the "material body," is the arena for maternal heredity) (cf. AC 4317:5; 1573, 1563, 5157).

Swedenborg's Science

     Bear in mind that Swedenborg knew nothing of genes, game-togenesis, or the genetic union of gametes. The heredity passed on at conception has something to do with the states of married partners (the mother's "soul" being involved in this respect).* The father's states are passed on through the mechanism of the sperm, which contains a graft of his soul. What about the mother's states? Are they conveyed through her ova? The Writings seem silent on this. However, from Swedenborg's earlier works it appears that he had a different idea: the mechanism by which the mother passes on a heredity seems to be through psycho-physiological contact with the fetus** (i.e., her mental states are communicated during gestation to the fetus through their adjoining tissues). To my knowledge, he doesn't mention this mechanism in the Heavenly Doctrines.
     * cf. CL 245 (the meaning of this passage is a bit unclear to me); CL 202, 246; cf. AC 3469:3, 2910:4
     ** cf. Rat Psych 424; Generation 306; 313-314, 347, 349, 354-365, 41, 169-170; EAK 267; Fibre 245, 498, 530
     Whether or not this is true, we can say that Swedenborg's earlier ideas formed his mind to receive what he wrote in the Heavenly Doctrines.

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He was led to a general concept of heredity that is vital to a right understanding of the Lord's glorification. The way he arrived at that concept, and his understanding of how it worked, are not necessarily vital. His early understanding may be inaccurate, and perhaps it is providential that he does not specifically affirm the mechanism for maternal inheritance in the Heavenly Doctrines. In any case, an "affirmative view"* would be that science will one day confirm the essential truth of what the doctrines teach; i.e. we will be able to see illustrated, in terms of genetic observations, the truth that the father's contribution at conception provides the soul.
     * cf. AC 6479, 2568, 128, 2588; SE 5709f ACADEMY OF THE NEW CHURCH SECONDARY SCHOOLS Position Available 2001-2002 School Year 2001

ACADEMY OF THE NEW CHURCH SECONDARY SCHOOLS Position Available 2001-2002 School Year              2001

     A full-time position in special education will be available July 1, 2001. Applicants should have a master's degree or a bachelor's degree with requirement to attain a master's degree. Previous experience and tutoring in language arts and mathematics are desirable.
     Please submit a letter of application and resume to Margaret Gladish, Principal of the Girls School, P.O. Box 707, Bryn Athyn, PA 19009.

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GOSPELS AND SECULAR HISTORY Part IV 2001

GOSPELS AND SECULAR HISTORY Part IV       Rev. ERIK E. SANDSTROM       2001

The Lord's Arrest and Crucifixion

     The common meals of fellowship became one hallmark for being a Christian, the Christian feasts of charity-which have also been held over into the New Church. Some scholars suppose that any violation of eating together at passover would have merited a capital penalty. "If this actually happened at Passover, it could easily have led to arrest and execution" (Crossan, p. 360). But others contend violation of mere "eating" can never be a capital offense.
     So what crime merited crucifixion? Scholars are divided, but most agree on blasphemy. The gospels also: "He has spoken blasphemy" (Mark 14:64). But all Jesus said was, "I am. And you will see the Son of Man sitting at the right hand of power" (v. 62). That is at best a vague allusion that He was Jehovah, i.e., the "I am," which alone would be blasphemy. So did the Lord ever claim to be Jehovah?
     In John 8:58 the Lord said, "Before Abraham was, I am." The Jews picked up stones to throw at Him. "I AM" is Jehovah, the Old Testament tetragrammaton for YHWH. Later "the Jews answered ... [We stone you] for blasphemy, because you, being a man, make yourself God" (John 10:33). This is the closest the Lord comes to claiming "I am Jehovah." But the Lord was not "God" until after the resurrection. He could not claim to be Divine before that: "The Lord already had power over all things in heaven and on earth before He came into the world . . . . His Human Essence ... became Jehovah as well after it had been united to His Divine Essence. Power was given to Him at that point, which would not have been possible until He was glorified" (AC 1607).
     So the Lord could not claim to be Jehovah before the resurrection. And scholars point out that claiming to be Messiah was not blasphemy. Jesus did indeed say to the woman at the well: "I that speak to you am He," i.e., the Messiah (John 4:26).

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However, at His trial, the Lord never made this claim. Everyone was indeed expecting a Messiah, so they could not very well execute everyone who claimed to be it! And bandits were executed, not for claiming to be the Messiah but for being bandits. That of course made claiming the throne a bit ticklish! Perhaps claiming the throne on Palm Sunday constituted one temptation for the Lord. Pilate asked Him: "Are you a king?" The Lord's answer, "[F]or this cause I came into the world," however, refers to the Divine Truth of Good being present on earth (John 18:37, AC 3009).
     The Lord did not claim the throne. Instead He threw out the moneychangers! Some scholars say this cleansing of the temple was sedition, a crime against Roman law meriting execution. Jesus was asked by what authority He did this. But that deed was mentioned neither in the trial before the Sanhedrin nor before Pilate. And so it could not have been the natural excuse for the trial. Instead, the gospels describe a trial and crucifixion without any identified crime for it-except that of blasphemy! That is why Vermes says that the gospel account has the Sanhedrin "breaking every rule in the book" (Vermes, p. 36). The gospel record, he says, shows how informal this trial was as compared to other contemporary records, how the strictest of procedures must be followed. Some say such a departure in procedure could never happen, and therefore the gospel writers must have twisted the record to favor the risen Lord! Others say the church did reach its nadir, the Sanhedrin did break its own rules, demonstrating the urgency of the Lord's mission.
     What is universally accepted, however, is that the Sanhedrin came under Roman jurisdiction. Only Romans could execute, since Rome ruled Jerusalem directly; and crucifixion was the Roman, not the Jewish, form of execution. The Jews could not execute anyone in Jerusalem, and thus had to find Him guilty and let Rome do the executing. That implies some collusion or complicity in both camps, i.e., the Jewish people crying "Crucify him," and the Roman Pilate sentencing Him.

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Ironically, both Caiaphas and Pilate, the Jewish and Roman officials involved, were removed from office shortly after the crucifixion! Pilate was recalled to Rome. It is worth remembering that the Roman Empire was part of the declining Ancient Church, while the Jewish Church formed the Third Ancient Church. Both of them were part of the Ancient Church now coming to its collective last judgment. They were "hanging together." That perhaps explains why the crowd, according to the gospels, called Caesar their "friend" and "king" (John 19:12, 15)-a clear break with their own Messianic expectations! If so, they missed their chance for a Messiah, since the throne of Jerusalem was vacant.
     Now the spiritual reason for the crucifixion is given in the Writings: "The Lord was betrayed by the Jews because He taught them" (PP, Zech. 11:12, 13). The Jews rejected Jesus' teachings as heterodoxy. But, say Jewish scholars, there were lots of heterodox rabbis in the beginning of the rabbinical movement! Jesus or "Yeshu ben Joseph" was just one of them, who did not even merit mention in the Talmud written around 150 AD, when yet it mentions John the Baptist and other events at the time of Jesus. However, who would record his own act of betrayal? And "betrayed" does not mean executed. The Lord's heterodoxy drew enough hatred for Him to be betrayed. Judas Iscariot, the only full Jew among the disciples, as was Jesus Himself, "cooperated" to that end. The Lord told Judas, "What you do, do quickly" (John 13:26). Judas represented the same thing as Judah saying, "Come, let us sell Joseph" (Gen. 37:27, AC 4751), meaning "intermediate good," not any hatred. The guilt was with others, not with Judas, it seems (see "Judas Iscariot," New Church Life, 1988, p. 95).
     The Lord taught them. He said, "You have heard it said ... but I say unto you . . . . " He spoke with authority, and the "people heard Him gladly" (Mark 12:37). His authority and success brought the betrayal. He was betrayed "because He taught them." Their response: "Do you teach us?" (John 9:34) They were offended.

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This exclamation can also illustrate the general opposition by the old Jewish order of Pharisees and Sadducees, to the then new Jewish order, namely Rabbinical Judaism. Although the Lord taught Christianity, He Himself was a Jewish Rabbi, part of a movement almost as "new" as Christianity itself. "They emerged from a common matrix" (Crossan, p. 422). So perhaps we can answer why the betrayal took place from this doctrine: Evil judges itself: "The imputation of evil after death does not consist in . . . passing judgment, as in the world; but the evil itself effects this" (BE 110). The judgment "is the result of the evil itself' (CL 524). "The evil then cast themselves into hell" (AR 821). This judgment takes place " . . . when a church comes to an end, ... when there is no faith because there is no charity" (Contin LJ 1). Evil has a motivation to carry out an unjust judgment. And when that hap-pens, the remnant of the previous church becomes the first of the "new" or next church. A remnant of Judaism started Christianity. Thus "when the externals of . . . the Jewish Church are unfolded and as it were unwrapped, the Christian Church is disclosed" (AC 4772). Those who "heard Him gladly" became followers. Those who were offended crucified Him. Blasphemy is mentioned as an excuse for judgment, but evil or hatred against the Lord would be the actual cause of it.
     When the Sanhedrin handed over the Lord to Pontius Pilate, there were no blasphemy charges along with it. Instead the charge was claiming to be the king of the Jews. That would be a civil threat against the emperor (Vermes, p. 37). Each part of the trial threatened the domain of each official according to their own fears. But why did Pilate feel threatened? The Romans would welcome a puppet of Rome to replace the direct Roman rule since 6 AD. Did Pilate in fact have orders to find someone to "fit the bill"? He could have exonerated Jesus, and set Him on the throne of Jerusalem, but did not. Why not?
     Well, there was the trial of John the Baptist, on which Josephus says he was "executed for sedition" because Herod Philip decided "to strike first to be rid of him before it led to an uprising" (Antiq. 18:117,118).

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John's execution, just a short time before the Lord's own trial, was to nip a rebellion in the bud. Did Pilate, knowing of John's execution, likewise "strike first"? Did he perceive Jesus as a threat to stability, and execute Him without just cause, before He would lead an uprising? He indeed tried to "deliver Jesus." It could be that when Jesus failed to qualify for Pilate, he fell back on plan B: preventing an uprising. He may have regretted it, since it may have played a role in his own dismissal and early death a couple of years later. A final note on Pilate below.

Dates of Birth and Crucifixion

     The Writings show that when "the connection between heaven and the church on earth was altogether broken, . . . the Lord came into the world" (AC 2243). This was around 4 BC when the Lord was born and Herod died. However, the estimated timing of the wise men's coming from the east is imprecise, making possible a birth as early as 6 BC (two years before Herod's death). Whenever it was, the Lord re-established the connection "by the union ... in Himself . . . of heaven and earth" (ibid.) at that point in time.
     The year of birth, as we saw, has to be linked to Herod the Great's death. (The 4 BC for Herod's death is set from Josephus' data on length of reigns.) But the census Quirinius carried out was in 6 AD. Attaching his name to an earlier census in 4 BC is well within the process of revelation, for the sake of the internal sense. The sequence was transferred up for the sake of meaning, as was the rule in composing the Old Testament. For example, the "time" both of the Exodus and of the conquest of Canaan is widely contested, while the internal senses of the "Red Sea" and "Jericho" are totally valid. So too the timing of the wise men and the slaughter of Bethlehem's infants by Herod's order may have happened within the same year as the tremendous tumult and executions caused by the intervention of Varus and his legions at Herod's death. 2000 were crucified at that time (Antiq. 2:75).

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People had been escaping persecution and emigrating in wave after wave for centuries. So the escape of Joseph and Miriam with the infant to Egypt is not so strange considering the Diaspora that had already taken place. Thousands of Jews lived in Alexandria. There could even be relatives to stay with. And they had the gold given by the wise men to live on!
     The actual year of crucifixion presents a greater challenge. A couple of years after the crucifixion, Pilate was himself recalled to Rome by Tiberius, but Caligula was emperor by the time he arrived. He stood trial on the charge of ruthlessness and of executing people without proper trial! He had slaughtered thousands, albeit armed Samaritans, on Mount Gerizim in 36 AD (perhaps meant by the Galileans in Luke 13:1). He was guilty there. But perhaps he regretted the crucifixion of the Lord in particular because of the lack of condemning evidence. Pilate apparently wrote his own account of the crucifixion, but it has been lost. He died by suicide in 38 AD while exiled in Gaul. A legend has his body ending up in a mountain tarn near Lucerne, where there is a plaque (Catholic Encyclopedia).
     It is known that Caiaphas was appointed high priest of the Jews by the Roman procurator Valerius Gratus, the predecessor of Pontius Pilate, in about 18 AD (Antiq. 18:2.2), and was removed from that office by the procurator Vitellius shortly after he took charge of affairs in Palestine in 36 AD (Antiq. 18:4.3). Curiously, Caiaphas' father-in-law, Annas, apparently was still active though retired, and is mentioned in Luke 3:2, John 18:13, and Acts 4:6. He may have had a part in the crucifixion. In any case, Pilate's dates as Procurator/Prefect from 26-36 AD give the minimum parameters for the time of the Lord's crucifixion, since both Pilate and Caiaphas quit in 36 AD or soon thereafter.
     From all this, scholars surmise that the crucifixion took place a year or so before the end of the terms of both Pilate and Caiaphas, thus in 34 or 35 AD. If the Lord was born in 4 BC, He would then be 38 or 39 years old. These figures would change if He was born in 6 or 7 BC (the "two years" the wise men told Herod-Matt. 2:16).

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If He began His public ministry at the age of 30 (Luke 3:23), then He would turn 30 in 26 AD, which is the very year Pilate took office. Pilate is mentioned in the gospels before the crucifixion story (Luke 13:1), so it is very unlikely that the trial took place early in Pilate's term. If the Lord's ministry lasted at least three or four years based on the gospels, then any year between about 29 and 35 AD could qualify as the year of crucifixion. By such secular reckoning, His ministry could have lasted as long as eight or nine years (26-35 AD).

Conclusion

     Dates and episodes do not matter for the accomplishment of the purposes of the Advent. Only conditions and accomplishments count. From His childhood onward, i.e. from around the age of five when infancy ends (see AC 10225), the Lord knew from Jehovah His own soul, thus from self-instruction if from no other source, the internal sense of the Old Testament, which He was then reading. For the Word talked about Him, and had "first come from Him":

[The Lord] in His childhood did not will to take into (imbuere) Himself any other knowledges than those of the Word, which was open to Him . . . from Jehovah Himself, His Father, . . . and this the more because nothing is said in the Word that does not in its inmosts have regard to Him, and that has not first come from Him (AC 1461).

     Thus the Lord knew from infancy onward not only the meaning of the Word, but also all the mental states and perceptions He would have to pass through or fulfill. In fact, He had "all truth before instruction" (AC 1469). Still, lower knowledge came from the text of the Word, which gave Him a preview of His whole life: "In the internal sense of Word, the Lord's whole life is described, such as it was to be in the world, even as to the perceptions and thoughts, for these were foreseen and provided because from the Divine" (AC 2523).

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It was "My Father's business" He declared at the temple at age 12, but it seems Jesus was in it long before that age!
     He also knew the quality of all the people He had come to save, "as many as there are in the universe" (AC 1605), meant by Abram looking "northward, southward, eastward, and westward, to the land I give you" (Genesis 13:14, 15).
     He fulfilled this view of Himself by the process of glorification, by which He accomplished the full union of Jesus and Jehovah, "a visible God in whom is the invisible as the soul in the body" (TCR 787), so that "He became Jehovah as to the Human Essence" also (AC 1502, 1568, 7014). He became the same as before: "The Lord was from eternity, . . . although He was afterwards born in time" (AC 3061). "What was born in time and was glorified is the same" (AC 2803). The same Person both created and saved the human race: "This is our God, at once Creator and Redeemer" (TCR 296e). The Divine Trinity dwells in Him (see TCR 3). To believe this is meant by the first of the Ten Commandments to "have no other gods" (TCR 294).
     Although the Lord entered history, and lived in Galilee and Jerusalem such as they were back then, "what was born in time and glorified is the same." The glorified Lord is Jehovah even as to the Human, thus the Divine Human. He is not Chalcedon's Vere Deus et vere Homo, but instead Vere Deus-Homo, the Divine Human, the visible Lord God Jesus Christ who is revealed in the Word, but only somewhat reflected in history.
     The fact that He entered history is the only cause sufficient for the spread of Christianity. However, only seeing His resurrected body had that historic effect. But was it not also what He said on the road to Emmaus and back in Jerusalem? "Their hearts burned." "He expounded the Scriptures . . . . He opened their understanding that they might comprehend the Scriptures" (Luke 24:27, 45). Once it is understood, nothing can deter passing it to others. Christianity took over 2000 years to become the only truly global world religion: their eyewitness report and conviction of the message converted the Apostles and led to their converting others by continued miracles, supporting the "historicity" of the original event.

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They may have said, "I myself saw Him risen, I heard His explanations of Scripture." This is the only "sufficient cause" to risk death. The disciples indeed were all martyred or persecuted. And of all those who witnessed His death, only one had also witnessed His birth: Miriam herself. If the gospel of Luke was inspired around 70 AD, and Luke I and 2 came from Miriam herself, that would make her in her 80s or 90s to unburden what she had "pondered in her heart" (Luke 2:19) for so long. For the New Testament "Word of the Lord" was not only what the "Lord had spoken with His own mouth," but also "the rest," i.e., what was revealed afterwards "from the spirit of His mouth, which is the Holy Spirit" (see SS 2). The Word of the New Testament contains both the Lord's original words and other dialogues, including Miriam's own private sentiments, revealed by the spirit of the Lord's own mouth.
     People from this planet inform angels from all other human races of the Advent, and they "rejoice that it is so" (EU 121). So with this knowledge of the Advent now universe-wide, it is astonishing that such a unique event should yet produce not one single shred of indisputable historical evidence of the physical existence of Jesus! No contemporary historical record of the Lord between 4 BC and 36 AD has been found to date. No one wrote, "Today, under Tiberius' reign, I met a man called Jesus. He is a man of . . . . " The original scene has been scoured clean! Not one shred.* Not even the gospels were current. Josephus also casts backward glances, as do other historians. There were contemporary writers: Ovid, Plotinus, and Philo of Alexandria. The Essenes were writing.

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Some claim Christ is referred to there, but this has been disproved. They were only describing their expected Messiah. And also the Romans kept records.
     * Unlike the Second Coming, for which we have marginal notes, first and second drafts of some manuscripts, plus every first edition of the Writings, 1749-1771.
     The Gnostic texts come from a later era, and also look back to the time of Jesus. None of these mentions Jesus: no contemporary contact with Christ or Christians. The revealed gospels alone cover the Lord's life in detail, and have no rivals. That takes a stroke of Providence, and leaves humans free to accept or reject the gospel truth.
     Remarkable, however, are some of the methods of investigation which attribute multiple assertions as evidence of historical veracity: the more independent the sources, the truer the record (John Dominic Crossan's The Historical Jesus). Of 522 attestations or claims regarding Jesus (using the four gospels, gospel of Thomas, Gnostic texts, the Epistles, and the Didache-e.g. seven claims of His mission and message, six of His apocalyptic return, etc.), 180 are repeated more than once, 33 have multiple sources, 42 have three sources, 105 have two, and 342 claims occur only once (Crossan, p. 434). But it was because of the ability to reconstruct the gospels in this way that Crossan claims there is something "left to believe in" (p. 426). The very possibility of reconstructing various diverging views of Jesus makes his historical presence all the more certain.
     The Writings explain why: "Since His coming, He is present with the people of the church without any intermediary . . . . The Lord in the world put on the Divine Natural too, and by means of this He enlightens not only the internal, spiritual man, but also the external, natural man" (TCR 109). It is this enlightenment on which people like Crossan can now rely to make conclusions regarding the gospels and secular history.
     And the Writings are a very present source of spiritual enlightenment. "He has introduced me into the spiritual world, and has enlightened me with the light of His Word more proximately. From this it is manifest that this surpasses all miracles" (Invitation 55).

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It is from the light of the Second Advent that the First Advent is truly eye-witnessed, and the original historical events seen in clearer perspective.

Sources consulted:

Catholic Encyclopaedia, http://www.newadvent.org/cathen/03143b.htm Rutgers University: http://religion.rutgers.edu/iho/rome2.html

Crossan, Dominic, 1992, The Historical Jesus: The Life of a Mediterranean Jewish Peasant, Harper, San Francisco.

Funk, Robert W., Editor, 1993, The Five Gospels: The Search for the Authentic Words of Jesus, Harper, San Francisco.

Josephus, Flavius, ca 100 AD, Jewish Antiquities, Jewish Wars, as recorded in Crossan, Vermes, etc.

Kung, Hans, 1996, Christianity, Continuum Publishing Company, New York.

Melton, J. Gordon, and Lewis, James R., 1992, Perspectives on the New Age, State Univ. of New York Press, Albany, New York.

Schillebeeckx, Edouard, 1995, Jesus: An Experiment in Christology, Crossroad, New York.

Shorto, Russell, 1997, Gospel Truth. A New Image of Jesus Emerging from Science and History, Riverhead Books, New York.

Vermes, Geza, 1981, Jesus the Jew. A Historian's Reading of the Gospels, Fortress Press, Philadelphia.
BRYN ATHYN COLLEGE STUDENTS TO GHANA 2001

BRYN ATHYN COLLEGE STUDENTS TO GHANA              2001

     Six students from Bryn Athyn College go to Ghana this month. They are: Joachim Eriksson, Loisann Francis, Sarah Gladish, Ronnie Schnarr, Jeff Smith, and Oula Synnestvedt. Concerning the previous such college visit to Ghana, see pages 30-32, January 2000 issue.

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COUNCIL OF THE CLERGY REPORT [Part 2]1999-2000 2001

COUNCIL OF THE CLERGY REPORT [Part 2]1999-2000       Rev. David H. Lindrooth       2001

     SACRAMENT/RITE DATA

                                   1989-90     1994-95     1999-00
Baptisms                              184          202          211
     Children               
     Adults                         95          73          129
     Total                         279          275          340
Holy Supper Administrations          189          259          194
     Public               
          Average number of Communicants     23     24     26
     Private                         40          48          54
Confessions of Faith               27          13          32
Betrothals                         38          32          19
Marriages                              68          60          52
Blessings on a Marriage               2          8          5
Ordinations                         3          8          2
Dedications
     Church                         2          0          0          
     Home                              5          1          4
     School                         0          0          1
Memorial Services                    49          62          43
     Prepared with Judith M. Hyatt,
     Assistant to the Secretary
PACIFIC NORTHWEST RETREAT "Women's Voices" 2001

PACIFIC NORTHWEST RETREAT "Women's Voices"              2001

     This retreat will be held at Pacific Beach, Washington, two or three hours from Seattle, from March 30 to April 1. For information please contact Lauren Andrews, 5035 NE 180th, Seattle, WA 98155; phone 206-365-2194.

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TEACHINGS ON GENDER DIFFERENCES (2) 2001

TEACHINGS ON GENDER DIFFERENCES (2)       Editor       2001




     Editorial Pages
     People can experience strong emotional reactions to some teachings. Once Swedenborg told something about "proprium" to people in the other world who got so worked up that flame seemed to come from their nostrils! (See DP 309.)
     We have mentioned teachings about gender that might not evoke flames but can offend the feelings of some people. Now we add to the list the teaching that a man or woman without conjunction with one of the opposite sex is, as it were, only half a person! (CL 37)
     Here are three ways sincere people may regard what is found in Swedenborg:
     - People who are not Swedenborgians (the vast majority of the human race) obviously do not put credence in what Swedenborg says. Insofar as they know about it they may grant that Swedenborg was a brilliant man. But they think him hardly qualified to make pronouncements on matters of love and gender such as the above.
     - Among people who classify themselves as Swedenborgians one can make a general dichotomy. Some regard these things as news right from heaven. They regard it as "revealed truth" that women have an inner perception of love and men only an outer one. Even if it is contrary to the outer appearance, they think of this as being the reality of the matter, and they try to figure things out with this revelation as a basis for their inquiry.
     - Others may value Swedenborg's better observations but do not regard him as somehow infallible. What he says about love they see as quite possibly limited by his own prejudices or opinions or the culture of his time.
     These approaches include intelligent, sincere and charitable people. Yes, they may argue and be annoyed with one another, but they have the potential of mutual understanding and can empathize even where they disagree.     (To be continued)

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MORE FROM A GEORGE BUSH OF THE PAST 2001

MORE FROM A GEORGE BUSH OF THE PAST       Editor       2001

     Last month we spoke of Professor George Bush, an ancestor of the current President of the United States. We mentioned his translation of The Spiritual Diary and his pamphlet: Reasons for Embracing the Doctrines and Disclosures of Swedenborg.
     Bush published a more ambitious volume in 1848, including "selections from the Memorabilia of Swedenborg illustrating his Doctrines and Disclosures." I went to the Swedenborg Library and looked at this volume. It is some 256 pages, including extensive criticism of a lecture on Swedenborg by Emerson.
     Here are a few quotes:

The alleged Revelations of Emanuel Swedenborg have now been about a century before the world. In that time they have won a slow and difficult triumph, and to a very limited extent, over the incredulity which such extraordinary claims might be expected to encounter.

     Bush has Swedenborg saying, in effect: "Do not believe me simply because I have seen heaven and hell-have discoursed with angels-and been admitted to the precincts of the Divine Presence. Believe me because I tell you what your consciousness and intuitions will tell you, if you listen calmly to their voice . . . . If you do not see the truth of my developments authenticated by the oracles of your own mind, reject them. I have no miracles to offer as proof and if I had they would be unavailing .... "

It is undoubtedly true that many things occur in the Theology of Swedenborg which stand in such direct antagonism with various articles of the current creeds of Christendom that it cannot well be otherwise than that their assertion should come with a kind of violent shock upon a faith long established . . . .

     He speaks of Swedenborg's revelation and says that "no one can intelligently survey the system without being filled with astonishment at the profound insight into man-the vast comprehensiveness-the scientific exactitude-and the searching discrimination it displays."

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     It may, then, be somewhat obviously apparent that the attention of the world will inevitably be drawn to Swedenborg as the profound medium of a new communication opened between heaven and earth.
     Our position then is that Swedenborg has revealed things which he never could have revealed but for the high prerogative of intercourse with the spiritual world.
     If anyone hesitates . . . let him read the disclosures that follow, and then say whether we have formed an exaggerated estimate of their character.
JACOB'S CREEK FAMILY CAMP 2001

JACOB'S CREEK FAMILY CAMP              2001

     Everyone is invited to attend Jacob's Creek New Church Family Camp, held this year from August 4th to August 8th near Mt. Pleasant, PA, USA. The theme of this church-wide camp will be The Ten Commandments. The ministerial staff, headed by Rev. Patrick Rose, includes Rev. Messrs. Phil Schnarr, Peter Buss, Jr. and Brad Heinrichs. The facilities are outstanding, and especially this year the price is right. All New Church people and interested inquirers are welcome.
     For information and a registration form please contact Pat (Mrs. Joseph) David, 320 Pinoak Dr., Franklin, PA 16323; phone (814) 432-2009; e-mail: jdavid@csonline.net.
     This camp has a website with additional information and photos at www.jacobscreek.org designed by Byron Harris of St. Louis, Missouri.

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GUIDANCE FROM THE WRITINGS 2001

GUIDANCE FROM THE WRITINGS       Doris A. Halterman       2001




     Communications
Dear Editor:
     How do we go to the Writings for guidance on issues which are important to us as individuals? One way is to form a conclusion about something and then look in the Writings for supporting evidence for that conclusion. As a purely hypothetical example, I could decide that, despite tradition, music has no place in worship services. I could say that music is a purely emotional expression and we are told that now we are permitted to enter intellectually into the mysteries of faith. What part can such an emotional thing as music possibly have to do with an intellectual understanding of our faith and the worship of the Lord? I could gather passages which support my conclusion and in the process ignore all those passages which do not support my conclusion. I could convince others that music should not be a part of worship. I could tell others that my conclusion is indeed the true understanding of what the Writings say as evidenced in the passages I had gathered. I could form a group of those who agreed with me and work to change New Church worship services so that no service had any music.
     But wait! There are many passages in the Writings which state what is wrong with this approach and its extreme consequences. I will quote two of them. First, in this example I went to the Writings to confirm my point of view. "Wherever a church exists, heresies arise in it as a consequence of people basing their thinking on one particular article of faith to which they attach supreme importance. For a person's thought process is such that when one focuses one's whole attention on any one matter, one makes that more important than any other, especially so when delusion claims it as a discovery of one's own, and when self-love and love of the world inflate one's ego. In that case everything seemingly agrees with it and supports it, even to the extent of one's being ready to swear to it, when in fact it is false" (AC 362).

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     Instead of looking to the Writings to support our preconceived ideas, a thing which the Writings state is easy to do, shouldn't we read as much as possible on any subject that is important to us and see what the readings say to us, and not impose on the readings what we think is true? "Consequently anyone who wishes to confirm false assumptions from the outward appearances according to which the Word speaks could do so from countless places. Con-firming false assumptions from the Word is one thing; however, believing in simplicity what the Word contains is quite another. Anyone confirming false assumptions first of all adopts an assumption and then refuses to withdraw from it or to retract the smallest detail. Instead he scrapes together and piles up confirmatory material wherever he can, doing so even from the Word, till at length his self-persuasion renders him incapable any more of seeing the truth. Anybody, however, who believes in simplicity, or simpleheartedly, has no preconceived assumptions. Instead he thinks that because the Lord has said it, it is the truth. And if he is shown by means of other statements in the Word how the matter is to be understood, there and then he assents to it and in his heart rejoices" (AC 589). Let us rejoice in exploring the Lord's truth unbent by our own preconceived conclusions.
     Doris A. Halterman
     Bryn Athyn, PA
DO NOT DISTURB? 2001

DO NOT DISTURB?       Jr. Donald C. Fitzpatrick       2001

Dear Editor:
     If we are concerned about a doctrinal issue, should we attempt to persuade others to accept our individual understanding of what the Word teaches? Several passages in the Arcana Coelestia seem to speak to this question.
     AC 6822 states that "good can be insinuated into another by anyone in his country, but not truth, except by those who are teaching ministers; if others do this, heresies arise, and the church is disturbed and rent asunder."

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     Does this mean that lay people should simply accept the doctrine of the church without question?
     In AC 5432:5 we read: "But they who are in the affection of truth for the sake of truth and of life, consequently for the sake of the Lord's kingdom, have indeed faith in the doctrinal things of the church, but still they search the Word for no other end than the truth, from which their faith and their conscience are formed . . . . Such do not disturb anyone within the church, nor do they ever condemn others, knowing that every one who is a church lives from his own faith."
     In AC 6047:2 we find this passage: "First there must be learned the doctrinal things of the church, and then the Word must be examined to see whether they are true . . . . When this is done from the affection of truth, then the person is enlightened by the Lord so as to perceive, without knowing whence, what is true; and he is confirmed therein in accordance with the good in which he is. If these truths disagree with the doctrinal things, let him take heed not to disturb the church."
     These passages seem to encourage us to determine for ourselves whether the doctrine of the church is in accord with the truth taught in the Word. However, they also warn us that if we find a difference between the doctrine and the truth, we may regard the truth we see as having authority for ourselves, but we are not to attempt to persuade others to accept it.
     Indeed to do so would seem to put our continued acceptance as members of the church at risk, for AC 10798 states that "he who believes differently from the priest and does not make disturbances must be left in peace. But he who makes disturbances must be separated; for this also is of the order for the sake of which is the priesthood."
     Donald C. Fitzpatrick, Jr.
     Bryn Athyn, PA

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WE WOMEN 2001

WE WOMEN       Patricia Rose       2001

Dear Editor:
     The February issue included a letter that caught my interest. In "Comments on Back Issues" the writer mentioned the article "What Men Cannot Do." She noted that Mr. Larsen's statements said to her that "MEN are the real purpose of creation . . . " and "we women" are having a problem with that idea.
     I, and I'm sure many other women in the church, do not have that reaction to Mr. Larsen's remarks. I think the Lord did tell us in the Writings that He designed women to love the wisdom of men and that we are conjoined with our husbands on that basis. That doesn't at all tell me that men are the real purpose of creation or that women were created to support them. I believe the Writings put men and women on a par, noting the complementary differences between them that make a wonderful union possible. That's analogous to the heart and the lungs performing different functions but working together in doing the body's uses. Can we say that the heart or the lungs are more important? When Ms. Street wants the leaders of the church to understand "what it is that women are reacting to with such emotion," I can't help thinking that if we look at the relationship between a man and a woman as corresponding to the relationship between the heart and the lungs with neither dominant, we see it as a rational idea that keeps us from looking at it emotionally. Our emotions can get in the way of understanding doctrine.
     I, for one, do not believe that Mr. Larsen, the leaders of the church, or the Writings view women as a secondary creation. But when some women are sensitive to all people being called "man-kind" or "man" (which in English are gender-neutral), are upset that God and Jesus Christ are spoken of as only male, insist that women should be able to perform any use a man can (including those that require physical strength that women don't have), or want women to be able to become priests, it indicates that they are confusing unequal treatment with inherent differences.

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And I wonder what is behind the inclination of some women not to take on their husband's name. Is not wanting to combine your identity with his an indication of something deeper?
     When the complaints of feminists in the church seem to be against our church leaders, to what extent are they really against the teachings of the Lord? It is the Lord who speaks of God and Jesus Christ as male. It is the Lord in the Writings who makes distinctions between the uses of men and women. It is the Lord who tells us to address a prayer to "Our Father." And to complain that not enough is said about women in the Old and New Testaments is to put the burden on the Author. As Moses said, "Your murmurings are not against us but against the Lord" (Exodus 16:8). Does this apply here?
     What would cause some women in the New Church to carry their fight for equality even to complaints against these plain teachings of the Lord? It has to be the prevailing sphere of militant feminism. Ms. Street attributed the "injustice to women" to a culture generations old. We might consider whether the present culture of feminism is doing even more damage. Fighting for equality is understandable, but presumption to correct the Lord's Word is baffling. Do they see it as that serious?
     Since there are many women who don't feel threatened by men, what comes to mind is, "Beauty is in the eye of the beholder." Many of us are happy with the idea that men and women are equal but different, and that a conjugial couple is seen as one person. We accept these teachings of the Lord. They are beautiful.
     Patricia Rose
     Huntingdon Valley, PA
TO BENEFIT ONE'S COUNTRY 2001

TO BENEFIT ONE'S COUNTRY       Charis Cole       2001

Dear Editor:
     The principles I am writing about apply to all democratic countries, but I will talk about the United States because it is the nation I know.

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     The Writings of Swedenborg say: "He who loves his country, and from good will benefits it, in the other life loves the Lord's Kingdom" (AC 6821).
     The United States is a democracy, more correctly a republic. We, the citizens, must be knowledgeable and wise to rightly oversee the running of our government. Politics is the method by which this is done. We do it by voting for or against our representatives. If we love our nation we will want to vote wisely, and this necessitates that we study our history, especially the principles laid out by our founding fathers, which made us a nation, and we will want to know the political issues and how our representatives vote.
     It is unfortunate that many citizens, although they think they know enough to vote, make up their minds with practically no political knowledge, and believe what they want to believe, even if it has no grounding in truth. Some people don't know who their senators or their congressmen are, and even if they do, they don't look up the voting records and so have no idea how their representative votes. They usually don't know who the Speaker of the House or Majority Leader of the Senate or who their counterparts in the opposite party are or how they vote.
     We should look for news put out by those who promote belief in God and the Ten Commandments and be wary of the ubiquitous secular news which often scoffs at a speaker's religious beliefs and tends to distort the news.
     The media keep saying, "Vote! Vote! Vote!" But if you are ignorant about politics, don't! If good people ignore politics and don't learn what they need to know to vote wisely, the unscrupulous will take over our government.
     Charis Cole
     Bryn Athyn, PA     

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WERE THEY NEW CHURCH? 2001

WERE THEY NEW CHURCH?       Rev. Robert H.P. Cole       2001

Dear Editor:
     In a letter published in August of 1998 I spoke of some people who seemed to be influenced by the Writings. Were they "New Church"?
     We cannot know for sure if they all were. Indeed some were considered rather controversial. Swedenborg himself said that a "Swedenborgian" (New Church person) was a worshiper of the Lord Jesus Christ who diligently read His Word daily, and applied these truths to life. Robert Lincoln, Chicago Society Treasurer, seemed to meet those standards.
     But let us further consider more of those historical individuals in several walks of life who were likely receivers of Swedenborgian teachings and their apparent New Church leanings-U.S. Naval Officers William Marc Chauvenet and his nephew (?) Benedict Chastanier, relatives of Rev. Richard de Charms, friends of the Pendletons, well-liked professors of French, and famous patriots at the Naval Academy in Annapolis, Maryland, during the 1850-1880s. They were known to be dedicated New Church people, readers of the Writings and enthusiastic missionaries. Some association with Rev. John Holcomb and others tended to label Chastanier a bit of a spiritist (see Annals of the New Church index-Cole, R. H. P.).
     The thoughtful poet and artist Robinson Jeffers, a very interesting man, is said to have composed New Church poetry while painting spectacularly beautiful sea and land scapes of his beloved Carmel, California, coastline cliffs. Neighbor artist Paul Mays, husband of Margaret Cooper (granddaughter of Bishop W. F. Pendleton) told me that they often got together to discuss the Writings, and included another neighbor-actor, painter, reader Vincent Price-in discussions. Perhaps Price, in turn, brought the works of Swedenborgian Edgar Allen Poe, his favorite author, into the conversations.

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Recall that Poe's character states for all the world to read in The Fall of the House of Usher: "I was reading Swedenborg's Heaven and Hell when .... "
     In South America, military government coups are common-place. However, General Jose de Mendonca Lima-among the very dedicated New Church members (as are his family and relatives), like George Washington in the U.S.-was the first popularly elected President of his Republic of Brazil. Vera P. Glenn informs us that the general's wife is translating Conjugial Love into Portuguese.
     Rev. Robert H.P. Cole
     Bryn Athyn, PA
ACADEMY OF THE NEW CHURCH Secondary Schools Summer Camp 2001

ACADEMY OF THE NEW CHURCH Secondary Schools Summer Camp              2001

     The 2001 ANC Summer Camp will be held on the campus of the Academy of the New Church in Bryn Athyn, Pennsylvania from Sunday, July 8 until Saturday, July 14, 2001. The camp is open to boys and girls who will have completed eighth or ninth grade by June, 2001.
     Students will receive registration details by the end of April. We try to contact every eligible student, but sometimes miss someone. If you have not received the information form by the second week in May, or know someone who may need information, please contact the Summer Camp Director, Eyvind Boyesen, at 215-938-2690 or write to him at Box 707, Academy of the New Church, Bryn Athyn, PA 19009.

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LONDON, ENGLAND 2001

LONDON, ENGLAND        Rev. Fred Elphick       2001



Church News
     You might think that using a small, multi-purpose Victorian church would cramp our style in this modern age. In fact, while Michael Church was built in 1892, in 2001 it looks its best ever. About three miles from the centre of the capital, the building suits our small congregation admirably with its light and cheerful hall and sanctuary, and an attractive meeting room downstairs with our Sunday School facilities. Set in an attractive garden lovingly tended by our resident caretaker Bernard Schofield, the church is situated in what has become one of London's important conservation areas, and useful links with local groups who use our facilities for their meetings continue to develop. Being a widely spread congregation, we have been delighted in recent years to have attracted local residents to our services, and especially to our Sunday School, now doubled in size. While this is a challenge to our teachers, it's a delight to have families from Nigeria, Uganda and Jamaica joining our own.

Milestones

     The acquisition of the manse in Beckenham back in the '80s has proved a great success. Property values have gone up considerably since then, and merely listing it in the telephone directory as the Swedenborg Enquiry Centre generates a steady trickle of enquiries. Among several improvements, we have combined two of the rooms to make an attractive meeting place for various functions and also merged the garden with that of the pastor and his wife who live in the apartment above. This has enabled us to have garden parties, Easter egg hunts for the children, and somewhere for young people to let off steam when we host weekends. The three bedrooms are permanently occupied, helping to make the enterprise self-sufficient, and we have quite a few other visitors during the year, especially around the time of the British Academy Summer School.
     Back at Michael Church, we have had the happy occasion of the blessing on the marriage of Mary and Roy Warwick on Oct. 2, 1999. More recent highlights have been two experimental family services in June and July 2000, using a more informal format and opening up the seating at the front of the church for better interaction during children's talks. For over a year now we have been using both the old and new liturgies in the same service, thus enabling us to add some twenty hymns to our repertoire. The congregation is also heavily involved in weekend events in other parts of the country. In any one year there are two Family Weekends, the popular Hengrave Study Weekend, and two Young People's Weekends alternately hosted with our friends in Colchester.

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Conclusion

     Thanks to the resilience of our congregation, being 108 years old does not mean that we are incapable of change. Rather, we have a long tradition of tolerance in making newcomers feel welcome and are able to adapt to modern conditions while retaining the best of the old.
     Rev. Fred Elphick
BRITISH ACADEMY SUMMER SCHOOL 2001

BRITISH ACADEMY SUMMER SCHOOL       Rev. Fred Elphick       2001

     If you live in North America and are of college age or older, make sure we have your name down for the British Academy Summer School this year. Headed by Rev Fred Elphick, we will embark on our voyage of discovery on Sunday, 15 July and go until Saturday, 28 July, 2001 at Purley Chase New Church Centre, situated in the rolling hills of Warwickshire. The lower age limit for suitable British and European students is 14.
     It would be wise to get your application approved before you book your flight. So please let our secretary know now if you hope to come. Rev. Mauro de Padua has kindly agreed to coordinate things for students at ANC College in Bryn Athyn, so speak to him first if you are there.
     For an application form giving all the necessary details, e-mail Fred Elphick (fredelphick@onetel.net.uk) or write to our Secretary, Mrs. G. P. Dawson, 28 Parklands Rd., Streatham, SW16 6TE England, or telephone 011 44 181 769 7922.
     Rev. Fred Elphick
STUDY COURSE ON THE LORD JESUS CHRIST 2001

STUDY COURSE ON THE LORD JESUS CHRIST              2001

     We have received from Rev. J. Duckworth of Australia a set of forty lessons (four pages each) prepared for the New Church in Australia.

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SUNRISE CAMP 2001

SUNRISE CAMP              2001

     


     Announcements






     "Rebirth or New Beginnings"

Why should I come?
     To be with other adults and focus on applying the Lord's teachings to life.

When?
     Tuesday evening, August 7 to noon, Sunday, August 12, 2001.

Where will it be?
     At Deer Park, just outside Peddlers Village, PA, 30 minutes north of Bryn Athyn.

What's the format?
     The camp starts Tuesday evening with getting to know one another and settling in. Wednesday through Saturday the day starts with (optional) spiritual awakening, followed by breakfast, after which there is a morning program of worship, talks and discussions based on the Writings and related to the theme. After lunch the afternoon is "free": you can sleep all afternoon (!), swim, shop, participate in, or even give, an elective on any spiritual subject you wish. The attendees at the camp are free to sign up or not for the electives.
     Singing is available during the day for those who wish it.
     After dinner, the evening is devoted to sharing groups, which give people the opportunity to discuss the morning program, or their day, deal with problems in their lives if they wish, and support others. No one is obligated to share or discuss anything, but if they do, they are surrounded by an atmosphere of caring and support.
     The day concludes with a vespers service.
     Sunday's program consists of a holy supper service and clearing up.

May I attend part-time?
     Yes, you are welcome to. You are free to come and go as you please, providing you touch base with the registrar, who has to give an accurate count to the camp owners.

More information or to sign up?
     Call Paul Simonetti at the Bryn Athyn Church offices: 215-947-6225.

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GENERAL CHURCH GOVERNANCE STUDY PROGRAMS 2001

GENERAL CHURCH GOVERNANCE STUDY PROGRAMS              2001

     The General Church Governance Study continued with the recent "Forum on Women's Issues in the General Church Government." This all-day event was moderated by the Rt. Rev. Alfred Acton II, with the address given by the Rt. Rev. Peter Buss, that focused primarily on the topic of women in the priesthood. Three audio tapes were recorded from this forum that continues the discussion on this important topic. The Governance Study Programs that are now available on tape are:
     Tape 1-Pastoral and Lay Leadership
     Tape 2-Governance at the Elementary School Level Tape 3-Governance at the Academy
     Tape 4-Evangelization and World-wide Outreach Tape 5-Our Church and Its Young Adults
     Tape 6-Women's Roles in the Church
     Tapes 7, 8 & 9-Women's Roles Forum

     SOUND))
     RECORDING
     LIBRARY
     Tapes may be purchased at $2.00 each or, for the complete series of nine tapes, $16.00, with an additional charge for postage and packaging. Send no money now; an invoice will be included with your order. To place an order, please call (215) 914-4980 or write to P.O. Box 743-Cairncrest Annex, Bryn Athyn, PA 19009 or e-mail
     SRLibrarv@newchurch.edu
DEDICATION WEEKEND IN GLENVIEW 2001

DEDICATION WEEKEND IN GLENVIEW              2001

     You are cordially invited to attend the dedication of Glenview's new building. Festivities will begin with an open house on Saturday, April 28, followed by a banquet that evening. On Sunday, April 29 there will be a dedication service for this beautiful new addition that houses both a youth center and an auditorium, providing space for various church and community activities.
     Come celebrate with us! Come share our joy!

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Healing Our Worldview The Unity of Science and Spirituality 2001

Healing Our Worldview The Unity of Science and Spirituality       John Hitchcock       2001

     To see the wholeness of reality, we must embrace science and spirituality as complementary ways of knowing. This book proposes to heal the fragmentation in our worldview that developed when science and religion diverged centuries ago.
     Dr. Hitchcock states that the necessary broadening of our outlook and our underlying concepts of reality has been in process for the past three centuries, from its early articulation by the scientist Emanuel Swedenborg. Through his spiritual opening, and without losing his perspective as a scientist, Swedenborg recognized the need for a complete and whole world view that included both science and religion. Since the cultural evolution that is important here is essentially that from Swedenborg to Jung, it will be important to see their differences as well as their similarities.
     
     Published 1999
     Chrysalis Books
     Swedenborg Foundation
     Paperback U.S. $19.95     Plus Shipping U.S. $1.30
     General Church Book Center     Hours: Mon-Fri 9-12 or
     Cairncrest     by appointment
     Box 743     Phone: (215) 914-4920
     Bryn Athyn, PA 19009     Fax:     (215) 914-4935
ANGEL OF LIGHT 2001

ANGEL OF LIGHT       NEW CHURCH ARTIST RICHARD JAMES COOK       2001


     Vol. CXXI     April, 2001     No. 4
     New Church Life
     Richard Cook is a portrait artist by trade. After the death of his young daughter in 1990, grief and love led Richard to new realms of spiritual art, depicting his daughter's ongoing existence as well as other facets of spiritual life.
     Richard presented these stunning paintings at the year 2000 General Church Assembly in Guelph, Ontario, as well as at the "Little Angels" festival in Bryn Athyn. Now for the first time they will be available in book form, along with Richard's story of his daughter Laura. At the end of the book, Richard gives a brief testimony about how much Swedenborg's works have meant to him as a bereaved parent.
     If you are on the Fountain Publishing mailing list, look for a flyer announcing this book in late April. If you are not, call Fountain Publishing at 877-736-8598. Angel of Light will also be available at the General Church Book Center in Bryn Athyn, the Swedenborg Book Center in Ontario, and on Amazon.com.
     Written and with artwork by
     RICHARD JAMES COOK

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Notes on This Issue 2001

Notes on This Issue              2001

     The New Church society in Glenview, Illinois, is in the news this month. The sermon in this issue is by the pastor of the society. The unusual and interesting article on the Lord's prayer is by Marcus Templar, who attends the Glenview church. We have a photo-graph of the new Glenview auditorium on page 179, and we repeat the invitation from last month to attend the dedication weekend in Glenview. The banquet-is on April 28th and the dedication service on the 29th. The project coordinator is Theresa McQueen. Phone (847) 998-9258.
     Rev. David Ayers is pastor of the society in Sydney, Australia. We have managed to print in one issue his extensive study called "Swedenborg and the Moravians." He writes, "It is easy for us to adopt a we/they attitude, where we are right and everyone else is wrong. If we adopt an insular 'society of friends' mindset and do not look to the Lord to help us rise above our tendencies to evil, our fallen nature could easily lead us to forget about charity and sharing the beautiful truths of the New Church."
     The first southeast regional assembly has taken place. It was in Florida on the last weekend of January. The description in this issue by Freya Fitzpatrick seems to capture the spirit of a special time. One is reminded of the special time enjoyed by a much larger assembly last June. On pages 180 and 181 we repeat some of the emphatic testimonies by people who attended.
     The date of the ANC summer camp this year is July 8-14. See the invitation in the March issue (p. 138). The camp director is Mr. Eyvind Boyesen (phone 215-938-2690).
     The Deeper Meaning of the Bible is a seven-page pamphlet or "Invitation." It is by Rev. Julian Duckworth of Australia, who has produced a striking and colorful cover.


     Clergy Meetings


     This year the meetings are being held on a regional basis. In March, 32 General Church ministers and theological students met in South Africa. This included contingents from Europe and West Africa.

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ROLLING BACK THE STONE 2001

ROLLING BACK THE STONE       Rev. ERIC H. CARSWELL       2001


     AN EASTER SERMON


"And behold, there was a great earthquake; for an angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat on it" (Matthew 28:2).


     Easter morning was a time of revelation. The women who came to the sepulcher at first light had many expectations. Mary Magdalene and the other Mary were quite certain that the Lord was dead. They were expecting to find His body lying where Joseph of Arimathea had placed it the evening of Good Friday (see Matt. 27:57). With their own eyes they had seen him place Jesus' body there. They had seen him roll the large stone in front of the door of the tomb. The women did not expect to see Jesus alive ever again. They probably felt a desolation and emptiness that would be hard to describe to anyone who hasn't been touched by a similar loss. For them the first light of that Sunday morning meant that they could now go pay their last respects at the grave site of their teacher and leader. But, as we well know, for them Easter morning was a time of revelation, and a time of great joy. Not only was the Lord risen, but new life came once again to their hopes and beliefs. Picture the journey of sadness that the women would have taken to the sepulcher, and how different their journey in haste back to Jerusalem would have been. Easter morning was a time of wonderful revelation.
     In spite of all that the Lord had taught His disciples, they weren't ready for the events of Good Friday. Even though He had foretold His crucifixion and promised to rise on the third day, those who followed Him could not yet understand what He meant. Everything that He had said needed to come to pass before they would come to see the Lord's true role. It was the undying relationship that Mary Magdalene and the other Mary sensed with Jesus that was a key to the revelation of Easter morning. They came to the sepulcher as the day began to dawn and so could be the first to know the good news.

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They were the first to behold the risen Lord. It was they who carried the first news of this most wonderful miracle to the apostles in Jerusalem.
     The Lord is leading each of us to times of revelation like the first Easter morning. There are many things that we too cannot possibly understand as we begin our spiritual journeys toward heaven. Although we can read over and over again things that the Lord has carefully described for us in His Word, the ideas will be empty of their true meaning at first. In reality, the influence of our natural inclinations to evil makes it inevitable that we will not be able to understand the Lord when He first speaks to us. The evil spirits who can inflow into our thoughts by means of these hereditary inclinations twist and misshape what we learn. They work to twist the meaning of truth into a form that is in itself false. This is a deadly dangerous work that they do. They would have us do things that are evil, that are self-centered or focused on worldly things, but justify it by something that the Word states. The Writings of the New Church call this "the falsification of truth." It is defined as follows: " . . . [F]alsifying the Word consists in taking truths from it and using them to prove untrue propositions; . . . [T]his is done by taking truths from the Word out of context and murdering them" (True Christian Religion 162:8).
     These final chilling words can bring to mind the sad events of Good Friday for a good reason. The things that were done to Jesus represent what an evil person does to the truth of the Word. It is what the evil spirits working within our minds seek to do within our own thoughts and intentions. They would like the Lord's truth to be dead and sealed up behind a great rock within our minds. But the Lord constantly seeks to be a living presence within us. This is described in the following words:

No one can do good from charity unless his spiritual mind is opened, and the spiritual mind is opened only by man's abstaining from doing evils and shunning them, and finally turning away from them because they are contrary to the Divine commandments in the Word, thus contrary to the Lord.

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When a person so shuns and turns away from evils, all things that he thinks, wills, and does are good because they are from the Lord; for the Lord is continually present, knocks at the door, is urgent and wishes to enter, but evils oppose; therefore a person must open the door by removing the evils, for it is only when evils are removed that the Lord enters and sups there (Rev. 3:20). It is said that a person opens and removes, because it is from self that a person does evils; and inasmuch as the Lord is continually present, knocks at the door, and is urgent, as has been said, the person has the ability to refrain from evils as if of himself; this ability is also given to every human being. This is why, since a person can of himself close heaven to himself, he can also as if of himself open heaven, provided he thinks and wills to refrain from evils, looks to the Lord, and when he refrains, acknowledges that it is from the Lord (Apocalypse Explained 798:6).


     As we have been told many times over by the Lord, He cannot be present with us unless we do our part to act differently from the way our natural heredity inclines us. Sometimes acting differently takes a slight effort. Sometimes it is a tremendous battle. It is the battle of temptation during which the evil spirits with us bring out every false idea and stimulate every natural and evil motivation they possibly can to keep us from following the Lord. These battles are the cross that the Lord says that each of us must take up. In these battles a person will face times of despair as Jesus did in His temptations. The end of such temptations is not a triumphant victory. It can often feel like a death, and a certain numbness follows. If a person has held on with the Lord's help, the darkness of temptation is followed by the gentle light of spiritual dawn.
     In this spiritual dawn our mind is prepared for a revelation of truth like that of the first Easter morning. The false ideas like a huge stone rolled in front of the sepulcher can now be rolled back. And when this happens, we can see with joy what we thought would be our dead and buried hopes and goals. We see then an empty sepulcher. Through our efforts to hold on in the battles of temptation, the Lord has prepared us to receive His life and His wisdom in a new way.

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This is described as follows:

Knowledges of truth from the Word are not living with an individual until the internal spiritual person has been opened; and this is opened by the Lord while the person is being regenerated; and then through the opened spiritual person the spiritual out of heaven flows into the knowledges of truth and good that are from the Word in the natural person and makes them alive. It makes them alive in such a way that the knowledges of truth and good in the natural person become correspondences of the spiritual things that are in the internal spiritual person; and when they are correspondences they are living, for then the spiritual is enclosed in the particular knowledges or truths as the soul is in its body (Apocalypse Explained 967:2).


     The rolling back of the stone from the sepulcher by the angel is like the opening of truth within our minds. This opening up is accomplished by living according to what the Lord teaches. In its simplicity this is described as: "To think well about the Lord and about the neighbor opens the way from heaven; while to think not well about the Lord and to think evil about the neighbor shuts that way" (AE 208:3).
     The revelation of truth that Easter morning represents isn't a matter of deep intellect as it is normally defined. Instead it is the basis of clear wisdom, trust and a deep inner peace.

Peace is ... like the dawn on earth, which fills people's minds with overall delight. And the truth of peace is like the light of dawn. This truth which is being called the truth of peace is the Divine Truth itself present in heaven and coming from the Lord; it influences all there without exception, and causes heaven to be heaven. Peace holds within itself trust in the Lord, the trust that He governs all things and provides all things, and that He leads toward an end that is good. When a person believes these things about Him, he is at peace, since he fears nothing and no anxiety about things to come disturbs him. How far a person attains this state depends on how far he attains love to the Lord (Arcana Caelestia 8455).

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     This is further described in the following:

The truth of peace is Divine Truth that goes forth from the Lord and is present in heaven. This being inmost, it introduces itself into the truth underneath it and gives it life, as dew usually enlivens grass or crops on which it settles in the morning. When the truth underneath is given life by it, the truth of peace goes up; that is, it no longer seems to be there; only the truth that has received life from it is to be seen. This is how the truth of faith is born; for no truth contained in doctrine or in the Word becomes a truth residing with a person until it has received life from the Divine. It receives that life through the introduction of truth that goes forth from the Lord, called the truth of peace. This truth is not the truth of faith; rather it is the life or soul of the truth of faith. It organizes into a heavenly form everything within the truth which is called the truth of faith, and also after that the truths themselves in relation to each other. All this goes to show what happens when the introduction of truth by means of the truth of peace takes place in a person (AC 8456).

     The joy of Easter morning is the joy of new seen truth. It is the joy of a huge stone rolled away to reveal not a dead form of knowledge but living truth triumphant. May we experience this joy of Easter morning many times over in our own lives. May we learn and live according to what the Lord teaches. May we fight the battles to follow Him. As we do this the knowledge we first learn and hardly understand will be opened up and we will see ever more clearly the Lord and His living presence in all things. Amen.

Lessons: Matt. 28:1-10; Apocalypse Explained 400:14, 687:18Apocalypse Explained 400:14

     The "great earthquake" that occurred when the angel descended from heaven and rolled away the stone from the mouth of the sepulcher signified that the state of the church was altogether changed. The Lord then rose again, and as to His Human assumed all dominion over heaven and earth, as He Himself says in Matthew (28:18).

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"The angel rolled away the stone from the mouth and sat upon it" signifies that the Lord removed all the false ideas that had shut off access to Him, and that He opened Divine truth, "the stone" signifying the Divine truth which people of the church at that day had made false by their tradition; for it is said that the chief priests and Pharisees sealed the stone with a guard; but that an angel from heaven removed it and sat upon it (Matt. 27:66; 28:2).
     The things that have been said respecting the earthquake and the stone before the mouth of the sepulcher are but a few, but the things signified by them are many, for each and every thing that is written in the Gospels respecting the Lord's Passion involves hidden wisdom and has deep significance (AE 400:14).

     Apocalypse Explained 687:18

     The angel seen by the women at the tomb represented the Lord's glorification, and introduction of people into heaven by Him; for the "stone" that was placed before the sepulcher, and that was rolled away by the angel, signifies Divine truth, thus the Word, which was closed up by the people of the church at that day, but opened by the Lord.
Title Unspecified 2001

Title Unspecified              2001

A book called Talks with Great Composers by Arthur M. Abell, Cidell Books, 1994 (167 pages) has a couple of interesting quotes. Richard Strauss is quoted as saying: "Swedenborg claimed that he could actually look into Heaven, and that he found it a glorified earth where we carry on and perfect the work we start here. I believe this. At first I thought Swedenborg was insane, but . . . I have come to the conclusion that he was one of the most remark-able men who ever lived."

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LORD'S PRAYER 2001

LORD'S PRAYER       MARCUS A. TEMPLAR       2001

     "That there are countless things in the ideas of thought, and that those which are in order within them are there from things more interior, was also evident to me while I read the Lord's Prayer morning and evening. The ideas of my thought were then always opened toward heaven, and countless things flowed in, so that I observed clearly that the ideas of thought taken from the contents of the Prayer were filled from heaven. And such things were also poured in as cannot be uttered, and also could not be comprehended by me; I merely felt the general resulting affection, and wonderful to say, the things that flowed in were varied from day to day. From this I was given to know that in the contents of this Prayer there are more things than the universal heaven is capable of comprehending; and that with man there are more things in it in proportion as his thought has been opened toward heaven; and on the other hand, there are fewer things in it in proportion as his thought has been closed, for with those whose thought has been closed, nothing more appears therein than the sense of the letter, or that sense which is nearest the words" (Arcana Coelestia 6619).
     The Lord's Prayer is the only prayer given to us by God himself. There are a few versions of it based on translations from the original Greek, but also from other versions written in other ancient languages. The problem with translations is that for various reasons, usually they do not depict the spirit but only the letter of the text and even that sometimes in error. Translation requires knowledge of both languages on an equal and intimate basis for depicting the various shades of one language and transforming them to an equal linguistic specter of the other; furthermore, it requires a deep understanding of thought and customs of the speakers of both languages.
     A few months ago during a discussion I had with some friends of mine, I happened to explain the meaning of the prayer, which they found to make more sense than the one we have been handed down thus far.

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     Therefore, I have written a mostly linguistic explanation of the Lord's Prayer with some correspondences from the Writings hoping that the readers of New Church Life will benefit from this brief, but powerful prayer.

     Translation of the Lord's Prayer

Original Text (words in bold will be examined below)

     [Text in Greek.]

Translated Text



     Our Father, the one in the heavens, let your name be holy, let your kingdom come; let your will be done, as in the heaven and so on earth; give to us today our necessary bread; and forgive our sins to you, as we forgive those who did injustice to us; and do not get us into temptation, but protect us from the sly one. For the kingdom, the power and the glory are Yours forever.

Explanation

     There are a few points I want to make regarding not only the meaning of some words, but also their grammatical and syntactical position within the prayer.
     1. In the heavens: Here the word en = in, at is followed by the words tot; ouranois = the heavens (dative case of plural), because in plural the word for the sky (ouranos) takes a spiritual connotation, the heavens, as being many heavens.

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     2. Let your name be holy, let your kingdom come; let your will be done: Here we have three verbs in the past tense of the passive voice, second person, imperative mood, which denotes an entreating connotation. Thus their meaning is: agiastheito = let it be holy; eltheto = let it come; geneitheito =let there be.
     3. As in the heaven and so on earth: Now the Lord brings us to a very human reality. We, as people from where we stand and from the human point of view, see one sky, one heaven, just as we see our earth. He uses here the heaven as a contrast to the earth. As I said before, when the singular is used in Greek it means sky, whereas when the plural is used, it means heavens. Here the Lord uses a singular dative preceded by the aforementioned en = in, at, which connotes a stationary condition, no motion. One of the Greek Christmas carols, says "Today Christ is born in the city of Bethlehem, the heavens are exulted, all nature is joyful."
     4. Give us today our necessary bread: Here we have two words that really need an explanation. The words are necessary bread. The Prayer in its original form includes the word "today," but it does not make any reference to the word "daily." It actually includes the word epiousion (grammatically in accusative case, its nominative version is epiousios, a word that is composed of two words, the preposition epi = on, above, etc., and the noun ousia = substance). When a preposition precedes a noun, then the preposition emphasizes the meaning of the noun. The word epiousios has the meaning of necessary with a spiritual connotation.
     Now why is bread necessary? At this point I must stress something about the culture of the Middle East and Greece. The people of that area consider bread as the most important staple of their daily diet. Even today I cannot see how a Greek would pass a day without eating bread in large quantities. In the United States we say that a certain person brings home the bacon or the butter. In that part of the world, working people bring the bread home.

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Not only the Greeks give great significance to the meaning of bread, but also other cultures of that area, and it is used as an example of closeness or friendship. The term "we ate bread and salt together" means we are very close, we went through thick and thin together. Bread and salt are very important items in everyday life. In old times soldiers were being paid in salt. "You are the salt of the earth."
     In order to verify the translation of the word epiousios (necessary) I checked with Serbian and Russian Bibles both translated from the original Greek. The Serbian Bible uses the word "necessary" (protrebni), whereas the Russian Bible uses the word "vital" (nasushchniy). On the other hand, the Czech Bible translated from the Latin Bible of the 11th century uses the word "daily" (dnevni). If the Czech Bible were translated from the Old Church Slavonic, it would use the term "necessary." I must stress that two Greek brothers Cyril and Methodius, from the Greek town of Thessaloniki, the innovators of the Cyrillic alphabet, are credited with the translation of the Bible from the original Greek into the Old Church Slavonic.
     While checking The New American Bible, St. Joseph Edition, I found out that although in the Lord's Prayer it states the word "daily," it gives a reference of the verse to Proverbs 30:8. There the text I found states: "Put falsehood and lying far from me, give me neither poverty nor riches; provide me only with the food I need." Thus indirectly this version links the meaning of epiousios to the word necessary and not daily. In the same book and chapter the respective Greek text uses the word deonta (necessary), which has a material connotation, and that's natural since it is referring to actual material food.
     The Latin version of Vulgate states da nobis panem quotidianum (Give to us the daily bread [quotidianum is a combined word from quota- share and dies- day]). However, here I must sidetrack a little bit for an explanation. The first translation into Latin was the old Latin version and it was translated from the Septuagint Greek in Northern Africa and Southern Gaul, before the Origen's revision.

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Because the difference between High and Colloquial Latin was confusing to the common man, Pope Damasus I, circa AD 382, decided to do something about it, giving the task of the translation to Eusebius Hyeronymus, also known as St. Jerome, and the result of it is known to us as Vulgate.
     Thus what we have in Vulgate is a translation that cares about the understanding of the common man who was interested only in material items and not in spiritual ones. It seems the original meaning of the Lord's Prayer in Latin changed because of an oversimplification. Apparently the thought was that since we ask every day from the Lord to give us our bread in a material sense, and since the bread is necessary for our material existence, then we actually ask for our "daily" bread. Thus the oversimplification brought forth the downgrading of the spiritual meaning of the words epiousios artos (necessary bread).
     5.''Aphes = throw away: This word is in past tense, imperative mood with an entreating connotation consisting of the preposition apo = from, away and the verb ieimi = to throw. In translations it is presented as to forgive. I said above that when a preposition precedes a noun, it emphasizes the meaning of the noun; however, when a preposition precedes a verb, it acts as an actual preposition. Aphiemen = we throw away, we forgive. Also two more grammatical rules take place in these two words (apo + 'Ieimi), which change the spelling and also the sound value of the combined word, thus changing it to aphieimi = to throw away.
     6. 'Opheileima (singular) -'Opheilteimata (plural) mean anything we owe to anyone, but its shade or the connotation has a deeper meaning: sins, injustice, Opheileteis (singular) -'opheiletai (plural) means he who owes something to someone, in this case injustices.
     7. Mei eisenegkeis: The first word means "don't." The second word that follows is the past tense, subjunctive mood of the irregular verb eisphero = to bear, to carry into, which denotes an expectation with a "please" in it.

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The third word is the accusative case of the personal pronoun third person plural. The whole phrase means "please, don't carry us into." Even today Greeks don't have to say please if they don't want to, by employing such a grammatical rule, but someone unfamiliar with the language would feel that modern Greeks are impolite.
     8. Rusai: Infinitive of past tense in lieu of past tense imperative mood. It does have an entreating connotation. This is a very good example of how the invented signs make the recognition of grammatical tenses or moods easy. If the word were written rusai, then it would be past tense optative, but it would be in the third person singular. Here the verb is roumai = to save, to protect, to impede, to free.
     9. 'Apo tou poneirou: poveiros means the sly one, the devil; apo tou poneirou = from the sly one.
     10. Sou (thine, yours). It is a pure genitive singular of the personal pronoun su (thou): 'Oti sou estin ... means "For thine is .... " What is important here is that the word "thine" receives an emphasis from the word estin (is). Normally the word &, tin would have received an accent, but here the accent has moved to the preceding word, sou (yours). However, because the word sou already has an accent, the additional accent of estin (is) emphasizes the meaning of sou(yours). Thus, re-citing the Lord's Prayer we should raise our voice emphasizing the fact that everything is HIS.
     11. Eis tous aionas: Aion means a century, eon, but here it is used in accusative plural with preposition eis, which connotes a motion. Here, since the word that follows is tous aionas = the centuries, it denotes a perpetual motion in time, forever.

     An expanded interpretation of the Lord's Prayer:

     Our Father, You who are omnipresent, but You show Your presence especially in the heavens, let all things of love and faith be holy, let Your Divine Truth be received as in the heavens by the angels and so on earth by those who do Your will.

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     Give to us today our necessary spiritual food; and forgive our sins to you, as we forgive those who have done injustice to us; and please do not test us by getting us into temptation, but protect us from the devil and his surrogates.
     We are asking all the above from you, because the Truth of Your Church and the power and the glory are Yours forever. Amen.
PACIFIC NW NEW CHURCH SUMMER CAMP 2001

PACIFIC NW NEW CHURCH SUMMER CAMP              2001

     This summer why not take the Oregon Trail and join us for our five-day New Church family summer camp? It's being held July 18-22 at Camp Menucha, along the Columbia River Gorge and near Portland, Oregon (about 15 miles east). The staff includes Bishop Alfred Acton and hopefully newly ordained Martie Johnson.
     For more information contact Rev. Chris Bown, 19230 Forest Park Drive, NE B-107, Seattle, WA 98155; phone 206-368-8531; e-mail: chrisbown@earthlink.net.
IN A HEALTH MAGAZINE 2001

IN A HEALTH MAGAZINE              2001

     There is a monthly magazine called Energy Times. The February issue begins with a letter from the editor. The title of the letter is "Hearts and Minds." Toward the end, we find this paragraph:
     "Spiritual fulfillment in today's busy world can be problematic. As Emanuel Swedenborg, scientist and mystic, once noted, your 'interior mind . . . does not think from the words of any language, nor consequently from natural forms ... (for you) can think in a moment what (you) can scarcely utter in an hour ... . These ideas are spiritual.'" The source given is The Presence of Other Worlds by Wilson Van Dusen.
     Copyright 2001 Energy Times Magazine. Used by permission.

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SWEDENBORG AND THE MORAVIANS 2001

SWEDENBORG AND THE MORAVIANS       Rev. DAVID W. AYERS       2001

     (Reprinted from the Australian New Church Courier, September 2000 issue.)

Introduction

     The Writings deal fairly extensively with a Christian sect named the Moravians, whose members steadfastly adhered to their beliefs despite great religious persecution and hardship. A study of this group is worthwhile for two reasons. First, Swedenborg himself was very interested in the Moravians, and may have considered joining their ranks at one point. Possibly because he had this interest, when his spiritual eyes were opened and he walked in the land of the spirit, Swedenborg learned many things about the people and beliefs that were called "Moravian." Secondly, although we can learn about the Moravians from the pages of history books, when the teachings from the Writings are added, we get the unique opportunity to see behind the veil of temporal appearance into the spiritual character of a people, a church and a mindset. As Swedenborg learned from personal experience, the Moravians were quite different than they appeared. The example of the Moravians, therefore, provides a sound case study which proves that character, whether it is of a person or group, is made up not so much of what is done, but why it is done. Once we learn what Swedenborg had to say about the Moravians, we can then look back in history to find causative traces for the Moravian people's beliefs and practices.

History and Background of the Moravians and Their Beliefs

     The people known as the Moravians were named for their country of origin, Moravia, the English name of the Eastern European country that was once part of the Austro-Hungarian Empire (later known as Czechoslovakia). Also known as the Unitas Fratrum, United Brethren, or Unity of Moravian Brethren, this religious group traced its roots to the early 14th century, when many in Moravia and neighboring Bohemia began to reject the corruptions of the Catholic Church, and called for a return to simpler teachings and practices which hearkened back to early Christianity.1

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In the 15th century, the reform movement grew in that region, centered much in the person and beliefs of John Huss, who was the Rector of the University of Prague and a pastor in that city. Huss was inspired by the writings of English reformer John Wycliffe, who had called for the Bible to be returned to the people instead of being held exclusively by priests, through whom everyone then had to go for the truths and sacraments of salvation. Wycliffe translated the Bible into English, rejected the idea that priests should hold offices in civil government, and called many of the Catholic Church's most sacred traditions, such as "images, clerical celibacy, pilgrimages, and other such uses . . . an abomination."2
     (Endnotes begin on p. 177.)
     In Bohemia and Moravia, five issues became the seeds of re-form: 1) to curtail clerical abuses; 2) to hear preaching in their own language; 3) to take the cup in Holy Communion (which the Catholic Church had reserved for its priests only); 4) to institute a married priesthood; and 5) to curtail the influence of foreign nations, due to a rising tide of nationalism. When Huss was burned at the stake at the Council of Constance in 1415 for daring to question the authority of the Pope and for other heresies, Huss' "numerous followers in Bohemia rose in arms and after many long and bloody wars, forced the Pope and the emperor to grant them the cup in the Holy Supper. But they then split into two parties. The 'Calixtines,' or moderate party, gradually returned to the Catholic Church, while the 'Taborites,' or radical party, were overwhelmed by persecutions, and were either exterminated or forced to flee to other lands. One remnant fled to Lititz, in Moravia, where they reorganised under the name of 'Unitas Fratrum,' and here they remained as a 'hidden seed' until 1722 . . . . "3
     The number of Huss' followers, or "Hussites," grew.

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Some formed a community named Kunwald Village, which was shut off from the world by a narrow gorge and a large castle. In Kunwald, the Brethren abolished superfluous church ceremonies, and replaced them with an emphasis on church discipline. Membership in the village and the invitation to participation in Holy Communion were restricted to those whose motives were considered spiritually fit by community leaders. This would become more or less common practice among other communities of the Brethren.
     In their communities the Brethren taught a simple life. They believed their only true guide was the Holy Scripture, interpretation of which was up to the community, not reserved to the self-proclaimed enlightenment and authority of the Catholic clergy. The Brethren were more concerned with a sound life than sound doctrine. Although they were associated with the Lutheran Church, their doctrinal beliefs were actually closer to Calvinism. The Brethren proudly considered themselves to be the first Christian sect. They also saw themselves as part of Christ's army, with Christ Himself at their head as captain.4
     The Brethren were persecuted for their religious beliefs and rejection of Catholicism, but also by surrounding rulers out of fear that their political power would become too great. The mindset and character of the Brethren was dramatically shaped by persecution; many of them bravely met their misfortune with the salutation of the martyr Gregory the Patriarch, "All who wish to live godly in Christ Jesus must suffer persecution. Follow me to prison."5 Despite hardship and persecution, membership among the Brethren grew and spread to encompass close to 300 societies in Bohemia and Moravia.
     The Brethren continued to suffer persecutions, especially in the late 16th and early 17th century during the throes of the 30-Years War. At the end of this bloody religious war, the victorious Catholic forces banished the vanquished Protestant rebels and nobles who had survived. During this great dispersion, some 80,000 Bohemians were forced to leave their homes.

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Those who stayed behind were forced to go underground. They had to read their Bibles in secret and hold secret worship services. Paradoxically, at this difficult time the Brethren also began active missionary work throughout the world. The life of the Brethren continued in this vein for another 100 years or so.
     Renewed persecutions forced more of the Brethren to relocate. In 1722 one group found asylum in Herrnhut, which means "The Shelter of the Lord," a village in Saxony. Here the wealthy and powerful Count Nikolaus Ludwig Graf von Zinzendorf, who became their patron, championed their cause, and donated land on which the Brethren built their community. From a young age Zinzendorf had combined a rigorously disciplined life with his own serious religious beliefs. Under his watch, Herrnhut grew and began attracting others. One group that joined the new community was German Pietists, who emphasized their duty to strive for religious and personal independence. For the Pietists, religion was very serious and personal. Herrnhut grew into a community of the "truly religious" that also became famous for its industry and trade.
     Herrnhut was a tightly run community on the model of Kunwald Village. The motives of anyone wishing to join were examined. Those who were thought to be too personally or politically motivated were turned away. Zinzendorf himself interviewed each person in private, and in public meetings he preached zealously on faith in the merit of Christ's sacrifice as the sole grounds for salvation. Those who were not convinced beforehand were afterwards brought into a "better state of mind,"6 thus chastened and convinced by the persuasive Zinzendorf.
     Zinzendorf also established the Statutes, Injunctions and Prohibitions that all Herrnhut residents were expected to follow. Life in the community was highly regimented and regulated. Zinzendorf established a governmental system run by elders, who were chosen by lot, with him at the head.

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In regularly scheduled public meetings, Zinzendorf inquired "intimately into the spiritual well-being of the souls committed to his care."7 As in Kunwald Village, people were also interviewed before being allowed to take Holy Communion. If they were deemed unfit to partake of the Supper, they were asked to abstain until their lives became more orderly.
     Zinzendorf envisioned the community of the Brethren at Herrnhut to be a "little church within the church, . . . a leaven to revive the church of the day."8 He did not want to separate from the Lutheran Church, which gave them some official sanction under their shared belief in the Augsburg Confession. In time, however, Zinzendorf would lose this battle to separatist forces within the Brethren. Persecutions arose again as well, as local governments launched investigations into Herrnhut, even forcing Zinzendorf into exile at one point.
     The Brethren believed that as part of Christ's army they were responsible for aggressive missionary work, often "among people in difficult and dangerous situations."9 As a story goes, so zealous were two particular Moravian missionaries that they were willing to sell themselves into slavery in the West Indies so that they could work side by side with Negro slaves there to convert them to Christ.10
     The Brethren gained their missionary zeal from their strong conviction that they were the true church, the descendants of the Hussites, who were the first Protestants. As the first Christian sect, they felt that their constitution was more ancient than that of any other Protestants, and that they had the right of Apostolic Succession. Besides, they reasoned, they among all Protestants had paid the most dearly, relinquishing life, homeland and property for the sake of their beliefs. This band of Brethren were forged by adversity into a tight-knit group who believed they possessed the truth and were willing to do anything required to demonstrate that fact.

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The Moravians in England

     As Moravian missionary work spread across the globe, communities were founded in America, including Bethlehem, Pennsylvania and Salem, North Carolina. The sect also spread to England, principally in London. There the Brethren developed close ties with John Wesley and Methodism. James Hutton, who was one of the most important Moravians in London, had earlier met Wesley at Oxford, and had introduced him to Moravian beliefs. Wesley had also been previously exposed to the Moravians by visiting Herrnhut. He had also accompanied several Moravians on a trip to Georgia in America. On that trip a terrible storm arose, which threatened to capsize the ship on which he was a passenger. Wesley was greatly impressed by the Moravians, who alone of all the passengers displayed no panic but sat calmly, singing hymns and praying. After returning from the New World, Wesley associated with Hutton and other Moravians in London. He attended meetings at Hutton's home, which included other interested Methodists and Anglicans. When this group became too large for Hutton's home, they moved their meetings to a chapel at 32 Fetter Lane.
     The Fetter Lane group was still affiliated with the Church of England at this time, but this changed after a visit from a Moravian minister named Philip Henry Molther on October 18, 1739. The Moravians in the group split from the Methodists over the "right use of the means of grace." The problem arose because of Molther's teaching of a kind of Quietism he called "stillness." He claimed that since man could do nothing that is good, the true way to receive God's grace was to do nothing at all. The means of grace, which was the Holy Supper and outward works, should be postponed, he taught, until one is sure one has the true faith. Wesley and his followers found this unacceptable. They felt that it was necessary to have a more active participation with God to receive grace. Interestingly, Molther's "stillness" was not a common belief among all Moravians, and may have come from a Quaker influence.

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     The Moravian/Methodist split in London spread beyond the Fetter Lane society, leading to a complete schism between the groups. On July 16, 1740, Wesley was officially expelled from the Fetter Lane pulpit. Fetter Lane was then reorganised as the "Society of Moravian Brethren," under the Moravian leader Spangenberg, who officially established the society of 72 people as a "church" or "congregation."11 It was during his exile from Herrnhut that Zinzendorf worked closely with the Fetter Lane group in 1741.12

Swedenborg's Contact with the London Moravians

     Swedenborg came into contact with the Moravians while in London in 1744, where he came to publish the third volume of The Animal Kingdom. While en route to England from Holland, Swedenborg met a Moravian named John Senniff, who was a shoemaker in London.13 When Swedenborg asked him to recommend a place of lodging in London, Senniff named fellow Moravian Paul Brockmer, a gold watch engraver. Swedenborg stayed with Brockmer from May to July, 1744. During this time, meetings of the Brethren were held in Brockmer's home. Brockmer also invited Swedenborg to services at the Fetter Lane chapel.14 Swedenborg seems to have been interested in the Moravians at that time, perhaps attracted by their emphasis on simple piety and serious commitment to religion.
     During this time, Swedenborg was actively recording in his Journal of Dreams. He mentions the Moravians in entry number 202 of that work. "Through various providences I was led to the church which is occupied by the Moravian Brethren, who give themselves out as the true Lutherans and recognize the work of the Holy Ghost, as they tell each other, and only regard God's grace and Christ's blood and merits and simply go to work. More of this at another time; but as yet, I am not permitted to join brotherhood with them.

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Their church was represented to me three months before, just as I have since seen it and all there were clad like priests."
     Swedenborg quietly carried out his business in Brockmer's home. He conversed with Brockmer, but asked that he not be disturbed. But "Brockmer was undoubtedly curious about this lodger, so intensely occupied with things of the spirit. We can easily surmise that something of the intensity of Swedenborg's exalted state would have conveyed itself to the household. Once he did not open his chamber door for two days, refusing to let the maid come in to make his bed and sweep the room. He desired to be let alone as he was about a great and solemn work, he said."15
     Brockmer and the Moravians may have been disappointed that Swedenborg did not eventually join them. They may also have been jealous of Swedenborg's experiences and suspicious of his claims. In any case, Swedenborg moved out of Brockmer's house on July 9, because "Brockmer and his maid were in the habit of interrupting his studies and meddling with his papers."16 Brockmer himself may also have been "chagrined and revengeful" because he had "lost not only an aristocratic lodger, but a distinguished possible convert to his sect."17 It seems likely that Swedenborg's concerns were borne out, because Brockmer appears to have read through Swedenborg's papers and reported to his friend John Wesley the contents of a dream Swedenborg recorded in Journal of Dreams entry number 206 for June 20-21. "It seemed to me it was deliberated whether or not I should be admitted to their society there, or to any of their councils. My father came out, and told me that what I had written about providence was most beautiful. I remembered that it was only a little treatise. After this one night I was found in the church, but naked, with nothing but my shirt on, so that I did not venture forth. This dream perhaps may mean that I am not yet at all clad and prepared as I ought to be." This entry was written during his work on The Worship and Love of God, and spoke of his introduction into a society in the spiritual world, not of the society of Moravians.

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     Wesley used Brockmer's information in a most harmful fashion, misinterpreting Swedenborg's dream and publishing an account of it in the Armenian Magazine for January 1781 and 1783. In these articles Wesley wrote as if Swedenborg had actually experienced those things in a physically wakeful state. He reported Brockmer's claim that Swedenborg had become insane, and ran raving from his house naked and foaming at the mouth, with hair standing on end. He said that Swedenborg then threw money at an assembling crowd, rolled in the mud, and claimed that he was the Messiah."18 Brockmer himself may have wildly misinterpreted Swedenborg's papers, in which "he may have seen there also statements in which the writer spoke of his temptations being at times so severe that he felt he would have become insane it if had not been for the grace of God."19 Brockmer and Wesley did great damage to the reputation of Swedenborg and the New Church with these fabrications.
     By now it is clear that Swedenborg had changed his mind about the Moravians. In addition to moving out of Brockmer's lodgings, Swedenborg continued to dream about them. In Journal of Dreams entry number 219 for July 21-22, Swedenborg records a dream in which he stood among a congregation of crowned martyrs, with one who may have been John Huss in their midst, but he wished to "remain unknown" among them. Swedenborg may have sensed something was amiss with the Moravians, despite those things he found attractive about them. One major point of contention arose because he realized that "while they secretly worship Him [the Lord Jesus Christ] only as 'their elder brother,' Swedenborg worships Him as truly and supremely Divine. On the surface, however, their worship is enthusiastic and ecstatic, and they declare they are conscious of the operation of the Holy Spirit."20 While Swedenborg associated with the Moravians for some time, he did not feel completely at home with them.

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This was reflected in his Journal of Dreams entry number 264 for October 10-11: "Seemed as if I was in bed with a woman, but did not touch her. Came afterwards to a gentleman and asked if I could get into his service, because I had lost my post through the war; but he said, No.' They played a kind of basset; the coins went back and forth; I was however always with them. I asked my servant if he had said that I owned anything; he said 'No'; said that he should say nothing else. Signifies the Moravian Church, my being there and not accepted; and my saying that I have no knowledge in religion but have lost it all. And those that play basset win here and there."
     Swedenborg's misgivings about the Moravians were borne out during his years of spiritual experiences, when he learned much about their true character and that of their great leader, Count von Zinzendorf. It is to that subject we now turn our attention.

The Spiritual Character of the Moravians

     In an early entry in Spiritual Diary [Spiritual Experiences], Swedenborg still seems at least partially to accept the Moravians' claim to apostolic succession. "But I still recollect that it came into my thought that these spirits were not from the primitive church, but from the Moravian church; and thus is it now said that they were from the Moravian church, among whom an image of the primitive church is preserved" (SD 3492). However, as he learned more of their internal character, Swedenborg wrote very different things about them. For example, in Continuation Concerning the Last Judgment he wrote: "I have conversed much with the Moravians, who are also called Herrnhuters. They appeared, at first, in a valley not far from the Jews; but after being examined and detected, were conveyed away into uninhabited places. When they were being examined, they knew how with cunning to captivate minds, saying that they were the remains of the Apostolic Church, and that therefore they salute each other as brethren, and those who receive their interior mysteries as mothers; also that they teach faith better than others and love the Lord because He suffered the cross, calling Him the Lamb and the Throne of grace; with other like expressions, by which they induce the belief that the Christian church itself is with them.

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Those who are captivated by their smooth speeches and draw near to them are examined by them to see whether they are such that they dare disclose to them their mysteries; if not they conceal them; if they can they reveal them; and then they warn and also threaten those who divulge their mystery concerning the Lord" (CLJ 86).
     Swedenborg also learned the source of the Moravians' ecstatic and enthusiastic worship practices, which they claimed was the presence of the Holy Spirit. "They say that they have a sensation, and thence an interior confirmation of their dogmas. But it was shown to them that their sensation was from visionary spirits, who confirm a man in all his religious persuasions, and enter more closely with those who, like the Moravians, love their religious persuasion, and think much concerning it. These spirits also talked with them, and they mutually recognized each other" (CLJ 90).
     Concerning the Moravians' great secrets, which they grant to no one unless they are considered worthy to join their congregation, Swedenborg had this to say: "I heard spirits speaking with those who are of the Moravian Church; and they then opened, in part, the arcana of their religion. First, concerning the Lord, that they acknowledge Him as a man sent by God, in order that, by means of the passion of the cross, He might save the human race. Second, by this means also, that He should fulfill the law, and so abstain from sins. Third, hence He was acknowledged as son by the Father, and called the Son of God. Fourth, faith with them is confidence (fortroende) in Him, not as in God, but as towards a man; hence they have something like love towards Him, though they do not love Him as God, but as man (loves) a very good man. Fifth, in the other life, they retain the same faith, and some that confidence in Him as a man; and it is then granted to some to speak with a certain angel who is sent by the Lord.

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With him they speak concerning salvation, but only with the object that He (the Lord) may pray the Father to receive them into Heaven; but the angel answers them that, as man, He cannot, but as God; wherefore their request is not granted. At length, they know that the reason is because they have, about the Lord, the idea of a man, and not of God. Sixth, they also say that, on account of obedience in the world, He has power in heaven and earth, but not over heaven and earth. Seventh, inasmuch as they do not acknowledge the Lord as God, but as man, in general conversation they call him the Lamb, and thereby understand the innocent one. Eighth, they make nothing of charity, and little of piety, but place all things in that confidence, or fortroende, which they call faith. Ninth, when told that the Lord, in the Word, says that He is one with the Father, they reply that it is understood as a friend, that (is) through friendship, others say through love. Tenth, when it is said to them that the Lord says that He was born of the Father from eternity, and that He should return to the Father and be where He was before, to this they are unable to reply. They were then told that to be born of God from eternity is to be God; and that otherwise He could not have been born of God from eternity. They were not willing to reply to this, because they thought this to be the arcanum of their arcana, which (arcanum) is to this purpose, that to be born signifies to be reborn, and from eternity (that it was) foreseen. Eleventh, their inmost dogma concerning the Lord they are not willing to publish, because thus they would be reckoned amongst Socinians, who are not to be tolerated in Christendom" (SD 4785).
     The Moravians were staunch defenders of faith in the merit of Christ's salvation, and believed that no one could do anything but evil. Therefore, a life filled with good works meant absolutely nothing to them. This strong belief cast a shadow over their spiritual character.

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"This is more evident with those who belong to the Moravian sect, who above all others are defenders of faith separated, and who condemn those who in their life give thought to doing good from religion as not being alive but utterly dead, and declare that all such are cast out of heaven. Those who do not belong to that sect, but to churches where works are rejected as means of salvation, do not thus blaspheme although they think wrongly about such, especially those who confirm themselves in many ways by writings or by preachings or by reasonings in the doctrine of justification by faith alone" (AE 893:2).
     The Moravians believed the secrets of their faith were granted to them because as the descendants of the Hussites they were the true church. Swedenborg learned what those secrets interiorly were. "From custom and life in the world, they have the characteristic that they conceal the arcana of their faith from others, and speak about them to each other; for they fear lest they should be styled Socinians, and so be excluded from those others who ac-knowledge the Divinity of the Lord, and for other reasons. Hence, also, they converse with, and impress on, each other that they alone are the saved, and that all others are condemned. They do not speak about their arcana to others. Hence it is that those of them who are evil are interiorly evil, and think in an interiorly evil manner respecting others, and, also, do evil to them in secret" (SD 4795). "This secret tenet of theirs has been threshed out, namely, that they utterly deny the Lord's Divine, and make His Human meaner than the human of another man; also, that He was not conceived of Jehovah God, but was a bastard; that He did not rise again with the body, but it was stolen away by the disciples or others; that when He was transfigured, it was a vision induced by certain spirits; and many such things that are recorded of the Lord in the Word, they deny, pervert and profane-thus the Word of the New Testament also at the same time. The Word of the Old Testament they do not attend to, as if for them it were not the Word. These abominable secrets they were compelled to divulge, in order that I might know of what quality they are.

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On account of these things, they were told that they are devils, and worse than the infernals, all of whom deny the Lord, but not in so execrable a manner, by acknowledging and profaning; that therefore those who have confirmed themselves in such accursed and execrable tenets are worse than those who are in the hells, and that their lot cannot be a different one. As regards their stating that they loved the Lord because He was accepted by God the Father as His Son on account of the passion of the cross, they were told that such love is not in the least effective of conjunction . . . " (SD 5988).
     As Swedenborg found out, this had an extremely negative effect on their character, thus on the quality of their spiritual life. "Moreover, they believe that when they love the Lord as a man, they can do whatever they please, even deceive others outside their congregation, commit whoredom although they are married, and similar things; for they believe that this does not damn, because they are in the Lord" (SD 4791).
     Because they believed that they alone held the secrets of salvation, "they are in a certain kind of hatred against those who think differently, especially against those who make out the Lord to be God, and this because these do something from the good of charity or of works, in general. They do good to each other, in turn; but this is from friendship, which counterfeits charity" (SD 4793).
     This counterfeit charity is actually an interior friendship, because they think that they and those like them alone are saved, and that no one else enters heaven because the Lord has singled them out as special (see SD 4796, 4798). Swedenborg learned that this belief was what motivated the Moravians' incredible missionary zeal, which often led them into great peril. "For they possess, above others, the characteristic that they wish to make proselytes, for the reason that they believe themselves alone to be happy; hence those spirits have such a desire and influx; hence is the sensation" (SD 4792).

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     The Moravians tried so hard to convert others to their beliefs, not so much because they cared about them but from the desire to add to their ranks. The Lord Himself decried this damnable attitude when He was in the world when He spoke these words: "But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you. For if you love those who love you, what reward have you? Do not even the tax collectors do the same? And if you greet your brethren only, what do you do more than others? Do not even the tax collectors do so?" (Matt. 5:44-47)
     Swedenborg also found out many negative things about Count Zinzendorf in the other world. Zinzendorf was " . . . of such a character as to want to tear and devour all-which, also, he had done by writings of a virulent nature-and (was) opposed to all. Such was his disposition. It was said by me that his style, when he confuted others, was as if full of knowledge and intelligence, but that when he disclosed his own sentiments he was almost idiotic, as where he discoursed of systems, religious topics, and other matters. The delight of his life was to refute all and to ex-cite disturbances. Moreover, the Zinzendorfians say of them-selves the like of what the Lord says of Himself, namely, that they are the sons of God, (that) they are adopted, that they are without sins, that they are the life and the truth, that God is in them as (He was) in the Lord, that by doing and deeds is meant such a life, consequently, that no thought must be exercised concerning evils and goods of life and that no evil in them is regarded by God. They are unwilling for the goods of life, or good works, to be the fruits of faith, because life (they hold) is at-tended to by God, but faith and works count for nothing. They make all good works meritorious. The goods which they perform to one another they call good offices of friendship. They call their life blameless, because it is alive through faith" (SD 5995).
     Swedenborg learned Zinzendorf's true beliefs from his own mouth in the spiritual world.

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"When Zinzendorf first came into the spiritual world after death, and was permitted to speak as before in the world, I heard him asserting that he knew the mysteries of heaven, and that no one enters heaven who is not of his doctrine; and also, that they who do good works for the sake of salvation are utterly damned, and that he would rather admit atheists into his congregation than them. The Lord, he said, was adopted by God the Father as His Son because He endured the cross, and that still He was simply a man. When it was said to him that the Lord was conceived by God the Father, he replied that he thought of that matter as he chose, not daring to speak out as the Jews do" (CLJ 89).
     There is some question as to whether Swedenborg's descriptions of the Moravians applied to all in that sect, or only to the London group to which he had exposure. As we have seen, the Fetter Lane congregation espoused some different things, as with Molther's "stillness" doctrine, and may not have fully represented the entire Moravian sect. Another factor that we must consider comes from the account by Count Tessin of the incident of the Queen's secret. In that story Tessin says that Swedenborg stated that he could converse in the other world only "with all of whom I could form an idea; for it may be supposed that I could not wish to speak with a person whom I never knew or of whom I could form no idea."21 In his description of Moravians in the other world, and especially of Zinzendorf himself, he may have been describing those with whom he had contact-the Fetter Lane group. However, it is also likely that much of the Moravians' spiritual character he describes typifies the Moravian sect's overall approach to religion.

Conclusion

     The study of the Moravians from both history and the Writings provides us with a fascinating "before and after" glimpse of that sect (or at least a portion of the sect) and one of its most notable leaders. It also allows us to take a rare look at the reality behind the appearance in an important part of Christian Church history.

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What we are shown explains why that church is described in the Writings as dead. From the appearance, we see a serious sect who zealously pursued their beliefs despite ruthless persecution. This forced them into an insular, secretive mindset, wherein they could trust only their own kind. In their eyes they and their ancestors had done everything possible to live their faith while rejecting the corrupt practices and confining traditions of the Catholic Church.
     From this alone we might be quite sympathetic toward the Moravians, and consider that their faith was pure and their lives saintly. But with the incredible revelation through the Writings, the Lord teaches us that the thing that shaped the character of that church was the motivation for what they did-and more than that, the false doctrinal principles that guided their actions. We see from revelation that the persecution suffered by the Moravians bred in them an intolerance and distrust of everyone who did not believe as they did. When they combined this with their faith-alone orientation, they burned with inner hatred against all others, and considered themselves alone to be saved because they alone were holy and just. Because they believed that they were saved by faith alone, they felt justified in living however they wished, all the while seeing themselves as the true church. The Moravians were zealous missionaries because they believed that they alone held the secrets of salvation. Anyone who wanted to get to heaven had to join them, they thought; and anyone who did not join them was wrong, destined for hell, and therefore worthy only of contempt. This tendency was clearly demonstrated by Zinzendorf during his life in the world, where even from history we see that he delighted in control and persuasion.
     Thus, while the Moravian Church extolled the virtues of an interior religion, its interiors were corrupt, because guided by false doctrine, which was confirmed in life.

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That church neglected the life of charity, because they felt that what they did had no impact on their salvation because Jesus Christ had taken away all their sins. They allowed their experiences and circumstances in the world to scar them; then they turned to themselves and their pride, and held themselves up as examples for everyone who would be saved.
     At that time the New Church on earth was small, and sufferered criticism, if not actual persecution. It is easy for us to adopt a we/they attitude, where we are right and everyone else is wrong. If we adopt an insular "society of friends" mindset and do not look to the Lord to help us rise above our tendencies to evil, our fallen human nature could easily lead us to forget about charity and sharing the beautiful truths of the New Church. We could be guilty of New Church faith alone. We who would be of the New Jerusalem would, therefore, do well to study the example of the Moravians and remember the teachings of the Writings about that church.

     Endnotes

     1. See Gonzalez, Justo L., The Story of Christianity, Vol. I, pp. 342-361; Vol. 2, pp. 6-13.
     2. Gonzalez, Vol. 1, p. 348
     3. NCL, 1916:163
     4. Langton, Edward, History of the Moravian Church, London: George Aslen & Unwin Ltd., 1956, p. 77
     5. Ibid., p. 32
     6. Ibid., p. 72
     7. Ibid., p. 74
     8. The New Catholic Encyclopedia, Vol. 9, McGraw-Hill Book Co., 1967, p. 1135
     9. Langton, p. 147
     10. Ibid.
     11. For a detailed account of these events, see Langton pp. 118-126; see also ANC Church History 625 class notes, pp. 262-263.
     12. See Church History 625 class notes, p. 262.

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     13. See Odhner, C.T., "Swedenborg's Diary, 1744," NCL 1914:401; see also Journal of Dreams entry n. 197.
     14. See Sigstedt, Cyriel O., The Swedenborg Epic, New York: Bookman Associates, 1952, p. 189.
     15. Ibid., pp. 189-190
     16. Ibid., p. 190
     17. Odhner, NCL 1914:402
     18. See Sigstedt p. 437: see also Odhner, NCL 1914:402, Church History 625 class notes, p. 263.
     19. Odhner, NCL 1914:402
     20. Ibid., p. 401
     21. See Sigstedt, p. 279.
     
     Bibliography

Articles:
     Odhner, C.T., "Swedenborg's Diary, 1744," NCL 1914:389-404, "The Moravian Church and the 'Apostolic Succession,'" NCL 1916:159-166

Books:
     Gonzalez, Justo L., The Story of Christianity, Vols. 1 & 2, Harper, San Francisco, 1984, 1985
     Hamilton, J. Taylor, A History of the Church Known as the Moravian Church, Bethlehem, PA: Times Publishing Co., 1900
     Langton, Edward, History of the Moravian Church, London: George Aslen & Unwin Ltd., 1956
     Sigstedt, Cyriel O., The Swedenborg Epic, New York: Bookman Associates, 1952

Reference Works:

     Cross, F.L. and E.A. Livingstone, eds., The Oxford Dictionary of the
     Christian Church, 2nd ed., Oxford University Press, 1974
     Hastings, James, ed., The Encyclopedia of Religion And Ethics, Vol. VIII, New York: Charles Scribner's Sons, 1916
     Reid, Daniel G., Ed., Dictionary of Christianity In America, Downers Grove, III., Inter Varsity Press, 1990
     The New Catholic Encyclopedia, Vol. 9, New York: McGraw-Hill Book Co., 1967

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Other:

     Academy of the New Church Theological School, Church History 625 Class Notes
     Academy of the New Church Theological School, Church History 627 Class Notes
WORLD OF SPIRIT 2001

WORLD OF SPIRIT              2001

     We have just learned of the publication of a book called The World of Spirit: An Introduction to Swedenborg's Metaphysics. This handsome new paperback is taken from two publications by John Howard Spalding that came out more than fourscore years ago. The publisher is Arcana Books of Charleston, South Carolina.
Title Unspecified 2001

Title Unspecified              2001

     [Photograph.]

     Glenview's New Auditorium

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EATING IN COMPANY AND MAJOR CHURCH GATHERINGS 2001

EATING IN COMPANY AND MAJOR CHURCH GATHERINGS       Editor       2001



     Editorial Pages
     Twenty years ago I wrote a study entitled "Eating in Company." It was published in New Church Life in 1980. I mentioned those striking passages in the Writings that talk about eating in enjoyable social settings.
     "Food and drink nourish the body better and more suitably when one at dinner or at breakfast is at the same time in the delight of conversation with others about such things as he loves than when he sits at table alone without company" (AC 8352). If while we are eating food one is at the same time speaking and listening to others, then there is an opening of vessels, and one is "more fully nourished than if one is alone" (AC 6078; see also 5147).
     What inspires me to bring this, up again is the reading of the description by Freya Fitzpatrick of the recent District Assembly in Florida. This got me to thinking of the way people have talked of the dedication weekend in Oak Arbor, Michigan and especially about the assembly last June.
     Those of us who could not attend that assembly missed something special. Last September we quoted some of the testimonies of people who did attend. For example, someone said that it "brought the world-wide membership together as no other event."
     Other examples:
     "A huge menu of offerings! Inspirational and hopeful messages. A chance to see many faces, many ages and cultures in action." "I loved tapping into Canada's energy."
     "I acknowledge the displays, wonderful organization, incredible worship services, women's roles (wow), women's roles part 2 (wow). Job well done, good and faithful servants." "It was heart-warming to see the comradery among the ministers and laity."
     "I loved the Bishop's opening session. I loved everything I attended." "The sphere of friendliness and informality helped to make the assembly a great joy." "Felt like heaven."

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     "I came to this assembly with a negative attitude, expecting the worst. It has been fantastic in every regard."
     "The variety and quality of the presentations were excellent." "My hat is off to the committee and all those who made it a truly inspirational event. The sphere of charity was truly wonderful."
     "This was a beautiful, humbling, inspiring and hopeful event."
     Yes, one can listen to tapes and read the material, but there seems to be something about being in the company of others and partaking of the feast which the Lord provides in His new revelation.
     I guess the next event is the dedication this month in Glen-view. The invitation has been made to celebrate with New Church friends in Glenview.
TEACHINGS THAT CHALLENGE OUR FEELINGS 2001

TEACHINGS THAT CHALLENGE OUR FEELINGS       Editor       2001

     We have been talking about teachings from Divine Revelation that may challenge our feelings. We began with a teaching that there is only one life, which is from the Lord. In heaven this feeling is received with peace and happiness. But there are those who are hesitant about it, and some who "feel aversion" (AC 3743).
     How might we feel about the teaching that of ourselves we are nothing but evil? As to the proprium we are less than dirt? Obviously there can be various shades of resistance to such a teaching. The celestial, we are told, know this and acknowledge it (see AC 981 et alia). We can go through the motions of acknowledging it with our lips, of course. There is a famous incident in which a man eloquently confessed that from head to toe he was nothing but evil. But angels found out that the confession was meaningless, as he was merely talking (see TCR 518).
     Take the matter of whether we can sincerely ask the Lord for mercy. Asking for the Lord's kindness or for the Lord's grace is as far as some people can go. To ask for mercy is a bit too much for them.

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     "People in whom there is humility of heart plead for the Lord's mercy, but those in whom there is humility of mind seek His grace. Or if the latter do plead for mercy, they do so in a state of temptation or with the lips only and not with the heart" (AC 598).
     There are times when we can in sincere humility ask for mercy. Consider the following teaching, the final line of which indicates that we are able to observe in ourselves that our hearts are not in the words we may say. "Spiritual people . . . find it difficult to make mention of mercy but easy to do so of grace. It is the different kind of humility existing with each that produces this verbal difference." This is AC 981, which goes on to say "grace" has become a commonplace expression. "When it is used, however, it contains little that is the Lord's and much that is a person's own. This anyone can discover in himself when he uses the expression 'the grace of the Lord.'"
     Have you noticed that some older people seem to get much more from their reading of the Word than they did in previous years? It does not seem to be simply a matter of intellectual comprehension. It can be that they really see and receive teachings which in the past were just words.
UNDERSTANDING THE LORD'S STATE AS HE PRAYED ON THE CROSS 2001

UNDERSTANDING THE LORD'S STATE AS HE PRAYED ON THE CROSS       Editor       2001

     "With the Lord, when He was in the world, there was no other life than the life of love toward the whole human race, which He ardently desired to eternally save . . . . They who do not know what life is, and that the life is such as the love, do not comprehend this. This shows that insofar as anyone loves his neighbor, insofar he partakes of the Lord's life" (AC 2253).
     In the sermon on the mount the Lord said, "Pray for those who spitefully use you and persecute you." On the cross He was surrounded by enemies who spitefully used Him. And He prayed, "Father, forgive them for they do not know what they do."

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Could the Lord be angry with "such wretched dust as men, who scarcely know anything of what they do, and can of themselves do nothing but evil"? (AC 1093) This was during the last temptation "when on the cross He prayed for His enemies, and so for all people in the whole world" (AC 1690).
1688 AND ALL THAT 2001

1688 AND ALL THAT       Editor       2001

     New Church people are rather familiar with the date of Swedenborg's birth, and so they might raise their eyebrows to see a book called 1688: A Global History. The writer is John E. Wills. It is 330 pages, published by Norton, and costs $27.95.
     I quote from a review by Tom Englehardt in the Washington Post:

     Something was already quickening in the world of 1688 as Europe's wood ships, the global "ligaments" of the time, increasingly plied the oceans . . . . Wills has pulled from the raging silence of history a modest but roiling mass of transnational humanity, and so reminded us that we've been a globalizing planet for more than 300 years. The world of 1688 was already an economic, political, cultural and sexual entrepot, and it's been stewing away ever since.
USES OF WOMEN 2001

USES OF WOMEN       Donald G. Barber       2001




     Communication
Dear Editor:
     There have been several articles in New Church Life during the past few years on the nature of masculine and feminine qualities and on the uses of women. In a discussion of this subject which I had recently, I was directed to the question of whether some of the teachings of the Writings on marriage and on the nature of the sexes might be interpreted more broadly than applying only to married partners.

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     I have always understood the teachings of the three-fold Word as Divine Truth which is given to mankind to help lead us to heaven and to heavenly states on earth in preparation for our transition to the spiritual world. I have understood the teachings on marriage (primarily from Conjugial Love) as given to help us, when unmarried, to prepare for a marriage relationship, and to help strengthen our marriage relationship when we have entered into it.
     The essence of heaven is marriage-the marriage of good and truth in the individual, and the marriage of one man and one woman so that they become one angel.
     The question of whether the teachings might be interpreted more broadly suggests to me a search for a conclusion that the teachings of the Writings on the nature of the masculine and on the nature of the feminine do not apply to unmarried men and to unmarried women.
     If such a conclusion were accepted, and if it were then concluded that unmarried women could be ordained into the priesthood, what consequences would result from accepting these two conclusions? I believe that the validity of assumptions can be tested by examining the paths of thought and the subsequent conclusions which follow from the assumptions.

Assumptions

     (1) That teachings from the Writings on marriage and on the nature of the sexes apply only to married partners.
     (2) That it is proper to ordain unmarried women into the priesthood.

Subsequent Conclusions Arising from Assumptions

     (a) An unmarried woman priest would need to maintain an unmarried status in order to remain a priest.

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     (b) If a woman priest married, she would cease to be a priest because then the teachings of the Writings on marriage and on the nature of the sexes would apply to her as a married woman.
     (c) The desire of a woman to be a priest puts an emphasis on celibacy, which is contrary to a preparation for a heavenly marriage. Note the teachings of the Writings (CL 54) about those who confirm themselves in celibacy-that they cannot enter heaven but reside at the side of heaven.
     (d) Some teachings of the Writings are for the instruction of only part of humanity, not for all of humanity.

Final Conclusions

     My final conclusions are (1) that the above four "subsequent conclusions" are not consistent with the teachings of the Writings; (2) that the two "assumptions" are, therefore, not valid.
     Donald G. Barber
     Etobicoke, Canada
FIRST SOUTHEAST REGIONAL ASSEMBLY 2001

FIRST SOUTHEAST REGIONAL ASSEMBLY       Freya Fitzpatrick       2001

     The scene was palm trees, ocean breezes, blue skies, Boynton Beach, Florida. The date was winter, Friday, January 26th to Sun-day, January 28th. The event was about 135 people from Washington D.C., the Carolinas, Georgia and Florida, plus guests from around the country, enjoying the camaraderie and meeting of minds that only a regional assembly can offer. The size of the group was just large enough to make each person feel a part of the larger body of New Churchmen, but small enough to allow everyone a chance to connect without feeling lost in the crowd.
     The weekend began Friday evening with Dan Heinrichs trying to shoo everyone into the first session 15 minutes early, cutting into invaluable visiting time.

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He was firmly put in his place, and the crowd finally filed in on time to hear Rt. Rev. Alfred Acton's keynote address on unity and variety.
     Saturday morning Rev. Jim Cooper, of Washington, D.C., was put on trial. Prior to a vote to affirm him as Regional Pastor, he made a presentation, "What Is New about the New Church." After dispensing with the idea that the limbus (as Bishop Acton the first had claimed) is not the only new doctrine in the New Church, he reviewed several key, distinct doctrines of the New Church. He took care to point out that we must not confuse the "official" doctrine of a former church with the actual living belief of its individual members. He clearly elucidated the meaning of e=mc2 as an explanation of how creation did not come from nothing. Rather, the mass (m) of creation was made from the energy (e) of the Divine Proceeding. The presentation must have passed muster, because Jim was unanimously approved.
     After a break for refreshments, and to make a trip to stand in line at the "necessaries" at the back of the parking lot, Rev. Mark Perry of Atlanta spoke on "Change and Our Resistance to It." He began his story with the one-word answer that about sums up why people resist change: "proprium." Then with a masterly blend of doctrine and real-life examples, he demonstrated the positive role of change in our lives. Think of poor old Abram with a good life, a stable culture, being called to make a major change in his life by setting out to Canaan-a huge change-a necessary step for growth. Mark also reminded his listeners to distinguish between change for the sake of change versus the changes that are necessary for growth.
     The formal Saturday program ended on a hopeful note with Rev. Derek Elphick of Boynton Beach giving us "A Reason for Hope." Hope is as critical to us as the air we breathe. He pointed out that the Writings do not give us false hopes or unrealistic expectations. There will still be disease, famine, wars. There will still be self-seeking tyrants in positions of power. Churches will carry on teaching the same old falsities.

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Outwardly everything will seem the same, but inwardly everything has changed because of the new spiritual freedom that the Second Coming has given us.
     While the adults were enjoying their morning program, Steve and Galadriel Simons plus Gary and Laurel Walsh put on a children and youth program for kids ages 2 1/2 through 14 years old. After morning worship together, they split into three groups to learn about heaven. Galadriel spent her morning trying to corral seven very active preschoolers as they made colorful heavenly gardens. The finished project of the day gave all the assembly-goers a glimpse into heaven. The crystal-walled temple of wisdom was surrounded by heavenly homes, complete with hot-tubs (thanks to Quentin Johns and Justin Heinrichs); angels and birds created by the tiniest participants circled overhead.
     There is something very real, but hard to put a finger on, that happens when a large group of New Church people get together. Years and miles may cause huge separations between people, but there's a feeling of "coming home" when we get together. The enthusiasm and delight that surround us as we greet each other speak of a bond that goes much deeper than the surface of every-day life. New Church people generally have a way of thinking that binds them together even if they aren't in complete agreement with each other. The New Church is a religion that makes sense. And the people of the New Church tend to be people who look at life and ask questions, who dig below the surface, who see the ramifications of actions, who strive to see the sense in life. A regional assembly is an energizing opportunity for kindred spirits to get together.
     With this in mind, it's not hard to understand why lunch, co-ordinated by Beryl Moorhead, was still trailing to an end at two in the afternoon. Helene Howard from Ohio told about her volunteer work, while Rev. Fred Chapin and his wife Aven got appreciative chuckles with anecdotes about raising teenagers. Caitlin Baker of North Carolina made friends with Kaemmerle Fitzpatrick of Arkansas.

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Rachel Boyce talked about publicity for a New Church school in Boynton Beach. Mark Perry was a favorite with kids who were (literally) swinging from the trees. The kids really appreciated having an adult friend who played on the playground with them, ate lunch with them and just "kidded" around.
     During the afternoon, people were free to choose activities that suited their interests and energy. The sports set, like Mike Kloc and the Radcliffes, did golf and tennis; the nature crowd, organized by the Roger Smiths, went bird watching at Wakodahatchee Wildlife Sanctuary; and the beach bums and their kids pretended it was warm as they shivered on the sands of sunny south Florida.
     Bill Thomas was toastmaster as well as the star attraction of the banquet Saturday night at Ellie's Diner. He started right in picking on Floridians for the sadistic pleasure they take in the weather misfortunes of northerners. New Church Floridians al-ways watch the evening news to see how bad the weather is up north. Then they call their friends in B.A., Glenview, and else-where, and say, "Hi, Joe. How are you doing? How's the wife? How's the weather up there-hee, hee, hee?!" Bill then proceeded to liberally roast society members left and right. It went some-thing like this: "You have all heard about Dan Heinrichs' 30-year-old heart, right? Well, you may be wondering why he and Mim live across the road from the retirement community where many of the society live. You see, to get into a retirement community you have to be at least 55 years old, your hands, your legs, every part of you. Well, Dan can't get in, 'cuz his doctor tells him he has a 30-year-old heart." It was important to have a 30-year-old heart in attendance to encourage the five young teens, such as Audrey Helow and Cheyenne Romaine of Jacksonville, who also attended the banquet.
     Following Bill's comedy act, a singer from the Irish Pub, a favorite of many Boynton Society members, sang several Irish ballads.

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Then many of the banquet crowd followed him across to the Irish Pub to continue the party until late into the night.
     The regional assembly ended on Sunday after the church service led by Rt. Rev. Alfred Acton. His sermon wove together the degrees of the neighbor and the four steps of charity to each of these degrees.
     Sonja Snoep and Mina Smith plus all the usual hard-working hostesses of Boynton Beach put on a buffet luncheon to finish off the weekend. It was a miracle of cooperation to see the entire building and grounds look as if nothing had happened in less than an hour after the luncheon ended. Finally Barry Smith, in charge of facilities, with his clean-up committee directed by Don Synnestvedt and Martin Klein, made sure chairs were stacked, food boxed and bagged to take home, dishes cleaned, tables collapsed and put away.
     In his talk on hope, Derek suggested a key to understanding how such a seemingly small event can have such a large impact on our lives. He pointed out that hope and anticipation are often half the pleasure of the big events in our lives. Although 2 1/2 short days were over, seemingly without a trace, the regional assembly gave everyone a chance to renew old friendships, share concerns and new ideas, and go home reinspired to be part of a New Church.
     Freya Fitzpatrick
INTERACTION OF SOUL AND BODY 2001

INTERACTION OF SOUL AND BODY              2001

     The Swedenborg Society in London has just published a paperback edition of The Interaction of Soul and Body. There is a five-page introduction by the late Paul Vickers. The cost is five pounds sterling.

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RETURN TO MODESTY 2001

RETURN TO MODESTY              2001




     Announcements






     Wendy Shalit, author of the highly acclaimed best seller A Return to Modesty: Discovery of the Lost Virtue, will be speaking Monday, April 23rd at 8 p.m. in the Asplundh Field House in Bryn Athyn, PA. All are invited to join the Bryn Athyn College and the Secondary Schools of the Academy for this event. Wendy's presentation, "Modesty: Virtue or 'Hang-up'?" will run about an hour and will include a question-and-answer forum.
     This book has been read and discussed by the Boys and Girls School faculties, has been used by Rev. Dan Goodenough and Leah Rose in teaching Conjugial Love to senior girls, and ties in nicely with the Academy's theme for the year, "Hope for Married Love."
     Wendy Shalit, who graduated from Williams College in 1997, is eager to discuss her book, which presents a thoughtful and thought-provoking perspective on today's culture, especially as it relates to young women. Mark your calendar now for a fascinating and worthwhile evening.

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EASTER PREPARATION AND OTHER EASTER RECORDINGS 2001

EASTER PREPARATION AND OTHER EASTER RECORDINGS              2001

     The Sound Recording Library has more than 130 Easter season recordings available. They include doctrinal classes leading up to the crucifixion and then the Lord's resurrection, as well as a variety of worship services.
     Easter Preparation Classes
     -     Easter - Rt. Rev. Louis King (#102486 & #102487)
     -     The Lord's Pre-Crucifixion Address - Rev. Erik Sandstrom Sr; includes handouts (#103813 & #103814)
     -     Historical Events Leading to the Crucifixion and Reasons for the Lord's Suffering on the Cross - Rev. Douglas Taylor (#104248 & #104247)
     Sermons
     -     The Sacrifice of Isaac - Rev. Thomas Kline (#102307)
     -     Born of Jehovah - Rt. Rev. Alfred Acton, II (#104835)
     -     The Resurrection - Rev. Kurt Nemitz (#100896)
     Family Services
     -     Palm Sunday - Rev. Thomas Rose (#104833)
     -     The Walk to Emmaus - Rev. Jeremy Simons, includes pamphlet (#101738)
     -     The Power of the Lord - Rev. Donald Rose (#104821)
     All tapes are on sale for $2.00 each, plus postage and packaging.
     For a complete listing of Easter recordings to borrow or buy a tape or to order a catalog, call or write to:
     SOUND )))
     RECORDING
     L I B R A R Y
     (215) 914-4980
     Box 743 - Bryn Athyn, PA 19009-0743
     or via e-mail: SRLibrary@newchurch.edu

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Heaven and Hell New Century Edition 2001

Heaven and Hell New Century Edition              2001

     George Dole, New Translation

     This new translation of Swedenborg's most popular work is the first volume of a complete set of the Writings being produced over the next fifteen years by the Swedenborg Foundation.
     The New Century Edition will:
     -     speak to readers in contemporary, accessible, gender-inclusive language;
     -     convey the richness and variety of Swedenborg's original prose styles;
     -     reflect, for the first time in any translation series, the beauty of the original design as specified by Swedenborg;
     -     integrate seminal work in the new field of Neo-Latin;
     -     allow the influence of Swedenborgian thought-in literature, art, architecture, music, psychology, philosophy, science, and theology-to be traced as never before.
     This volume contains annotations by George Dole, Robert Kirven, and Jonathan Rose, as well as a 55-page historical introduction by Bernhard Lang. Although it revives the artistic style of first editions, it may appeal more to the secular world as an introduction to Swedenborg than to the New Church reader as a copy of the Word.
     Available in burgundy hardcover or paperback with cover design by Caroline Kline. Both editions measure 7 x 10, and contain 535 pages.
     Price: Hardcover U.S. $49.00; paperback U.S. $15.00
     plus shipping U.S. $2.65
     General Church Book Center Cairncrest
     Box 743
     Bryn Athyn, PA 19009
     Hours: Mon-Fri 9-2 or
     by appointment Phone: (215) 914-4920 Fax: (215) 914-4935
SELECTIONS ABOUT MARRIAGE 2001

SELECTIONS ABOUT MARRIAGE              2001

     
Vol. CXXI     May, 2001     No. 5
     New Church Life
Marriage: The Journey Together, a three-part sermon by the Rev. Thomas Kline (3 cassettes, #'s 102027 - 102029)

Marriage, a three-part doctrinal class series by the Rev. N. Bruce Rogers (2 cassettes, #'s 101406 & 101407)

Tenderness in Marriage, a sermon by the Rt. Rev. Peter Buss (100031)

The Wedding Garment, a sermon (#104081) & The Wedding Garment, a contemporary worship service (#104003) both by the Rev. Jeremy Simons

Preparation for Marriage, a family service by the Rev. Prescott Rogers (#104439)

The Beauty of Marriage, a full service by the Rev. Donald Rose (#103743)

The Conjugial Principle, a doctrinal class by the Rev. Reuben Bell (#104197)

Courage in Marriage, an address to men by Robert Merrell (#102833)

Growing in Love, a sermon by the Rev. Kenneth Alden (#104258)

Innocence in Life and Marriage, a contemporary worship service by the Rev. Grant Schnarr (#104302)

Drawing Together in Marriage, a sermon by the Rev. Brian Keith (#104717)
To order, please make your request(s) by catalog #(s) as listed. All tapes are on sale for $2.00 each, plus postage and packaging. To borrow or buy a tape or to order a catalog, call or write to:
SOUND )))
RECORDING
L I B R A R Y
(215) 914-4980
Box 743 - Bryn Athyn, PA 19009-0743
or via e-mail: SRLibrary@newchurch.edu

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Notes on This Issue 2001

Notes on This Issue              2001

     Does it seem "strange that self-esteem would be enhanced by the willingness to serve"? See how you feel about this paradox when you have read the sermon in this issue.
     What an inspiration it is to learn about the young college students who have gone to serve in Ghana. Do you know about the plans of Bryn Athyn College to send students to several different places? No one is better qualified to tell about these things than Dr. Sonia Werner. She has played a key part in this inspiring enterprise.
     Another visitor to a foreign land will be Rev. Kurt Nemitz, who will attend a conference in Germany this month. See his article on page 204.
     Would you characterize yourself as "a somewhat arrogant New Church person inwardly trying to appear humble on the outside"? You will appreciate the article on humble pie by Lavina Scott.
     One of the annual church summer camps of the church is held at Jacob's Creek in Western Pennsylvania. Last August a popular talk at that camp was by Rev. Dr. Reuben Bell. It is published in this issue.

          Summer camps in the year 2001 include:
     ANC Summer Camp               July 8-14
     Arizona Mountain Camp          July 2-6
     British Academy Summer School     July 15-28
     Jacob's Creek               August 4-8
     Laurel Camps 1, 2 and 3          Begin July 29, Aug. 5, Aug. 12
     Magnolia Leaf               June 29-July 1
     Maple Leaf Academy          June 22-29
     Pacific NW New Church Summer Camp     July 18-22
     Pine Needle Camp               July 28-29
     Rocky Mountain Retreat          August 23-26
     Sunrise                    August 7-12
     Tools 4 Life               July 15-21

     On page 226 we mention three authors: Richard Cook, Erik Buss and Robert Junge. Interesting new books are coming out.

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NOT TO BE SERVED BUT TO SERVE 2001

NOT TO BE SERVED BUT TO SERVE       Rev. JEREMY F. SIMONS       2001

"For who is greater, he who sits at the table or he who serves? Is it not he who sits at the table? Yet I am among you as the One who serves" (Luke 22:27).

     When you sit for a meal at a table, it can be very pleasant to have someone else do the serving, someone else do the cooking, and someone else cleaning up afterwards. When you are a guest or a visitor, being served and helped can make you feel welcome and at ease. Being served by others implies that you have a certain level of importance, that you are recognized and accepted. When the Lord says that despite these things He is among us as the One who serves, He is not denying this. The clear implication, however, is that in the long run happiness, or greatness, lies not in being served but in serving.
     Most people are not accustomed to having servants, and they might feel awkward if they suddenly had them. At the same time, most people like to have a certain amount of control over their lives. While they may not necessarily want to have servants, neither do they want to be servants. Being a servant means not to have control over your own life, not to be free to do what you want to do. Instead you are to do what your master tells you to do, and you are expected to work hard doing things that are not your idea, that may not benefit you in any way, and which you may not even agree with.
     Our topic today is the role of the servant. It is not an exalted position, and yet everyone is in some sense a servant. "Everyone, in whatever degree of dignity, ought to serve" (Charity 172). Surprisingly, the Word tells us that the willingness to be a servant is the key to finding happiness. In many ways, learning to be a servant is the key to fitting into society, and, paradoxically, the key to self-confidence, self-esteem, and freedom.
     The Word speaks of servants in both a positive sense and a negative one. It is important to be a servant in the good sense without being a servant in the negative sense.

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     "Heavenly bliss consists," we are told, "not in wishing to rule, nor in being served by others, but in wishing to serve others, and in being the least" (AC 6393:2; see also HH 408e). This is a theme clearly taught throughout the gospels, as in our text. But in the opposite sense "to serve" represents to unwillingly do what you do not love (AC 8974), or to "learn truths from no delight" (AC 8977). You cannot love what is right until you can somehow make it your own, and be more than simply a servant or a hired hand. A hired hand does his job, but his interest and delight in that job is likely to be less than the interest of the one that he is working for. In the gospel of John, the Lord describes Himself as the Good Shepherd, and speaks critically of the hired hand: "He that is a hireling and not the shepherd, who does not own the sheep, sees the wolf coming, and leaves the sheep, and flees. And the wolf catches them, and scatters the sheep. The hireling flees because he is a hireling, and cares not for the sheep" (John 10:12, 13).
     A paid servant does not care for the sheep the way someone does who owns them. Passages like these, in the internal sense, speak of those who do not care for what they are doing, but only labor for a reward. "Since 'hirelings' were those who labored for hire, in the internal sense they stand for people who do what is good for the sake of their own advantage in the world [and not because they love it]. In a sense still more interior, they stand for those who do what is good for the sake of reward in the other life; thus who desire to merit by works. People who do what is good merely for the sake of their own advantage cannot possibly be associated with angels, because the end regarded by them is the world, that is, wealth and eminence, and not heaven, that is, the blessedness and happiness of souls" (AC 8002:4, 5).
     Everyone thinks in terms of working for reward at first, but as people come to know what they love to do, and have the freedom to do it, the idea of reward may become less important. Then they are not "hirelings" but they love the use itself.
     Another negative aspect of being a servant is when one person makes another into a servant:

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     It shall not be so among you; but whoever desires to become great among you, let him be your servant. And whoever desires to be first among you, let him be your slave (Matthew 20:26, 27).

     That is, those who lead are not to try to utterly control the lives of those under them, are not to limit their freedom unduly, are not to ignore their ideas and concerns, are not to put themselves and their own interests first. Instead, it is the leader who is to be the servant, working for the welfare of everyone, with everyone sub-ordinate to the needs of the work at hand, like a prince in heaven who said to Swedenborg, "I am the servant of my society, because I am of service to it by doing uses" (CL 266; see also HH 218, 564).
     There are principles taught in the Word that indicate how leaders serve those who work under them. Among these are the importance of being "influenced by an affection for their good," the importance of "establishing useful laws, seeing that they are observed, and especially of living under them" (Charity 161). Perhaps especially important, if an employee is to love his or her work and not feel like a servant, is the teaching about people's need to feel that something is their own. We read: "It is only from an appearance of ownership that a person can be in any affection for knowing, or in any affection for understanding" (DP 76). That is, your desire to work hard to build a house will be greater if it is your house. The Lord makes us feel as though we have life and power from ourselves and that it is ours even though all life and all power are His. "The Lord joins people with Himself by means of appearances. For the appearance is that it is from himself that a person loves the neighbor, does good, and speaks the truth. If not for this appearance, a person would not love the neighbor, do good, or speak the truth, thus would not be joined with the Lord" (DP 219:5; cf. 116, CL 444:5). If people felt that they had no power of their own to do good things, that is, if they manifestly felt that the Lord did them, they could take no delight in doing them, and, according to this teaching, they would not willingly do them.

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This is how important it is for people to feel free, to be able to make choices, to have their contributions recognized, and to feel that they are something and not nothing.
     Employers and teachers who try to lead people to follow them with a sense of delight recognize this. A good employer will not make you feel like a mere servant-as though you were nothing, as though your thoughts and feelings are unimportant. Being treated and made to feel like a servant is not what anyone wants.
     It is very different, however, when people willingly subordinate themselves, and when they willingly see themselves as servants. The greatest example of this, of course, is the Lord's depiction of Himself as a servant. "The Son of Man did not come to be served but to serve, and to give His life a ransom for many" (Matthew 20:28).
     The Lord certainly rules, but more than anyone He also serves. He not only serves in the sense that He does everything; He was a servant also in the sense of being lowly. In Matthew, just before He tells them that He came to serve, He tells them about the depths of humiliation that He is about to endure: "The Son of Man will be betrayed . . . and they will condemn Him to death, and deliver Him to the gentiles to mock and to scourge and to crucify."
     The humiliation is mentioned here because it related to His statement about being a servant. What was the purpose of this humiliation? It was part of the process of putting the external things of the maternal human in their rightful place, of rejecting the merely natural, and putting on the Divine Human (see AC 10057e, 9315e). He gave up His natural life to serve, not as a ransom in the sense of a payment to satisfy the demands of justice, but as a ransom in the sense that He took on the evils of the whole human race as He fought against the power of the hells (see Doctrine of the Lord 15-17). He paid the price by overcoming their power and making us free.
     "The Lord, being love itself, or the essence and life of the love of all in the heavens, wills to give to the human race all things that are His.

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This is what is meant by His saying that the Son of man came to give His life a ransom for many" (AC 1419).
     The point is that the Lord's humility and desire to serve all is to be mirrored in people's willingness to be humble and to serve. When this is true, life in society is good and things run well because people can cooperate.
     There is a miracle involved in the idea of being a servant. The miracle is that the more clearly people see that they are only His servants, the more free and the less like servants they feel. As we read in our lesson: "The more nearly people are linked to the Lord, the more distinctly do they appear to themselves to be master of themselves. At the same time the more clearly do they recognize that they are the Lord's. It would seem that the more nearly people are linked to the Lord, the less they would be master of themselves [but this is not the case]" (DP 42).
     This teaching contains an important key to finding happiness. In many ways learning to be a servant is the key to fitting into society, to finding self-confidence, self-esteem, and freedom. The teaching here is that, contrary to what a person would expect, the more people give up what they want to do and follow the Lord, the more they will feel that they are doing what they want to do, that is, they will feel free. The reason is simply that the life of heaven is freedom itself. Even though it may almost inevitably appear as if adhering to the teachings of religion, and giving up our selfish desires, would be a kind of rigid conformity and joyless servitude, the opposite is true. Being the Lord's servant is freedom, whereas "he who commits sin is the slave of sin" (John 14:35).
     The same reasoning applies to fitting into a group, and gaining self-confidence and self-esteem. It is important to find some way to be of service in any group that you belong to or want to feel as though you belong to. If you are not serving it, you will tend not to feel a part of it, and you may lack self-confidence in dealing with it. A person once belonged to a service organization, and was somewhat diffident about her membership.

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Although she occasionally attended meetings, she was not certain that she fit in or even that she agreed with the goals of the organization. Then she was asked to be the group's treasurer, and she reluctantly accepted. Over the course of her term as treasurer she was surprised at how much more strongly she began to identify with the group, and how much more confidently she was able to voice her opinions.
     It may seem strange that self-esteem would be enhanced by the willingness to serve. But few things are more damaging to self-esteem than a self-centered life, and being surrounded by self-centered people. If people can avoid centering their life on their desires, and can learn to humbly be of service to others, it follows from these same teachings that they will find security and confidence. It would be even truer if everyone did this, because then a person would be surrounded by loving, caring people from birth, and esteem would not be an issue, because everyone would trust and love each other.
     When you sit for a meal at a table, it can be very pleasant to have someone else do the serving. When you are a guest or a visitor, being served and helped can make you feel welcome and at ease. But in the long run the most pleasant thing, and the thing that will make you feel welcome and at ease, is not to be served but to serve.
     And so we are to serve one another, each in our own way, using the gifts the Lord has given us. If we are the Lord's servants, then we are truly free. People often spend their lives trying to be somebody, and comparing themselves to others. But the Lord said: "But not so among you. On the contrary, he who is greatest among you, let him be as the younger, and he who governs as he who serves. For who is greater, he who sits at the table, or he who serves? Is it not he who sits at the table? Yet I am among you as the One who serves" (Luke 22:26, 27). Amen.

Lessons: Luke 22:24-30; Divine Providence 42, 43; Charity 172

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THEY'VE GONE TO GHANA! 2001

THEY'VE GONE TO GHANA!              2001

     At the beginning of March, seven students from the Bryn Athyn College of the New Church went to Ghana to support the work of spreading the Lord's Word. This is the second time that a group of young people has traveled to this amazing country for a few months. The students are unique individuals but they united together and wrote a group Mission Statement which they would like to share with others:
     To reach outside of ourselves in a joyful connection to the people of Ghana. To learn and grow together by serving the church and the Lord. For with God, all things are possible.
     Perhaps you know some of these young people or their relatives. The leader of the group is Francis Darkwah, who is originally from Ghana but has spent half of his life in the USA. Fran is a recent college graduate and served as the valedictorian of the class of 2000, and now he is working on his Masters of Arts in Religious Studies in our Theological School. Fran has served as an "ambassador" between the Ghanaian culture and the other six students who have never been there before. He spent part of this year helping to organize and orient the students for their service learning experience in Ghana.
     Oula Synnestvedt will graduate this year and is very excited about becoming a New Church teacher next fall. She is from a large family in Kempton. A few years ago, Oula did a similar internship helping the Pittsburgh Church School. During this Spring term internship, she will focus her efforts on teaching in the school in Ghana.
     Jeff Smith is from Glenview, and has previously made an extensive effort to learn about people in non-English speaking cultures. This experience has been a good preparation for him. Now he is eager to do cross-cultural evangelization work in the rural parts of Ghana.
     Lois Ann Francis is from Arizona, and is also very interested in people from other cultures. In the future, both Jeff and Lois Ann are thinking about becoming teachers of English as a second language.

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     Sarah Gladish is from Pittsburgh, and one of her interests is dramatic theater. While she helps in the school in Ghana, it is likely that she will get very involved in the joyful singing that is a wonderful feature of Ghanaian worship.
     Joachim Eriksson is a graduating senior who is a newcomer to our church. He joined as a teenager when he learned about the church in Sweden. He is an experienced international traveler, which will help him adapt more easily to this new culture in Africa. Joachim has also taken an energetic leadership role in organizing fundraising events to help people in Bryn Athyn feel vicariously a part of this internship journey. To continue our involvement, Joachim has established a new web page (http: //www.thespiritualworld.com) in which he will update us about their activities in Ghana. Using their computer and digital camera they will have the ability to capture their experiences and share them with all of us around the world.
     The seventh student is Ronald Schnarr, who is deeply committed to the goals of evangelization, much like his father Grant, who has been instrumental in making this program become a reality. Ron is currently a sophomore, and is exploring the idea of the ministry as a career some day. It is interesting to note that five of these seven students have been inspired by their parents, who are actively involved in serving the church as ministers, teachers or lay-people working on evangelization. Yet these young people are doing the Lord's work in their own unique ways, with sincere enthusiasm.
     This Pastor's Assistant internship program is possible because of the cooperative efforts of the General Church, the Ghanaian church societies, the Offices of Evangelization and Education, the Bryn Athyn College of the New Church, Theta Alpha International and many individual contributors. (In addition to these young people going to Ghana, there have been about 20 other college students who have done Pastor's Assistant internships during the past three years in other locations.

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They have helped to serve the church in New Zealand, Australia, Toronto, Pittsburgh, South Africa, Sweden, Boulder (Colorado), and now we have plans to send young people to Brazil and Korea. In addition, we are just beginning to explore how to send students to help in Japan, Michigan, and Washington state. It is a wonderful way for students to see the world, to discover new roles for themselves, and to realize they can make a difference in people's lives. To make it even more attractive, students can actually earn college credit for their experience if they keep a reflective journal and then write a paper, or make speeches about their service/learning journey when they return. Then the internship is evaluated and credit is recorded on their permanent college transcripts.)
     These students will be volunteering in Ghana for about three months. They have gone with an attitude that they can give to the Ghanaians, but they also hope to learn from the indigenous people. It is a cultural exchange, based on mutual respect. As one of the students wrote: "I am looking forward to our stay in Ghana because I know I will learn about how God works in the lives of others so distant from me, those of a different culture. The trip to Ghana will be an amazing opportunity to work with other talented and loving students, learn together, and share the knowledge and experience we have in the best way we can. I believe in our vision of going to Ghana to help and support people there and give them the truths from the Writings that have inspired us."
     And another student wrote: "I was raised with no religion at all and now I am zealous about spreading the teachings of the New Church because I know what a difference they can bring to the lives of those who discover them."
     If you have any additional ideas about how to support this internship program, or if you want to establish new locations for students, you can contact Dr. Sonia Soneson Werner at
     sswerner@newchurch.edu
     or call the college at (215) 938-2502.

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100 YEARS OF THE NEW CHURCH IN GERMANY 2001

100 YEARS OF THE NEW CHURCH IN GERMANY       Rev. KURT P. NEMITZ       2001

     (I am grateful to Dr. Eberhard Zwink, curator of the Swedenborg Collection at the Wurttemberg Regional Library, for sending me the article 100 Jahre Neue Kirche in Deutschland (Materialdienst, 1/2001), upon which this article is chiefly based.)

     The good news has reached us that the New Church in Germany-and Switzerland-is alive and active. We have heard little about the church societies and activities in these countries because they are not part of the General Church (nor are they formally associated with the General Convention of the New Church).
     The New Church society in Zurich has been active for over a century and a quarter. It was organized in 1874. Its present pastor is Rev. Thomas Noack, who also serves as the editor of Offene Tore, a German-language New Church quarterly magazine. Besides, Zurich is where a New Church newsletter for all German-speaking people, Neukirchenblatt, is published. Its editor is Agnes Landert.
     The New Church in Berlin, too, dates back to the latter part of the 1800s. Last year the Berlin Swedenborg Center celebrated its 100th anniversary (although from a 45-page booklet published on the occasion, we learn that the first New Church service of worship in Berlin actually took place in 1896). The congregation began as a circle that gathered regularly to read the Writings.
     An academic interest in Swedenborg and the Writings was stirred in Germany and Switzerland especially by the great scholar Dr. Immanuel Tafel, and his sons Dr. Rudolph Tafel and Dr. Louis Tafel. We read in Annals of the New Church that Immanuel Tafel was the president of the first conference of receivers of the Writings, held in Connstadt, Germany in 1848.
     However, the pastoral role in the development of the Berlin Society was played by Pastor Fedor Gorwitz from the Swiss Association of the New Church. He began visiting the Berlin circle prior to 1896. The foundation of the New Church in Berlin was brought to completion in November, 1900.

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In 1909 the small congregation took the name Gemeinde der Neuen Kirche in Berlin (Society of the New Church in Berlin). From 1922 to 1964 it had a resident pastor, Rev. Erich Reissner. Besides ministering to the members in Berlin, he cared for other New Church people in the German-speaking region of Europe. In the years following the First World War, thirty-two children received instruction. The congregation at that time had sixty members.
     Slowly the life of New Church society bloomed. Swedenborg groups began to form in Bochum, Stuttgart and Dresden. But with the arrival of National Socialism (NAZIs) the New Church began to suffer repression. The Gestapo put a stop to the founding of a Swedenborg association, for which 2,000 interested individuals had applied. Nonetheless, before the beginning of the Second World War, more Swedenborg circles had formed: in East Prussia, Hamburg and Wurttemberg. In 1939 two hundred and fifteen members belonged to the group forming the "German New Church."
     Two years later the New Church was banned by the NAZIs. The last service of worship of the Berlin congregation took place on the 8th of June, 1941. And the next day their pastor, Erich Reissner, was interned by the Gestapo and put in a concentration camp, and deported to the USA six months later.
     When the war was over, twelve members of the church in Berlin gathered together in 1946 and brought the New Church to life again. In 1950-the 50th anniversary of the society-their number had risen to 88. In 1956 the society acquired the property where the Swedenborg Center in Berlin is located today-Fontanestrasse 17a (Berlin-Grunewald). A year later an organization was registered in the judicial district of Charlottenburg under the name Die Neue Kirche in Deutschland (The New Church in Germany).
     When its re-patriated Pastor Reissner died in 1964, the society was destitute. Since then a layman, Peter Keune, has taken on holding services of worship.

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     In the mid-1960s, Friends of the New Revelation of Jacob Lorber made contact and were allowed to affiliate with the Berlin society. The society's anniversary publication remarks: "On the one side, however desirable these new additions were, on the other, a few of the conservative members in the Swedenborg congregation, who were skeptically opposed to Lorber's thought, regarded this affiliation with suspicion." [Lorber believed among other things that it had been revealed to him that Lucifer was the first created being, who subsequently turned away from God and was cast out of Paradise.] In their opinion it "paved the way for an infiltration of the society by a foreign element." Nonetheless, through the mediation of Rev. Friedemann Horn, the Zurich-based general pastor of the New Church in Continental Europe, accommodation was made to include the followers of Lorber in the Berlin group.
     The present name of the society, the Swedenborg Zentrum Berlin (Berlin Swedenborg Center), appeared officially for the first time in 1984, although it had earlier been used unofficially. This name was chosen to overcome the "concern about pressure" that the word "church" raises with many. Today the Berlin "center" numbers about 80 members.
     It continues to hold close contact with the Swedenborg Zentrum Zurich, whose present pastor was originally a member of the Berlin society. There is likewise a close contact with the Swedenborg Zentrum Luneberg, a group of some twenty in northern Germany (leader: Arnulf Kreuch), which was formed in the beginnings of the 1990s, and with the Gemeinde der Neue Kirche nach Swedenborg (Society of the New Church according to Swedenborg) in Moos-Weiler in southern Germany. The society in Moos-Weiler was established in 1998 and also numbers 20 members.
     In the 1990s the Rundbrief des Swedenborg Zentrums Berlin (Circular of the Swedenborg Center Berlin) began publication. In 1999 the society listed seventy-five events on its calendar (services of worship, celebration of holidays, lectures, devotional programs on the radio).

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An associated cassette-recording service sent out approximately two thousand cassettes last year! The list of lecture subjects for the year 1999 listed 700 different themes. The Swedenborg Center in Berlin also presents itself on the internet on its own multi-faceted web page, www.Swedenborg.de. (Click on the Union Jack in its upper left corner to read the web site in English!)
     The authors of its anniversary publication say they are filled with the hope and desire "to work together with all New Church and related spiritual friends in the whole world, on the great work of the Lord-bringing the heavenly Jerusalem to earth and growing spiritually."
     To facilitate this working together for the sake of a New Church, Pastor Noack and others have again organized a Jahrestagung, an annual gathering, in Germany.* It will be held May 22-27 at a conference/vacation hotel in Horath, Rheinland-Pfalz. The lecture topics listed on its program are: Swedenborg and Goethe, Solomon's Temple and Its Spiritual Representation, What Happened on the Cross, The Bible's Symbolism, Heaven and Hell, Swedenborg's Doctrine of Degrees. Upon hearing of my plans to attend the gathering, Pastor Noack has told me that he would like me to report on the New Church in the United States. I intend to take this opportunity to tell our German-speaking friends particularly about the Academy of the New Church and how its college is developing and attracting many students from outside the United States. The gathering will conclude on Sunday with Divine worship and the Holy Supper. Then we will all return to our separate lives, inspired with a deepened appreciation of the truth the Lord has given anew in the Word of His Second Coming-of His mercy toward all mankind.
     * For more information see www.swedenborg.ch.

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HUMBLE PIE 2001

HUMBLE PIE       LAVINA LEMKY SCOTT       2001

     Ken staggered into our old log house with his hand over one eye, and he was obviously in extreme pain. "What happened?" I asked anxiously.
     "I got hit in the eye!" he said. "I was on the cat [bulldozer] pushing up that windrow and a large willow branch caught on the track. I didn't see it coming, and then when it broke free it slapped me on the side of my face and got me right in the eye."
     "Let me see it if you can," I said tenderly. He could hardly open the eyelid but what I saw was not good. It didn't seem as if the covering membrane was broken, but underneath it his blue pupil was rapidly disappearing like a setting sun behind a red hill. It was bleeding inside.
     It was midafternoon in early spring and all our children were in school. I was not a very experienced driver, but at least our car was in running order. We quickly phoned our doctor, and he said to have Ken keep his eyes shut, and to bring him in immediately to the emergency ward of the hospital, an hour's drive away. I scribbled a quick note to our children to let them know where we were when the school bus would bring them home after school. I shut the stove off and immediately got Ken into the car and drove him to the hospital.
     The doctor said we wouldn't know for a week or so whether he would lose the sight in that eye or not, but he would keep him flat on his back for a week in the hospital with a patch over both eyes so he couldn't open them or move them around as much. We just had to hope and pray that the Lord could heal it up. He said fortunately the surface was only slightly scratched, but the best treatment was just for Ken to keep it absolutely still. So he had to keep both eyes shut for a good week. I stayed and held Ken's hand for quite a while until the painkillers dulled the pain. The doctor assured me that he would keep watching him several times a day, and that all we could do was wait.

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     The snow was all gone, but we were still feeding the cows, and they would have to be watered too. Ken explained to me what I would have to do to keep the animals cared for. I could get the children to help drag the bales out into the field, so I wouldn't have to start up any of our old tractors. They were nearly impossible to start, even for Ken. We could do it all by hand, which would take longer but it would be easier in the end. After Ken explained all about the chores, and which cows to watch that might calve in the next week, we held each other's hands and asked for the Lord's protection and help, especially in healing Ken's eye and saving his sight. We said the Lord's prayer together, and kissed each other. Then Ken said I'd better go home and look after things.
     On the drive home I started thinking about all the things I would have to do. I was also hoping and praying that none of the cows would calve in the next week, as that often involved a whole host of scary jobs that could go on for days-things that I had often helped with but never tackled on my own. I don't know how to milk a cow, or tie one up, or see to it that the calf gets sucking, assuming that I've actually been able to help it get born! And then there are always a few cows that want to tackle you and chase you away from their calf, even though it does need help. Our daughters were pre-teens, and our son had just started school, so it wasn't as if I had full-grown helpers either, but we would manage somehow.
     And then I suddenly remembered what I had been cooking when Ken came into the house so unexpectedly. I had promised to host the ladies' Bible study coffee meeting the next morning, and only half of the cookies were baked for it. Perhaps I should cancel it, but then I thought, no, I'm practically ready for it anyway, and the house is cleaned up. It would be easier for me to have them come to my place than for me to have to drive somewhere else. Besides, I was feeling as if I could use a little extra moral support right then.

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     The Bible coffee group was an inter-denominational group of neighbor ladies who met in each other's homes once a week, each taking a turn hosting for about a two-hour Bible study with discussion, followed by coffee and tea with fancy food. Each one put out her best home baking. Most of our group were Baptist, Evangelical, or Mennonite Brethren, but there were some ladies from the United Church, and some Catholics, and I was the only New Churchman. I had joined it somewhat hesitantly, and often felt a little like a traitor, especially when the others would pray to God the Father for the sake of His Son, or thank the Lord that they were washed in the "Blood of the Lamb," or pray to the Holy Spirit. I just kept my head bowed quietly, and didn't dispute their doctrines. The other thing I was not really used to at all was their habit of praying round and round the circle, with each person adding a thought or two when it was her turn. One of the rules of the organization forbade doctrinal arguments, and another allowed the only book of authority to be the Bible. Everyone brought a copy, or if you didn't have a handy compact one, you could buy one when you bought the little discussion guideline workbook that set out about ten questions per meeting, and dutifully told you where to look in the Bible to find the answer that they wanted you to find. We were to do the actual work at home on our own, and then we would go through them, compare ideas and talk about them at the coffee meeting. Now I, being a somewhat arrogant New Church person inwardly, trying to appear humble on the outside yet knowing that "I had all the right answers," thought that I would give it a go, and join the group with the hope that I could "share" some of our enlightenment with the others from time to time. And I labored long and hard at it. You see, when the workbook suggested that you look here in Corinthians number such-and-such for the answer, I felt I would also look in other places in the Bible, and often came up with divergent although equally convincing answers. So there were times I was a bit of a thorn in the side of the group leader; but there were other times, I felt, when my weekly research and occasional photocopied handout of "other relevant Bible quotes on the subject" actually sparked some very good and useful discussions.

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Often, though, it was discouraging to me that they accepted so little, and as I had so much to give, and especially since the fundamentalist ladies seemed to have the "saved by the Blood" thing down absolutely pat, and they really didn't want to re-open the subject. One day as I was driving home by myself, I was mentally talking to the Lord, and asking Him if I was doing any good at all, or if I should quit going to these meetings. A very clear voice inside my head answered my question: "Feed My sheep!" I thought about this for a few moments, and then it continued: "Other sheep I have which are not of this pasture. Feed My sheep! . . . a few crumbs . . . from the rich man's table." So I had kept going to the meetings.
     But this week I hadn't done my usual research which I often did the night before the meeting, but I thought for a change I would just listen to what the others had to say. I could always join in the spontaneous discussions, and when the roundabout prayer time came, I definitely would have something to pray about, and I could ask them all to join me in praying for Ken's eye to heal up and his sight to be saved. Not wanting to miss an opportunity, I decided I would also thank the Lord for His providence that governs even the smallest details of our lives, and always seeks to have some good come out of every incident that happens to us, no matter how unfortunate it seems at the time. I thanked the Lord for His perpetual and unceasing effort to lead all to heaven from wherever they were on earth, whatever cultural background they came from, and from whatever church they were in. That prayer was actually quite well received and echoed by other ladies as we took turns praying, as I think they all had genuine compassion for my husband's plight, and for me.
     The topic for that week's discussion had been summed up in the workbook by the slogan: Learn it! Love it! Live it!

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     Just a few Sundays earlier, Ken and I had read one of the printed sermons we received from our church in Bryn Athyn that had taught us the best attitude to have when trying to share truths from the Writings with others. That was to look for something that is good in their own ideas, and simply seek to strengthen that with them. I thought this would be a perfect chance to practice doing just that.
     So my comment in reaction to the slogan "Learn it! Love it! Live it!" was "That really makes sense! It reminds me of when the Lord said to people, 'If ye love me, keep my commandments,' or in other words, we should show that we have listened to what the Lord teaches, not only by learning it and loving it, but by putting it to useful service in our lives to help others." I went on: "I've read that learning something is like having only light or enlightenment in our lives (kind of like the cold light of winter), and loving it is like having the warmth of love for that truth (like the light joined with the heat of spring and summer). When those two things are given to us from the Lord-the enlightenment and the love-it automatically wants to produce the growth of useful things, just like in springtime when the warmth returns and is added to the light of winter, all kinds of useful and beautiful things start to grow and be produced. It makes sense that the Lord wants our lives to be productive like that! Learn it! Love it! Live it! Wow! What a great idea!"
     But something else happened at that meeting that was memorable. From a lady I didn't know and met only that one time, I learned something that I have never forgotten. She was a house guest of one of my neighbors, and came along to our meeting as a visitor. Her offering was this thought: "Each of us has ideas about what we want to do in a day. We have plans. We don't like it when those plans are upset or changed by someone's coming unexpectedly to our door. I want to do what I want to do this day! But she said she had learned to tell herself that when someone unexpectedly knocks on her door, that perhaps this is what the Lord wants me to do this day!!!"

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She said, "It makes all the difference in the world. Instead of being impatient and short-tempered with a friend or a neighbor, or sometimes with a perfect stranger who asks you to take a seeming detour in your plans of what you want to do today, ask yourself and tell yourself: Perhaps this is what the Lord wants me to do this day!! Perhaps I need to hear what this person has to say to me!! Or perhaps this person needs to hear what I might be led to say to her or him!" She said: "Often the day will turn out better than I had planned. And invariably the things I had wanted to get done either got done eventually, sometimes just a day later, or it turns out that they were not as important as I thought they might be."
     I adopted that attitude from that day forward, and it is so true!! Putting other people and their needs first has often proven to be a real blessing. And sometimes days that have taken an unexpected twist like that have turned into rare and beautiful and uplifting experiences that I am so glad I didn't miss!! And it has always turned out that I eventually get done what I had planned to do anyway in the end-and sometimes in an even better way.
     When we first got married, I felt that the two of us were complete in ourselves and we had all we needed. When neighbors would drop by unexpectedly, I definitely felt that they were an intrusion into our perfect little self-contained heaven, and I wished they would go away! I knew enough to pretend to be hospitable, but it was a very thin veneer. My new young husband was older and wiser than I was, and it wasn't long before he was encouraging me and telling me that we needed to be open and welcoming to people who came to visit us, or soon no one would want to come at all! (I thought that would be fine if nobody came, but I tried to learn for his sake.) Shortly afterwards, Ken said he wanted to do some free volunteer work on community boards, just one or two evenings a month. I had said, "Why on earth would you want to do that when we could stay home together and they don't even pay you?"

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Again he answered wisely that it is important to be of use to your community. I couldn't argue with that, and eventually found my own use that I could do as a community service, and that was always to play music at no charge for funerals when I was asked, unless I had made a prior commitment for that day. Over the years I've done a lot of them, and played the music for a lot of weddings too.
     With Ken's help and encouragement, and using that unknown lady's advice, eventually I have learned to smile and welcome people in, even those that come unexpectedly, with a warm and friendly and genuine "Come on in!" just like my Dad and Mom used to do. Ken wanted us (and I agreed) to extend that warm welcome especially to New Church ministers, as they would teach us about the Lord, and to New Church people, as we could share our love of the Writings with them, as well as to the good states in all other people. Sometimes a minister would ask to come for a visit when we were seeding or harvesting, but the answer was always the same: "Of course you can come! Come on in! For coffee, or for supper, or we'll keep you overnight! Whatever you need!" Ken would often remark as they were leaving, "And we have entertained angels unawares!!" And you know what the miracle is?? When we put the Lord's plans for our days first, we always, always got all our work done in the end anyway! And I have learned to welcome the unexpected, because "everybody can be your teacher in this earth school," as one of Oprah's guests says. It's not a bad thing to step down off that pedestal of self-importance. Allowing ourselves to be the student instead of the teacher means that we often eat humble pie nowadays.
     And by the way, only one cow calved that week, without any complications, and the calf got sucking all right. The weather was mild, and Ken's eyesight was mostly saved; it was just a little slow focusing as he got older. But he could still read the Writings till the day he died.

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     But let's give the Lord the last and the authoritative word on the subject: "Man's own prudence is nothing; it merely appears to be something, and should so appear; but the Divine Providence, because of its minute particulars, is universal" (DP 191-213).
     "Every change and variation of the state of the human mind produces some change and variation in the series of things present, and consequently in the things that follow; why not then progressively to eternity? It is like an arrow shot from a bow, which, if it should depart in the least at its start from the line of aim, would at a distance of a thousand paces or more go far wide of the mark. So would it be if the Lord did not lead the states of human minds every least moment. This the Lord does in accordance with the laws of his Divine Providence; and it is in accordance with these laws that it should appear to man that he leads himself, while how he leads himself is foreseen by the Lord with an unceasing adaptation" (DP 202:3).
     " . . . The Divine Providence is universal, and this because it is in the most minute particulars; and that not even a hair falls from the head (that is, nothing happens however small) which is not foreseen and provided for accordingly . . . . " by the Lord in perpetual connection and ordered uses (for man's reformation) that extend even to eternity (AC 2694:3 and paraphrase of part of AC 2679).
     In countless ways again and again the Lord seeks to lead us away from the destructive rule of our own love of self in our lives, and He seeks to bend us, to allow Him to replace it with the more heavenly attitude of laying down our lives in service to the good in other people. And speaking of the good and compassionate deeds we should do to our neighbor, the Lord said, "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."
     And later in speaking of those same deeds left undone: "Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to Me. And these shall go away into everlasting punishment, but the righteous into life eternal" (Matt. 25:40, 45, 46).

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INCLUSIVE EXCLUSION: THE MYTH OF DIVERSITY IN A FEMINIZED CHURCH 2001

INCLUSIVE EXCLUSION: THE MYTH OF DIVERSITY IN A FEMINIZED CHURCH       Rev. REUBEN P. BELL       2001

Introduction

     This is a synopsis of a talk that I gave at Jacob's Creek Camp in August, 2000. It is not a doctrinal study, although there is much doctrine that could be brought to bear on this topic. I believe that it should be, and I encourage it. It is a discussion of what is going on around us in the world of ideas, and of emerging practices in our culture that stem from them. There is a climate of unrest in our church over "gender issues," and a sense of unease with some that the General Church is not keeping up with the times-that if our doctrine is to truly live it must evolve. What follows is an examination of that premise, a look at what has happened to other churches when Word-based doctrine did evolve and fundamental spiritual paradigms were revised.
     This topic might well have been avoided. It is easier to play it safe and talk about something that does not arouse emotions or examine active states. This is the kind of thing that we naturally avoid talking about, laity and clergy alike, because none of us really likes to make waves. But this topic is very much on my mind, and I believe it is of vital importance to our church.
     There are cultural forces afoot that are devastating to our neighbors in the Catholic, Protestant, and Jewish churches. And despite their desperate circumstances, many don't even know there is a problem, and those who do can't identify it clearly enough to deal with it effectively.
     First some ground rules. We know from the Writings that the Christian Church is a vastated church, as was the Jewish Church before it. But it is the inner life of these churches that is vastated - dead from the inside out, you might say-and we must be very careful not to generalize this process to the members of those churches. Vastated or not, these churches still exist. We must avoid spiritual judgments upon the people in our communities, many of them our friends or even family, who still labor to keep their churches afloat in a sea of falsity.

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The good and truth upon which those churches were founded is still at work in the lives of many of them. We must never forget this important fact.
     In this discussion I want to look at one of the symptoms of a vastated church-what I will call feminization-from a process that apparently began in the thirteenth century and which is gaining momentum even today. The reason I believe this is important is the simple fact that our own church, the crown of all the churches that have hitherto existed on earth, is not immune to the same destructive ideas that are at work in other places. Churches are not vastated overnight. The process is insidious and mostly hidden. It begins with an almost imperceptible change in thinking, but from this altered base the proverbial "slippery slope" is formed that can carry a church away. Carry it where? Away from the spiritual truths on which it is based, into the world that offers us a garden of natural delights.
     There is a book's worth of material here, so I ask your forgiveness in advance for presenting just the bare bones of some ideas that I think we should all become familiar with, and that we should all talk about. Avoidance of an issue allows the hells to enter into our business with no opposition. Conversation is good. But again, another word of explanation: We are going to take a look at "Old Church" dynamics here. I am from this "Old Church," and what I experienced there and what some of my family continue to experience there is testimony for me to the Truths of the New Revelation. My purpose is not to attack that church but to observe what is going on in it, and then to generalize that process to its possible effect on our own church culture. Note well: this is not the New Jerusalem, coming down out of heaven, that I will be talking about, but the culture that we humans bring to it. The one is pure and enduring for "ages of ages." The other is frail, and subject to the influences of this world. That's the one I'm concerned about.

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Definitions and Axioms

     Let's start with some definitions. First, two words that get a lot of use these days, but which may no longer mean what you think they do, are diversity (unlike in character or qualities)*, and inclusive (including everything, comprehensive). Next, a word that probably ought to get a little more attention: axiom, a self-evident truth or proposition, an accepted principle.
     * Compare this with variety: the state or quality of not being always or everywhere the same; a group having certain qualities in common which distinguish it from a larger class to which it belongs; see CL 324 for a comparison of diversity and variety.
     We live our lives, think our thoughts, and make our decisions based on certain philosophical axioms that we hardly (if ever) think about. Our culture is based on axioms too. But the problem is that not all of our cultural axioms are true; some of them are "weeds," like the tares among the wheat in the parable-someone sneaked them in, and they grew up while no one was looking. Let's build a list of some pervasive cultural axioms:
     1. A universal and pervasive "Goddess" culture existed on the earth from about 40,000 years ago to about 10,000 years ago. This culture was matriarchal, inclusive, and peaceful, and was eventually subdued and replaced by a patriarchal system which persists to the present.
     2. "Patriarchy" implies male dominance in a harsh and "faith alone" type of culture. It is an undesirable condition.
     3. Men and women are completely equivalent in all things except for the obvious reproductive differences.
     4. Due to the patriarchal nature of the education establishment, girls are diminished by their early school experience.
     5. Homosexuality is a genetically determined condition. These people should therefore enjoy the perquisites of minority status, and homosexuality should be embraced as just another expression of the human form.

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     6. Universities are woman-hostile places where routine denigration in the classroom, alienation in the curriculum, low pay, prohibitive barriers to hiring and promotion, and endemic harassment and assault constitute the normal female experience on campus.
     7. Women are intrinsically loving and communally minded, while men are individualistic, self-isolating, and violent. Matriarchal and patriarchal cultures will reflect these underlying gender-specific attributes.
     8. Axiom 3 and axiom 7 are both true.
     Why are these axioms important? First, they are pervasive: just about everyone accepts them, without question; they are taught as fact in virtually every public school and university in America. Refute one of these axioms in certain company (universities, clergy associations, public schools, the media) and your remarks will not just be unwelcome; they will be labeled "hate-speech," and you will be dealt with accordingly. Second, they have become this way almost overnight. And third, none of them is true.

References

     There are three books that I have found over the last year that together have helped frame my thoughts on this business of the feminization of the church. Their content is complementary, and the scholarship in them is comprehensive. The purpose of this discussion is to present some thoughts from these books, with some of my own, and let you decide for yourselves whether we have a problem on our hands or not. I believe that we do. The books are 1) Davis, Philip G., The Goddess Unmasked: The Rise of Neopagan Feminist Spirituality, Spence Publishing Company, Dallas, 1998, ISBN 0-9653208-9-8, and 2) Podles, Leon J., The Church Impotent: The Feminization of Christianity, Spence Publishing Company, Dallas, 1999, ISBN 1-890626-07-4, and Hoff Sommers, Christina, The War Against Boys: How Misguided Feminism Is Harming Our Young Men, Simon & Schuster, New York, 2000 (ISBN 0-684849569). There are many more references we could use, but these are comprehensive and well written, and they are a good place to start.

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I strongly suggest that you read these books, as we all strive to bring focus to these vital issues in our own church community. I will pay particular attention to the Podels book in this discussion, expanding on his themes from the perspective of my own experience.

The Feminized Church: A Premise in Eight Parts

     1. There is an astonishing absence of men from Western Christianity, and there are some clear reasons for this. Many men see Christianity as both irrelevant and effeminate. Contemporary Christians lack a model of manly character in their religion. At present, men constitute about 25% at Catholic gatherings in the United States.* A 1952 study of Protestant church attendance in the US revealed a 47% attendance rate for men, and a subsequent 1996 study of the same parameters showed this percentage to have dropped to 26%.**
     * Fichter, Joseph H., Social Relations in the Urban Parish, University of Chicago Press, Chicago, 1954, p. 91.
     ** Schaller, Lyle E., It's a Different World: the Challenge for Today's Pastor, Abingdon Press, Nashville, 1987, p. 61-62.
     Interestingly, there are exceptions to this trend. These are termed "orthodox" churches by Podles: Eastern Orthodox, Jewish, Muslim, and other churches with strong central teachings about good and evil, and a model of regeneration through conflict.
     2. At issue is masculinity, which requires a little psychology to properly define. First of all, maleness and masculinity are not the same thing. Maleness is a biological distinction of sex; it is a matter of chromosomes, and is therefore not negotiable in the normal case. Masculinity, on the other hand, is a cultural and even spiritual distinction; it is a matter not of sex but of gender, established according to a discretionary definition.
     In psychosocial development, masculinity is achieved by the systematic rejection of the female and concomitant differentiation from the feminine.

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Reversion is a threat unless the male constantly exerts himself in the effort. This is a complex and fragile process. Separation is the mechanism of male psychological development, and this ultimately produces a mind that welcomes dualities and oppositions: A boy gives up the protection of boyhood (largely represented by the mother) to become the protector (of wife and children). Initiation into manhood, whether ritual or otherwise, once of paramount importance to primitive peoples, is just about lost in this enlightened age. The Jewish bar mitzvah is one such ritual that has persisted over time, and continues to mark a boy's passing into manhood. It would be good to study the uses of this ritual for our own purposes.
     3. Masculinity is essential to the Biblical narrative. A central theme of the letter of the Word is initial unity followed by separation followed by reunion, manifested in recurrent images of falling away followed by repentance followed by obedience, and finally ending in reunion with the Lord. This is by definition a masculine model of both human development and salvation. The feminine psychosocial model, on the other hand, is one of the maintenance of unity, the essential reciprocal complement to the masculine nature. It is this complementarity that drives the powerful New Church doctrine of the conjugial principle. The Word is full of conflict on many levels, from the big lie of the serpent to the war with the dragon.
     4. Christianity was established according to a masculine model. "Human masculinity, whose purpose is the protection and provision of the community, finds its fulfillment in the One who is Lord because He is sacrifice and savior. In their conformity to the Son, all Christians, male and female, become sons of God, and are therefore called to be masculine" (Podles, p. 75). "Christ's tenderness was not a grafting of feminine characteristics onto a masculine personality, but rather a profound expression of masculinity" (Ibid., p. 80).

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The Christian life of struggle, descent into death, and resurrection is in a masculine mode, with all the attendant struggle, separation, and reunion that our definition requires.
     5. The initial feminization of the Church began in the 13"' century, with the convergence of Bernard of Clairvaux, a medieval "women's movement, " and the rise of Scholasticism (Ibid., chapter 6). Before 1200 AD, men and women played a relatively equal role in the life of the church. The early Christian Church regarded femininity and gave it a high value, but the men of that era perceived the religion itself as sufficiently masculine that there was no need to distance themselves from it (Ibid., p. 101). Three social and religious historical factors drastically altered this situation.
     Bernard of Clairvaux began to develop a kind of "bridal mysticism" as a base for his piety; he introduced erotic language to de-scribe the relationship of the soul to God, identifying the soul (and no longer the church) as the "bride." This was appealing to women, and this style of writing grew in popularity; it eventually got out of hand and proved to be a threat to the lay men of the church.
     A Medieval Women's Movement of sorts resulted from a significant influx of women into the religious life of the monasteries, ultimately transforming the church, and bringing Bernard's influence into the mainstream. This was not a political movement per se, but a social upheaval, slowly producing a change in the political landscape of the church and the lives of its participants.
     Scholasticism, and the subsequent revival of Aristotle's logic produced a split between (the now rational) theology on the one hand, and (emotional) spirituality on the other. Where these two might have dwelt peacefully together before, they were now forced to opposite extremes. This dissociation allowed spirituality the license to range far and wide without the rational to temper it (the will operating without the understanding to give it a form, we might say).

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     6. "The Church has suffered from the subsequent feminization: the quality of spirituality has changed; 'bridal mysticism' makes Christianity individualistic and erotic; feminine tendencies to union without a corrective masculine presence give rise to universalism and quietism" (Ibid., p. xvii). God is not a man in this new paradigm, but is now distant and unrecognizable as the "spirit of life," or a formless cosmic force.
     The Middle Ages gave rise to a new, feminized piety, with a new kind of religious experience exclusive to women. And as this became mainstream, men grew uncomfortable with both its message of passive receptivity and its lack of active masculine elements. So they fled the church, and have remained apart to this day. In this new model the relationship metaphor of Christ and the individual Christian easily becomes that of a man and a woman, as "bride of Christ." This confused image is still prevalent in all corners of Christianity, and occasionally pops up in our own.
     6. There are churches that have maintained a masculine presence, and these still have significant male participation. These might be called "orthodox" churches. According to Podles, churches which are "orthodox" in nature have certain characteristics in common. They have clear teachings on morality, the struggle between good and evil, and the individual's place in that struggle. And they all enjoy strong leadership from a male clergy. These are often called "traditional" churches in an attempt to malign them, but even a "cutting-edge" church could embrace these values, and many do. The newly pejorative term "traditional" is often a code word for "orthodox," and all that orthodoxy represents to people who oppose it. What are some of these churches? Orthodox Judaism, the Muslim religion, Fundamentalist Christianity, Mormonism. The General Church of the New Jerusalem? I believe so.
     7. WARNING: In reaction to a feminized church, masculinity can become a secular religion, and this can quickly become evil.

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In the absence of real religion, something will fill the void; from sports to fascism to nihilism, an erstwhile men's religion grows up, detached from Christianity. When men reject religion in one place, they will find it elsewhere, in sexuality, sports, and preoccupation with warfare. Outside of religion, these pursuits can become obsessive, and lead to masculinity as religion-a kind of fascism-that ultimately gives way to the spiritual death of nihilism.
     Complete masculinity requires both the escape from the feminine and a return to it. Hyper-masculinity that escapes and never reconnects with the balancing effect of the feminine ends up as nihilism, a worship of self, of the void, and even death. From this unbalanced perspective, nothing is sacred.
     "Soft nihilism" comes first: overemphasized sex, material possessions, amusements, and finally power as the goals of a self-absorbed life. (Do these sound familiar at the start of the new millennium?) It is a short hop from these to the dark side of the love of dominion and the world. How dark does it get? Ask a Hitler or a Stalin. These things are from hell; they know no limits.
     8. There are certain strategies to keep the men in the "orthodox" churches, and to reconnect them with the Catholic and Protestant churches as well. These strategies focus on the areas of initiation, struggle, and brotherly love (Ibid., p. 197). The secret to success here is BALANCE IN ALL THINGS. Initiation, struggle, and brotherly love: These connect us all-men and women alike-with the spiritual life of the church, that is, a struggle between the forces of good and evil. This is a masculine model of separation, conflict, and reconnection that we all share. Without the feminine to tame it, it goes bad in a hurry, and when the feminine rises up to dominate it, the men run away. Men will have their religion, one way or another, inside the church or out.
     The Church of the New Jerusalem is by its core teachings a church of balance, with leadership (not domination) by the masculine, and reciprocal union (not passive receptivity) by the feminine.

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At its best, it offers a heaven on earth, as the natural manifestation of the Divine marriage of love and wisdom in operation.
     The love at work here is philia, the love between brothers, not eros, the bond of lovers. Christians-women and men alike-are brothers, not because they are males, but because they are sons of God: lost, then reborn, and reconnected with a new will that is the Lord Himself operating within them. This process makes us all brothers in the higher sense. It is the image that maintains the church through all adversity; and it is masculine in form, in the image and likeness of God.

Conclusion

     I believe that this premise is generally true. The prominent churches in our culture are feminized, and by definition they do exclude males to some degree; and this is in the name of inclusion! A feminized church is open to all, as long as there is no talk of good and evil, the struggle, or morality as a true compass for life, and no righteous judgment. These things will get you expelled in fact, because they are not politically correct ideas. What results is homogeneity-everyone in a feminized church looks pretty much alike because they are alike in their rejection of the masculine spiritual model; and this is in the name of diversity! So when you hear the words inclusion and diversity, beware: they may have been deceitfully redefined. They are often code words for exclusion and uniformity in a culture that brings new meaning to the word intolerance. And that culture is all around us.
     I see it when I read the newspaper. Television programming is virtually based upon it. I hear it when I talk to many Protestant ministers and reform Jewish rabbis. I hear it coming from the "mainstream" Christian seminaries. Exclusion and uniformity. I saw it in the Protestant churches that I belonged to before I discovered the New Church. Inclusion and diversity. I have seen it in other branches of the New Church, and I believe that I am beginning to see it in the General Church as well.

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An unchallenged axiom here, a little Goddess worship there, ears closed to clear teachings in the Writings, eyes looking backwards to Old-Church (or even Neopagan) forms, and pretty soon we have our own slippery slope, delivering our church right down to the prince of this world, because that, in my opinion, is exactly what is happening here. It is serious business, as we might expect, as the crown of all the churches that have hitherto existed strains to make its descent into a vastated world.
     But you know, knowledge is power. And I am an optimist. Studying the world around us need not bring despair if we add the truths of the New Revelation into the equation. If from our studies we become aware of the consequences of imbalance between the influences of men and women in our own church, and if we are aware of the importance of a masculine model for the New Christianity (as well as the old), and if we are aware of the importance of masculine leadership (and I do not mean male domination here but true leadership, in the order of heaven), and if we are aware of the false axioms that are being perpetrated against the very life of our culture, then we can guide our General Church through the wilderness. We can find the New Jerusalem, and present it to the world. If we cannot do this, then some other church will just have to rise up and finish the job. "Behold," says the Lord, "I make all things new." The New Jerusalem is coming down, with our help or without it.
THREE BOOKS 2001

THREE BOOKS              2001

     Two of the books are just about to be published. First there is the one by Richard Cook, which is described inside the cover of our April issue. Angel of Light is a beautiful book which promises to have wide appeal. Another book, Freely Give, is by Rev. Erik Buss. This is an important book which we hope to describe in a later issue. The third book is Created Equal by Rev. Robert Junge. This is available from Barnes and Noble. We congratulate these three authors.

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EDWIN MARKHAM AND SWEDENBORG 2001

EDWIN MARKHAM AND SWEDENBORG       Editor       2001




     Editorial Pages
     Edwin Markham died in 1940 at the age of 88. He was a celebrated poet whose best known poems were The Man with the Hoe and Lincoln, the Man of the People.
     It is not so well known that he wrote a poem about Swedenborg. The opening lines are:

     Out of the North the great seer rose to scan
     The genesis and destiny of man.

     The closing lines are:

     And thus this guest of the angelic spheres
     Let out a gleam of Heaven upon the years!

     Markham's lectures helped to attract people to the New Church. After one of those lectures, more than 200 copies of Heaven and Hell were sold. He delivered a lecture entitled, "What Swedenborg Brings to the Heart of Man." In 1917 this was quoted in the New Church Messenger, and a part of it was quoted in New Church Life. It has recently been published in Arcana magazine. Here are some excerpts:
     Every messenger has a right to be heard, has a right to have his claims examined. But what is the test of his truth - the test of any man's truth? First, his message must be found to be in harmony with all we know to be truth in the past. Second, it must be found to be a light to the mind and a bread to the heart. And third, it must stand the test of life: it must be workable. I believe that the wisdom of Swedenborg will be found to stand these tests at every point. . . .
     Now Swedenborg claims that he was empowered by the Lord Jesus Christ to communicate with spirits and angels, and was commissioned to report to us needy men a few of the tremendous facts of the next existence. We find some of this report in his Heaven and Hell, a volume unique in the literature of the world. Thus he was called to reveal new truths for the New Age.

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     On a certain Easter Sunday in April, 1744, Swedenborg conquered his temptation to go on with his old worldly ambitions, and he turned forthwith to his immense new task.
     Now all of Swedenborg's long training in materialism, his long calm investigation in the natural sciences, had widened and steadied his intelligence, so that he could now march courageously on to the accomplishment of his vast mission, a mission that was unique and massive and never before undertaken in the history of mankind.
     He forthwith began the exploration of the World of Souls. He soon discovered that all his vast knowledge of nature and her laws was needed as a basis and scaffolding for making known to men the laws and order of the higher world. He found that the Spiritual World dwells within the material world as a soul dwells within a body. He found that nature is only a shadow of what we may call Arch-Nature. He found that these two worlds have the same fundamental laws, so that one world corresponds to the other, somewhat as a tree corresponds to its shadow . . . .
     What is Hell? It is the disordered and selfish life, and this has its beginnings on earth. It is this hell that men carry on into the next world, for men are not changed in character by the incident of death. Evil deeds carry their own punishment, whether here or hereafter. We reach the conclusion, therefore, that there are no hells except the hells that men themselves create.
     So we have the good news that there is no Hell at all in the old sense of the word. There is no literal hellfire, for hellfire is only the burning of evil passion. "The worm that dieth not" is the worm of evil desire that dieth not in the breast of man. All Hells, therefore, are created by men and are freely chosen by them; and they choose Hell because it gives them an open field in which they can freely express their selfish instincts. Hell is the heaven of the self-seekers.
     Thus Swedenborg threw the light of reason upon this dark enigma. He also quiets our hearts with the assurance that no children ever go into any hell hereafter, but that all of them pass on to the protection and nurture of wise motherly angels in the Heavens. . . .

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     We are now spirit-men and spirit-women. We are all spirits at the present moment; the man who is talking to you is a spirit-man, as much a spirit-man as will ever be.
     What, then, does death do to us? It merely shells off the form of dust, the material body, and leaves the spirit-man standing in his body of spiritual substance, standing complete in all his organic structure as he was on earth before, standing ready for a new adventure of existence in the World of Spirits. This is his resurrection: the material envelope falls off and the spirit-man stands erect . . . .
OUR ATTITUDE IS CRUCIAL WHEN THE WRITINGS APPEAL TO REASON 2001

OUR ATTITUDE IS CRUCIAL WHEN THE WRITINGS APPEAL TO REASON       Editor       2001

     The book Conjugial Love discloses some things that Swedenborg came to know which the reader does not yet know. There are questions, and Swedenborg had the answers. There are "things people would like answers to." Will a married couple continue to be married after death? In CL 45 we read, "[T]he question may be answered by me, but yet in such a way that reason also will assent" (emphasis added).
     "The matters written in this book have as their object to enable the reader to see truths in the light of his rationality, and so give assent" (CL 295). This is better than blindly accepting something on "authority." This rationality requires as a basis the knowledge of the existence of a love granted by God from creation (see CL 57). A reasoning that has no acknowledgment of conjugial love is not true rationality. As Swedenborg said to some scoffers, "You are reasoning from the heat of lasciviousness and not from conjugial love" (CL 79:11).
     The attitude we adopt is crucial in coming to understand and appreciate things that have been revealed. On this we read in the Arcana Coelestia: "There are two basic attitudes of mind, the first leading to utter stupidity and insanity, the second to perfect intelligence and wisdom.

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The first occurs when someone denies everything, that is, says in his heart that he is unable to believe those things until he is convinced by things which he can grasp in his mind and perceive with his senses. This is an attitude which leads to utter stupidity and insanity and must be termed the negative attitude. The second occurs when someone regards affirmatively the things which comprise doctrines drawn from the Word, that is, when he thinks within himself and believes that those things are true because the Lord has spoken them. This is an attitude that leads to perfect intelligence and wisdom, and must be termed the affirmative attitude" (AC 2568, emphasis added).
RESPONSE TO A RESPONSE 2001

RESPONSE TO A RESPONSE       Patricia Street       2001




     Communications
Dear Editor:
     I don't generally like to "respond to a response" in New Church Life. For the most part, if each "side" has had the opportunity to present its case, then my reaction is to let it go. However, since this is such an important and such a divisive issue for the church, I feel moved to make an exception, and I feel especially called upon to make two comments regarding Patricia Rose's March response to my February letter.
     First, Mrs. Rose underscores one of my points for me when she takes issue with a married woman not taking her husband's last name. For Mrs. Rose this implies a possible spiritual failing on the part of the woman who makes this choice.

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However, her reasons for being uncomfortable with this cannot be supported by the Writings. They are from a cultural or socio-political bias, not from any teachings in the Word. Interestingly, this is not even a legal issue; it actually takes more effort and paperwork to change one's name after marriage than to keep it as is.
     Lacking specific guidance from the Word, I have often thought the ideal might be for a newly married couple to choose an entirely new name with which to identify themselves-perhaps one which includes elements from each of their individual names. However, that would put them and their children at the social disadvantage of appearing quite odd within the context of our culture-not to mention complicating things for the genealogists. It is a social tradition to pass along a family name, and a social tradition to have that name be the man's. Once again, my concern is that we not harbor confusion or cause unnecessary conflict on issues that, rather than relating to spiritual values, relate to social norms with which we are personally comfortable.
     My second point is that I do not feel there is any longer a place in this dialog for the pejorative phrase "militant feminism." This is an outdated, emotionally charged label that I am not sure has ever applied to anyone in the New Church. When I listen to women in the church who are concerned about these issues, I hear women doing something I see as distinctly feminine-allowing their loves and intuition to alert them to harm that is being done to what is good and true, and earnestly seeking to set things right. If Mrs. Rose and the women she speaks of have not seen or experienced any harmful effects from the way things currently stand, then I rejoice for them. However, it is not appropriate to negate or minimize the experiences of women who feel that they have.
     Patricia Street
     Nashville, Tennessee

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PERFORMANCE AND WORSHIP 2001

PERFORMANCE AND WORSHIP       Alan Ferr       2001

Dear Editor:
     "Once when I was meditating on the Lord's Second Coming, there suddenly appeared a beam of light, so powerful as to dazzle my eyes. So I looked up, and saw the whole heaven above me full of light; and from east to west I heard a long series of voices glorifying God. An angel came close and said: 'This is the glorifying of the Lord on account of His coming, uttered by the angels of the eastern and western heavens'" (TCR 625).
     "Praise the Lord" (Psalm 111-113, verse 1). This, I believe, is the essential principle of "external worship services." I use the phrase "external worship services," as a person is in true worship only if "love and charity abide in him, external worship being only the outward expression of it" (AC 1618). "There is internal worship and external worship . . . . Man is in true worship when he is in love and charity, that is, when he is in good as to life" (NJHD 129). I conclude therefore that a church service is an "external worship service." The quality of the worship in that service depends on the internal states of the individual participants.
     This letter is in response to the article "Principles of Worship" by Rev. Dr. Reuben Bell in the June 2000 issue of New Church Life. (Italics are added to some quotes for emphasis.) It is with some reluctance on my part that I respond to an article by a minister who is worthy of great respect for the many things he has written and done for the New Church. I do not wish to suggest that this respect should in any way be diminished. Nevertheless, I don't believe "principles" of worship can be set forth if they do not plainly appear as such in the Theological Writings of Emanuel Swedenborg.
     One definition of a principle is "a general truth or law, basic to other truths" (Funk & Wagnalls' dictionary). The definition that I remember is "a general guide to action."

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Principles should always be set out in the broadest terms so that they cover every situation, even those not now apparent. Because principles should be broad, we should not use implied teachings, or "derived doctrine" to set out such "principles."
     For example, we may infer that sermons are required in Sunday services from the following: "He abrogated the Sabbath in respect to representative worship, or in respect to its worship such as was with the Israelitish people, and made the Sabbath day a day of instruction in the doctrine of faith and of love" (AC 10360).
     Sermons are a standard means of instruction. However, instruction can be given by other means such as singing, performing in plays, etc. Why not use the other senses also to instruct and to attract (young) people to our services so they can more fully understand the message they are being given? "Children are taught chiefly by representatives suited to their capacity. These are beautiful and full of wisdom from within, beyond all belief. In this way an intelligence that derives its soul from good is gradually instilled into them" (HH 335). In just the first 2000 numbers of the Arcana Caelestia see also 1391, 1521, 1532, 1619, 1641, 1643:2, 1764, as well as: "When the Word of the Lord is being read by someone who loves the Word and leads a charitable life . . . the Lord also sets the Word before the angels. The Lord does so in such beauty and such loveliness, using representatives as well, with indescribable variations, each of which accords with the angels' entire state at the time . . . " (AC 1767).
     Dr. Bell's article quotes: "Variety in worship of the Lord from the variety of good in different societies is not harmful, but beneficial" (HH 66). However, his article appears to suggest restrictions on variety. It seems to me that most of the article was using the essentials of regeneration as a basis for setting out the principles of worship. The result, although unintended, is a very limited type of external worship service.

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     In the present and past, the Roman Catholic "mass" has followed a format similar to that suggested in the article, from which the Anglican form of worship was taken. In turn, the traditional "New Church" service also "borrowed from the Egyptians" much of the format of our present traditional services. There is nothing inherently wrong with doing this. But I don't believe that this format is essential to having an effective external worship service.
     Dr. Bell's article suggests self-examination leading to humility and adoration or praise as essential elements of worship in a worship service. If we are already familiar with the theological Writings of Emanuel Swedenborg should we not have already performed some degree of self-examination? I don't believe it is essential to practice self-examination in the short time of an external worship service every time we attend, though it may in many situations be desirable. Also, if we do not already have an attitude of humility before we attend, I don't believe we can acquire it in the short time of an external worship service. I don't believe that we can all effectively perform self-examination in the presence of so many others and while other activities are proceeding in a service.
     Dr. Bell suggests that self-examination should be performed in "the proper atmosphere" of a worship service. (I believe that the proper "atmosphere" for self-examination is much more likely to be found at home.) As a consequence, he burdens the external worship service with the need to provide an atmosphere in which self-examination may take place.
     The part of Dr. Bell's article that concerns "humility vs. [theatrical] performance" surprises me that it was presented by a New Church minister. The condemnation of "Christian Evangelism" as mere theatrical performance in an article on principles of worship seems quite out of place. We should not attribute evil motives to the evangelists, even if they tell us what they are doing and why they are doing it, as that is spiritual judgment. "As human beings, we have two capabilities that make up our life: motivation and understanding" (The Heavenly City or The Heavenly Doctrines of the New Jerusalem as translated by Lee Woofenden).

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It is too easy to criticize the "televangelists," especially since they are unable to respond. We should instead be asking, "What can we learn from their successes without their excesses?" "But we should not suppose that uses are performed only by the church specific to the church universal. The two parts of the Lord's church are interdependent" (Selected Editorials by Rev. W. Cairns Henderson, a former editor of New Church Life).
     I do not agree that (theatrical) "performance" is the opposite of "humility." It is obvious that pride, not theatrical performance, is the opposite of humility. Whether the minister, the musicians or the actors are performing from true humility, the Lord alone knows. It is not our place to try to determine their internal quality.
     In his article Dr. Bell writes: "Worship is performed and led by individuals, who recite Scripture, sing and play music, physically move about, and interact in various ritualistic ways. How do we remove the [theatrical] performance from the worship? The two could not be more diametrically opposed. The one is external worship alone, which is the performance of 'vile services' " (AC 1097), of evils and falsities (AC 1133), and the other effects conjunction with the Lord." The "vile services" in the quote given do not mean vile or detestable as in current English, but merely lower or external uses, which in fact is what external worship services are for. AC 1097 in the newer translation by Elliott reads: "In His kingdom the Lord looks to nothing else than use. Even those in hell have to perform a use, though the uses they do perform are the lowest of all." There is no mention of detestable uses. So it is not only we who must perform, but if evil spirits are unwilling, they are made to perform! Performance is doing, and is not necessarily "diametrically opposed" to worship-even if it is theatrical performance. It can and should be conducive to worship.

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     After this quote, AC 1133 is referred to: "Then those whose external worship has interior evils and falsities within it are the subject. Such worship is meant by Nimrod in verses 8, 9. The evils within such worship are dealt with in verse 10, the falsities within it in verse 11, 12." If we believe that people who assist in the performance of Christian church worship services, even those of "televangelists" (with a few exceptions), are in these states, we are obviously being too judgmental! Of course we should always strive to make external worship inspiring to and connected to internal worship, but we cannot guarantee that any performance, whether entertaining or not, will accomplish this goal. "In ancient times, action was the leading thing of ritual, and speaking secondary, as we learn from reading the Old Testament . . . . The reformers removed the element of action from worship, as far as they could; but something is still left to us, such as kneeling, standing, and even walking, as in procession . . . . So the New Church must be in things represented in the externals of its worship" (Notes on Ritual by William Frederick Pendleton).
     I have the impression that the idea of finding "ways to minimize the presence of person and enhance the sphere of selfless worship" is an effort to remove all evidence of affection or emotion (love?) from our church services. Why should we gather together at all? Should we minimize the presence of person and enhance the sphere of selfless worship by not being present? Why can't we have persons visible, present and entertaining, who are inspired by the Lord in their performances, in addition to the minister, in our external worship services? "The need for a specially trained choir for the uses of worship was seen and acted on in very early times . . . . On the chancel the choir is in the best position for co-operation with the minister, and for leading the congregation in the singing . . . . Action ought to be restored in worship, as far as is convenient and possible under the conditions that exist . . . . Musical instruments also have an important place . . . . The orchestra should have its own place in the service" (Ibid.).

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     The use of all the senses can enhance learning, and maintain interest. " . . . [S]pirits and angels enjoy sensations much more exquisite than those of men in this world, namely, sight, hearing, smell, something analogous to taste, and touch; and especially the delights of the affections" (AC 4622:2). "However, the human being is such that he cannot form in his mind any idea at all of abstract realities unless he associates with them some natural imagery that has come to him from the world through his senses; for without any such imagery his thought becomes lost so to speak in an abyss and is dissipated" (AC 5114:3).
     The following was quoted in the article. "A person is worshipping all the time if love and charity abide in him, external worship being only the outward expression of it . . . . While a person is in the world, however, he ought certainly to participate in external worship as well" (AC 1618). Plainly, internal worship is the essential; external worship is the servant of the internal.
     From the article: "'Entertainment Evangelism' it is called by those in this burgeoning industry, and it is aimed directly at the senses as the doorway to a person's affections." Is there a different doorway to a person's affections that the New Church should use instead? Should not their "upbeat message of unconditional love" be part of our message also? "Love is the life of man" (DLW 1). Are not the senses the only doorway to a person's affections and thinking, and the starting point from which we must all begin? From Arcana Caelestia 4468: "There are two things which conjoin together the men of the church, namely, life and doctrine. When the life conjoins them, the doctrine does not separate them; but if the doctrine alone conjoins them, as is the case at this day within the church, they then separate from one another and make as many churches as there are doctrines, although the doctrine is for the sake of the life, and the life is from the doctrine. That the men of the church separate from one another if the doctrine alone conjoins them is evident from the fact that a man who is of one doctrine will condemn him who is of another doctrine, sometimes to hell.

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But that the doctrine does not separate the men of the church if the life conjoins them is evident from the fact that a man who is in goodness of life does not condemn another who is of a different opinion, but leaves the matter to his faith and conscience, and this even as regards those who are outside the church; for he says in his heart that ignorance cannot condemn any who live in innocence and mutual love, as do little children, who also are in ignorance when they die."
     Tolerance is an essential in civilized society. How much more essential is it in the Lord's New Church?
     Alan Ferr
     New Dundee, Canada
MINISTERIAL ANNOUNCEMENT 2001

MINISTERIAL ANNOUNCEMENT        Peter M. Buss       2001

     Nine years ago the Rev. Les Sheppard was ordained a priest of the New Church, into the first and second degrees of the priesthood. He returned to serve the Australian Association of the New Church as pastor of the Brisbane Society, and recently as the President of the Australian Association Council of Ministers.
     Les has expressed a wish to serve as a priest of the General Church. It is a source of great pleasure to announce that the Freeport Society of the General Church has issued a call to him to serve as their pastor beginning in July, 2002. Until that time he will continue to serve the Brisbane Society. We welcome Les and Bev to the membership of the General Church, and know they will serve our organization in a very special way.
     Bishop Peter M. Buss

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CHURCH DEDICATION 2001

CHURCH DEDICATION              2001



     Announcements
     At Balfour, South Africa, February 25, 2001, Rt. Rev. Peter M. Buss officiating.
Splendors of the Spirit 2001

Splendors of the Spirit              2001

     Swedenborg's Quest for Insight
     60-minute Video
     Produced and directed by Penny Price
     Swedenborg Foundation
     2001

     Using dramatic re-enactment, computer animation, nature photography, archival stills, and expert interviews, this professional video portrays Swedenborg's search through the scientifics, anatomy and Biblical studies to revelation and teachings about the soul and life after death. It is a very well done introduction to Swedenborg's achievements and the wide extent of his influence on thinkers, writers and artists of many countries. General Church members will recognize many of the sites photographed and people interviewed, such as Rev. Jonathan Rose, Rev. Donald Rose, Jane Williams-Hogan, and Frank Vagnone.
     This video could serve as a teaching tool, evangelization material, or even home entertainment in an educational way.

Price: U.S. $24.95 plus shipping, first class U.S. $2.50
Flours: Mon-Fri 9-2 or
by appointment Phone: (215) 914-4920 Fax: (215) 914-4935
General Church Book Center Cairncrest
Box 743
Bryn Athyn, PA 19009

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Notes on This Issue 2001

Notes on This Issue              2001


Vol. CXXI     June, 2001     No. 6
New Church Life
A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
REVEALED THROUGH EMANUEL SWEDENBORG
     Woman was not formed out of the rib of man. The Scriptural description, however, embodies arcana "deeper than anyone has ever been aware of up to now" (AC 152). See the sermon by Rev. Geoffrey H. Howard.
     The Latin title of the article by Tatsuya Nagashima does signal that this article has a special interest for linguists. However, do not miss the fact that it is a fascinating story of a Japanese citizen who found Christianity at the age of 13, became a Jesuit at age 19, became a Baptist at age 36, and eventually discovered the Writings. "Such is my life of lone swimming in the unknown mental ocean." The "severest Jesuit discipline" prepared this man in the Latin language. This enabled him to undertake to translate into Japanese "the most valuable treasure in human history." We can rejoice with this man that the first volume of the Arcana has been translated into his language and will be published next month!
     For many this is a month of graduations and also of commencement addresses. See the account by Lynn Genzlinger on page 255 and gain a perspective on prayer.
     Let me explain the item called "When Angels Held You Back." In the past three years I have sent some twenty articles to a local newspaper presenting various subjects from a New Church perspective. The articles are written for people who do not know about the Writings. This is one of them.
     "There is a degree of perfection and beauty in nature which is realized only when a human being sees and appreciates it." The artist's task is to make it visible to others (see page 262). The article by Walter Orthwein was originally written for a college course on sculpture conducted by Frank Vagnone.
     There will be an Eldergarten in Florida in January of next year. If you have not been to one, perhaps you can talk to someone who has. Four hundred people have had this experience (see page 272).
     For a notice about the Director of Development for the General Church and the Academy see p. 286.

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TRANSFORMATION OF A MAN INTO A HUSBAND AND A WOMAN INTO A WIFE THROUGH MARRIAGE 2001

TRANSFORMATION OF A MAN INTO A HUSBAND AND A WOMAN INTO A WIFE THROUGH MARRIAGE       Rev. GEOFFREY H. HOWARD       2001

"And the LORD God caused a deep sleep to fall upon Adam, and he slept; and He took one of his ribs, and closed up the flesh in its place. Then the rib, which the LORD God had taken from man, He made into a woman, and He brought her unto the man" (Genesis 2:21, 22).

     Few who read this account would accept it as being literally true. The Writings of the New Church uphold this view by saying, "Anyone paying only scant attention to the matter may see that woman was not formed out of the rib of a man. The arcana embodied here are deeper than anyone has ever been aware of up to now" (AC 152). This story is an allegory which when interiorly understood unfolds the process whereby a man becomes formed into a true husband and a woman becomes formed into a true wife through marriage.
     The Writings reveal spiritual truths of a most profound nature. They tell us things about our interior makeup, the makeup of our souls and minds. They reveal important spiritual principles for us to follow, principles that could never be learned from experience alone. Some of the most striking disclosures found in the Writings pertain to the differences between the masculine and feminine forms of mind.
     From common observation most people would agree that men and women think and respond to life differently. The Writings tell us why. They show us that men and women are created distinctly different from one another in every aspect of their being, as to soul, mind, and body. But through these differences the Lord has provided the possibility for an eternal conjunction in heart and mind to be formed between one man and one woman who are happily joined in marriage and who honor its spiritual laws.
     Concerning the differences between the male and the female the Writings say this: "Because it is not known in what the masculine essentially consists, and in what the feminine, it shall be told in a few words.

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The distinction essentially consists in the fact that in the male, the inmost is love and its clothing is wisdom, or, what is the same thing, he is love veiled over with wisdom. In the case of the female, her inmost is that wisdom of the male, and its clothing is the love therefrom" (CL 32). This is a philosophical description of the conjunctive principles by which a husband and a wife are joined in a marriage. What a wife loves in her husband is whatever wisdom the Lord has implanted in his heart. Before marriage she loves his potential for wisdom that she anticipates developing. What a man lacks is love, and love from a wife feeds what would otherwise be a void in his life. Those who are unmarried benefit greatly from social associations with members of the opposite sex.
     It is important to take teachings such as these in their proper context. Some have read into such teachings in Conjugial Love the erroneous notion that masculine virtues are extolled over those of the feminine. Nothing could be further from the truth. The last thing the Word of God implies is any hint of superiority or of inferiority of either sex. The Lord created them different so that they would respond to His inflowing life differently, yet in a manner which is complementary and conjunctive.
     The Writings disclose that in His creation of a man and of a woman the Lord has implanted in the soul of each the potential for receiving wisdom, but each receives a different quality of wisdom. First let us consider the teachings relating to the masculine reception of wisdom.
     The Lord has implanted in the masculine soul the potential for loving the things of wisdom. To this end the Lord provides that the masculine understanding can be elevated into a higher light, the light of heaven where true wisdom exists. But a man becomes wise not because he sees wisdom, but because he is prepared to practice it in his life. This wisdom of life, we are told, "is this: to refrain from evils because they are harmful to the soul, harmful to the civil state, and harmful to the body, and to do good things because they are of benefit to the soul, to the civil state, and to the body. This is the wisdom that is meant by the wisdom to which conjugial love attaches itself" (CL 130).

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     From this we can see that the reception of masculine wisdom depends upon a man's willingness to look to the Lord and shun as sins against the Lord the evils that may tempt him. Thus we can see that a man does not automatically receive wisdom just because he is a male. He receives it only by honoring the Lord through living according to His commandments.
     A woman too is born with the potential for receiving wisdom, but in her case the wisdom she receives partakes more of love and of perception. She is gifted with the potential of elevating her will into the heat of heaven above what is possible with men. In order to receive this perception of wisdom she too must shun evils as sins in the life of her regeneration. Feminine wisdom, or perception, does not easily lend itself to description because it is of a more interior nature than is the wisdom given to a man. It is more closely allied to the things of will, love and affection. The Writings refer to feminine wisdom only in a most general way. They describe it as a perception, a keenness for recognizing from within what is good and true. A wife who strives for goodness, we are told, is "given a perception of the affections of her husband and also the highest prudence in moderating them" (CL 166). "Wives know the affections of their husbands . . . by three senses: sight, hearing, and touch; and they moderate them in ways unknown to their husbands" (Ibid.). In speaking of this tender and sensitive subject, the Lord inspired Swedenborg the revelator to add the following caution: "Since these matters are among the secrets of wives, it does not become me to disclose them circumstantially" (Ibid.). However, the declaration is clearly made that this "perception is the wife's wisdom, and . . . it is not possible with the man . . . [just as] the man's . . . wisdom [is not] possible with the wife" (CL 168). They are entirely different in quality and nature, yet complementary to each other.

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     With these teachings in mind, let us return to the allegorical account of the woman's being formed from the rib of man. The Writings unfold the correspondential imagery of this story, enabling us to lift our thoughts above the literal meaning to see a remarkable spiritual process reflected. It is the process whereby a man may develop the potential to become a husband who is truly wise and thus worthy to receive the love of his wife.
     Let us begin by considering the correspondence of the "rib" being taken from the man while he slept. "A 'rib,' which is a bone of the chest, is used to mean man's proprium when it contains very little life, a proprium indeed which he cherishes" (AC 147). Here we are told that the rib corresponds to the "proprium" of man, his fallen proprium having little spiritual life. Now the word "proprium" is a Latin word carrying a similar connotation to the modern term "ego." It refers to the human impression that we all feel, namely, that our life is our own. In reality, that is an illusion. The truth is that the Lord has given us our life, and the most precious gift He has granted is allowing us to feel in a very real way that our life is our own. That very convincing feeling is what is meant by "the proprium." The Lord wants us to feel that our life is our own. He wants us to enjoy it fully. But He also has given us the responsibility of using it intelligently in His service, for when we do, our spirit soars and feels truly free. So it is incumbent upon every regenerating person to guard against confirming the illusion that he lives from himself. If he does not, his proprium turns inward to favor the love of self and of the world, and these loves spawn evil desires and harmful deeds.
     All of us are born with a hereditary tendency to favor selfishness. The essential lesson of life is to turn that around, so that instead we come to love the Lord and the neighbor more than self. When our proprium is swelled by the pride of our self-intelligence, a tendency inherent in many, it is hard for others to love us. Such a state is imaged by "the rib" of the man or "his proprium," containing little spiritual vitality.

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Something relating to the correspondence of the rib shines through as we reflect upon the stance of a proud and conceited person. The pride of his self-intelligence causes his chest to swell as he boasts about his virtues and his own accomplishments. This "rib" must be removed.
     No wife can love a proud or conceited husband. Neither can a husband, consumed by self-pride, love a wife, for his priority looks inward to self. However, the Lord has implanted in a woman a gift which has a very powerful effect upon a man who feels affectionately drawn to her. The attraction he feels has the effect of subduing his proprial pride. As he sleeps, the rib is being taken from him and transcribed into the woman he wants to love. Through the influence of her love his mind becomes elevated and aspires to a new idealism that no longer looks inward. He feels an incentive to live in a manner worthy of her love and respect. Through her influence he is withdrawn from his fallen proprium. By living a principled life of service to his wife, family and others, he begins to receive a degree of wisdom which will draw the affections of his wife. Thus begins a process that is intended to continue throughout the course of marriage.
     The miracle of this transcription of a man into a husband and of a woman into a wife happens quite apart from any awareness on their part. Hence in the Genesis story it is said that the transcription of the rib occurred while man "slept," sleeping signifying total ignorance of the process which the Lord has brought to pass.
     A husband is totally dependent upon his wife for love. Apart from feminine love, men feel little inspiration to seek the things of wisdom. Similarly, a wife's perception can communicate her love only when it perceives wisdom in her husband. Such wisdom comes from one source only, and that is the Lord. So no wife can love the person of her husband apart from wisdom, for a husband without some degree of wisdom is an empty being. She can love only what the Lord has implanted in him as he tries to develop wisdom by remaining true to the commandments. That is the only course that brings stability to the relationship and opens the door to the promise of love truly conjugial.

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     Finally, the Writings speak of two kinds of wisdom with men to which a wife can conjoin herself. The first is called "moral wisdom" and the second, "rational wisdom." She can be conjoined with his moral wisdom outwardly, but inwardly only with his rational wisdom (see CL 163, 164). Moral wisdom relates to the moral virtues: sincerity, honesty, benevolence, kindness, industry and many other such qualities that reflect a man's spiritual values. These are tangible behaviors of life that invite confidence and stability in the relationship. Moral values must be upheld if there is to be external happiness and concord in the home. Moral wisdom invites the external conjunction of a wife with her husband.
     Rational wisdom, on the other hand, is gained through study and application to intellectual pursuits. These have the effect of elevating the mind of a husband into higher light. This exercises his mind and produces reflective thought that stimulates inventive ideas and interests. Study of the Word also calls for the exercise of rational wisdom. Principles seen in rational light suggest application, and as these descend, they further the development of moral wisdom. Rational wisdom, it is revealed, draws the interior conjunction of a wife to her husband, for it embodies the intentions of his interior will to which she longs to conjoin herself.
     This is a profound subject with many aspects to consider, but at the same time it is a very important and practical one to understand and follow. As we come to understand the Divine purpose in marriage and mould our lives into the structure of its laws, we begin to experience the interior joys of marriage. Marriage may be contracted on earth, and if not on earth it will be given in heaven where a husband and a wife will be truly joined in heart and mind to form one angel. "Therefore shall a man leave his father and mother and cleave unto his wife, and they shall become one flesh" (Genesis 2:24). Amen.

Lessons: Genesis 2:7-9, 16-24; Matthew 19:1-6; CL 193

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RARI NANTES IN GURGITE VASTO 2001

RARI NANTES IN GURGITE VASTO       TATSUYA NAGASHIMA       2001

     (Few Swim in the Rough Waves)

     When I was first introduced into the Christian religion at age 13, I was relieved from ignorance of where my Shintoist father had gone after his sudden death. A Catholic priest, Fr. Meyer from Germany, who vigorously worked near Hiroshima during the military regime of WWII, baptized me, reassuring that Dad was in a happy state, and that all my sins, original and personal, would be forgiven and purified by sanctifying grace bestowed at baptism. He also convinced me that I would immediately go to heaven after death, which could have happened any time under the B29 air-raids.
     More than fifty years later, I am translating Arcana Caelestia into my language. I stopped to think how to translate falsissimum (AC 868), which is the superlative form of the adjective "false." It must be something like "the biggest lie that has ever been told." I was drawn into my memory of the past, and pondered how I believed it as a truth, which actually it was not: Hoc est falsissimum: nusquam unicum malum aut unicum falsum discutitur ita ut aboleatur, sed omne quodcumque ab infantia hereditario imbuit et actualitate acqusivit, remanet, . . . . "That is the worst case of falsehood, because no evil nor falsity is destroyed so as to be abolished, but whatever is inherited and imbued from infancy and acquired by actual deeds remains . . . ." (Falsissimum is put as "utterly false" by Potts, and "completely false" by Elliott, but let me retain the superlative form of the adjective as "the worst case of falsehood.")
     Then I believed too that I immediately would go to heaven after death, but I now know another: Homo, ut et spiritus, immo angelus, si vel minime relinquitur sibi, ruat ex se ad infernum (ibid.). "No sooner is a human being, a spirit and even an angel, left to himself, than he rushes into hell of himself."

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     And furthermore, Homo et spiritus, immo angelus, in se spectatus, hoc est, omne ejus proprium, sit vilissimum excrementum; et quod sibi relictus no spiret nisi odia, vindictas, crudelitates et adulteria foedissima (AC 987). "A human being, a spirit and even an angel is so much dirty excrement in terms of his ego that once left to himself he aspires to nothing but hatred, revenge, cruelty and filthiest adultery."
     If one does not go to hell, it's absolutely from the Lord's unspeakable mercy.
     There is a Japanese saying: "A frog's son is a frog." A frog can never become a swan. My Christian life as a frog started as if I had become a swan, but the same life will soon be finishing with an awakening flash that I could never become a swan but a frog, even a most ugly frog. Why did I have to spend almost all my life for merely coming back to the initial understanding of myself? Why did I have to be deceived so long?
     Moreover, I have been a victim of another illusion. How much time and energy did I have to spend fighting against idolatrous paganism? But the Writings poignantly say: Dominus apud illos qui extra Ecclesiam, et gentes vocantur, aeque in charitate praesens sit ac apud illos qui intra Ecclesiam, . . . immo praesentior (AC 1059). "The Lord is equally present in charity with those who are outside the church, called gentiles, to those who are inside the church, . . . and rather more closely present with the former." And a thunderbolt remark is: Plures ex gentibus salventur quam ex Christianis (ibid.). "More gentiles are saved than Christians."
     In translating the above, I felt as if I were choked. My commitment so long cherished sounded like nonsense. I still strongly feel committed to evangelize the New Church to the people around me. But what if more Buddhists and Shintoists are saved than those few who staked their lives for Christianity in my country? What if I was too much imbued with Pauline verse saying, " . . . Woe is me if I do not preach the gospel!" (I Cor. 9:16), and was neglectful in charity toward my wife and family?

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What a roundabout for me who knew the truths after such a long journey! Why did the Lord permit me to go on such a seemingly meaningless journey?
     One of the Latin teachers at my Jesuit college, Episcopus Ross (as we called him), gave us many unforgettable clich?s. One of them says Rari nantes in gurgite vasto (Few swim in the rough waves). A half century later, I recall it as a guiding metaphor of my life. I have swum alone in the rough waves of the ocean with few people around in common. At age 13, I left my schoolmates to become a Catholic at the time of severest state control of religions. At 19, I left my family to be admitted into the Jesuit Order, evangelically committed in the postwar debris. At 26 I left the Jesuit Order (Society of Jesus), seeking religious freedom from vows and celibacy. At 36 I left a few remaining Catholics to work as a Baptist minister after the second Vatican. Finally at 52, I left even fewer remnants to be baptized by Rev. Don Rose. Such is my life of lone swimming in the unknown mental ocean. I have been a continual separatist, but without having had such separations, I would not have been in the New Church.
     The Writings say, "Nothing is allowed to happen except to the end that something good may come out of it" (AC 6489). Without my father's sudden death, I wouldn't have been awakened to life after death. Without believing I would become a swan, I wouldn't have been baptized into Christianity. Without having made a vow, I wouldn't have fought for religious freedom. Without having recanted my faith in Catholicism, I wouldn't have studied the Holy Scriptures in deeper level. And without having left the old Christianity, I wouldn't have been infilled with such abundance of religious truths from the Writings, which also say: "So would it deviate [from the target] if the Lord did not every moment, even every least fraction of a moment, regard eternity in foreseeing and providing everyone's place after death" (DP 333).

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     The lone swimming in gurgite vasto makes sense when I think how I was enkindled with enthusiasm in seeking the truths, and when I guess how hungry other unknown people might be for the truths, and how their thirst will be healed by the Heavenly Doctrines if they know! A well-sinker is needed to provide them with pure water. Moreover, how grateful to the Lord I should be, for I especially had chances to study Latin in my younger days so that I may translate the Heavenly Doctrines into my language! The severest Jesuit discipline made me useful for translating the Writings of the New Church!
     My Latin started at age 13 when I learned how to respond by saying et cum spiritu tuo to the priestly mass invocation Dominus vobiscum, as the old Catholics still remember. Introibo ad altare Dei is the formal start of mass, and it is followed by Confiteor Deo Omnipotenti, Kyrie eleison, Credo in Unum Deum, Pater noster qui es in caelis, Agnus Dei qui tollis peccata mundi, miserere mei, and the holy communion is held. And finally comes the Ite, missa est, from which derives "missa" for the mass. Latin was imbued into a young altar boy who repeated the same passages 30 minutes long, every day, for a couple of decades.
     In the Novitiate (age 19-21), Juniorate (22-23) and Scholasticate (23-26), we used Latin as common language in a community of those from many different countries. The Latin teachers were also from different ethnic backgrounds. My first tutor was Fr. Meyer, a German. And in the community, Episcopus Ross was a German, Hubert Cieslik was Polish, Joseph Bartoli is an Italian, Nebreda is Spanish, Besineau is French, Keel a Swiss, and we had many others from the West, whose names are buried somewhere in my memory. The accent was also common as the modern Italians do. Some verses by a Roman poet still resound in my ears: Donec eris felix, multos numerabis amicos, tempora si fuerint, nubila solus eris. Interpone tuis, interdum gaudia curis, ut possis animo, . . . .     Maybe Ovidius. Cicero's De natura deorum was the last textbook which I read before I left the Jesuit Society.

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Most lectures on philosophy and theology, as well as their term exams, were given in Latin. A student had to propose and demonstrate a thesis in Latin and orally to defend it in Latin before four examiners without a paper.
     Before the Vatican Second Council, the Catholic Church kept its identity across the continents by means of the common language Latin as a symbol of their unity and tradition. They communicated in it from whatever country they were, and their traditions and scholarships were kept readable and intelligible. The common language made an easy access to the church and scholastic authors, and especially to the bulls and documents promulgated by the Vatican authority. Since the 1960s, Latin has gradually been replaced by English in accordance with John XXIII's adjornamento (adjustment) policy, and the mass came to be said in indigenous languages. Being in a Jesuit Society in l950s, I was probably one of the last remnants of old belligerent Catholics who had been disciplined by Tridentine scholarship and tradition in order to be the papal brain guards as they used to be for the past 400 years.
     So my Latin is based on the simple, common and rote-learning type, or as it were on a Vulgate-like easiness: Quomodo te habes? Valeo, quid manducavisti hodie mane? Non manducavi quidquam, esurio et sitio nunc. Veni et comede mecum. Sane, non necesse est etiam philosophum semper esurire ut Diogenes. This was something like what we used to say among our young Latinists. I still remember hundreds of conjugational patterns in important verbs that were mechanically imbued by a repeated child-like rote-learning. In this point one of the most precious treasures in my life is that I was able to have an A-1 Jesuit language education in my twenties. If I were 20-30 years younger, I would help Bryn Athyn high school boys and girls with their Latin "training" as future New Church translators and scholars. Latin is much more important for those who believe that the Writings are the Word of God, or Adventus Domini, than for old Catholics who adopted it on behalf of political and cultural unity.

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I sometimes think that the people in the Academy should be more encouraged to popularize Latin. So I am writing this article.
     As we see in Bishop Buss' report in the January issue of NCL, the General Church faces more variety in cultures and backgrounds than ever. We still have only a few of the Writings in other languages which were translated, not from English but from the original Latin texts. In each nation, the people must have the Writings translated from the original in order to keep its identity and integrity. Otherwise genuineness would be blurred through a cultural coating, which I sometimes feel, of double translations.
     Thanks to the Jesuit training in 1950s, I am now translating the most valuable treasure in human history, Arcana Caelestia, into my language. The Lord gives me a last chance of my earthly life for a challenging long-term project. Rari nantes in gurgite vasto was worth it, and still is. Every day a new passage or number of AC bewilders, frightens, challenges, inspires, reveals, awakens, or puzzles me. Before me a still indefinitely vast but immensely rich ocean is expanding.
     I really would like NCL readers to share my joy of completing the first volume of a Japanese Arcana Caelestia which is being published on July 19 this year. Whatever number of copies will be sold-even four copies in two months (see SE 4422) - should be left to the Lord.
SWEDENBORG LEARNS THAT FEW COPIES WERE SOLD 2001

SWEDENBORG LEARNS THAT FEW COPIES WERE SOLD              2001

     It was 1749, and the first volume of the Writings had been published. No more than four copies were sold in two months. "This was made known to the angels; they wondered indeed, but said that it should be left to the Providence of the Lord, which was such as to compel no one" (Spiritual Experiences 4422).

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EVOLUTION OF A COMMENCEMENT ADDRESS 2001

EVOLUTION OF A COMMENCEMENT ADDRESS       LYNN P. GENZLINGER       2001

     (June 10, 2000)

     Good morning, Chancellor Buss, President Goodenough, Mrs. Gladish, Mr. Daum, Academy Board, Corporation, faculty, friends, and students-especially the graduates of the class of 2000.
     Three months ago, at 10:30 one evening, an e-mail message popped up on my computer screen. It was a note from President Goodenough asking me to speak to you today. As I read it, my jaw dropped and my heart began to pound. "Why did he ask me?" I wondered. "Could I do this? Did I want to do this?" The answer to the last question was "Yes, I would very much appreciate the opportunity to speak to these graduates-but does it have to be in such a public arena?"
     For the next few nights I got panicky and had trouble falling asleep. At other times I would wake up in the middle of the night and worry about this thing I had agreed to do. "Lynn, relax," I told myself. "You can call this off. Mr. Goodenough still has time to find someone else. But you want to talk to this class-you know you do. You have been through a lot with many of them over the years: class trips, girls' club, eighth grade play costumes, dorm worship, inviting these students into your home, attending their sporting events and theater productions. You really care for these young people. What would you like them to know?"
     On one particular night when my stomach was in a knot, I said to myself, "This is not healthy. Get a grip. You are supposed to be a grownup." I tried to relax. I tried to control my anxiety. I, I, I . . . . "Oh, yes, I am not in charge. Someone who loves me and doesn't want me to suffer is really in control. Lord, I am turning to You. I am praying for the answer to what I should say and how I should say it. That's it-prayer! I'll talk to them about the importance of prayer. Oh, my goodness! Prayer is this year's theme at the Academy. Thank you, Lord, I can sleep now."
     Over the next few days I turned my anxious feelings into a quiet meditation.

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"Lord, please show me what I need to know to give this speech. I will concentrate on listening to what You have to tell me in order for this to work." I felt an immediate sense of peace. I began to put into practice what I knew from experience had worked for me in the past. Pray. Listen. This is the message I want to convey to you today. It can be the easiest thing you ever do, or one of the hardest. Our relationship with the Lord is an interactive one. We participate together. We have to remember to pray, and then we have to remember to be patient and listen for the answer.
     I have gotten the answer to a prayer in a second as I did when I prayed the question, "What do I want to say to the Class of 2000?" The answer came before the thought was even finished. I have gotten an answer to a prayer in twenty minutes (I looked at my watch). I have had the answer to a prayer unfold over many weeks, the Lord giving me only as much as I could absorb over time. I have received answers that I realized I already knew, and answers that I knew were true because I could never have imagined them. Trust in Him. Thy will be done.
     So what, you may ask, did the Lord send to me through this wonderful process? He let me know that I could get all tangled up in my ego and struggle for the answer, or I could trust that He would provide the things I needed in my life over the next few months so that I could deliver this speech to you. I could choose to worry about, "What will they think of my speech? Will my voice be shaking? What should I wear? Will I embarrass my three high school-aged children?" I realized that by worrying I wasn't inviting the Lord into the process. As soon as I chose to notice the Lord flowing into my life, all sorts of interesting things began to happen. I want to share some of these thoughts and experiences with you.
     First of all, I found my long lost "Flashlight Pen" that I had bought months earlier and misplaced in the back of a drawer. That was a good sign. When I had bought it, I didn't know exactly why I thought I needed it: I had just had a feeling it would come in handy some day. Here was the day.

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Now I could write ideas for my speech as they came to me at night and not wake up my husband in the process. (Most times when I used it, though, he did wake up and ask me, "What are you doing?")
     During this time, one of the things that I remembered was that I couldn't approach praying to the Lord with my own personal agenda. That isn't prayer; it's more like a polite demand. It's like telling a friend, "I want a royal blue sweater with sparkly red buttons-but surprise me!"
     Another time I came across an article in the Sunday paper that was written by someone who was asked to give a commencement address. The author went to books and the Internet to get ideas and found examples of speeches other people had given. Everything the author of the article listed seemed trite and overused. What did the Lord give to me upon reading this article? He reminded me of how fortunate we are at the Academy to be able to teach about God, heaven, and Divine Providence.
     In April I went to the Oratorical Event at ANC. Many of the speeches spoke to me, but the one that jumped out at me personally, in this time of paying attention to what I was going to say here today, was the one given by Beth Nehlig. She spoke of choosing to give her speech, of having the courage to do something scary because it gives you the opportunity to grow. Thank you, Beth. And thanks to the other speakers that night who each displayed poise, confidence and courage as they delivered their messages. You were unaware that I needed your examples.
     I attend a lot of ANC sporting events. One April afternoon I was at a large public high school to watch our boys' lacrosse team compete. I had taken a seat in the grandstand and soon found myself surrounded by fans of the other team. As the game began, the public school coach began an endless tirade aimed at his players and the officials. The fans around me began to taunt our players, making comments I was sure the team couldn't hear, but that made my experience uncomfortable. For many minutes I struggled with angry thoughts.

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"These kids are rude. That coach is out of control and his players are using dirty moves." Suddenly I got a message. Ask the Lord, "What is the reason for being here, in this place, right now? What positive thing can I take away from this seemingly awful situation? What am I supposed to be learning here?" Just as suddenly, I got an answer. I could be grateful for the way our coach was leading the team, and I felt tremendous appreciation for the quality of the boys playing for ANC. At the end of the game the scoreboard showed that we had lost by two points, but as I walked to my car I knew that we were the real winners that day.
     One evening at exam time, one of my children came to me with a speech he had written and was to give the next day. He asked me to look it over, and I found that he had chosen the topic of stress, and how the primary stress in his life is caused by worry. I could immediately identify with his situation and it helped me to refocus on my own speech and the worry I had felt over it.
     Another late-night thought that came to me during the last few months is that this school is all about the Lord-the Lord and what He wants us to know on many levels. He wants us to learn the things that will help us to live a good life on the physical plane, and He desires that we begin to learn spiritual things that will enhance our lives to eternity. He has provided teachers that care about these aspects of the students' lives. One of the ways He conveys these things to us is by receiving and answering our prayers. I believe this is the closest we can come to Him while we are on this earth.
     On a lighter note, it occurred to me that when I was graduating from the Girls School in the old part of this Field House in 1973, it seemed to be the hottest day of the year. I remember that as the boys in our class marched out at the end of the morning they all had huge wet patches on the backs of their suit coats. We prayed for air conditioning that day and voila, twenty-seven years later we have it!

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     These examples of what I have experienced on my journey of writing this speech may seem interesting, or they may bore you. The point I want to make by relating these things is that our life is a process-a series of events that we experience in the stream of Divine Providence. This process involves an interactive relationship with the Lord. The best way I have found to feel that connection is through prayer. My relationship with the Lord feels very personal. Every day I can choose to feel His power in my life and be grateful to Him.
     My wish for you, graduates, is to know that the Lord is present with you every second of every day. We know that if He were to withdraw Himself from us, even for a moment, we would cease to be. How fortunate we are to know this, and how especially precious it is for us to be able to talk about it in our academic environment. Knowing the Lord is the most important thing we can ever learn. For by knowing who He is, and by choosing to lead a life that will take us to heaven, we may serve others as well as ourselves.
     Our regenerative process-or more simply, how we attain heaven-depends upon our relationship with the Lord and our interaction with the myriad of people that He provides for us along the way. I once had a thought-one of those thoughts that I knew was from another place. It came to me that we could not regenerate if we lived as hermits, tucked away in mountain huts, isolated from each other. The only way we can learn to live by the Lord's Ten Commandments is by practicing them. And the only way to practice them is by bumping up against other people, especially people who push our buttons. For by learning to listen respectfully to others who don't share our views, or perhaps by having to work with people who irritate us, we learn to put our egos aside and look to the greater good. I am not saying that we should choose only to stay in these types of relationships, but that by learning how to get along in tough personal situations we may learn more about ourselves, which enables us to grow. The best way I have found to do this is to pray to the Lord for guidance.

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     Just last week the Lord sent me another piece to include here. It came through a friend who read a quote to a group of us traveling to Ephrata Cloister, a community begun more than 200 years ago by people who chose to live a life of religion. He read something to us that I want to share with you. "Therefore, always be still, and hear what God is saying within you." How much better might our world be if each of us made a practice of heeding this advice once a day?
     Many of the graduates here today will go on to college. Some of you will choose a different route to your personal goals. Each of you, no matter what you do next year or twenty years from now, can take this year's theme into that life. Prayer doesn't take up a lot of room in your luggage. It doesn't weigh much, and you can do it quietly in bed at night or in a noisy grandstand. No one else need know that you are doing it. However, I have found strength in knowing that friends are praying to God to lead them. It is inspiring and brings us closer together. The best prayer I have found, the one that works well for me is, "Lord, please show me what it is that You want me to know today." He has never failed me. And the answer doesn't come on my timetable. It comes on His. When you pray, remember that listening is part of the process-listening, and the patience to trust that your prayers will be answered. Also, keep in mind that we don't always get the answer we want. We get the answer that is best for us, and only the Lord truly knows what that is. You may have heard the saying, "Be careful what you pray for-you might get it." So often we like to think that we know what is best for us. The Lord may answer a prayer in a way that we might be tempted to pray to Him to take away. Trust in Him. Thy will be done.
     As this speech nears its conclusion, I want to tell you what I titled it. I called it "Evolution of a Commencement Address." I chose that title because I decided to let it evolve with the Lord's guidance. There will be many opinions as to whether it has been a success or not. The importance for me was in the process I chose to follow.

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The Lord provided the thoughts, the words and the experiences that enabled me to write it. He also provided that I get sick the third week in April so that I was forced to slow down enough to begin to get it on paper. The fact that I realized this act of the Lord's permission while it was happening gave me hope that I am growing and learning to pay attention. This speech evolved because I got out of the way enough to let the Lord lead me to write down what I wanted to say to you today. It was a powerful experience for me, one that each of us can have every day if we want it. The Lord leads and we can choose to follow. And the most satisfying way I have found to follow Him is through prayer.
     I feel blessed to have gotten to know this class over the years. You are fun, thoughtful, energetic, idealistic, and realistic. You have made me laugh-and cry. Best wishes to each of you as you strive to live the life the Lord has given to you. Live it to the best of your ability. It won't always be easy, so keep in mind that the Lord is right there for you, every moment, waiting to make that personal connection through prayer.
SPIRITUAL USE OF ART 2001

SPIRITUAL USE OF ART       Rev. WALTER E. ORTHWEIN       2001

     We live between two worlds, and our minds are influenced by both. The spiritual world affects the mind from above; the natural world affects it from below. Human beings, therefore, have a unique ability to rise above the limitations of space and time inherent in the natural, to understand the natural in light of the spiritual, and to impose order from the spiritual upon the natural.
     The spiritual sphere includes heaven and hell. The order of the natural may be modified from either source and bent in either direction.

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When influx from hell guides people's feelings, thoughts and actions, the new order they bring to the natural is actually disorder, a disruption or perversion of the order nature has in itself from God. But if the influx is from heaven, then the new order human beings bring to nature produces forms of even greater beauty and use than we find in nature itself.
     But how can we speak of creating a beauty greater than nature's own, which by creation mirrors the Divine? Isn't a poem or painting or sculpture only a description or imitation of something which exists perfectly only in nature? Can human beings ever be said to improve upon nature, which is the work of God?
     In one sense, no, art cannot improve upon nature, or even approach its perfection. But in another sense it can, in that it can bring to view a beauty which is indeed contained in nature but only potentially. There is a degree of perfection and beauty in nature which is realized only when a human being sees and appreciates it. The artist's task, therefore, is to see it, draw it out, and make it visible to others. And whether or not the artist acknowledges it, if he is successful in this, it is really the Lord working through him. No human being working from self can improve on nature, but the Lord working through a person can improve upon it; or, better perhaps, finish it.
     In a word, what the artist draws out of nature is the humanity, the love and wisdom, which was embedded in it from its Divinely Human Creator. One of the ways in which the potential humanity in nature is fulfilled is through art.
     In all creation, in heaven and on earth, there is a striving toward the human form (see AC 5110:3, 9555). Creation is the process whereby love and wisdom from the Lord take form in use. All the myriad wondrous forms that arise in nature, therefore, are aspects of that mystical universal human form which the Writings call Maximus Homo. All life is from the Lord alone. The creative soul of art is the same as the creative soul which flows into nature, producing forms of use and striving always to assemble them into the form of all uses, the human form.

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In the language of the Writings, there is a conatus toward the human form in all natural substance. This is the hidden spiritual cause behind the evolution of human life on earth. It is also the deepest source of artistic inspiration-a striving toward humanity.
     What, exactly, is "art"? On the one hand it means something artificial, less than real. To the degree it lacks a human soul it is less than real; it does not measure up to the perfection we see reflected in nature. Art which is inspired by the life emanating from the Divine, though, may rise to a degree of perfection even greater than that which appears in nature; such art reflects the Divine Humanity behind or within nature.
     In all creation, the spiritual flows into the natural and the natural lives from it. Only human beings are capable of separating the natural from the spiritual in themselves, that is, in their minds, in which the spiritual and the natural occupy distinct levels. When so separated, the natural is moribund and subject to decay and disorder; but when animated and ordered by the spiritual, the natural brings forth life and beauty, and ultimately, humanity. It is the matrix or womb of life.
      Art is a deliberate manipulation of some natural medium, and, like nature itself, is living and beautiful to the degree in which it is inspired and ordered by the spiritual flowing into it. But if it is the product of a natural mind in which the spiritual has been shut out, it will represent the decadent state of such a mind. By "the spiritual" here I mean genuine goodness and truth from the Lord, not the rebellious spirit of hell, which in its denial of the Divine Source of life is essentially dead.
     Of course, the skill of the artist is also a key factor. No matter how spiritually minded a person is, without skill he cannot produce good art. On the other hand, a highly skilled artist whose spiritual mind is closed will produce soulless art, no matter how technically accomplished the work is. This describes much modern art. It seems to me that as the human spirit has receded from art, technical proficiency has declined also, although there are exceptions.

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The works of the surrealist painter Salvador Dali, for example, show great technical ability and imagination; they are interesting, certainly, but I wonder what kind of spirit is in them. They seem more representative of the sad and confused spirit of modern times than the eternal spirit of truth.
     Much art is simply decorative or illustrative, of course, but serious art can serve an eternal use, helping people come closer to heaven. On the other hand, art that celebrates evil and disorder may actually impede that Divine work of healing our souls.
     The Divine purpose in creation is a heaven from the human race; this is the force behind nature's ascending hierarchy of forms leading up to the human form, which embodies all uses. The material world was created for the sake of human life, and is finished physically with the production of human beings. But humanity is more than a physical form. We are human not because of the form of our bodies but because of our minds, which were designed to know God. Our humanity is only potential at birth, and must be made real through education and spiritual development (regeneration). The condition of the natural environment in which we live, and in which our spirits are gradually oriented toward heaven or hell, is very important in this regard. It may be so ordered as to invite the influence of heaven, and thus encourage good affections and true thoughts, or it may be in such a state as to turn heaven away and invite the presence of hell.
     The natural world has been provided by the Lord not just for the sake of our physical existence, but as a basis for our spiritual development; it serves the Lord from without in the forming of our minds. Art which is true to nature is also true to God, while art which represents denial of God is likely also to reject the order of nature. An atheistic age may worship nature as the only reality and source of material benefits, and yet at the same time be blind to the genuine beauty of nature, which comes from the presence of its Creator in it.

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     In general, the natural world corresponds to heaven. We can use our freedom and rationality to build a heavenly mental house upon that foundation, gaining insight into the nature of the Lord's spiritual kingdom by observing the forms and operations of nature in this world. On the other hand, by the abuse of these Divinely given faculties, we can pervert the message of nature and use it to confirm hellish affections and thoughts.
     Nature has this darker potential because hell is simply the opposite of heaven; it is heaven's shadow. Hell is nothing in itself, but derives its existence by a perpetual negation of heaven's reality. Nothing but good comes from the Lord, but an evil recipient can turn the good into evil, "for every form turns into its own quality that which flows into it" (DP 327). Every form of evil in the world of nature, therefore, first took form in the mind of man. The mental form is prior to the physical. The Lord alone creates, but He allows the distortions human minds inflict upon the order that proceeds from Him to be represented in nature so that we may see their quality objectively and learn to reject them.
     Because of our fallen human condition, the natural world- corresponding in every detail to human states-contains evil forms as well as good. They are produced by influx from the hells which people invite into the spiritual realm from which nature springs. So an artist who is seeking a natural image for some evil will be able to find it; ours is a world of scorpions as well as butterflies. Because in this world our minds are in a mixed state, drawing sustenance from infernal as well as heavenly influences, the Lord permits such hellish influences, as well as forms corresponding to them in nature, to exist.
     The purpose of life in this world, though, is to be weaned from any dependence upon hell for inspiration. There is no excuse for art that glorifies or revels in the worst aspects of human nature, or that would reinforce an impression that disorder and evil are the predominant characteristics of natural life. Such images (or in music, discordant sounds) may serve to bring the beauty and harmony of heaven into sharper focus by contrast.

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But it would be false to conclude that ugliness and disorder are always necessary for beauty and order to be seen. Perhaps in this world pure beauty is hard for us to fathom. A work of art with no dark side is likely to seem shallow or childish or unrealistic-and may well be. The art of heaven, though, is serene and beautiful and profound all at once. It is toward this ideal that earthly art should strive.
     With all this in mind, we can see how important art is to our spiritual development. It is a response to the natural world, and an interpretation of it, which in turn becomes part of the natural environment in which human minds are formed. It may serve to increase the presence and strength of heaven in the world around us, or of hell.
     There are two foundations of truth: the Word and nature (see SD 5709). And just as the letter of the Word must be ordered by doctrine for us to see its spiritual meaning, so the impressions gleaned from nature must be ordered in our minds if we are to perceive their true significance. The spiritual use of art is to serve that ordering process and help us draw meaning from our experience of life in the natural world. Clearly, then, it is very beneficial to his art for an artist's mind to be ordered by the Word.
      The use of living in this world is that we may "draw to [ourselves] out of the purer substances of the world a fixed containant of spiritual things" (see DLW 388; DP 220, 277b). When we leave this world, we retain a "limbus" derived from the finest things of nature which serves as a permanent external support for the spirit (TCR 103). The exact nature of this limbus I do not know, but I think its function must be similar to that of the diaphragm in the body, which holds the internal organs in place. The resistance to the spiritual which is inherent in the natural is a key element in this limbus, I think. As the diaphragm pushes against the internal organs and holds them in place, so the formation of the mind's external gained through our experience of life in the natural world (with all its vicissitudes) serves to hold the deeper components of the spirit in order to eternity.

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A skin, a sheath, a covering of some kind is needed to preserve a form. It seems to me that art is a powerful modifier of the natural experience whereby the human spirit acquires this covering, and a way of impressing it more strongly, definitely, and permanently upon the mind.
     It is in this sense, then, that nature is completed through art, and its human potential realized. Art helps to order our sensual experience of the natural world and thus contributes to the formation of the human spirit, for which this world was created in the first place. The forms and colors and sounds of the natural realm represent abstract, spiritual qualities-human loves and ideas-and thus provide a permanent basis for them in the natural mind. These sense impressions also serve to evoke corresponding affections and thoughts in us. Nature itself does this, of course, but when it is seen through the lens of art, its effect on us may be intensified-or distorted, depending upon the quality of the art.
     The Word itself provides the main lens through which we must view nature to see it truly, but art also serves to bring nature into focus spiritually; and for those who lack doctrine, art may be especially useful in this regard. Before the modern age, most art had an explicitly religious purpose; this is no longer the case, but its effect on people's spirits is still the best measure of the worth of any work of art. A symphony, a painting or sculpture, a story, play or poem, a Gothic cathedral or other magnificent building, all serve in various ways to communicate something of genuine humanity to us, and thus something of the Divine. In the New Church, with its doctrine of the Divine Human, theology and art should go hand in hand. In great art there is power to increase our sensitivity to the Divine Human, and thus to the derived humanity we see in one another.
     The prime example of how art uses nature to touch the spirit is the letter of the Word, which is a Divine work of art. For example, the Lord's voice is said to be "as the sound of many waters" (Revelation 1:15).

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Thus does a literary work (the letter of the Word) draw upon the experience nature provides (the thunderous noise of a waterfall) to impress upon us the power of Divine truth. The principle here is that for spiritual truths to remain in the memory, they must cease to be mere abstractions and become associated with actual things which we can see in the world around us (see DLW 189). In those natural things, human affections and thoughts become concrete and permanent, and can then in turn evoke similar or related affections and thoughts in those who encounter the natural forms in a work of art.
     To take another example-less exalted, but greatly loved- consider A Christmas Carol by Charles Dickens. Surely Dickens was strongly affected by the spirit of charity when he wrote that story, and the story in turn has communicated that same spirit to millions of readers and listeners (and now viewers). Here, the natural images are not the most important thing, although Jacob Marley's chain, the stingy coal ration Scrooge allowed Bob Crachit, the fat Christmas goose Scrooge gave the Crachit family at the end, and so on, are powerful concrete supports. But it is the affections and thoughts depicted in the story that reveal the true order of humanity, in this case largely by contrast with Scrooge's selfishness. The story is not just a character study of a bad man; it has a moral, and as naive as that may seem to our modern age, it is a great story because of it.
     No two people respond to nature, or to a work of art, in exactly the same way. The infinite human potential in nature is there because its Creator is infinitely Human. To the degree a work of art succeeds in communicating this humanity which (along with its distortions) is mirrored in nature and in human nature, people will always be able to discover something new and living in it, which even the artist himself may not have seen, and it will become what we call a "classic." The Writings note that "the Divine love gives what is, or what does not cease to be; and that is eternal" (DP 324). Only a work of art which has within it being from the Lord-that is, something of Divine love-will have real substance and lasting value and become a classic.

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     The artist who perceives the human spirit within the mirror of nature is responding to something prior to nature and more real, and in his art we may also encounter that deeper reality. Just as the human spirit is more real and lasting than the body that clothes it in this world, so it is the inner content of a work of art that gives it substance and makes it timeless. Van Gogh's paintings, for example, are notable for being rather clumsily executed in some respects; like van Gogh himself, their form is somewhat rough. Yet they are most beautiful and affecting because of the humanity radiating from them from within, from beneath the surface. It is in his portraits, especially, but also in the landscapes and even the still lifes.
     When we say that natural things represent spiritual realities (human affections and thoughts), we are not speaking of mere comparisons or metaphors; the natural thing actually is the spiritual thing re-presented, or made present on a lower plane of existence. The manna or bread from heaven which the Children of Israel received in the desert was a materialization of Divine love. All plants and animals in heaven are nothing more than representations of human affections appearing outside the angels in whom the affection first took form (see DLW 63). Things on earth are the same except that they are infilled with corresponding matters from the earth and thus made fixed and permanent. "[N]ature contributes nothing whatever to the production of plants and animals," the Writings observe; "they are produced solely by what flows into the natural world out of the spiritual world" (DLW 344; cf. 63, 322). It must be added that life forms appearing on earth are equipped with the ability to propagate naturally; but this does not take away the truth that the first origin of the form is spiritual (see DLW 342).
     The Lord created all things in nature, and He is represented in them just as a human artist's spirit appears (far less perfectly, of course) in his art.

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When we see a mountain, for instance, such Divinely Human qualities as majesty, strength, steadfastness and beauty are impressed upon our minds. We may say the mountain is "sublime." Is it, or is that just a subjective reaction having nothing to do with any actuality in the mountain itself? The answer, I think, is that the sense of the sublime in us is a response to something actual in the mountain-not just its physical substance, but the spiritual reality to which the mountain's natural form corresponds. To say the mountain is sublime, therefore, is to say something about the mountain itself. Furthermore, the elements of the mountain's sublimity-its beauty and grandeur-are the most real elements in it, more real than its physical elements of rock and dirt and snow. The human quality an artist perceives within nature is therefore more real than nature itself. To make nature everything is like concentrating on the wrapping on a gift and ignoring the treasure within.
     When we assign human qualities to natural things, such as a mountain, a tree, a calm or stormy sea, we are not just "projecting" these qualities onto the natural object; rather, the natural object is itself a "projection" of the Lord's Divine Humanity. Just as a person in a movie theater who was unaware of the projector behind him might conclude that the images he sees on the screen are somehow produced by the screen itself, so those who deny the reality of the Divine imagine that nature produces (evolves) the forms we see in it.
     Thoughts and affections in our minds resonate with the human essence represented in nature's forms, which is why we respond to things in nature as we do. A rock is not just like the power of truth, but is the power of truth materialized. A fragrant flower is not just like a charitable thought, but is a charitable thought materialized. Were there no angels thinking charitable thoughts, there would be no flowers on earth. When the Word says "they that wait upon the Lord . . . shall mount up with wings as eagles," this is not just a poetic metaphor. Our thoughts (or someone's thoughts, perhaps an angel's, and certainly the Lord's) actually are embodied in and do rise on the eagle's wings (Isaiah 40:31).

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Without the prior existence of that spiritual reality, there would be no eagle wings in nature.
     By means of art, the abstract, spiritual quality within all creation, which gives form to nature's forms, may be drawn out and presented in a distilled and especially powerful new way. Nature itself is a representation (a re-presentation) of Divinely Human attributes; art is simply a further re-presenting of these same attributes, an echo of nature's echo of the Divine Human.
     In a work of art, the Humanity of God presented in nature is filtered through the artist's own humanity. Thus the artist imposes the limits of his own humanity upon the limits already inherent in nature. But this is also the key to art's special beauty and power. In a genuine work of art, the Divine Humanity veiled in nature is not simply further veiled, but is revealed. The artist, sensitive to the human qualities in nature and the Divine image in people, draws out and expresses those qualities in the work of art in ways that may make them more evident than in nature itself. We might say that nature is "re-humanized" through art; or, better perhaps, that through art, the humanity striving to rise out of nature-like the figures emerging from the blocks of marble in Michelangelo's "Slave" sculptures-is set free. The artist is a kind of midwife in that process.
     The Lord's goodness is so good that even the lesser forms of good derived from it are, in His merciful providence, turned from mere echoes and shadows and veils into splendors adapted to the sight of mere mortals, even as the beauty of a sunset is enhanced by the presence of clouds in the sky.
ARCHITECTURE OF HEAVEN 2001

ARCHITECTURE OF HEAVEN              2001

     You might call it the very essence of the art-and small wonder, since the art itself does come to us from heaven (HH 185).

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ELDERGARTEN UPDATE 2001

ELDERGARTEN UPDATE       Rev. Fred Schnarr       2001

     Although Eldergarten programs have not been scheduled for this year, a number of things have taken place which will be of interest to many of our General Church senior members and friends.
     There are over 1600 senior members and friends on the General Church database, and of these, more than 400 have attended one or more of the Eldergartens held in Florida or California since they began in 1995.
     The growing interest and enthusiasm for this use suggested that there needed to be an Eldergarten National Board to secure and sustain its leadership and expansion. After discussion with leaders of the General Church, it was determined to take the following actions:
     1.     To appoint a National Eldergarten Board to work with the chairman.
     2.     To accept an invitation from the Boynton Beach Society to provide office space for a national office.
     3.     To transfer funds being held by the General Church to a newly appointed National Eldergarten treasurer, and to operate all future contributions and expenses through that treasurer.
These actions have now been completed. The national board consists of the following members:
     Gale Arnoux               Secretary
     Dean Boyce
     Alan Childs
     Forrest Dristy
     Rev. Dan Heinrichs
     Ginny Huntzinger          Treasurer
     Doris Millam
     Rev. Fred Schnarr          Chairman
     Roger Smith
General Church advisory members include:
     Rt. Rev. Alfred Acton-Episcopal Office
     Rev. James Cooper-Southeast Regional Pastor

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     Rev. Derek Elphick-Boynton Beach Pastor
     Rev. Philip Schnarr-Director of the Office of Education
     The national board as well as local committees are at present looking into the possibility of holding a number of Eldergartens in 2002. At this time, only a Southeastern Eldergarten has been confirmed for January 20-27, 2002 in Boynton Beach, Florida. It is likely that there will be an Eldergarten in El Toro, California April 28-May 5, 2002. There has been discussion of a possible Eldergarten in New England in the fall of 2002, although at the present time this does not appear likely.
     If we do indeed hold a number of Eldergartens in 2002, this will be a very busy and exciting expansion of this precious use. It is precious because its primary purpose is to study together the power and beauty of the doctrines of the Lord's Second Coming.
     More information concerning future programs will be published as soon as it is available. If you have any questions, please contact the new Eldergarten office at: The New Church of Boynton Beach, Eldergarten Programs, 10621 El Clair Ranch Road, Boynton Beach, FL 33437-4203; phone: 561-736-7295 or 561-735-9519; E-mail: fschnarr@aol.com.
     Rev. Fred Schnarr
I REALIZE PEOPLE ARE NOT GOING TO BELIEVE 2001

I REALIZE PEOPLE ARE NOT GOING TO BELIEVE              2001

Arcana Coelestia 681 says that in truth we all receive our life from what proceeds from the mouth of the Lord. The passage continues: "I realize that people are not going to believe it, but I can positively declare from years of uninterrupted personal experience that this is utterly true. Evil spirits in the world of spirits, however, refuse to believe that it is so, and consequently they have been shown it convincingly time and again until they have grudgingly confessed it to be true."

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CHILDREN'S IDEAS AND THE LORD'S PRAYER 2001

CHILDREN'S IDEAS AND THE LORD'S PRAYER       Editor       2001




     Editorial Pages
     Children are often taught to say the Lord's prayer before they understand what the words mean. A passage in the Spiritual Diary (or Spiritual Experiences) about little children in heaven speaks of their reciting the prayer, "but so tenderly that they scarcely seemed to apprehend even the literal sense; but as they grow up they are endowed by the Lord with a fuller perception of the meaning, and are initiated into ideas, and finally into the understanding of the internal sense" (SE 3543).
     Swedenborg learned that the prayers of little children are more fully heard in heaven than the prayers of grown-ups, especially grown-ups who have closed the way toward deeper things by earthly thoughts. As part of his coming to appreciate this about children, Swedenborg learned that "sometimes when I was paying less attention to the words of the Lord's prayer, the angels understood more fully" (SE 2435).
     Children in heaven came near to Swedenborg when he said the prayer. "The nature of their tender understanding was shown to me when I have been praying in the words of the Lord's Prayer. At such times they flowed into the ideas comprising my thought from their own understanding, which was so tender that they understood scarcely anything more than the meaning of the words. Yet the ideas present in that tender understanding were capable of being opened even to the Lord, that is, even from the Lord; for the Lord flows best of all into young children's ideas from things inmost" (AC 2291).
     The above experience is also presented in Heaven and Hell: "I noticed that their inflow was so delicate and gentle that it was almost nothing but feeling. At the same time, I noted that their understanding had been opened to the Lord, for it was as though what was coming from them was flowing through them. In fact, the Lord flows into children's concepts, primarily from the deepest ones" (HH 336).

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     Let us close with a few lines from a wonderful article in the April issue of Theta Alpha Journal: "Matching the cadence as others recite, we learn the Lord's Prayer . . . . We learn the cadence before we comprehend the meaning of the words. The rhythm of life makes us return to the simple, childlike states as we age" ("Observations on Cadence," p. 14).
EDWIN MARKHAM AND SWEDENBORG (II) 2001

EDWIN MARKHAM AND SWEDENBORG (II)       Editor       2001

     We began last month to talk about this poet who was famous for writing The Man with the Hoe. In public lectures he praised Swedenborg and the Writings. In the book The New Church in the New World by Marguerite Block there is a quote from a lecture Markham gave in Boston. "If Swedenborg had never expressed another idea than his immortal saying, 'All religion has relation to life, and the life of religion is to do good,' he would have given the world enough to inspire a hundred seers. I never speak his name without emotion. He lifted me out of a quagmire of theology. He lifted me up to see the stars."
     He gave a lecture in Philadelphia in 1917 to an audience of some seven hundred people. That year the magazine New Church Messenger commented on the event: "Whilst it might have been well for some of the teachings of the church to be more fully emphasized in the lecture, especially in relation to the Doctrine of the Lord, and that the truths of the New Jerusalem are a revelation from Him, there is no doubt that inquiry has been stimulated, and the way opened for many to become acquainted with the exalted principles which Swedenborg brings to light."
     (This reminds us of the efforts in recent years in Bryn Athyn for an annual men's gathering to invite a speaker of national reputation. Some might with reason regret that certain teachings were not emphasized. But all are pleased at the opening of a way for many to become acquainted with what the Writings teach.)
     More than two hundred copies of Heaven and Hell were sold after Markham's lecture.

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We began to quote from that lecture last month, and will now conclude our excerpts from it:

     What, in brief, does Swedenborg tell us of the Spiritual World, the world that awaits us? He tells us that it is divided into three spacious realms necessary for the evolution of the human spirit-a Heaven country, a Hell country, and an intermediate realm called the Spirit World. These realms are not arbitrary, but each one rises out of the nature and need of man; and all of them (including Hell) are under the wise and loving supervision of the angels.
     The Spirit World (recognized by the early Fathers) receives all spirits as they arise out of the brief sleep of death. And when they return to consciousness, they do not find themselves sexless and sterile, for men are still men, and women are still women. Indeed, they carry with them all their old habits, their old appetites, their old hates, their old loves. Each one is still pursuing his heart's desire. Friends draw to old friends. The good draw to the good, the evil draw to the evil-all moving under the pull of spiritual gravitation, under the urge of spiritual affinities . . . .
     "Shall I devote my years to the mere service of myself (regardless of others), or shall I devote my years to an unselfish service of the good wherever I find it? Shall I be a self-lover or a comrade-lover?" This is the searching question that confronts every soul on these paths of fate. This question determines what shall be our ruling love, our heart's secret urge. This question stands at the parting of the ways.
     The ruling love is the pivot of the destinies. The love of serving the good swings toward Heaven, and the love of serving the self swings toward Hell.
     But what is Heaven? Swedenborg tells us, in substance, that while Heaven exists within man in first principles, it should take outward form in human institutions. So Heaven exists in the next world as a social fraternity, as a divine brotherhood, a realm where the grasping ego is held suppressed, where each one subordinates his selfish interests to the common welfare. Each one lives for the All, and the All live for each.

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The old earth-hunger, the hunger for mere private riches, is suppressed at last to make room for the riches of all the people. I fancy that you will find three words blazoned on the gates of Heaven: "All for All!"
     The angels-under the inspiration of the Lord-have done what we men of earth should have done long ago: they have organized for Providence, have created a working form for Love, a working form for God.
     This is the order of things that should exist on earth, the order for which all the followers of Jesus should work with sleepless devotion. For the Heaven hereafter is only man's belated obedience to the great command of Jesus, "Seek the Kingdom and its justice"-only a belated response to the great prayer, "Thy Kingdom come on Earth . . . . "
     It is now clear that Heaven is not a realm of idleness, but is a realm where love and justice are in action. It is a realm of beautiful activities, a realm of eternal evolution. In that better country, the arts and crafts and sciences have a free and ever-expanding expression. And the Lord Jesus Christ-who is Scientist and Artist and Lover-is the central light and kindling inspiration of that immortal existence . . . .
     Heaven is not only the true homeland: it is also the true fairy-land. It is the recovery of our lost youth, our lost beauty, our lost dreams-the recovery of the lost romance of our existence.
     And now, friends, we have had a brief glimpse of Emanuel Swedenborg, one of the intellectual colossi of all ages, one of the half dozen greatest geniuses who have appeared upon the planet.
     In his doctrine of the ruling love, he has set forth the most searching moral code now in the possession of mankind. He had the daring to declare that reason is a foundation stone of religion. He also drew aside the curtain of the Unseen World, showing that deeds return upon the doer and determine the destiny of the soul. And, finally, he reveals the beautiful fact that each ascending one will find his God-appointed mate on the higher rounds of being-find her and become one with her in the wondrous marriage of eternity.

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     Early Christianity, a religion that was as lyrical as a lark's song as it came from the poetic lips of Jesus, fell at last into the custody of grim ecclesiastics, and it hardened into a heavy pedestrian theology. Let us hope that the New Truth will not suffer the same fate. Let us hope that interpreters will arise who will set free the exalted poetry that lies latent in the New Teaching. We need to feel the glow of its inner spirit, which is sweet with the sun and fragrant with the April rain.
     Some glow of this inner spirit has already gone out over the world lying cold in a spiritual winter. As the genial Gulf Stream silently warms and invigorates our shores, so, for a hundred years, the warm stream of Swedenborg's mighty mind has been thawing out the cold hard theology of the Middle Ages, making way for a greater faith in Christ, a faith that will be at once tender and heroical.
WHEN ANGELS HELD YOU BACK 2001

WHEN ANGELS HELD YOU BACK       Editor       2001

     This is quoted from the Intelligencer Record, a newspaper with a circulation of forty-four thousand.
"In Their Own Words," By Don Rose,
Assistant Pastor, Bryn Athyn Cathedral
     Probably all of us have done things we regret. More often we have said things for which we feel remorse. But consider the times when you almost did or said something, but somehow, to your subsequent relief, you were held back and did not carry it through.
     In the Bible we can see this portrayed. For example in Genesis 20 the king of Gerar was amazed when God told him in a dream, "I withheld you from sinning against Me" (verse 6).
     An unforgettable example is in the story of David who was prevented by a beautiful woman from taking revenge. I believe the wise intervention by this winsome woman exemplifies for us what angels have done in our own lives.
     This is in the book of Samuel, chapter twenty-five.

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David had been insulted, and he determined that he would get deadly revenge. He was on his way with sword in hand intending to repay the insult with violence. But onto the scene came Abigail, who was "a woman of good understanding and beautiful appearance" (verse 3).
     Both her beauty and her understanding affected the furious David. He listened to her as she told him that in the future he would grieve over the memory of having shed blood in anger. Charmed and grateful, here is what he said to that lovely emissary:
     "Blessed be the Lord God of Israel, who sent you this day to meet me! And blessed is your advice and blessed are you, because you have kept me this day from coming to bloodshed." He praised God who has "kept me back from hurting" (verse 34).
     Notice that he said that God "sent you" to meet me. "Send" is the term from which we get the word "angel."
     Now compare this to a striking teaching in the book Heaven and Hell by Emanuel Swedenborg. In the chapter on the occupations of angels we read, "In general, angels from each society are sent to people to watch over them and to lead them away from evil affections and consequent thoughts, and to inspire them with good affections so far as they will receive them in freedom; and by means of these they also control the deeds or works by removing as far as possible evil intentions."
     Notice the phrase "so far as they will receive them in freedom." In the story David said to Abigail "I have accepted your person." (verse 35). That was a free choice. He could have resisted the heavenly influence and insisted on his own anger.
     We are also quite free. In fact it is a vital part of religious life that we actually ask God to "deliver us from evil." Try thinking of this story when you say that phrase in the Lord's Prayer. And try thanking God for the instances in your life when you did not do or say what you had at first intended.
     You may find yourself attuned to angelic influence and grateful like David who exclaimed, "Blessed be the Lord who sent you this day to meet me! And blessed is your advice, and blessed are you."

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USES ARE HIGHER THAN DEBATES 2001

USES ARE HIGHER THAN DEBATES       Rev. Daniel Fitzpatrick       2001




     Communications
Dear Editor:
     It is with a sense of increasing dismay that I have read in the Life of the ongoing-and in some cases contentious-debates currently brewing among various members and groups within our church. It seems to me that all too often, in the heat of debate, we forget that we can disagree with one another without also acting disagreeably.
     I will not pretend to know how to answer the various sides in the current debates over the role of women in the church and its government and leadership, the meaning of the term "conjugial," or the proper philosophy and method for translating the Writings. I will leave these matters to the appropriate experts in these fields.
     What I would like to ask is this: Whatever happened to our concern for the good of the church? Whatever became of putting the uses and needs of our Lord's Kingdom ahead of our own personal agendas? Even if we are certain that our opinions are "correct," I believe that we sometimes must lay aside our own "rightness" for a time to allow the greater uses of the church to progress.
     In all our debates, no matter how heated or personal, and in deciding what uses to fund and support, let us ask what is good for our church as a whole. And let us keep this in our minds and hearts at all times as an essential consideration. Not what is good for our own society, our council or ourselves personally, but for His kingdom among us. Let us question whether our own personal preferences in ritual or practice truly are derived from a thorough and prayerful searching of our Lord's revelation, and not simply what exalts or advances our own personal agendas. And when debate or disagreement proceeds to a level where the good of the church may be harmed, let us have the judgment and maturity to close the discussion gracefully and resume it at another time, when the strong emotions which so often fuel conflict have had time to die down.

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It may be that those who disagree with us also have useful perspectives to add to the many issues we together face as a church. Let us together spread out our thoughts and opinions before our Heavenly Father and as a church ask Him to show us what will best serve His kingdom among us. If we learn to ask His guidance and also learn to wait intelligently for His response, He will in His time show us the way that best suits His eternal ends and our temporal needs.
     Rev. Daniel Fitzpatrick
     Rogers, Arkansas
HEART AND LUNGS BOTH IMPORTANT 2001

HEART AND LUNGS BOTH IMPORTANT       Mrs. Lavina Scott       2001

Dear Editor:
     In the communications section of the March 2001 New Church Life I read and enjoyed and totally agree with the comments made by Patricia Rose on page 134. I would just like her to know that her views are shared by others. I too have no problem with the Lord being a man; nor do I feel threatened by men, but generally find joy in hearing wisdom from them, especially from my husband while we had the pleasure of being together here on earth. And I look forward to resuming that close marriage relationship when we will be reunited in the spiritual world. We will not need to waste any time trying to decide whether the heart or the lungs are more important, but will happily resume our cooperation to do
the uses we were created for.
     I am completely comfortable and happy being a woman, and a member of the human race of mankind, which has always, and still does, include everybody, both men and women. I think it is not only foolish but foolhardy to try to rewrite the Lord's Word, especially the ridiculous and offensive efforts to confuse people by pretending the Lord maybe really was a woman. Surely if He wanted us to think of Him as a woman He would have said so in His Word. But that does not mean that all the qualities of tenderness, mercy and gentleness are lacking in Him.

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He is all the best of Love and Wisdom perfectly united; it is only in created human beings that the qualities are arranged with the love being inmost clothed by wisdom in one gender, and the wisdom being inmost clothed by love in the other. Because the Lord appears a man, and the use of the priesthood is to teach and instruct us from the Lord, I feel it is right and proper for our ministers to be men. I feel that our church gives its women members every attention and respect in our many publications when we have something valuable to say. We don't need to do it from a pulpit. May those women who are still struggling to acquire a feeling of equality come to realize that we already possess it; and nowhere more so than in the New Church and in the teachings of the Heavenly Doctrines. And may they shun the desire to be superior and dominant with as much fervor as do the gentle and wise and caring men who are our ministers and pastors.
     Mrs. Lavina Scott
     Crooked Creek, Canada
FREELY GIVE 2001

FREELY GIVE              2001

     Freely Give is the title of a book by Rev. Erik Buss. The book offers reasons why the work of evangelization is important, and suggests methods by which it may be brought about. It provides insight about who is most likely to be receptive to our efforts and under what conditions.
     The contents of the book Freely Give will be featured at a September evangelization seminar to be held in Bryn Athyn.

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ACADEMY OF THE NEW CHURCH THEOLOGICAL SCHOOL, COLLEGE and SECONDARY SCHOOLS CALENDAR 2001

ACADEMY OF THE NEW CHURCH THEOLOGICAL SCHOOL, COLLEGE and SECONDARY SCHOOLS CALENDAR              2001

     2001-2002

Aug      15-18 Wed-Sat     Sports camps
19 Sun               Secondary Schools resident students arrive on campus
8:30 p.m.     Secondary Schools Parent-Teacher Forum meeting
20 Mon     8:00 a.m.     Secondary Schools orientation/registration for all students
21 Tue                Secondary Schools orientation/registration continue
22 Wed     7:55 a.m.     Secondary Schools homerooms, chapel and classes
27 Mon     8:10 a.m.     College registration
28 Tue     7:30 p.m.     Cathedral worship
29 Wed     8:10 a.m.     College classes begin
Sept      3 Mon     Labor Day     Holiday
Oct     12 Fri     8:00 a.m.     Charter Day
22 Mon               Secondary Schools grading day, no school
Nov     16 Fri          College and Theological School fall term ends after exams
20 Tue               Secondary Schools Thanksgiving vacation begins after classes and School Pride
26 Mon               Secondary Schools classes resume
Dec      2 Sun          College and Theological School resident students return
     3 Mon          Winter term begins in College and Theological School
21 Fri               Secondary Schools Christmas vacation begins after exams
               College and Theological School Christmas vacation begins after classes
     
2002
Jan      6 Sun     Resident students return in all schools
7 Mon          Classes resume in all schools
21 Mon          Martin Luther King Jr. Day holiday for College and
               Theological School (in-school observance for Secondary Schools)
Feb     18 Mon     Presidents' Birthday holiday for Secondary Schools
               (in-school observance for College & Theological School)
Mar      1 Fri     College and Theological School spring break begins after exams
          Secondary Schools spring break begins after morning exams
10 Sun          College resident students return
11 Mon          College and Theological School spring term begins
17 Sun          Secondary Schools resident students return
18 Mon          Secondary Schools classes resume
29 Fri          Good Friday holiday for all schools
Apr       1 Mon          Easter holiday for Secondary Schools
May      3-5 Fri-Sun     Bryn Athyn College Alumni Weekend

4 Sat     11:15 a.m.     Semi-annual meeting of Academy Corporation (Pitcairn Hall)
23 Thu     6:00 p.m.     Secondary Schools Senior Dinner (Glencairn)
24 Fri     10:00 a.m.     Secondary Schools Graduation
25 Sat      9:30 a.m.     College and Theological School Graduation

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SPECIAL HOMEOPATHY ISSUE 2001

SPECIAL HOMEOPATHY ISSUE              2001




     Announcements





     Arcana magazine is about "inner dimensions of spirituality." The latest issue (Vol. VI, no. 1) is devoted to the subject of homeopathy. There are seven articles. The writers include Richard de Charms, James Tyler Kent, Elinore Peebles and William E. Payne.
     "For almost two centuries there has been a close and important connection between homeopathic philosophy and the doctrines of the New Church . . . . The editors of Arcana therefore decided to devote a special issue to articles that explain and clarify this relationship, as well as place it within an historical context."

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DIRECTOR OF DEVELOPMENT 2001

DIRECTOR OF DEVELOPMENT       Peter M. Buss and Daniel W. Goodenough       2001

Dear Friends:
     Mr. Dudley Davis is leaving his position as Director of Development for the General Church and Academy as of June 30. Dudley has done a fine job in all aspects of this work, leading our combined Development Office, reaching out to people around the church, being a conduit for concerns and ideas between the members of the church and alumni of the Academy on the one hand and the leadership of these institutions on the other. His clear sense of the importance of these two institutions and his passion for serving them has been evident in all that he has done. We thank him most warmly for his work.
     On behalf of both institutions we want to say that we are deeply committed to furthering the work that the Development Office has begun.
     Peter M. Buss
     Daniel W. Goodenough

     Position Available

     We are now seeking qualified candidates for the position of Director of Development for the General Church and the Academy. Deadline for application materials is June 30, 2001. Interested parties should contact Karen Day Stoeller (847-724-0444 or kdaystoeller@aol.com) or Jill A. Brickman (630-571-8100 or jillbr@aol.com) for a job description and application requirements.
     The General Church of the New Jerusalem and the Academy of the New Church are equal-opportunity employers. Membership in the General Church is required, as is a commitment to New Church education at all levels.

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RECORDINGS FOR NEW CHURCH DAY 2001

RECORDINGS FOR NEW CHURCH DAY              2001

     The Sound Recording Library has more than sixty recordings for your use in preparing and celebrating New Church Day. Selections include those recordings of previous banquet addresses, family services, contemporary worship services and sermons, such as the following:

     Family Services (including music)
     The White Horse (#100293) - Rev. Kurt Ho. Asplundh
     New Church Day (#101123) - Rev. Thomas Kline
     Contemporary Worship Services (including music)
     The Souls under the Altar (#100156) - Rev. Jeremy Simons
     The Tree of Life (#100155) - Rev. Thomas Rose
     Sermons
     Holy Supper and the Book of Revelation (#100401) - Rev. Thomas Kline
     The Second Coming (#100492) - Rev. Christopher Smith
     Power of the Beast (#104481) - Rev. Jeremy Simons
     The New Jerusalem (#102981) - Rev. Kurt Ho. Asplundh
     The Threat of the Dragon (#103825) - Rev. David Roth
     The Second Coming (#100491) - Rev. Robert Junge
     What Does the Lord Want of His Church? (#100393) - Rev. Nathan Gladish
     Beauty of the New Church (#102408) - Rev. Frank Rose
     Your Book of Life (#100392) - Rev. Eric Carswell

     To order, please make your request(s) by catalog # (s) as listed.
     All tapes are on sale for $2.00 each, plus postage and packaging.

     For a complete listing of New Church Day recordings or to borrow or buy a tape or to order a catalog, call or write to:
     SOUND )))
     RECORDING
     L I B R A R Y
     (215) 914-4980
     Box 743 - Bryn Athyn, PA 19009-0743

     or via e-mail: SRLibrary@newchurch.edu

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Love of Loves 2001

Love of Loves       Jill H. Rogers       2001

     One of the greatest sources of happiness from the Lord is the love that a husband and wife can have for each other. This new book for children describes the feelings that this conjugial love can give to a married couple. The text is enhanced by full-page illustrations by Marguerite Acton.     
     US $7.95 plus shipping US $1.30     
Swedenborg's Garden 2001

Swedenborg's Garden       Kelly Zeigler       2001

     In this book Christina, a young Swedish girl in the eighteenth century, explores the beauty of Swedenborg's garden and listens to his stories about gardens in heaven. The story brings     Swedenborg to life as a real man, sharing with young readers the wonder and joy of his visits to the spiritual world.     
     Illustrated by Ruth Homber     
     US $4.95 plus shipping US $1.30     
     General Church Book Center     Hours: Mon-Fri 9-12 or     
     Cairncrest                    by appointment     
     Box 743                    Phone: (215) 914-4920     
     Bryn Athyn, PA 19009          Fax: (215) 914-4935          
          E-mail: Bookctr@newchurch.edu     

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Notes on This Issue 2001

Notes on This Issue              2001


Vol. CXXI     July, 2001     No. 7
New Church Life

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     The sermon in this issue was delivered on a national holiday of the United States. Many of our readers are in other countries, but the message of the sermon certainly transcends national boundaries.
     New Church Life is read by people in several nations. Those nations which have contact people for places of worship include Australia, Brazil, Canada, Denmark, England, France, Ghana, Holland, Japan, Korea, New Zealand, South Africa and Sweden. See p. 331 for addresses.
     The mail coming from readers in different parts of the world contains some suggestions. One suggestion is to avoid when possible chopping an article into parts and spreading it over two or more issues. Sometimes this is not easy. We did manage to fit all of the study "The Priesthood and the Doctrine of the Church" into this issue. This meant that other material had to be postponed, including an in-depth response to the article by Rev. Reuben Bell in the May issue. We also postponed quotations from the new book Freely Give by Rev. Erik Buss.

     First Woman to Be Baptized into the New Church in China

     Huiling Sun was baptized on January 31st of this year at Harbin in China by Rev. Jong (John) J. Jin. She found the New Church through Dr. James Brush, who has been searching for the Ancient Word in northeast China. He also taught English at Harbin University. At that time Huiling was a student in his class, and now she is a teacher in Beijing and does translation work. She has translated Heaven and Hell and Helen Keller's My Religion. Neither of these translations has as yet been published. A photograph of Huiling appears on p. 319.
     Readers may be interested to know that there is a Chinese translation of the pamphlet Heaven's Happiness. This pamphlet consists of a simplified rendition for children of the Memorable Relations at the beginning of the book Conjugial Love. The simplified translation into English was done by Rev. John Odhner. It was illustrated by Linda S. Odhner.

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FREEDOM 2001

FREEDOM       Rev. WALTER E. ORTHWEIN       2001

     AN INDEPENDENCE DAY SERMON

"Proclaim liberty throughout the land unto all the inhabitants thereof" (Leviticus 25:10).

     It was a Divinely ordained custom in ancient Israel that every seventh year was a sabbatical, in which the land was to lie fallow; there was to be no sowing, reaping, or pruning of vineyards. Then, after seven such years of rest, in the 50th year, there was a year of Jubilee, in which all property which had been sold was returned to the families to which it was originally allotted when the land was settled. In that year also, all Hebrew bondmen or serfs were set free. This is the historical context of our text: "Proclaim liberty throughout the land unto all the inhabitants thereof."
     The spiritual significance of these words, though, is not limited to any one people or time in history. They refer to the great liberation which the Lord won for the whole human race during His life in the world, when He broke the power of the hells and restored the spiritual equilibrium that makes us free.
     Deliverance from the bondage of sin-this is the eternal proclamation of the Lord's Word in the spiritual sense.
     It is this liberation the Lord proclaimed when He read from Isaiah in the synagogue. He had come, He said, "to preach deliverance to the captives . . . to set at liberty those who are oppressed . . . " (Luke 4:19).
     The Lord redeemed the human race from hell and restored our freedom to choose, but real freedom comes only when we use that power of choice to reject evil and choose good. Then the promise of redemption is fulfilled in our own personal salvation, and becomes an actual reality for us.
     After all, what has been accomplished if, having been redeemed from hell and given the freedom to choose heaven, we then turn around and use this freedom to put ourselves right back into captivity again?

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      The promise of freedom is fulfilled in our own lives when we are regenerated by means of the Lord's Word-when we take it to heart and live by it. Real freedom is achieved in no other way. "If you abide in My Word," the Lord says, "you shall know the truth, and the truth shall make you free" (John 8:31,32).
     In our natural state we are not aware of needing to be liberated. We think we are free already. This is what some said to the Lord when He offered to make them free: "We are Abraham's descendants, and have never been in bondage to anyone. How can you say, 'You will be made free'?
     Jesus answered them, "Most assuredly, I say to you, whoever commits sin is a slave of sin" (John 8:33, 34).
     They were slaves and didn't know it! This is an important point. Hell is deceitful. It is populated by wolves in sheep's clothing. They are selling misery, but cleverly disguised as pleasure. They are selling slavery, but cleverly disguised as freedom. We need to think carefully about what real freedom is.
     Another word for slavery is "thralldom." The word "enthrall" means to make someone a slave. It is a useful term in understanding the nature of the servitude we are in before regeneration, because the same word also means to "charm" or "hold spellbound." When we are "enthralled" by the things of this world, when natural things hold us spellbound, we are a slave to those things, whether we realize it or not.
     The use of religion is to break the charm and free us from our attachment to self and the world. To the natural-minded person, religion itself seems oppressive, but genuine religion-a life in harmony with Divine order-is the ultimate escape from the tyranny of hell.
      This is the spiritual significance of the Jubilee proclaimed in our text. The word "Jubilee" comes from a Hebrew root meaning to "bring back" or "recall." The church exists to bring us back to the Lord, to recall to our minds the truth of His Word which has this redemptive power. It exists to bring us back to the kingdom of heaven in which we dwelt as innocent children.

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Its mission is to restore the image and likeness of God in us, and thus our very humanity. This is the inheritance that the Lord seeks to return to His children-our allotment in the kingdom of heaven.
     The word "Jubilee" means "the sound of a trumpet." It reminds us of the silver trumpets used to call the Children of Israel to worship, and of the sound of the Lord's voice like a trumpet when He spoke to John in the book of Revelation (Numbers 10:2; Revelation 1:10). The clear, loud voice of Divine Truth awakens us from our spiritual lethargy, and it is a joyful noise, calling us to the Lord's kingdom. It is a jubilant sound, a cause for celebration.
     Everyone is free to go to heaven, but unless the order of life that makes heaven to be heaven has been ingrained in us, that freedom won't mean much to us. We wouldn't want to go there, wouldn't be happy there if we did go. It wouldn't be heaven to us. We would find the atmosphere of charity, trust, contentment and reverence for the Word suffocating.
     The order of life that makes heaven is for love of the Lord and love of the neighbor to rule in our lives. The whole Word teaches nothing else than these two loves, summed up in the two great commandments the Lord taught when He was in the world.
     It may seem surprising that we have to be taught how to be free, but the truth is that of ourselves we do not even want to be free. We think we want to be free, and that we know how, but do we really?
     The freedom to do what our lower or natural self desires is not real freedom. It seems like it to the natural part of the mind before it has been joined to the spiritual part, but in reality it is slavery. The reason it is slavery is that the things desired by the natural apart from the spiritual are contrary to reality. To keep striving for those things entails perpetual frustration.
     As an illustration of this, imagine an architect or engineer who demanded freedom from the laws of physics. It is impossible-the house or bridge would fall down.

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Similarly, it is impossible to be a human being while ignoring the laws of Divine order which the Lord has revealed to us in His Word.
     These laws are not arbitrary, but describe the order of Reality itself, of what is. To submit to God and His Word is to conform to Reality. To be responsible to the Lord is to respond to Reality. To regenerate is to "get real," to become an authentic human being, the same inwardly as we appear outwardly (see DP 298:4). Real freedom is possible only with those who act from a love for what is real, that is, what is from the Lord.
     The heart and soul of all Reality is the Lord Himself, who is Love itself, who came into the world not to be served but to serve others, and to lay down His life for His friends. Loving, giving, serving-this is the order of heaven; while the order of hell is to dominate, to take, and seek to be served.
     Left to itself, the natural part of our being rejects not only spiritual reality, or the order of heaven, but even natural reality, or the order of nature, because those two orders correspond and make a one. This is why denying the Divine inevitably leads to natural disorder and destruction-for an individual or a nation.
     Every natural thing is the effect of some spiritual cause, and this is the case with civil liberty. The civil plane of life is formed by, and contains within it, the spiritual and the moral, without which the civil is like a body with no human spirit in it, governed only by appetite and animal instinct.
     Unless spiritual and moral principles are brought down into actual life, they have no existence. "Freedom" is just a nice word -a nice ideal, a nice theory-unless it actually exists in the civil order of a country. It is the same with "justice" and all other virtues. Spiritual things become permanent and secure and real in actual laws and institutions on the natural plane of life.

     This is true of marriage, for instance. People sometimes say you don't need a piece of paper, but a piece of paper is exactly what a couple needs to make fixed and permanent and secure the oneness they desire. Saying you don't need a piece of paper to be married is like saying a country doesn't need a Constitution to be free.

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     The Declaration of Independence was only a piece of paper, but it made all the difference in the world. It is one thing to desire freedom, something else to proclaim that you are free. In signing that piece of paper, the Founding Fathers were risking their lives, their fortunes, and their sacred honor. Saying "it's only a piece of paper" would have been a poor defense if they had been brought to trial for signing it.
     We have inherited the new civil order that was born on earth in 1776. It is in our hands. The question is, will we preserve the spirit of genuine freedom which gave it birth-that is, the Divine love and wisdom which orders the life of heaven and maintains real freedom?
     Good things don't come cheaply, and they are not held thoughtlessly or effortlessly. The Lord likened the kingdom of heaven to a pearl that a trader would have to give everything he owned to possess. Our freedom was not purchased at a discount-many have given their lives for it-and it will not be preserved unless we value it, understand the spiritual principles behind it, and are ever vigilant to protect it.
     The Lord said we should lay up a treasure in heaven, because natural things are subject to moth and rust and theft. If our civil liberty is only natural-if we regard it only as a natural good-it will be lost. If we value our civil liberty only for the sake of the loves of self and the world, or for the material benefits it makes possible, it will be lost. This is the corrosive effect of materialism and spiritual sloth on a society.
     It is part of our natural human frailty to squander our inheritance. We're like the prodigal son, seeking satisfaction here and there, until at last, when he was reduced to eating pig's food, he realized that the good life he desired was to be found back at home with his father (see Luke 15:11-32).
     It is the same with a nation that tries to find satisfaction only in worldly things.

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Sooner or later it must wake up and, perhaps with a sense of self-disgust and desperation, return home-to the principles which are its heritage, to the God in whom it professes to trust.
     Periodically in the life of the nation we need to hear the trumpet of Jubilee calling us back to our spiritual heritage. We hear that trumpet when the truth of the Word affects our will. Truth alone is not enough. Fine ideals of independence, liberty and justice are not enough. They must be loved and brought into actual life. "The kingdom of God is within you," the Lord said (Luke 17:21). Freeing the land without begins with establishing freedom in the land within. The "inhabitants" of that land within us are all our affections and thoughts. As these are redeemed and reordered and renewed by the Lord through His Word so that heaven rules in them, we will come more and more into genuine freedom.
     It is a Divine law that "subsistence is perpetual creation." The civil freedom we enjoy, like our spiritual freedom, must be perpetually renewed. For order to be maintained in any body-a human body, a country, even heaven itself-there must be a constant influx of life into it. And there is only one Source of life-the Lord.
     This is the most important thing we as individuals can do to improve and strengthen our country. We are the conduits through which life from the Lord is infused into the nation. To the degree our own, personal "civil order" is molded by the life of heaven, that life will be present in the life of society generally.
     The country is so big, with so many people and so many problems, that perhaps it seems it won't be much affected by the spiritual condition of your single life, or even a few thousand people's lives. But those who acknowledge the Lord as their God make the church on earth, and the church is the heart of the nation; and we know how much difference it makes to the whole body if the blood flow in just one little artery in the heart is blocked or opened up. Your own individual spiritual condition does make a difference to the whole country.

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     On this day when we celebrate our political freedom, let us resolve to make ourselves more worthy of it by living in accord with the truth the Lord has revealed, and so establishing His kingdom with us. Real freedom can come in no other way. It is the Lord alone, through His Word, who can "proclaim liberty throughout the land unto all the inhabitants thereof." Amen.
Lessons: Leviticus 25:1-10; Luke 4:16-21; AC 9274 PRIESTHOOD and THE DOCTRINE OF THE CHURCH Why a Male Priesthood? 2001

PRIESTHOOD and THE DOCTRINE OF THE CHURCH Why a Male Priesthood?       Rev. ERIK SANDSTROM       2001

     At present the question of women in the priesthood is being discussed in the General Church. I wish to address this question, but I think this is best done in the context of what is called the "doctrine of the church," since the special assignment of the priesthood is to study and teach this doctrine and to lead thereby in the way of heaven. "[Priests] ought to teach people according to the doctrine of their church from the Word, and to lead them to live according to it" (NJHD 315).
     Among other things I will therefore review this teaching concerning the doctrine of the church, and this with special attention to the understanding of this doctrine and of the Word itself. From the outset, however, let me underscore both of the following phrases in NJHD 315: according to the doctrine of their church and from the Word. When we preach and teach, and people recognize that we do this according to doctrines generally accepted among us, it is crucial that our people sense the authority of the Word, and not priestly speculation, in what we say.

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     In this study we will pause at each of the sub-topics below:

          That the Divine may be among the people
          Moses and Aaron
          The understanding of the Word
          Addressing the as-from-self
          Priestly leadership
          The New Church is a city, not a garden
          The discipline of doctrine
          The innate distinction between male and female minds
          A male priesthood
          Male and female: The Bride, the Lamb's Wife

That the Divine May Be among the People

     In the posthumous work Charity we read about the general good or use in a society or kingdom, and about the goods of use individuals perform; also about the general use, that it exists from the uses of individuals, and about individual uses, how these subsist from the general use (see Char. 127). And then we find eight forms of use, or "goods of use" of which the general good consists. First of these is "What is Divine among them" (Char. 130).
     The particular good of use of the priesthood is to see that the Divine is among the people. And the priest does "this good of use continually if he looks to the Lord and shuns evils as sins, and honestly, justly and faithfully does the work of the ministry he is charged with; and he becomes a charity in form. But he does this good of use . . . when it is the salvation of souls that affects him; and in proportion as this affects him, truths affect him, because by them he is to lead souls to heaven; and he is leading souls to heaven by means of truths when he leads them to the Lord" (Char. 160).
     To serve so that the Divine may be among the people is a tall order! It is not enough to lead in worship and to recite doctrine.

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The Lord is indeed present from without through these means; but His presence from within is through conscience. In this world His presence from without is a beginning, and it may lead to the formation of conscience. But in the other life His external presence without the internal is a feared presence. It is so feared in hell. "If I make my bed in hell, behold Thou art there." But His presence in conscience is of an altogether different kind. "If I ascend up into heaven, Thou art there" (Ps. 139:8). There are two kinds of presence.
     It follows that the paramount duty of the priest is to lead toward conscience. This, however, is another way of saying that it is to lead toward cooperation, for obviously no one can allow the Lord to build a conscience within him without his willing participation and cooperation. "The reciprocal conjunction of the Lord and the person . . . is effected by cooperation; for the Lord acts, and the person receives action from the Lord, operating as if from self, indeed of self from the Lord" (TCR 371:6). Conscience is built by the Lord in cooperation with the person. (In the above and all later quotations, emphasis is added.)
      But the person is not able to cooperate unless he understands the doctrine he is being taught. No one can apply a quotation to life! He can apply only his understanding of it. Without forming his own understanding he will act like an automaton, and his action will not become part of him, that is, of his character.
     But there is more. For in our day all of the above takes on a new dimension. We are now given the internal sense of the Old and New Testaments; the Crowning Revelation is among the people. And here we note a distinction: revealed doctrine is one thing, and the doctrine of the church is another. The latter is drawn from the former. The distinction is important. For it is possible to know and remember many particular revealed doctrines without drawing any conclusions, that is, without understanding them. The doctrine of the church is revealed doctrine as understood by the church.
     And what is it to understand the Heavenly Doctrines? to understand the Writings?

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It is to see what they are in themselves, and what they are for; it is to see the good in them, to see the good which is the Divine love of salvation, from which the doctrines descended and took form when they were written; and to see the good to which they lead, which is the good applied to life.
     When the Lord was in the world, Philip requested a favor from Him. "Lord, shew us the Father, and it is sufficient for us." But he was rebuked for asking. "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; and how sayest thou, Shew us the Father?" (John 14:8, 9)
     Is there a Philip in the Second Advent? Could we fail to see the Lord's love of salvation in the Writings? to see that all of the doctrines apply to life, and primarily to the life of the mind? For the spiritual sense applies first to the spirit of man; then there is the application to hands and lips also. "Cleanse first that which is within the cup and platter that the outside of them may be clean also" (Matt. 23:26). Certainly, the proprium in all of us is slow to really catch on. Yes, it is possible to have the Writings without seeing the Father in them. And yet having the Writings without seeing salvation in the doctrines, and without altering one's mental and material life because of them, is a case of knowing about them without knowing them.
     The above, however, is said concerning the individual man or woman. There is also the church community. In fact, the church comes first. For in the church, if she is living, there is both love to the Lord and love of the neighbor. Within her arms-within her sphere-there is a knitting together of neighbors. Besides, the church is more the neighbor than is the individual person.
     I think the primary use of the priesthood is to the church community. Within that framework, individual men and women, or individual couples, may be served as well, according to need. But it is good for individuals to feel that they are part of the church.
     It would follow that the priesthood is to lead to a conscience of the church.

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And the conscience of the church will be built from the doctrine of the church, that is, from the Heavenly Doctrines explained to the understanding of the men and women of the church. It is only thus that the Divine may now return and be among people-His people-interiorly as well as by external knowledge.
     I would note here that all of us priests were ordained into the New Church, not into the General Church. The General Church is a necessary embodiment, or a "boat to fish from." But by ordination we were called to be disciples of the Second Coming, so that the Lord's kingdom may return among the people. This is the call of the priesthood, and a sacred trust. It is a tall order.

Moses and Aaron

     Of course anyone, man or woman, can develop an understanding by his or her own reading and meditation. But for the church to be held together as a community, there must be a common leadership.
     Moses was the Divinely appointed supreme leader of Israel. But when he was called while keeping Jethro's flock in Midian, he prayed not to be sent. He said to God: "Who am I that I should go unto Pharaoh, and that I should bring forth the Children of Israel out of Egypt?" (Ex. 3:11) But the Lord assured him, revealed His holy name to him, told him of the wonders He would do in Egypt, and even showed him miracles-the miracle of the rod becoming a serpent and the serpent returning into a rod, and that of the hand turning leprous and then again becoming sound flesh. Yet Moses still persisted. He said: "I am slow of speech and of a slow tongue . . . . O my Lord, send, I pray Thee, by the hand of him whom Thou wilt send." But then "the anger of the Lord was kindled against Moses, and He said, Is not Aaron the Levite thy brother? I know that he can speak well. And also, behold, he cometh forth to meet thee; and when he seeth thee he will be glad in his heart. And thou shalt speak unto him and put words in his mouth; and I will be with thy mouth, and with his mouth, and will teach you what ye shall do.

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And he shall be thy spokesman unto the people; and he shall be, even he shall be unto thee instead of a mouth, and thou shalt be to him instead of God" (Ex. 4:10-16).
     So Aaron became a leader too, but under Moses. The priesthood is to be leader, but under the Word, that is, servants of the Word. The reason for this is that the Word "is slow of speech and of a slow tongue." This is true even of many parts of the Writings. We have all heard people complaining that "they are difficult to understand." Again we must distinguish between knowing the doctrines and understanding the doctrines. People-yes, we priests ourselves-may know the doctrine of discrete degrees, but if it be asked: Please explain the use of this doctrine, there may be the discovery that it has not been well understood. It is not enough to know the doctrines. Doctrines are for life. The same, of course, applies to the Old and New Testaments.
     There is to be the Aaron in the New Church as well. Here the threefold Word is Moses, and the priesthood preaching the doctrine of the church is Aaron. The Lord will teach and lead through both. "I will be with thy mouth, and with his mouth."
     And as for this "doctrine of the church," what is it? With regard to the General Church the doctrine that is special to it is what is briefly summarized in A Statement of the Order and Organization of the General Church of the New Jerusalem (updated, August 2000 by the Rt. Rev. Peter M. Buss), where we read: "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 from eternity, who is Jehovah, came into the world to subjugate the hells and glorify His Human. Without this no mortal could have been saved, and those are saved who believe in Him' (TCR 2). The Old and New Testaments are the Word of God. Within every word, they have a spiritual sense which speaks throughout of the Lord, His kingdom, and the way to heaven. The Theological Writings given by the Lord through Emanuel Swedenborg are also the Word of God.

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By means of this new revelation the Lord has established a New Christian Church, which, unlike the former churches, will not end" (see section "Faith," pp. 2,3).
     This, that the Lord will be with both "the mouth of Moses and the mouth of Aaron," is according to the fourth law of the Divine Providence. It reads: "Man should be led and taught by the Lord from heaven, by means of the Word, doctrine, and preachings from the Word (illo), and this in all appearance as if from self" (DP 154). And we may be struck here by the point that it is the Lord who leads and teaches also by means of preachings. But this is both underscored and explained in the course of the analysis of this law. We read further: "Man is taught by the Lord by means of the Word, doctrine, and preachings from the Word, and thus immediately from Him alone" (DP 171). And again: "That this is done mediately by means of preachings does not take away the immediateness" (DP 172:6).
     Obviously, this is not to be taken as giving Divine authority to our preachings! But how is it to be taken? I think the central point is that no one is taught anything so as to receive it in his understanding and assimilate it in his life except by the light of heaven. This light is from heaven's sun, and this sun is the first proceeding from the Lord Himself. The light is Divine truth, and the heat within the light is Divine good. The Arcana Coelestia widens our concept of it. We read: "The Divine truth proceeding from the Divine good is the veriest reality and the veriest essential of the universe, and it is this that makes and creates" (AC 5272:2, 8861:2, 9327:2). It gives light, but since life, or the Divine good, is in it, it therefore also creates.
     This light in our day is from the Lord's Glorified Human. "When the Lord was in the world," we read, "He was the Divine truth itself, and afterwards when He was glorified He became the Divine good, and thenceforth all Divine truth proceeds from Him. This Divine truth is light to the angels, which light is also that which illuminates our internal sight, which is that of the understanding . . . .

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This shows what is meant in John by all things having been created through the Word (1:1-3); for truth Divine is the veriest essential, and is the only substantial through which all things are" (AC 8861). "In Him was life; and the life was the light of men" (John 1:4).
     The burden of all this when it comes to understanding the fourth law of Providence is that while we can read the Word in the light of the sun of the sky, we cannot truly understand the Word-any part of the threefold Word-except in the light of heaven.
     Therefore, if priests preach from the Word and draw their understanding especially from the internal sense as laid open in the Writings, then the message received by the men and women of the church is open to the light of heaven. Thus they are taught by the Lord alone.
     Aaron is indispensable in the New Church. The New Church priesthood is a Divine institution (see NJHD 311-319; Char. 130, 131, 134-139; Can. Holy Spirit:IV; Cor. 17). It is called "to teach the people according the doctrine of their church from the Word, and to lead them to live according to it." And it is to guard the sacraments, "the two gates to eternal life" (TCR 721).

The Understanding of the Word

     I have already drawn attention to the difference between knowledge and understanding. We now need to put this difference into the context of the New Church maxim, that "now it is allowable to enter intellectually into the arcana of faith" (TCR 508). This invitation and challenge, which I believe amounts to a command, is marking a new era in religious thought.
      The Writings themselves say as much. After observing that the Roman Catholics have taken the Word out of the hands of the laity (which was the case at the time the Writings were published), and that the Protestants have asserted that the understanding is to be kept under obedience to their faith, the above number says: "But in the New Church it is the reverse.

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Here one is allowed to enter with the understanding and to penetrate into all the secrets of [faith], and also to confirm these by the Word. The reason is that its doctrinals are truths continuous from the Lord, laid open by means of the Word, and confirmations of them by rational things cause the understanding to be increasingly opened above, and thus to be elevated into the light in which the angels of heaven are. And that light in its essence is truth, and in this light the acknowledgment of the Lord as the God of heaven and earth shines in its glory" (TCR 508; see AE 950:2e).
     The reason I said that the Nunc licet maxim amounts to a command is especially because of the statement in AC 3310:4: " . . . [S]piritual truths, which are called doctrinal things, are still more interior commandments." The Nunc licet thus becomes the gate into a new religious era in the world, the gate of enlightened understanding. There is a call in the New Church, and a spiritual duty, to engage the understanding in all matters of faith and religion-in fact, into all worldly matters as well. The revelation of the arcana of faith makes it possible, and the simultaneous scientific advances in the realm of natural arcana widens the scope to embrace both worlds.
     How essential this matter is is seen in The Doctrine of the Sacred Scripture: "It is not the Word which makes the Church, but the understanding of it . . . . If the Word is not understood, the Word is indeed called the Word, but with the man it is not. The Word is truth according to the understanding of it; for the Word may be not truth, for it can be falsified" (SS 76, 77; cf. TCR 245).
     And if all this sounds like intellectualism, we have this: "The Word is spirit and life according to the understanding of it . . . . Since man has truth and life according to his understanding of the Word, according to that he also has faith and love; for truth is of faith and love is of life" (SS 77). The Apocalypse Explained makes it still more explicit: "No one sees [the truths of the Word] unless he is in the good of love to the Lord and in the good of love toward the neighbor. Those who are not see truths here and there, but do not understand them.

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They have a perception and idea wholly different from that which pertains to the truths considered in themselves. Although, therefore, they see or know truths, still truths are not truths with them, but falsities" (AE 365:4).
     The burden of this teaching-this new era of religion-is that now, in our day (in fact, ever since the fall of the Most Ancient Church) no one comes into spiritual life except through the understanding. The will-the voluntary proprium-is by heredity corrupt. There is no appeal to it. It cannot be changed; it can only be exchanged, namely, for a new will to be created by the Lord in the intellectual proprium (see AC 1023). This is the proprium that is reconstructed by means of truth-indeed, reconstructed even in the interior organics of the brain (see AC 4326:3, cf. 8250)-so that a receptacle can be opened up for a new will, the potential new will that is latent and waiting in the storehouse of remains.
     The truths of the Writings are particularly and immediately engaged in this reforming and regenerative process. Another teaching in the Apocalypse Explained virtually says so: "At the end [of the Jewish Church] , which was when the Lord came into the world . . . [the Lord] revealed interior Divine truths, which were to be for the use of a new church about to be established by Him and that did serve that church. For like reasons the Word has been opened interiorly at this day, and still more interior Divine truths have been revealed therefrom for the use of a new church that will be called the New Jerusalem" (AE 948:2).
     These still more interior truths are the truths revealed to the New Church and the truths of its doctrine (see AR 917). They are the very streets of the New Jerusalem, the city of gold. If properly understood, these truths are forms of good, indeed, forms of the good of love (ibid.), which good is the gold of the city and of its streets.

The As-from-Self

     The doctrine of the as-from-self (sicut a se) is unique to the New Church.

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I think it is often not well understood. Sometimes it is taken to mean an illusion. We seem to be doing the thing, but this is an illusion: it's really the Lord who is doing it.
     This misconception was subtly nourished even in our former Liturgy (the 1966 edition), where the "Faith of the New Heaven and of the New Church" from the True Christian Religion n. 3, is in part mistranslated. It renders the fifth point of the Faith thus: "These [goods] should be done by man as if by himself; but it should be believed that they are done by the Lord in man and through man." But this is what they are not! not done by the Lord; nor does the original Latin say so. The original is quod sint a Domino, which means "that they are from the Lord," not that they are "done" by Him. (We should note that in the new Liturgy the translation is correct: " . . . that they are from the Lord in the person and by means of the person.")
     Our deeds are at best imperfect (even if/when heavenly in essence); sometimes they are foolish. In either case we do them. The Lord should not be blamed for their imperfection, still less for their folly. If heavenly, they are indeed from Him. The light by which we act, and the power (inspiration) by which we act, are from the Lord alone. We have neither any light nor any power of our own. We pray for both: Give me light, give me strength. We are receptacles; our receptacles are organic. And if the Lord answers, it is by influx. It is explained to us that the Lord acts in the person and into him, but not through him. There is a crucial difference between "in and into" on the one hand, and "through" on the other.
     The whole philosophy of the as-from-self, which we must not fail to understand well, is wonderfully and comprehensively set forth in the True Christian Religion in the chapter on the Holy Spirit. First, there is the lead doctrine about the Lord and the Father: "The Lord operates of Himself from the Father (ex Se a Patre), and not the reverse" (i.e. not the Father through Him).
     Then in the following number the concept is applied to people. First the matter is illustrated by means of the apostles.

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They received the Holy Spirit, and then they went forth spreading the Gospel by speaking and writings; "and they did this of themselves from the Lord. For Peter taught and wrote in one manner, James in another, John in another, and Paul in another: each according to his own intelligence. The Lord filled them all with His Spirit, but each took of it a portion according to the quality of his perception, and they exercised it according to the quality of their ability" (TCR 154). And angels speak and act "with an infinite variety, yet each speaks of himself from the Lord" (Ibid.).
     And then the philosophy itself: "The Word of the Lord is like an ocean, a flowerbed, or a garden. When the Word is in any degree of fullness in a person's internal, then the person speaks and acts of himself from the Word, and not the Word through him. It is similar with the Lord, because He is the Word, that is, He is the Divine Truth and the Divine Good therein. The Lord out of Himself, or out of the Word, acts in the person and into him, but not through him, for the person acts and speaks freely from the Lord when he does so from the Word" (TCR 154:5).
     Later, the same work gives us a succinct formula that says it all: "[The person] operates as from self, yea of self from the Lord" (TCR 371:6). The equation is: as from-of, from.
     The basic doctrine is the same as in Divine Love and Wisdom n. 1: "Love is the life of the person." "Love" here is the ruling love (see 143); this is the life of the acts and speech which go out from that love. Life itself flows into this love, and gives it power to act and speak in freedom, thus by free choice. Divine life, which in itself is infinite, flows into this love; and human life, which is altogether finite, flows out of it. And, as always, the influx is adapted to the efflux.
     This human love, therefore, is the seat itself of the as-from-self. His love is the essential person; the essential as-from-self is the person.
     Now the reason this doctrine is an integral part of a review of priestly uses is that it is the as-from-self we are addressing (or should address) in all our teachings and in all help offered to the people of the church.

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People are not automatons, not blind followers-or if they are, then the church is not in them. There is a dignity to the as-from-self. It should be approached with respect. If people's understanding is addressed, their as-of-self is addressed; for the only love that matters is within their understanding.

Priestly Leadership

     Priests are governors of the church. The church cannot be held together without a government to which general consent is given. But New Church priests govern/lead free and intelligent people- or people who honestly strive to be such (again, if not, the church is not in them). Each one proudly, perhaps also humbly, governs his or her own life as-from-self.
     But we are all, priests and laity alike, burdened with an inborn proprium. We are born with inclinations to "evils of every kind" (not "born into evils," but with inclinations to them-TCR 521:2). Therefore order is to be maintained, sometimes imposed. Normally this is maintained through counsel and instruction. At times there should also be encouragements and discouragements (see NJHD 312, cf. AC 2768:e). Useful contributions are properly recognized, disorderly conduct constrained.
     The general principle is perhaps suggested by the rule of "the fish and fishing." Charity is better expressed by teaching the needy how to fish. Giving him the fish should be done only when there is an emergency. In a similar way, the priest should tell people "what to do" only when there is no time to "show them how to fish."

The New Church Is a City, not a Garden

     The Lord's New Church itself comes down from God out of heaven. And the General Church is established to serve this church and work for its spread among the nations.
     This New Church is a city; it is not a garden.

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No doubt there will be many gardens within her walls, but the lives of men and women will be governed according to the order of a city. There are streets there, and every street is a doctrine, "the truth of the doctrine of the church" (AR 917). These streets are for communication, and they guide the men and women walking in them. The streets are doctrines.
     These doctrines have the force of commandments. Sure, they are not in the language of "Thou shalt not," but they tell their readers that "good before repentance is not good, nor before repentance is charity charity" (Char. 207). They also tell us that a person ought to examine himself, and as from himself remove his sins by repentance, and that unless he does remove them he remains in them, and that "whosoever remains in them cannot be saved" (TCR 520). Are not these teachings commandments? Are not all the doctrines commandments, though all of them at the same time full of Divine love and mercy? This, they say, is what heaven is like: live that way, and you will have heaven within you. And this is hell: live in similar lusts, denials, etc., and you make your bed there. This is the spiritual sense of the Word, the sense that lays open the states of the mind; form your mind accordingly, and the Lord through the spiritual sense will give it a new birth. To quote again: "Spiritual truths, which are called doctrinal things, are still more interior commandments" (AC 3310:4). I think the Writings throughout are interior commandments. A memorable relation in SD 5540 gives a strong emphasis to this point.
     All of this makes the church a spiritual form-a spiritual church. And I think the New Church in its formative stages is a spiritual (not yet a celestial) church. It is to be led by truth, not by perception. It is not a garden. Perception in matters of religion ceased with the Most Ancient Church, and conscience took over. "By 'Jehovah speaking,' the most ancient people signified perception . . . . This perception could continue no longer than while love was the principal. When love to the Lord ceased, and consequently love toward the neighbor, perception perished . . . .

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But when faith became separated from love, as in the people after the flood, and charity was given through faith, then conscience succeeded" (AC 371).
     From the Ancient Church on, therefore including the New Church, there is no innate perception as to doctrine and life with anyone, either man or woman. The perception attributed to women is a perception of the state of men, particularly the wife's perception of the state-the affections-of her husband. In matters of doctrine and life, perception carries no authority. Doctrine does.     
     In our day the Writings are the supreme means whereby the Lord forms a conscience in men and women. This is the spiritual way of life, the way of the New Church, the mode of the City. Into this mode a new will can be built by the Lord. This will is the gold of the City.
     AC 1023 shows the way to the celestial state: "When man's voluntary had become wholly corrupt, the Lord miraculously separated his intellectual proprium (proprium intellectuale) from that corrupt voluntary proprium (proprium voluntarium), and in his intellectual proprium He formed a new will which is conscience, and into the conscience insinuated charity, and into the charity innocence, and thus conjoined Himself with man, or what is the same, made a covenant with him." That charity and that innocence are the new celestial. I think this is what the Writings elsewhere call "the celestial of the spiritual." Thus in the New Jerusalem "the covenant of the bow" can become the covenant of the golden city.

The Discipline of Doctrine

     AC 3310:4 alone, already cited, implies the discipline of doctrine. Doctrine is formative. Consider: At birth every person has a soul and a body, but no mind. Rudiments of a will and understanding are formed in the mother's womb, but as yet there is no actual will, nor an actual understanding. These await the opening of the lungs. "The Lord conjoins Himself to man in the womb of the mother from his first conception, and forms man . . . .

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[There is] one receptacle for the will of the future man, and another for his understanding; and yet nothing whatever of his will or of his understanding is present in the formation" (Div. Wis. III:2, 5).
     But once the person is born, the formation of his will and understanding, i.e. his mind, begins. He is now conscious, and there are the beginnings of deliberate choices. Cooperation, i.e. the as-of-self, requires an active will, even if only the tender beginnings of one.
     So the child is taught things. He could not know without being taught. And this process continues through all the stages of mental growth, until he reaches maturity. At this point he is conceived anew, for when and as he reaches rational maturity, he is able to choose between living by truth learned, or by the hunch of self. If he chooses the former, his state of reformation begins, and after his mind has been sufficiently reformed he is allowed, in Providence, to sustain temptations, through which he is led into states of regeneration.
     In all this, truths are formative. Remember, the new will cannot be built by the Lord except into a form prepared by truth.
     Now the Heavenly Doctrines, and from these also all truths that can now be seen in the Old and New Testaments, are the formative truths. We must understand that earlier books of the Word are closed books until reopened by the Writings. We read in explanation of the words in Matthew 24:26, "If therefore they shall say unto you, behold He is in the desert, go not forth; behold He is in the inner chambers, believe it not": "Moreover, as the Word spoken by the Lord contains innumerable things within it, and as 'desert' or 'wilderness' is a word of wide signification, for all that is called a 'wilderness' which is not cultivated and inhabited, and all interior things are called 'inner chambers,' therefore by a 'desert' is also signified the Word of the Old Testament, because this is regarded as abrogated; and by 'inner chambers' the Word of the New Testament, because this teaches interior things, or those which concern the internal man" (AC 3900:8).

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     "Behold I make all things new!" is the Lord's triumphant cry in His second advent. This first of all means the Word. And without this renewal there is no salvation.
     There are two essentials of religion and life: the acknowledgment of one God, and repentance of life. "But at this day, instead of the acknowledgment of one God there is an acknowledgment of three, and instead of repentance of life there is repentance of the mouth alone 'that one is a sinner,' and these two produce no conjunction. Unless, therefore, the New Church arise, which acknowledges these two essentials and lives according to them, no one can be saved (AR 9).
     The Lord in His second advent expects obedience to the Heavenly Doctrines and, from them, to the doctrine of the church. This is what leads to the freedom of the regenerate person.
     The words of the first advent are echoed in the second: "The truth shall make you free."

Male and Female Minds: the Innate Distinction

     This truth also comprehends the Divine order with regard to the two sexes. That order can be seen as most beautiful, and it will be gratefully acknowledged in the freedom of an enlightened understanding. The truth is that men and women are created differently, as to soul, mind, and body; and it is because of this difference, or distinction, that there can be conjunctiveness between the total male and the total female (see CL 179, 33; cf. DLW 56).
     The distinction is defined in a comprehensive statement in the beginning of CL 33: "A male is born intellect-oriented, and a female is born will-oriented; or in other words, a male is born with an affection for knowing, understanding, and becoming wise, while a female is born with a love for joining herself with that affection in the male."
     It is tragic that this, and many similar teachings, has been seen as making woman inferior to man. It does mean that the man in human development is prior, but not that he is superior.

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That he is born intellect-oriented also means that he is born a form of truth, and similarly that woman, being will-oriented, is born a form of good, as the Writings sometimes put it. And truth has to be first in time. It has to both discover and pave the way to good. In terms of the Old Testament, Jacob has to have the birthright over Esau. But truth is not confirmed, not established-does not mean anything- until it is received by the woman and is turned by her into use. It is she who bears the child, spiritually as well as naturally.
     It is tragic that many times the church has not seemed willing to accept CL 63 and 125. CL 63 says: "The church is formed by the Lord in the man, and through the man in his wife. And after it has been formed in the two together, the church is complete." And CL 125 repeats the point, and then also makes it a matter of emphasis that order demands that thus it must be. We read: "The man with his understanding acquires the truth that the church teaches, and the wife acquires it from the man. But if the reverse takes place, it is not according to order."
     Why the emphasis? And why the order? Because after the fall of the Most Ancient Church, good could no longer lead in the way of heaven. The will, and with it the perceptive element in the understanding, had forsaken the Tree of Life-the worship of God -and instead the proprial lusts of man and woman had exalted themselves and turned themselves into a court of judgment. The tree of knowledge now occupied the center of the garden (see Gen. 3:3). And the innate perception in matters of religion was destroyed (cf. AC 1023).
     And so the Lord drove both Adam and Eve out of Eden and placed cherubim at its entrance "to keep the way of the Tree of Life" (which tree does not return in the Word until seen again in the city New Jerusalem).
     Now a new covenant was struck-the covenant of the bow in the cloud, the rainbow of truth. The change was miraculous; it affected even the organic substances of the brain which are the seats of mental processes. There was no longer perception in spiritual matters.

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Conscience took the place of perception, and conscience is formed from truths, i.e. from the waters in the bow.
     This change is succinctly but at the same time comprehensively described in AC 1023 and following numbers. Essentially, the change was a transfer of the field of regeneration from the voluntary proprium (proprium voluntarium) to the intellectual proprium (proprium intellectuale). And this change, long in process, is to come into its true fulfillment in the Church of the New Jerusalem, for in this church, for the first time there is the open invitation "to enter intellectually into the arcana of faith" (TCR 508).
     Here men are to lead, and women to confirm. Truth is not confirmed until it is turned into use, that is, into love to the neighbor. To this end, men are given an ability to raise their understanding into the light of heaven, even before regeneration; and women are granted the ability to raise their affections into the warmth of heaven. From this his elevation, the man can see rationally, that is, objectively. Woman is by nature subjective. He is sight, she is touch (cf. CL 168). But by elevating her affections into the warmth of heaven, she is able to perceive and secretly guide the affections of the man. This is her particular wisdom, and there is nothing equal to it with man (see CL 166-168; 208:4).
     But this must be added: by virtue of the nature of her peception, the woman is able to conjoin herself with the rational wisdom of the man from within. This means that she can see what he sees. Only, he had first to discover the truth, so that he might bring it to her, for her to add warmth to the light and so prevent the truth from being merely theoretical and making it also living. Who then has the greater influence in establishing the church? You might as well ask, Which of the two organs in the breast-the lungs or the heart-is the more important?
     In a decadent world, tossed by tumultuous waves in the aftermath of the last judgment, the above order is not seen, and by many not willed to be seen.

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For some inscrutable reason, light seems to be more important than warmth-probably because modern-day hearts are cold (as indeed the Lord foresaw would be the case; see Matt. 24:12). So women, suppressing their innate nature, try to be like men. They contort their inner self, learning to act the part. And men, bewildered, stumble here and there, trying to find their footing. So women lose their femininity, and men their manliness. Marriage suffers, the home suffers, and the church suffers.
     But yes! the play-acting can be learned. The Writings note as much. We read: "Many people believe that women can perform the duties of men if only they are introduced into them from early age in the way that boys are. However, women can be introduced into the exercise of these duties, but not into the judgment on which the proper performance of these duties inwardly depends . . . . Neither can men enter into the duties appropriate to women, because they cannot enter into the affections of women, which are completely different from the affections of men" (CL 175). The passage then adds that because of the above difference, therefore the following decree was issued for the Children of Israel: "A woman shall not have on the garment of a man, nor a man the garment of a woman, for it is an abomination" (Ibid.; Deut. 22:5).
     The New Church should be able to see this.

A Male Priesthood

     There is the revealed doctrine of the New Jerusalem. In this and through this "all things are made new." And there is also the doctrine of the church. This doctrine requires a priesthood. The revealed doctrine is Moses. And there must also be Aaron.
     This priesthood is to analyze the revealed doctrine, compare passages, and explain to the understanding how the Writings are to be lived.
     Remember that the New Church is a city, not a garden. We are concerned with structure, order, spiritual discipline, primarily self-discipline. We are not dealing with perceptive feelings with regard to faith and life.

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Perception before regeneration is not reliable; it leads astray. The Tree of Life is now to be found only in the city (see Rev. 22:2); and the city can be built only in the intellectual proprium. Perception can indeed be insinuated into that new proprium, for innocence can. But this perception is of the regenerate, and it does not teach; it worships and humbly serves. There will be no innate perception in matters of doctrine and life in the New Church. The New Church is not a garden, not an Eden.
     This calls for a male priesthood, for the male is born intellect-oriented, to be a form of truth. The female is born will-oriented. Truth must have priority (not superiority) in forming the church, even as Jacob, though not the firstborn, must have priority over Esau until he is ready, with great flocks and herds, for the return into Canaan. It is at that point Esau is acknowledged (see Gen. 33:8). The priesthood must lead to the good of truth, which is Christian good itself. It is a good formed by truth, the order of truth, the discipline of truth. And let the women bend it into use, confirm it in life, make alive the good of truth.
     And let me add here that the priesthood began after the fall of the Most Ancient Church. There was no organized priesthood with the most ancients, even as there is not in the celestial heaven. And throughout the Old Testament priests are male, so in the New Testament, and so in the Writings. The word "priestess" does not occur in any of the three forms of revelation. The order of the priesthood was not needed in the Most Ancient Church, because in that church the will was not corrupt.

Male and Female: the Bride, the Lamb's Wife

     Men and women together are the Bride and the Wife! Such is the startling teaching by a wise man at a wedding in heaven. The bridegroom and bride entered the festive hall, the bride escorted by six young women; and after the bridegroom and bride had been declared husband and wife, and after festivities, they departed, "followed to the doorway by the six young women."

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     Then some newcomers who had been invited asked of the wise man, "Why did you men not stand beside the bridegroom, now the husband, as the six bridesmaids stood beside the bride, now the wife?" At which the answer was given: "The reason is that on this day we are counted among the maidens, and the number six symbolizes all people and completeness." Being again asked, the wise man added: "Maidens symbolize the church, and the church is made up of both sexes. Therefore we too are maidens in terms of the church." In confirmation of this concept he referred to Rev. 14:4. (See CL 21.)
     I wish the church would pay more full attention to teachings in CL 63 and 125 than appears to be the case. These numbers show that the leadership of the male in matters of doctrine does not establish the church. Only when received by the female is the church established with both. We read: "The church is formed by the Lord in the man, and through the man in his wife. And after it has been formed in the two together, the church is complete, for then a full conjunction of good and truth takes place, and the conjunction of good and truth is the church" (CL 63). Again: "A husband does not represent the Lord and his wife the church, because husbands and their wives both together form the church" (CL 125).
     These doctrines employ the terms "husband" and "wife" because the context is conjugial love. But that the same general relationship applies to all men and all women, married or unmarried, can be seen in the context of the Gorand Man, the Maximus Homo. This homo is composed of men and women from the universal human race. It comprises both heaven and earth, that is, the church in both worlds. It is the Lord's bride and wife (see SS 17). Men and women together, coming into this homo by regeneration, are the bride and wife.
     The world in our day is in a spiritual turmoil. We, in our time, experience the aftermath of the Last Judgment in the world of spirits two hundred and fifty years ago.

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We are surrounded by dead or dying churches-churches that do not worship the Lord God the Savior Jesus Christ, and that do not teach or lead to repentance of life. In the midst of this the New Church is small, and struggling, and weak.
     But still the Lord of creation and of salvation is "making all things new." He has opened His Word, and He has enabled all men and women to see in the light of heaven's sun.
     And the church is growing in the spiritual world; the New Heaven is growing. What is needed in the world is the cultivation of the intellectual faculty so that the truths of the Word can be understood; and following this, committing to the life of charity from faith (see AE 732).
     The Lord on His white horse leads; and a host on white horses, as yet small, is following. He goes forth, "conquering and to conquer" (Rev. 6:2). As He said: "Fear not, little flock, for it is your Father's good pleasure to give you the kingdom" (Luke 12:32).
Title Unspecified 2001

Title Unspecified              2001

[Photograph.]


Huiling Sun and
Rev. John Jin
in Harbin, China (see p. 290).

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REPORT OF THE EDITOR OF NEW CHURCH LIFE 2001

REPORT OF THE EDITOR OF NEW CHURCH LIFE       Donald L. Rose       2001

     Our circulation in the year 2000 was 1550 compared with 1492 the previous year (see page 280 for comparison). We thank the seventy-one people who wrote for the magazine (21 ladies, 28 laymen, 32 clergy).
     I would like to thank the people who cheerfully and efficiently put this journal out every month. I don't know a title for Patricia Rose, but it might be something like "overall manager" or "big picture overseer." Although she takes in the big picture, she involves herself very much in the details, sometimes driving a few miles to the printer to make sure a correction is duly made. She is for the rest of us an inspiration toward excellence.
     As I look back over last year's issues, I am reminded of many things. Let me share a very few. In January we had a letter from Kwasi Darkwah about five students visiting Ghana, and later in the year we had word from Duncan Smith about developments there. We completed a series of articles on Providence by Frank Rose. During the year we had articles by Brian Keith and Dan Goodenough relating to the secularization of religious colleges. We had a tribute to Freda Griffith in the April issue. We seemed to have plenty of letters on the subject of capitalization. In July we had an article called "A Peculiar Human Inability" by Jeremy Rose. We had a study by Jane Lemole entitled "The Fate of the Unborn." We had quotations from the new translation of Spiritual Experiences. We had two sermons on the subject of the influence of spirits. We had a series from Erik E. Sandstrom on the Gospels and secular history. We had a study called "The Experience of Anger in Adult Christian Women." We had an article by Lillian Beekman and an article entitled "Attempting to Reflect a Genuine Face of the General Church in a Jungian Mirror."
     And we had much more.
     Donald L. Rose, Editor

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NEW CHURCH TEACHER 2001

NEW CHURCH TEACHER       Editor       2001




     Editorial Pages
     The Spring issue of New Church Teacher has on its front page an article by a man in his ninth year of teaching in a New Church school. As a New Church teacher he sees advantages. "I have the freedom to lay before my students the most precious teachings from the Lord's Word without embarrassment, censorship or fear for my position. This freedom, allowing New Church teachers to communicate with their students about the most important things in life without constraint, does make our work easier . . . . "
     He sees the school where he teaches as "a work in progress." "At times we fall short of our goals, but the opportunity to prayerfully join parents in the great use of educating their children for eternal happiness is a privilege and blessing . . . . My prayer is that we may continue to touch the lives of children here, whether there be ten or one hundred of them, and that we may continue to work closely with parents toward the goal of bringing an active acknowledgment of the Lord into their children's lives."
     In the same issue a teacher at Bryn Athyn College talks about "service-learning." Having explained this with vivid examples, the teacher closes with these words: "At its best, service-learning is an application of the doctrine of use . . . . It is founded on the concept that life is not a destination but a journey, that heaven is not a place but a state of mind. It is a process of serving the Lord, sharing the gifts that you have been given with the world. It is based on the idea that each human being is a unique child of God, created in the image of the Divine, with a unique contribution to make. Service-learning is a way of following the Lord's leading, of applying knowledge for the good of life."
     Also in this issue is a "reminiscence" by a teacher at the high school of the Academy of the New Church. "In September of 1969, I became a member of the Boys School faculty of the Academy of the New Church. As an adult convert to the General Church, I had never attended the church schools . . . . I was not a new teacher, having taught for several years in the public school system, but I gladly accepted an offer to teach at the Academy as a means of making some contribution to the church in return for what it has given me . . . .

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     "The preparation for a good and useful life as taught by the threefold Word is the ultimate goal. The Boys School still strives to initiate its youth into the knowledges and virtues that will lead to the judgment of rational wisdom and the justice of moral wisdom. I am proud to have been and to continue to be a part of this work."
     This 16-page magazine is published by the General Church Office of Education, Box 743, Bryn Athyn, PA 19009. The cost is $5.00 per year.
INTERACTION OF SOUL AND BODY 2001

INTERACTION OF SOUL AND BODY       Editor       2001

     The Swedenborg Society has produced a 45-page paperback of the small work whose Latin title is De Commercio Animae et Corporis. We quote here from the introduction by the late Paul V. Vickers.

     Mankind has always sought to understand how ideas can be gained by the mind through the body's experience, and also how the soul enters the mind and forms ideas and controls the body's purpose. This little work was written by Swedenborg late in his life, and was framed to show his thought on these matters and to comment on philosophical ideas known in his day . . . .
     All of creation is to set men and women in a situation where they can receive life apparently as their own. To do this, each must have a separate soul into which life is gifted, and then this must be able to act into a mind and body set in an environment that is not part of God, but which is maintained by His life and set, as it were, distinctly "over against" it. If each individual is to be free to choose, the basis of this environment must be fixed so that it does not react to the way the individual chooses to use life. Hence the nature of the physical world and the body living in it. These are being created continually by God for man's use, but it is essential that we are not aware of this as we live in them.

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In them, God's creative activity comes to rest in a fixed realm which provides a reactive plane to the soul within . . . .
     The same life which creates the external world is alive in our soul, and puts together the external stimuli of light waves and physical forces into something we see and feel, and which we can then appreciate, value and use and so direct our actions. The whole of the mind's activity depends on the soul inflowing and making intelligible the reactive plane of the body in its environment. The activity of that mind is not a mere pursuit of knowledge but the choice of a life active from God's kind of love. This is the basis of Swedenborg's idea on the soul and the body and the influx between them . . . .     
     It is fitting that Swedenborg finishes his book with two of his experiences in the spiritual world . . . . One judges between the attitudes of philosophers about the interaction of the soul and the body in the figures of Descartes for influx from the soul, the Schoolmen relying in a shadowy way on Aristotle for influx from the body, and Leibnitz for his pre-established harmony of soul and body. The other experience shows Swedenborg's own development from a natural philosopher to one who reveals and uses spiritual truths, for without those nothing can really be known.
PERFORMANCE AND WORSHIP 2001

PERFORMANCE AND WORSHIP       Charis Cole       2001




     Communications
Dear Editor:
     I have been thinking about Rev. Dr. Bell's article ("Inclusive Exclusion: The Myth of Diversity in a Feminized Church") and Mr. Alan Ferr's letter in the May issue.
     I don't think Dr. Bell has any objection to a variety of external worship.

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But, like me, he probably has a problem with theatrical or spectacular externals that draw people to worship for the show rather than to worship and learn about the Lord.
     The Christmas tableaux in Heilman Hall in Bryn Athyn enhanced and delighted our feeling for the beautiful stories of the Lord's birth. Do the tableaux in recent years in the cathedral help or detract from the story of the Babe laid in a manger because there was no room for Him in the inn?
     I remember wonderful 19th of June tableaux presented in Glenview. The Word in glorious clouds shining forth light was suspended by invisible cords from the ceiling. What a wonderful way to impress children with the Divinity of the Word.
     Charis Cole
     Bryn Athyn, PA
PERFORMANCE AND WORSHIP 2001

PERFORMANCE AND WORSHIP       C. John Parker       2001


Dear Editor:
     Alan Ferr's very useful communication (May 2001 issue) compels me to join the dialogue on this subject with the comment that "one size doesn't fit all." Every uniquely created human being has a different thirst for, and grasp of, spiritual truth, and so the application of it in each life will be different. How can there not be as many different ways to humble ourselves before our Lord, as each of us understands Him, to show our particular love for Him in how we praise Him in our worship services? It is disturbing that two polarities, each excluding the other, seem to have developed in the church: those who favour only "traditional" worship or "real church," with the disparaging description of others as "happy-clappy church," and those who favour only "contemporary" worship describing the former as "pillar huggers." With my own unique needs and frailties I am in no position to assess or judge the quantity or depth of spiritual content required or sought by other persons in their worship services.

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In the Arcana it is stated that charity conjoins while doctrine disjoins; a distillation of many numbers in the Arcana and elsewhere is that the church is one in the sight of the Lord to the extent that there is charity among its parts. Those who, from a more conservative background or long-standing practice, prefer "traditional" or more formal worship should certainly have their needs appreciated and met in charity. Those from different or less formal backgrounds, or responding to changing times and changing needs in their lives, who seek a freer and more open expression of love to the Lord in "contemporary" worship, should certainly have their needs appreciated and met in charity. Fortunately, there are many worshipers who equally appreciate both approaches in a wider concept of building the church, and who avail themselves accordingly. Let charity be the operative here lest this dialogue descend into debate, the opposite of worship.
     C. John Parker
     Etobicoke, Canada
Let Us Praise: The Power of Prayer around the World 2001

Let Us Praise: The Power of Prayer around the World       Leon S. Rhodes       2001



REVIEW
     We favorably review this new little book, significant and worthy beyond its ninety (5 by 6 inch) pages. Of these, about half contain skillfully collected and artfully presented "prayers from around the world" representing most of mankind's messages to the Deity.
     The other half consists of thoughtful, even moving, observations on the power of prayer by a well qualified pair: Glenn Mosely, eloquent spokesman for Unity Church, and Joanna Hill, bookcrafter and scholar citing the extraordinary teachings from Emanuel Swedenborg.
     Published by Templeton Foundation Publishing, this handy little volume can warm and be enjoyed in an easy read-through, but will be treasured by any believer for vastly expanding our ability to commune with our Creator.
     Leon S. Rhodes

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YOU ARE INVITED TO THE UPCOMING GENERAL CHURCH EVANGELIZATION SEMINAR "FREELY GIVE" 2001

YOU ARE INVITED TO THE UPCOMING GENERAL CHURCH EVANGELIZATION SEMINAR "FREELY GIVE"              2001

When: September 28, and 29, 2001
Where: Bryn Athyn College of the New Church
Bryn Athyn, PA

     Objectives:

1.     To take a close look at what the Lord says about evangelization.
2.     To provide the best possible atmosphere and context for the sharing of ideas, information, and experiences of people throughout the church who are involved in evangelization.
3.     To send people home with feelings of hope and encouragement, new ideas and tools to help them in their efforts.

     Plenary Presentations by:

Rev. Erik Buss, author of the new book Freely Give: Evangelization and the New Church, on which the seminar is based.
     Also Theresa L. McQueen, Chuck Blair, Rev. David Roth.
     Sixteen workshops offer topics ranging from the basics to the specifics of programs and activities. During the seminar you are also invited to participate in a banquet and a Holy Supper service.
     Mark your calendars now and plan to attend! The cost will be $75, which includes all of your meals and the banquet on Saturday evening.
     For more information and registration forms please contact us: General Church Office of Evangelization, Box 743, Bryn Athyn, PA 19009. Phone 215-914-4911; e-mail: ncquest@aol.com.
Freely Give 2001

Freely Give              2001

     We plan to have quotations from Freely Give in the August issue.

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MINISTERIAL APPOINTMENTS 2001

MINISTERIAL APPOINTMENTS       Rev. Peter M. Buss       2001

     The Rev. William Ankra-Badu has been appointed as the Bishop's Representative in West Africa. This appointment allows him to exercise leadership in the growing church in West Africa. He and the Rev. Kwasi Darkwah will also be serving on a new West Africa Committee, which is chaired by Dr. Bill Radcliffe.

     Appointments effective as of July 1, 2001:

     The Rev. Segno-Kodjo Ayi: Minister to the church in Togo, West Africa, under the Rev. William Ankra-Badu.
The Rev. Matthew Genzlinger: Assistant to the Pastor in Glenview, traveling in the Midwest.
The Rev. Jong-Ui Lee has accepted a call as Acting Pastor to the La Crescenta Society and the El Toro Circles in California. Jong-Ui and Hye-Seong and their three children have been in Oak Arbor, where he has been assistant to the Pastor.
The Rev. Martie Johnson: Assistant to the Pastor in Boulder, Colorado, with some traveling responsibilities in the West.
The Rev. Sung-Won Paek will be assisting the Rev. Jon Jin part-time in the Korean New Church based in Ivyland, Pennsylvania, and he will also be furthering his studies in educational administration in order to pursue his dream of furthering New Church education in Korea.
The Rev. Garry Walsh: Assistant to the Pastor in Oak Arbor, Michigan, and visiting minister to the North Ohio Circle.

     At its special meeting on June 1, the Academy Board, responding to my nomination, elected the Rev. Prescott Rogers as the next priest leader of the Academy, effective July 1, 2002. He will replace the Rev. Dan Goodenough, who will step down after a full ten-year term of office.
     Rt. Rev. Peter M. Buss

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GENERAL CHURCH OF THE NEW JERUSALEM Contact persons for PUBLIC WORSHIP AND DOCTRINAL CLASSES UNITED STATES OF AMERICA 2001

GENERAL CHURCH OF THE NEW JERUSALEM Contact persons for PUBLIC WORSHIP AND DOCTRINAL CLASSES UNITED STATES OF AMERICA              2001




     Announcements






Alabama:
Birmingham
Dr. Winyss A. Shepard, 4537 Dolly Ridge Road, Birmingham, AL 35243. Phone: (205) 967-3442.
Huntsville
Mrs. Anthony L. Sills, 1000 Hood Ave., Scottsboro, AL 35768. Phone: (205) 574-1617.
Arizona:
Phoenix
Lawson & Carol Cronlund, 5717 E. Justine Rd., Scottsdale, AZ 85254. Phone: (602) 953-0478.
Tucson
Rev. Frank S. Rose, 9233 E. Helen, Tucson, AZ 85715. Phone: (520) 721-1091.
Arkansas:
Little Rock
Mr. & Mrs. Kenneth Holmes, 155 Eric St., Batesville, AR 72501. Phone: (501) 793-5135.
Northwest Arkansas
Rev. Daniel Fitzpatrick, 1001 N. Oriole Ave., Rogers, AR 72756. Phone: (501) 621-9011.
California:
El Toro
Candace Frazee, 1933 Jefferson Drive, Pasadena, CA 91104. Phone: (626) 798-8848. E-mail: Sila88@aol.com
La Crescenta
Candace Frazee, 1933 Jefferson Drive, Pasadena, CA 91104. Phone: (626) 798-8848. E-mail: Sila88@aol.com
Sacramento/Central California
Bertil Larsson, 8387 Montna Drive, Paradise, CA 95969. Phone: (530) 877-8252.
San Diego
Rt. Rev. Louis B. King, 7911 Canary Way, San Diego, CA 92123. Phone: (858) 492-9682.
San Francisco
Mr. Philip C. Pendleton, 501 Portola Road, Box 8044, Portola Valley, CA 94028. Phone: (415) 424-4234.
Colorado:
Boulder
Rev. David C. Roth, 3421 Blue Stem Ave., Longmont, CO 80503. Phone: (303) 485-2720.
Colorado Springs
Mr. & Mrs. William Rienstra, 1005 Oak Ave., Canon City, CO 81212.
Connecticut:
Bridgeport, Hartford, Shelton
Mr. & Mrs. James Tucker, 45 Honey Bee Lane, Huntington, CT 06484. Phone: (203) 929-6455.
Delaware:
Wilmington
Rev. Arne Bau-Madsen, 37 Sousley Rd., Lenhartsville, PA 19534. Phone: (610) 756-6924.
District of Columbia: see Mitchellville, Maryland.
Florida:
Boynton Beach
Rev. Derek Elphick, 10621 El Clair Ranch Rd., Boynton Beach, FL 33437. Phone: (561) 736-9235.
Jacksonville
Kristi Helow, 6338 Christopher Creek Road W., Jacksonville, FL 32217-2472.
Lake Helen
Mr. & Mrs. Brent Morris, 264 East Kicklighter Rd., Lake Helen, FL 32744. Phone: (904) 228-2276.
Pensacola
Mr. & Mrs. John Peacock, 5238 Soundside Drive, Gulf Breeze, FL 32561. Phone: (904) 934-3691.
Georgia:
Americus
Mr. W. Harold Eubanks, 516 U.S. 280 West, Americus, GA 31709. Phone: (912) 924-9221.
Atlanta
Rev. C. Mark Perry, 10545 Colony Glen Drive, Alpharetta, GA 30022. Phone:678-566-3972.
Illinois:
Chicago
Rev. Matthew Genzlinger, 156 Park Drive, Glenview, IL 60025.
Glenview
Rev. Eric Carswell, 73 Park Dr., Glenview, IL 60025. Phone: (847) 724-0120.
Indiana: see Ohio: Cincinnati.
Kentucky: see Ohio: Cincinnati.
Louisiana:
Baton Rouge
Mr. Henry Bruser, Jr., 6050 Esplanade Ave., Baton Rouge, LA 70806. Phone: (504) 924-3098.

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Maine:
Bath
Rev. George Dole, 876 High St., Bath, ME 04530. Phone: (617) 244-0504.
Maryland:
Baltimore
Rev. Robert S. Junge, 8 Cedar Tree Ct., Cockeysville, MD 21030. Phone: (410) 666-8468.
Mitchellville
Rev. James P. Cooper, 11910 Chantilly Lane, Mitchellville, MD 20721. Phone: home (301) 805-9460; office (301) 464-5602.
Massachusetts:
Boston
Rev. Reuben Bell, 138 Maynard Rd., Sudbury, MA 01776. Phone: (978) 443-3727.
Michigan:
Detroit
Rev. Grant Odhner, 395 Olivewood Ct., Rochester, MI 48306. Phone: (248) 652-3420, ext. 102.
Mid-Michigan
Lyle & Brenda Birchman, 14777 Cutler Rd., Portland, MI 48875. Phone: (517) 647-2190. E-mail: MidMiNC@iserv.net
Minnesota:
St. Paul
Karen Huseby, 4247 Centerville Rd., Vadnais Heights, MN 55127. Phone: (612) 429-5289.
Missouri:
Columbia
Mr. & Mrs. Paul Johnson, 1508 Glencairn Court, Columbia, MO 65203. Phone: (314) 442-3475.
Kansas City
Mr. Glen Klippenstein, P. O. Box 457, Maysville, MO 64469-0457. Phone: (816) 449-2167.
New Hampshire:
Hanover
Bobbie & Charlie Hitchcock, 63 E. Wheelock St., Hanover, NH 03755.
Phone: (603) 643-3469.
New Jersey:
Ridgewood
Jay & Barbara Barry, 474 S. Maple, Glen Rock, NJ 07452. Phone: (201) 445-3353.
New Mexico:
Albuquerque
Mrs. Carolyn Harwell, 1375 Sara Rd., Rio Rancho, NM 87124. Phone: (505) 896-0293.
North Carolina:
Charlotte
Steven and Gail Glunz, 6624 Providence Lane West, Charlotte, NC 28226. Phone: (704) 362-2338.
Ohio:
Cincinnati
Rev. Patrick Rose, 785 Ashcroft Court, Cincinnati, OH 45240. Phone: (513) 825-7473.
Cleveland
Wayne and Vina Parker, 7331 Curtis-Middlefield Rd., Middlefield, OH 44062.
Phone: (440) 548-9804.
Oklahoma:
Oklahoma City
Mr. Robert Campbell, 13929 Sterlington, Edmond, OK 73013. Phone: (405) 478-4729.
Oregon:
Portland
Mr. & Mrs. Jim Andrews, Box 99, 1010 NE 365th Ave., Corbett, OR 97019. Phone: (503) 695-2534.
Pennsylvania:
Bryn Athyn
Rev. Thomas H. Kline, Box 277, Bryn Athyn, PA 19009. Phone: (215) 947-6225.
Elizabethtown
Mr. Meade Bierly, 523 Snyder Ave., Elizabethtown, PA 17022. Phone: (717) 367-3964.
Erie
Dianna Murray, 5648 Zuck Road, Erie, PA 16506. Phone: (814) 833-0962.
Freeport
Rev. Amos Glenn, 7128 Card Lane, Pittsburgh, PA 15208. Phone: (412) 247-1180.
Harleysville
Rev. George D. McCurdy, 2770 Quarry Rd., Box 707, Bryn Athyn, PA 19009.
Phone: (215) 947-9878.
Hawley
Mr. Grant Genzlinger, Settlers Inn #25, 4 Main Ave., Hawley, PA 18428. Phone: (800) 833-8527.
Ivyland
The Ivyland New Church, 851 W. Bristol Road, Ivyland, PA 18974. Pastor: Rev. David Lindrooth. Phone: (215) 957-5965. Secretary: Sue Cronlund. (215) 598-3919.

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Philadelphia New Church Korean Group, 851 W. Bristol Rd., Ivyland, PA 18974. Pastor: Rev. John Jin. Phone: (215) 443-2533 or (215) 947-8317.
Kempton
Rev. Lawson M. Smith, 171 Kunkel Dahl Rd., Kempton, PA 19529. Phone:610-756-0093.
Pittsburgh
Rev. Nathan D. Gladish, 299 Le Roi Road, Pittsburgh, PA 15208. Phone: church (412) 731-7421.
South Carolina:
Charleston area
Wilfred & Wendy Baker, 2030 Thornhill Drive, Summerville, SC 29485. Phone: (803) 851-1245.
South Dakota:
Hot Springs
Linda Klippenstein, 604 S. River St. #A8, Hot Springs, SD 57747. Phone: (605) 745-6629.
Texas:
Austin
Aaron Gladish, 10312 Bilbrook Place, Austin, TX 78748. Phone: (512) 282-5501. E-mail: aaron.gladish@amd.com.
Virginia:
Richmond
Mr. Donald Johnson, 13161 Happy Hill Road, Chester, VA 23831. Phone: (804) 748-5757.
Washington:
Seattle
Rev. Christopher D. Bown, 19230 Forest Park Drive NE, Apt. B-107, Lake Forest Park, WA 98155. Phone: 206-368-8531.
Washington, DC: See Mitchellville, MD.
Wisconsin:
Madison
Mr. Warren Brown, 130 Greenbrier Drive, Sun Prairie, WI53590. Phone: (608) 825-3002.

     OTHER THAN U.S.A.

     AUSTRALIA
Sydney, N.S.W.
Rev. David Ayers, 26 Dudley St., Penshurst, NSW 2222. Phone: 61-02-9594-4205.

     BRAZIL
Rio de Janeiro
Rev. Cristovao Rabelo Nobre, Rod Mendes Vassouras, km 41, Caixa Postal 85.711, 27.700-000, Vassouras, RJ Brasil. Phone: 55-024-471-2183.

     CANADA
Alberta
Calgary
Mr. Thomas R. Fountain, 1115 Southglen Drive S.W., Calgary, Alberta T2W 0X2. Phone: (403) 255-7283.
Debolt
Lavina Scott, RR 1, Crooked Creek, Alberta T0H 0Y0. Phone: (403) 957-3625.
Edmonton
Mrs. Wayne Anderson, 6703-98th Street, Edmonton, Alberta T6E 3L9. Phone: (403) 432-1499.
British Columbia
Dawson Creek
Dorothy Friesen (Secretary), P.O. Box 933, Dawson Creek, BC V1G 4H9.
Phone: 250-782-1904. Or Danelle Kilber at: dckilber@neonet.bc.ca
Ontario
Kitchener
Rev. Michael K. Cowley, 58 Chapel Hill Drive, Kitchener, Ontario N2G 3W5. Phone: office (519) 748-5802.
Ottawa
Mr. & Mrs. Donald McMaster, 684 Fraser Ave., Ottawa, Ontario K2A 2R8. Phone: (613) 725-0394.
Toronto
Rev. Michael D. Gladish, 279 Burnhamthorpe Rd., Etobicoke, Ontario M9B 1Z4. Phone: church (416) 239-3054.
Quebec
Montreal
Mr. Denis de Chazal, 29 Ballantyne Ave.So., Montreal West, Quebec H4X 2B1. Phone: (514) 489-9861.

     DENMARK
Copenhagen
Mr. Jorgen Hauptmann, Strandvejen 22, 4040 Jyllinge. Phone: 46 78 9968.

     ENGLAND
Colchester
Rev. Kenneth J. Alden, 8 Stoneleigh Park, Lexden, Colchester, Essex CO3 5EY.

334



London
Rev. Frederick Elphick, 21B Hayne Rd., Beckenham, Kent BR3 4JA. Phone: 44-181-658-6320.
Oxford
Mr. Mark Burniston, 24 Pumbro, Stonesfield, Witney, Oxford OX8 8QF. Phone: 01993 891700
Surrey
Mr. Nathan Morley, 27 Victoria Road, Southern View, Guildford, Surrey GU1 4DJ.

     FRANCE
Beaune
The Rev. Alain Nicolier, Bourguignon, Meursanges, 21200 Beaune. Phone: 33-80-26-62-80.

     GHANA
Accra
Rev. William O. Ankra-Badu, Box 11305, Accra North.
Asakraka, Nteso, Oframase
Rev. Martin K. Gyamfi, Box 10, Asakraka-Kwahu E/R.
Madina, Tema
Rev. Simpson K. Darkwah, House No. AA3, Community 4, c/o Box 1483, Tema. Phone: 233-22-200583.

     HOLLAND
The Hague
Mr. Ed Verschoor, V. Furstenburchstr. 6, 3862 AW Nijkerk.

     JAPAN
     Mr. Tatsuya Nagashima, 30-2, Saijoh-Nishiotake, Yoshino-cho, Itano-gun, Tokoshima -ken, Japan 771-14.

     KOREA
Seoul
Rev. Dzin P. Kwak, Seoul Church of New Jerusalem, Ajoo B/D 2F, 1019-15 Daechi-dong, Kangnam-ku, Seoul 135-281. Phone: home 82-(0)2-658-7305; church 82-(0)2-555-1366.

     NEW ZEALAND
Auckland
Mrs. H. Keal, 4 Derwent Cresc., Titirangi, Auckland 1007. Phone: 09-817-8203.

     SOUTH AFRICA
Gauteng
Alexandra Township
Rev. Albert Thabede, 303 Corlett Dr., Kew 2090. Phone: 27-11-443-3852.
Balfour
Rev. Reuben Tshabalala, P.O. Box 851, Kwa Xuma, Soweto 1868. Phone: 27-11-932-3528.
Buccleuch
Rev. Andrew Dibb, P.O. Box 816, Kelvin 2054. Phone: 27-11-804-1145.
Diepkloof
Rev. Jacob M. Maseko, P. O. Box 261, Pimville 1808. Phone: 27-11-938-8314.
KwaZulu-Natal
Clermont and Enkumba
Rev. Ishborn Buthelezi, P.O. Box 150, Clernaville 3602. Phone: 27-31-707-1526.
Durban (Westville)
Rev. Erik J. Buss, 30 Perth Rd., Westville, 3630. Phone: 27-31-2629043
Eshowe/Richards Bay/Empangeni
Mrs. Marten Hiemstra, P. O. Box 10745, Meerensee 3901. Phone: 0351-32317.
Hambrook
The Rev. Ishborn Buthelezi, P. O. Box 150, Clernaville 3602. Phone: 011-27-31-707-1526.
Impaphala and Empangeni
Rev. B. Alfred Mbatha, PO Box 60449, Phoenix, Durban, 4080.
Kwa Mashu
Rev. Edward Nzimande, P. O. Box 848, Pinetown, 3600.
Midlands
Rev. Erik J. Buss, 30 Perth Rd., Westville, 3630. Phone: 27-31-2629043.
Westville (see Durban)
Western Cape
Cape Town
Rev. Andrew Dibb, P.O. Box 816, Kelvin 2054. Phone: 27-11-804-1145.

     SWEDEN
Jonkoping
Rev. Ragnar Boyesen, Oxelgatan 6, S-565 21 Mullsjo.
Stockholm

Rev. Goran R. Appelgren, Aladdinsvogen 27, S-167 61 Bromma.
Phone/Fax: 46-(0)8-26 79 85.

(When dialing from abroad, leave out zero in parentheses.)
Note: Please send any corrections to the editor.

335


INDEPENDENCE DAY RECORDINGS 2001

INDEPENDENCE DAY RECORDINGS              2001

     Celebrate this 4th of July with audio recordings for your worship and instructional pleasure. Our library houses a number of recordings on the subject of the Independence Day season. These recordings are useful aids in bringing to the forefront of our minds the true meaning of this special day of gratitude and remembrance.
     Sermons
     The Redeemed Land (#103823) - Rev. Hugo Lj. Odhner
     Peace (#100479) - Rt. Rev. Peter Buss
     Providence over the Nations (#100402) - Rev. Donald Rose
     Spiritual Freedom (#100511) - Rt. Rev. Alfred Acton, H
     Building Community (#100399) - Rt. Rev. Louis King
     Forgiveness (#100424) - Rev. Mauro de Padua
     Independence (#100396) - Rev. Brian Keith
     All Things New (#103263) - Rev. Reuben Bell
     Real Freedom (#104507) - Rev. Walter Orthwein
     Micah's Levite (#102992) - Rev. Jeremy Simons
     Other Recordings
     Freedom (#104491) - a family service by the Rev. Daniel Goodenough
     History of the 4th of July (#103963) - an address by Michael Morton
     Church and State Symbols (#104517) - a contemporary worship service by the Rt. Rev. Alfred Acton, II
     The Pursuit of Happiness (#104504) - a family service by the Rev. Christopher Bown
     Independence Day (#104893) - an address by David Roscoe

     To order, please make your request(s) by catalog # (s) as listed.
     All tapes are on sale for $2.00 each, plus postage and packaging.
     For a complete listing of recordings or to borrow or buy a tape or to order a catalog, call or write to:
     SOUND )))
     RECORDING
     L I B R A R Y
     (215) 914-4980
     Box 743 - Bryn Athyn, PA 19009-0743
     or via e-mail: SRLibrary@newchurch.edu

336


Freely Give Evangelization and the New Church 2001

Freely Give Evangelization and the New Church       Erik J. Buss       2001

Paperback 300 pgs. ? U.S. $12.00 + $1.75 Postage
     Freely Give is for anyone who shares the dream of spreading the New Church to the millions who can benefit from its teachings, and for those who are already devoting their lives to this important cause.
     Among other things, Freely Give addresses the following: Evangelization is as central to the life and success of the New Church as marriage and the education of our children.
     True evangelization is driven not only from a desire to grow the Church, but to help individual people find fulfillment and happiness in the Lord's Word.
     In His Word, the Lord prepares us for the spiritual challenges the New Church will face and gives us guidelines to help us overcome those challenges.
     We can turn to the Word to see what people are most in need of the Church's teachings, how to reach them in ways that are meaningful to them, and how to overcome the obstacles they are likely to encounter.
     No one gets his religion from himself but through another who has either learned directly from the Word or indirectly from others who have learned it.
     - Divine Providence 254

     General Church Book Center ? Cairncrest
     Box 743 ? Bryn Athyn, PA 19009
     Phone: 215-914-4920 ? Fax: 215-914-4935
     Hours: Monday-Friday 9 to 12 or by Appointment
     E-mail: Bookctr@newchurch.edu

337


Notes on This Issue 2001

Notes on This Issue              2001


Vol. CXXI     August, 2001     No. 8
     New Church Life
     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
     REVEALED THROUGH EMANUEL SWEDENBORG

338


     "One of the shining new truths of the Second Coming is that there is goodness in those of all religions who worship the one God and live a life in obedience to Him. All who live a good life according to their religious beliefs can be saved. But there is an even higher truth revealed to the New Church . . . . " This is from the sermon "Upon the Rock," in which we are reminded of the teaching that it is essential that there should exist somewhere on earth a church where the Word is, and where by means of it the Lord is known.
     The General Church is dedicated to serve the use of the "church" that belongs to the Lord. "We know our charge," says Pearse Frazier; "it is now a question of how." He addresses the question of means to bring about influence on culture and government (p. 346).
     The Swedenborg Foundation has done a remarkable job producing the video Splendors of the Spirit. Considering the investment of resources, time and talent, it would not have been suitable to review this video in a paragraph or two. We are therefore grateful to Dr. Kurt Simons for his thoughtful review. And we invite people first to see this video themselves and then to consider others who might also benefit from it.
     Six ordinations are reported on page 381. One was an ordination into the second degree, and five were inaugurations into the ministry. On the occasion of their ordination these five men declared their faith and purpose (see p. 355). As we go to print, they are entering into the work for which they have been preparing. The Dean of the Theological School, Rev. Brian Keith, as master of ceremonies at a New Church Day banquet in Bryn Athyn on June 17th, spoke about the new work each of them is beginning.
     On page 360 is a reminder of the Bryn Athyn Evangelization seminar coming up next month. The full announcement appeared in the July issue (p. 326).
     Next month we hope to quote some paragraphs from the book by Ursula Groll, Swedenborg and New Paradigm Science. This has been published by the Swedenborg Foundation.

339


UPON THE ROCK 2001

UPON THE ROCK       Rev. Grant R. SCHNARR       2001

     A SERMON

"Whoever hears these sayings of Mine and does them, I will liken him to a wise man who built his house on the rock, and the rain descended, the floods came, and the winds blew and beat on that house, and it did not fall, for it was founded upon the rock. Now, everyone who hears these sayings of Mine and does not do them will be like a foolish man who built his house on the sand: and the rain descended, the floods came, winds blew, and beat upon that house, and it fell. And great was its fall" (Matthew 7:24-27).

     These words of the Lord are simple, and can be understood by the simplest of minds. Those who hear the Lord's words and live by them will build their lives on a firm foundation. The greatest storm will not bring them to ruin. However, those who do not live by His words, having built their foundation on unstable and unreliable ground, will fall when the storms of life blow. But we know from the Heavenly Doctrines that there is more meaning to these words in the deeper, spiritual sense which can bring to earth and one's mind the wisdom of the angels, and with it the life of heaven. These simple words are indeed profound when explored on this deeper level, and they are words for our very selves, our church, and our times.
     The church is under attack. That should come as no surprise, considering that the church has been under attack since the beginning of humanity. As the Lord leads humankind through revelations of Himself and of a life according to His ways, the hells make their onslaught of lies, misconceptions, mistaken wants and desires to undermine His Word, to destroy the very foundation upon which all of us strive to build our spiritual lives. The greater the truths revealed, the greater the temptations; the greater the ability to rise into the heavens, the greater the potential fall to the earth. The church, whether we speak of the collective understanding and life according to the Lord's Word or the individual human being, must build a life upon the firm foundation of the Lord's Word if it is to survive and flourish. No storm of temptation, no flood of false persuasion, no false and misguided ways of thinking will undermine a life according to the Divine Truth.

340


But a life built on earthly ways alone, on materialism, on the latest fad or philosophy, on human ingenuity, on man-made theology, on the latest leadership, business, self-help, or psychological theories, even on the wisdom of the collective teachings of the greatest minds of our day, without the Word as a foundation cannot but be washed away in times of trial. All the knowledge of the world, as many as the grains of sand, serve us well, but the Lord is the Rock of our salvation. When we seek first the kingdom of God, indeed all things are added to us. But if we do not seek that kingdom, all can be swept away.
     The church is under attack. The rain which beats upon this noble house is said to be times of temptation and trial. The floods, we are told, represent inundations of evil and falsity (see AC 660). The winds that beat upon the house are said to represent false reasonings of the purely natural person (see AR 334), all sorts of rationalizations, formulas, proofs, howling falsehoods which beat on the mind and consciousness of every human being who seeks the Lord's kingdom.
     Anyone who is endeavoring to live the life that leads to heaven knows well the flood waters of the hells. When one strives to be more loving, the flood waters of hatred and condemnation rise quickly. When one strives toward conjugial love, the rush of unbridled desire is not unknown. When one strives for honesty, how many opportunities arise, like lapping waves of rising flood water, to sweep us away in deceit. The hells attack what we love. The hells attack what we strive for and what we strive, with the Lord's help, to be. This is true with the greater church as well. The teachings that have been given-so precious to hold, such hope for ourselves and the human race: the visible God, the life of heaven, of conjugial love, of renewed and happy lives, and so much more -are direct targets of the hells. The hells hate the Divine Human. They can't even say Jesus's name (see TCR 811).

341


Conjugial love is laughed at and scorned. Rebirth is looked upon as folly. Is there any question that any individual or collection of individuals who strive to love and live by these teachings will be hit by those waves?
     The false reasonings are many. We hear them all the time, both from within and from without. Perhaps you've heard these winds. "You don't have to live a good life all the time. Everybody makes mistakes. God is a God of love. You're forgiven, so what's the worry? You can pick your own God anyway. Different people in heaven have different pictures of God. Pick a God more to your liking. Conjugial love? No one can reach the ideals of true love in this day and age. Why try? Regeneration? It's too painful if you're talking about shunning evils as sins. Concentrate on the more positive aspects of your life. Ignore the ugly. You've been through enough pain already. It's not your fault anyway. Those difficult teachings in the Word? They're outdated, written by an inferior mind in an unenlightened time. You know which ones to believe."
     How many times do we as individuals hear those winds in the world and inside ourselves? Like the Apostle Peter, who walked upon the stormy water to meet his Lord, and who represents our human faith, we can find ourselves mesmerized by the wind, lose our faith in the Lord, and sink into the dark water below. At those times, may we like Peter call out, "Lord, save me!"
     The Lord warns us not to build our lives on the sand. The sand is so many earthly knowledges, little rocks if you will. But there is nothing holding them together. A life of love and according to the Lord's commandments is what bonds the little rocks into one. If we turn our attention away from that innocent willingness to be led by the Lord, we build upon so many ideas and philosophies that seem firm to us in some ways, and in other ways pleasantly flexible. In fact, they seem softer than the rock, easily changeable, easily manipulated in the form of our choosing, like building sand castles at the seashore. But when the rain, flood, and winds come, we are immediately washed away with them. Why would it be any other way?

342


If we turn from building upon the rock, we do so for less than noble reasons, and in so doing we sit on the beach and wait for the next wave to wash us out to sea. When the waves of temptation come, we are swept away by them without resistance. And so the Writings tell us that one who is in evil doesn't even go through spiritual trial, but immediately falls. And riding these waves may even seem delightful at first, until we realize we are lost at sea and drowning.
     The church of the Lord is the beacon of light which guides every traveler from the stormy seas of spiritual affliction to the safe shores of the Lord's kingdom. It is the hope of every individual and of the human race. It must be built on firm ground, upon that rock. To build upon that rock is to build an understanding, dedication, and life upon the Divine Truth of the Lord's Word. Specifically, the Writings say that this rock represents the Lord as to Divine Truth (see AR 409:2, 915). He is, as the psalmist says, the rock of our salvation (Psalm 62:2). This is important. In fact, it is critical. In times of trial, whether of individuals or a church, the hells will attack the very essentials of the church: the Lord, the Word, and life according to the Word (see DP 259). These are the foundational teachings of the church, and the teachings that lead one to conjunction with the Lord and salvation.
     What is the most important teaching of the church? It is the teaching about the Lord. The church stands on its vision of the one visible God. The Writings proclaim with boldness, "The Lord God Jesus Christ reigns" (TCR 791). It is the revelation of the Divine Human which is the Second Coming of the Lord. Jesus Christ is the stone which the builders rejected, which has now become the chief corner stone. He is also the rock that destroyed the image and fills the earth. Jesus Christ, as presented and revealed in the Word, is the one God of heaven and earth. When the Lord asked His disciples who they thought He was, it was Peter, a representative of our faith, who confessed, "You are the Christ, the son of the living God."

343


And it was this confession of Jesus Christ as God in human form which elicited the Lord's response: "You are Peter, and upon this rock I will build My church, and the gates of hell shall not prevail against it" (Matt. 16:18).
     The hells will work through our own selves to destroy this visible picture of God, to form God in our own image, according to our own preference and mistaken wants. We are not immune from this simply because we have had an opportunity to hear the Lord's new revelation. Even Peter, who knew the Lord face to face, when confronted at the Lord's trial, fearing persecution, cursed and swore and professed, "I know not the man." The world has little understanding or sympathy for genuine Christianity today. In fact, even the Apostle John tells us that when the Lord was born into the world, the world knew Him not, even when He walked among us. Today there are many who spurn the idea of Jesus Christ as both God and man, who would like to keep God invisible and remote. Each of us in times of temptation may find it easier to worship an invisible God rather than one who remains present before us, witness to all our failings. But if there is anything the New Church stands for, it is the belief in the visible, Divinely human God, the Lord Jesus Christ, who walked the earth, who took on the hells, who taught the way of salvation, who was crucified and rose from the dead as our God and our King. This is the New Church. It is not negotiable. Like Peter, the world will challenge us on our belief in the Lord as He has been revealed to us. Will we say in our hearts, "I know not the man"? Or rather will we confess with love, humility, and conviction, "The Lord God Jesus Christ reigns"?
     In today's world there is a belief that truth is relative: one person's truth is as good and as valid as another's. The respect for a variety of beliefs is surely a breakthrough in human understanding, and may very well be the result of the severing of the bonds of the fallen church, brought about by the Second Coming, to free people to seek truth on a personal level. One of the shining new truths of the Second Coming is that there is goodness in those of all religions who worship the one God and live a life in obedience to Him.

344


All who live a good life according to their religious beliefs can be saved. But there is an even higher truth revealed to the New Church which must burn brightly on those stormy shores for all to see. It is the belief in the holiness and authority of the Lord's Word. We are told, "Unless there exists somewhere on earth a church where the Word is, and where by means of it the Lord is known, there cannot be conjunction with heaven" (SS 104). "The church is from the Word, and is such as is its understanding of the Word" (SS 76). We are told,

There are three essentials of the church: an acknowledgment of the Divinity of the Lord, an acknowledgment of the holiness of the Word, and the life that is called charity. According to the life which is charity is every person's faith; from the Word a person has a rational perception of what life should be; and from the Lord a person has reformation and salvation. Had these three been held as essentials of the church, intellectual dissensions would not have divided but would have merely varied it, as light varies colors in beautiful objects, and as the various emblems of royalty constitute the beauty of a kingly crown (DP 259).

     There will always be varied thoughts and opinions about doctrine and its application. With charity present these varieties can strengthen the church. But this is the case only if that variety of thought remains in love for and obedience to the Lord's Word. The plain teachings of the church, of the Divinity of Jesus Christ, the holiness and authority of the Word, and obedience to the Word, are plain and open teachings, essentials of the church, which are not matters to be negotiated, or softened, or commingled with a smorgasbord of theologies and beliefs of the world. Individuals, in the Lord's mercy, are certainly free to do this, but not the church, and not in the name of the church, for the soundness and purity of doctrine is what enables that light of the church specific to shine, and to remain firmly established on that rock of Divine Truth (see TCR 245). As individuals can we make a pledge to seek the Lord in His Word, not for what we want the Lord to say, but to actually hear what He is saying, and as the Lord Himself encourages us, to hear and do?

345


This is the source of our strength, and our spiritual foundation. "As for God, His way is perfect; the word of the Lord is proven; He is a shield to all who trust in Him. For who is God except the Lord? And who is a rock except our God?" (Psalm 18:30, 31)
     To hear the Lord's words and to do them is the very essence of charity. If we truly wish to be safe and even prosper in times of spiritual temptation, the greatest contribution we can make in allowing the Lord to guide and protect us is to live by His teachings. Faith without charity is dead. Belief without love is of little positive consequence. But a love for the Lord, for His Word, for our fellow human beings, is a powerful fortress against any assault from the hells. The Lord says, "Blessed are they who hear the Word of God and keep it" (Luke 11:28). "If you know these things, happy are you if you do them" ( John 13:17). "Love one another as I have loved you . . . . By this all will know that you are My disciples" (John 13:34, 35). The peace and protection that comes from a life according to our religion is so powerful and so great that the Writings say it is beyond human words (see HH 284). The Lord is with us in times of trial, as individuals and as a church. He rises and calms the waves and the storm. He calls out in a gentle voice, "Peace. Be still" (Mark 4:39). "Then He arose and rebuked the wind, and said to the sea, 'Peace, be still!' And the wind ceased and there was a great calm" (Ibid.).
     May we hear and do, and build our lives on that Rock, not just for ourselves, but for the inhabitants of the world, and for generations of children to come. May we with humble hearts confess His name, and not fear the winds of doubt and confusion but stand strong, and together in our commitment and belief in His Word. The Lord will calm the storms. He will make the winds cease from the ends of the earth. He will be a mighty fortress in times of trouble, and our shelter from the storm. The disciples said to one another, "Who can this be, that even the wind and the waves obey Him?" (Luke 8:25)

346


He is the Lord Jesus Christ, the rock of our salvation (see Psalm 89:26). Amen.

Lessons: Psalm 89:19-29; Matthew 7:13-29; AE 411:11, 12 CALLING TO VISION FOR THE CHURCH 2001

CALLING TO VISION FOR THE CHURCH       PEARSE M. FRAZIER       2001

     The Lord told us to go forth and make disciples of all the nations, to teach them to observe all things that have been commanded, and that always the Lord will be with us. So imagine a world united peacefully in democratic rule, springing from a joyous culture respecting, above all, absolute laws of morality, inspired and led by a glorious church holding fast to fundamental truths. We have in this series civil, moral, and spiritual law, each in its proper order guiding government, culture, and the church respectively. There are proper forms of relationships and interactions, which can be seen in the light of revelation, with the most essential relationship being the Lord's to the individuals and collectives of humanity.
     The Lord relates to us through Divine Love and Wisdom, each in its own distinct way. Love flows into everything, creating its essence and giving it existence and life. This love is our essence, and is what we are at our very core. Wisdom flows around everything, giving it all form, making this existence and life visible, malleable, and, by our limited perceptions, real. In this coming together of wisdom and love in our souls is the miracle of freedom. We have the power, although indirect, to change our wisdom, and thereby change the form that the Lord's love takes when flowing into us. Wisdom is the knowledge and application of truth, and the truths we choose to learn and apply determine our wisdom, and thus determine the order of our loves. It is in this learning and applying truths that we have our role in the Lord's creation.

347



     Applied truths are called laws, and laws occur in three distinct areas of humanity, corresponding to the three levels of laws available to us. The three levels of laws are civil, moral, and spiritual, which guide in turn the areas of our life, which are respectively government, culture, and the church. Spiritual law infills and guides moral law, which infills and guides civil law. Thus the church should infill and guide culture, which should infill and guide government.
     There is a universal church in which all people are members who recognize the Divine and love wisdom by trying to learn and apply to the good life that which they believe to be true. And there is a specific, special church, which is gifted with revelation in its complete form. Gifted thus, it can more accurately determine what is true to be learned and applied. This specific church is any organization that has as its essential guide the complete revelation of the Word of the Lord as found in the three-fold Word. The General Church of the New Jerusalem is such an organization.
     Our church's duty, then, is to learn and apply the truths of the Word and thereby realize spiritual laws. Further, we should infill and guide culture, and thereby government, by offering spiritual laws to infill and guide them and their laws, both moral and civil. We know our charge; it is now a question of how.
     The relationship between culture and government, and thus of moral and civil laws, is one with which, throughout history, humanity has struggled. Through the Lord's Providence, acting through human prudence, one peaceful and for the most part successful means has been found in the form of a democratic republic. While never perfect, this form has found incredible success at showing its dynamic relation to culture. American government today changes and bends slowly, reflecting better than any government before it the culture of the people it governs. We have in place a means by which culture and its moral laws may infill and guide government and its civil laws.

348



     Culture's interaction with government is realized by private organizations that promote scholarship and research to support their agenda and then lobby the voters and government officials to create civil laws that harmonize with their special interests. These groups, often called "special interest groups," are the organized bodies by which culture infills and guides government. Their influence is on many levels, not just affecting individual opinions but also inspiring and influencing all forms of education, art, and commerce, which are the carriers of culture.
     Our church, then, should actively try to influence these special- interest groups to better reflect our own special interest, which we believe to be the special interest of the Lord as revealed in the Word.
     This influence of special-interest groups can be realized through many means, but primarily it is through learning and applying truths to discover spiritual laws and then extrapolating from those laws moral and civil laws. Just as special-interest groups research the means by which their moral opinions should take form in government, we should research the means by which the truths of the Word should take form in culture, and eventually in government. This research should then be published and promoted to private and public organizations to influence the public and ultimately change culture and government.
     Within the General Church of the New Jerusalem there is already the beginning of an organization to do just this. The Academy movement, which was largely responsible for the vitality of the current General Church's past, was based on the belief that through scholarly investigation of the Word, all things could be made new. For the most part, the church has looked inward in this scholarship, trying to find more perfect forms of worship, governance, and education. As good and proper as all these uses are, they are not the special charge of the New Church. The special charge is to be the church that makes the essence of a new heaven on earth.

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     We are a tiny population on a planet full of life, flying through a rather small piece of space in an indefinitely expansive universe. Throughout this universe are more people, and so the prospective number of people who have not heard of the final dispensation of the Lord is more than the five billion on our earth, indeed an indefinite number of human beings throughout all of the Lord's creation. The purpose of this creation is to act as a reciprocal to the Infinite Love and Wisdom of the Lord. Anything infinite needs at the least an indefinitely increasing number of finite bodies to reciprocate it properly and fully. In other words, the Lord must have forever a greater and greater number of people to love and have that love returned. We must spread the Word throughout all the heavens and all the earths. In addition, the Lord's people must continuously learn the infinite number of truths of revelation confirmed by natural experience. Humanity needs thus to continually examine and apply not just special revelation, but also all the sciences that describe the Lord's universe.
     For now, however, we are effectively constrained to concerns of this planet Earth, and the major concern of Earth is the lack of heaven. War is hellish, and the Earth is infected with war. There are wars between philosophers and between artists, but also simply the most external wars of life and death. War as the ultimate expression of the conflict between good and evil is the ultimate responsibility of human prudence, guided by Divine Providence. Heaven being eternal peace and joy, a heaven on earth can be seen as a world primarily at peace, providing continuous opportunities for joy.
     For now, government should primarily be concerned with the promotion of this natural global peace and joy. Within this driven government, culture is the means by which the morality of the common person exists and thrives and works. Moreover, our church should be the most essential force on earth for all this. We need then, in this Academy movement within our church, a new vision and purpose, actively seeking and applying the truths of revelation to concerns of the Lord's charge.

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     At this time, the mission and purpose of the college and theological school already work partly toward this glorious end. Nevertheless, more needs to be done. We need to recognize our important role as scholars for the world, and greater scholarship at the professional level serves this end. While many suggestions could be made about how exactly this new charge might take form, it is certain that it should take form. Perhaps we need more scholarly vigorous under-graduate and graduate programs. Perhaps we need greater support for scholarly publication. Perhaps we even need a separate branch of the Academy devoted exclusively to scholarship and publication.
     Whatever the forms, and there are potentially many of them, a vision and charge is clear, and we should adopt it with our hearts. Perhaps the vision described above is not the proper vision for our church, and perhaps it is. Either way, we need a vision that clearly charges our faith and charity with ends and means. The Lord stands at the door and knocks; we have only to hear the knock and open the door.
Splendors of the Spirit: Swedenborg's Quest for Insight (Videotape). 2001

Splendors of the Spirit: Swedenborg's Quest for Insight (Videotape).       Dr. Kurt Simons       2001




     REVIEW
West Chester, PA: The Swedenborg Foundation, 2001

     One intriguing teaching of the Writings is that communication media, dating back to the invention of writing itself, as well as dissemination methods such as seafaring, were provided for the sake of disseminating the Word (see AC 9350ff., Char. 130). Indeed, the availability of such media is a major reason why the Lord was born on this, of all planets in the universe (ibid.).

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A related, and sometimes forgotten, fact is that Swedenborg himself did not simply write and publish the Writings but used a variety of techniques to disseminate them and their teachings, including everything from directed book distribution to advertisements, translation (the first into English ever made) and production of an inexpensive "popular" edition of at least one volume of the Arcana, to personal conversation and correspondence. (See D. L. Rose's "Swedenborg's Missionary Work," NCL 1964; 84: 61-66; 262-270, 367-370, available online at
     www.swedenborg project.org/smw.htm
In sum, there are both teachings and precedent that make a powerful case for effectively using the media available to us at our day for "annunciation about the Lord, His coming, and the things that are from Him which belong to salvation and eternal life" (AC 9925).
     One particularly appealing form of the mass media of our day are the movies, which-along with their spin-off cousins of television and the developing dynamic capabilities of the internet -have the ability to combine pictures, words and music into a message that can be very effective at touching heart as well as mind. The Writings make clear that for a message to really influence someone, it must do both-"[A]s is the affection so is the reception" (AC 2875).
     There have been occasional attempts in the organized New Church over the years to use the movie media for evangelization purposes, most recently several done by the Swedenborg Foundation. However, to this reviewer at least, the videotape reviewed here, Splendors of the Spirit, also put out by the Foundation, is in a class by itself. It ingeniously and carefully combines the emotionally evocative and the ideationally explicit into a message that, it seems fair to suggest, sets a new standard for such efforts in the church. While certainly not without its flaws, it is unique, again in this reviewer's opinion, in being perhaps the first piece of collateral literature/media this generation of the church has produced for use in our day that you can give to almost anyone.

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This is the case because, as you give it to others, you can be confident that, no matter where they are coming from, the odds are good both that they will find Splendors attractive and interesting, and that they will come away from viewing it with a positive impression of both Swedenborg and some of the central ideas of the doctrines.
     Splendors begins with a stage-setting "mood piece," with the narrator's asking some of the age-old questions about God and existence while vivid images of nature and reflective music serve as a backdrop. There is then a transition into the ideas of Swedenborg as answers to these questions and into a look at the man himself. In our age, whose hallmark is technology, Swedenborg's technical accomplishments are certainly one way of establishing his credibility-i.e., demonstrating the very opposite of someone who could be characterized as a "way-out" spiritualist. Splendors does this in spades, including-what a coup!-a segment with no one less than the Director of the Smithsonian's Air & Space Museum (the most-visited museum in the world) describing, with a model, the unique features of Swedenborg's aircraft.
     The tape then sets off into a review of the teachings of the Writings, using a combination of explanations by the narrator, various people in TV interview style, and actual quotable-quote pieces of the Writings (e.g. a condensed version of the opening sentences of HH 328). This is wonderfully evocatively narrated by the actor playing Swedenborg, who is sometimes shown as well (using segments excerpted, apparently, from the earlier video, The Man Who Had to Know). Combined with all of this is a well chosen set of images from nature, paintings and artistic graphics, and mood-setting background music that, taken together, make for a potent and interest-holding message. Even the subject of hell is presented in a charitable/thoughtful way that seems likely to be interest-catching rather than the turn-off it could otherwise be.
     The tape does have some aspects that seem open to discussion. For instance, as the sub-title suggests, Swedenborg's spiritual experience is basically presented as something he pursued and discovered (" Swedenborg saw," "he had discovered," "his remarkable spiritual quest," "Swedenborg's ideas," etc.), not a matter of revelation given by the Lord, although a few quotations to the contrary are used.

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Indeed, the word "revelation" is used only once, late in the tape. The issue of the nature of Swedenborg's revelation has of course long been a matter of discussion among different flavors of Swedenborgian, but a more balanced presentation in this respect would not only be fairer and more accurate, but also, in this reviewer's opinion at least, more effective.
     The word "religion" is never used (the adjective "religious" is used once). Instead, there is recurrent reference to Swedenborg's "philosophy." "All philosophy is of life . . . ," however, is not exactly the Writings' message! The logic behind non-use of the word "religion" may have been that it would turn some people off at this day. However, it seems equally possible that the tape's alternative will undermine its appeal to those looking for religious answers from God, not just yet another human-thought-based "philosophy." As in so many other areas of evangelization, some "market research" to clarify this matter would be helpful.
     There is also no mention made of the New Church, either the spiritual concept or the organized earthly entity. This too may have been based on concern about turning off potentially interested people. Here a stronger case can be made from what "market research" is already out there, notably the huge numbers of people that are disenchanted with organized religion and other associations with the word "church" and who may be prime candidates for the Writings' message. Unfortunately, however, Splendors does not just leave its presentation at that lack of mention. It instead attempts to provide a substitute explanation of how the ideas of the Writings spread (i.e., since there is no mention of New Church people doing it), and specifically attributes it to various famous literary figures. This is taking considerable liberty with historical fact, of course, since most of those people knew little of the Writings and, with perhaps an exception or two such as the Brownings, none of them believed or agreed with much of what they did know.

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Furthermore, some of their personal lives and/or works are not models of thought and life from doctrine you would want to hold up to a newcomer, to understate the case considerably.
     Finally, although it may not have been the producer's intent, the tape gave at least this viewer the impression of waffling on the subject of marriage in heaven. There is only mention made of an angel "couple" in a "relationship," a "divine dance"-which could be something other than man and wife. The only reference to marriage is as an "earthly concept." Whatever the reason behind this, it has the unfortunate result of losing the impact of one of the most appealing concepts in New Church doctrine, of the eternity-and true love-of marriage.
     However, despite these issues, the tape remains a powerful piece of work with wide potential appeal, as demonstrated by a very positive summary it received on the web, at
http://www.janson.com/television/biographies/swedenborg.html.      Looking at the bigger picture, Splendors of the Spirit constitutes an excellent first step. However, for it to be really effective, in this reviewer's opinion it needs to be coherently tied into a whole set of will-and-understanding-stimulating (i.e., informational/inspirational), popularly-oriented evangelization material printed, on video and on the web-in sum, a communication "package." For an introductory piece like Splendors sets up not just interest in, but expectations of, follow-up material being equally well presented. Otherwise, there is opportunity for the interest it raises to fade away in classic "flash-in-the-pan" style. Putting together a successful "package" is a major undertaking, but certainly well within the capabilities of the organized church, especially if all involved combine forces in the effort. Should we do this? How can we not? "Freely you have received . . . . "
     Dr. Kurt Simons
     Lutherville, MD

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DECLARATIONS OF FAITH AND PURPOSE 2001

DECLARATIONS OF FAITH AND PURPOSE       Segno-Kodjo Ayi       2001

     (On being ordained into the first degree of the priesthood on May 27, 2001.)

     I believe in the Lord God Jesus Christ as the only God of heaven and earth, in whom is the trinity of Father, Son and Holy Spirit-the Creator of the universe, Redeemer and Savior of mankind.
     I believe that the Old Testament, the New Testament and the Theological Writings of Emanuel Swedenborg are the infinite Word of God; that in the Writings the internal sense of the Word is open; that Scriptures are no more a mystery.
     I believe that the Lord has made His Second Coming in the Heavenly Doctrine of the New Jerusalem, that this Second Coming is fulfilled only with those who shun evils as sins against God and live a life of charity.
     I believe that the Divine purpose in creation is a heaven from the human race, and that, in the mercy of the Lord, those of all religions are saved, in spite of their false doctrines, provided they believe in a Supreme Being and show charity toward the neighbor.
     I believe in the reality of love truly conjugial, and that it is achieved only between one man and one woman.
     I believe that it is the Lord alone who teaches, leads and establishes His church on earth, but I believe that He does that through the priest, who must teach the truth from the Word and lead thereby to the good of life.
     In presenting myself for ordination into the priesthood, it is my earnest desire, purpose and determination to be a humble servant of the Lord. I pray that the Lord preserves me from abuse of this sacred office, that I may be a faithful and diligent servant, and that through me the Lord may build His New Church in the hearts and lives of His own people.
     Not my will but His will be done in my life forever.
          Segno-Kodjo Ayi

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DECLARATIONS OF FAITH AND PURPOSE 2001

DECLARATIONS OF FAITH AND PURPOSE       Matthew Genzlinger       2001

     I believe that there is a God and that He is One. And that God is our Savior and Lord Jesus Christ. I believe that from a love for us all He was born into this world in order to subdue the hells who were at the brink of destroying all of humanity, and so He came to save all people. I believe that He did this and at the same time fully glorified His Human so that even today hell is unconditionally held in check. And all people can be saved who approach and believe in Him.

     Those believe in Him who have confidence that He saves; who have trust that all He does and all He teaches us to do comes from His love for us and for the sake of our own salvation and happiness. I believe that no one can have this confidence but those who know Him and live according to His Word.
     To do this, I believe that people must shun evils as sins against the Lord; and that goods must be done because they are of God and from God. These should be done by a person as if from himself; but it should be believed that they are done by the Lord in a person and through a person. For in this way charity and faith are conjoined and so is effected a heavenly marriage and the conjunction of God with man.
     It is my belief that by means of His second coming the Lord has now laid open His Word so that all who are willing may approach Him; that through the heavenly doctrine for the New Church, the Lord has given people a picture of the reality of His love and how we all may receive it. I believe that all people have been born for heaven, for a use, and for love truly conjugial, and that the heavenly doctrines reveal this purpose and how we all may choose to cooperate in it. He has given us a full invitation to the marriage supper of the Lamb. And it is my belief that it is vital that people receive this invitation.
     It is my humble hope that I may faithfully serve the Lord in this use of spreading and teaching His Word and leading thereby to the good of life so that all people may come to know our God and by so knowing Him may come to experience His life and joy to eternity.

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In this way and for this reason I pray that His heavenly kingdom may descend upon this earth.
     Matthew Genzlinger
DECLARATIONS OF FAITH AND PURPOSE 2001

DECLARATIONS OF FAITH AND PURPOSE       Jr. Martie Johnson       2001

     "The Lord is my light and my salvation: whom shall I fear? The Lord is the strength of my life; of whom shall I be afraid?" (Psalm 27:1)
     I believe that the Lord Jesus Christ is the only God of heaven and earth. In Him is a divine trinity of Love, Wisdom and Power. In His divine mercy the Lord came to all people by assuming Human form, by which He overcame the power of hell itself and saved the human race.
     People who accept His truths into their hearts and shun evils as sins against Him are regenerated by the love, wisdom and power of the Lord.
     The Sacred Scriptures and the Writings are the Word of God. The Word contains within and above its letter the Divine Truth itself. By it people can know good from evil, be associated with the angels of heaven and be conjoined with the Lord.
     It is my faith that people are immortal spirits, clothed with a material body, which is put off at death. Those who have chosen a life of love and goodness find their home in heaven. Those who have chosen a life of evil associate with others like them in hell.
     These truths from the Lord rest solidly in the Second Coming of the Lord. This is not in person, but it is in the opening of the spiritual sense of the Word. This was effected by a general judgment in the spiritual world and by the revelation of the doctrines of the New Church through Emanuel Swedenborg, a servant of the Lord Jesus Christ.
     From my faith, I too will serve the Lord and His church with the New Gospel, and though I am a fallible human of this world, it is my purpose to follow the Lord and His ways to the best of my ability. I pray that:

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- Where He leads me I can have the courage to follow.
- What He teaches me I will share with others.
And as His servant,
- When He calls I will echo it to anyone who will listen.
In this way and from this trust I seek to feed and lead those of His pasture.
     So help me, God, for "In you, O Lord, I put my trust; let me not be ashamed" (Psalm 31:1).
     Martie Johnson, Jr.
DECLARATIONS OF FAITH AND PURPOSE 2001

DECLARATIONS OF FAITH AND PURPOSE       Sung-Won Paek       2001

     I believe that the Lord Jesus Christ is the one God of heaven and earth, and that evils are to be shunned as sins against Him.
     I believe that the Divine end in creation is a heaven from the human race. The essence of Divine love is to give of itself to others and thereby make them happy. Therefore, the Lord gifted people with the freedom to receive and reciprocate His love or to reject it.
     Since people can love only someone they know, the Lord has revealed Himself to the people in a form accommodated to their perception, in order that they may come to know Him and His Divine purpose and cooperate with Him.
     I believe that through the ages the Lord has shown the people the path of life: first in immediate revelation, then in the Ancient Word, the Old and New Testaments, and finally in the Heavenly Doctrine of the New Jerusalem.
     I believe that the New Church founded on the Heavenly Doctrine of the New Jerusalem is distinct from the former Christian Church. I further believe that the New Church founded by the Lord in His Second Advent is the crown of all churches. It is the Lord's Kingdom on earth when we acknowledge the Lord as Divine Human, do His will, and shun evils as sins against Him.
     I believe that the revealed doctrine concerning the priesthood must at all times be followed by priests and lay people alike if the Lord is to reign in the church.

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     In presenting myself for ordination into the priesthood of the New Church, it is my earnest desire that I be of use to the Lord by teaching people truths from the Word, and by leading them to live a good life.
     I pray that the Lord will give me strength and courage to be His servant, and that not my will but His be done in the establishment of His heavenly kingdom, both here and in the world to come.
     Sung-Won Paek
Title Unspecified 2001

Title Unspecified       Garry Walsh       2001

     I believe in the one God, our Lord and Savior Jesus Christ. He is the Father, Son and Holy Spirit.
     I believe that He came into the world conceived of Jehovah and born of a virgin. Without His Advent and Glorification, no person could be saved.
     A person is saved who believes in Him.
     I believe that evils must not be done because they are of the devil and from the devil. Good works should be done because they are of God and from God.
     I believe that we have no power to do what is good from ourselves. Without the Lord, we can do nothing that is good.
     I believe in the Lord's Second Coming and in the creation of the New Christian Church, both in heaven and on the earth.
     I believe that we must repent of our sins and should live the life of charity.
     I believe in human resurrection and in everlasting life.
     I believe that together the Old Testament, New Testament, and the Writings are the Word of the Lord, and are our spiritual guide.
     I feel certain that I have been called by the Lord to serve as a priest and minister in His church. I pray that I may be worthy of this call. I trust the Lord's guidance and His mercy. I trust that He alone can sustain and grow His church in the hearts and minds of all people who open the door when He knocks. Lord, I humbly ask to be like unformed clay in Your hands, ready to be molded in whatever way You choose.

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I promise to try always to be faithful to You and to abide by Your statutes. Lord, help me never to waver from my studies of Your Word, and teach me true compassion. Help me to pray to You with humility and gratitude. Make Your Spirit be with me, so that the words that I speak and the works that I do will always be faithful and true to Your Word. Amen.
     Garry Walsh
FREELY YOU HAVE RECEIVED, FREELY GIVE 2001

FREELY YOU HAVE RECEIVED, FREELY GIVE              2001

You are invited to the upcoming General Church Evangelization Seminar 2001 "Freely Give."
     When:     September 28th and 29th
     Where:     Bryn Athyn College of the New Church, Bryn Athyn, PA
     Mark your calendars now and plan to attend! The cost will be $75; that includes lunches, snacks and the banquet on Saturday evening. Student rates are available.
     For more information and registration forms please contact us: General Church Office of Evangelization, Box 743, Bryn Athyn, PA 19009. Phone 215-914-4911; ncquest@aol.com

Excerpt from the book Freely Give by Rev. Erik J. Buss:

     One can think of evangelization as proclaiming the truth from the rooftops, or as challenging people to receive the truth like John the Baptist did. Another image the Lord offers is that of invitation-inviting others into our church home. For many, this is an easier vision to accept, and it is one we are told that we "should" do: Those not in the church who are in falsities from ignorance "should be invited to receive the church" (AE 304:22, emphasis added).     

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FREELY GIVE 2001

FREELY GIVE       Editor       2001




     Editorial Pages
     A significant book has now become available. Its subtitle is Evangelization and the New Church. You are likely to be hearing about it, and we note that there is a Bryn Athyn seminar coming in September based upon it.
     At the outset the book quotes the passage in Matthew 10 from which its title comes, "Freely you have received, freely give." This is followed by the saying in the Sermon on the Mount that a lamp is not to be put under a basket but on a lampstand, "and it gives light to all who are in the house."
     The first quotation from the Writings is taken from number 254 of Divine Providence: "No one gets his religion from himself but through another who has learned either directly from the Word or indirectly from others who have learned it."
     In his preface the author, Rev. Erik Buss, writes: "What a marvelous vision the Lord has given us the privilege of serving and participating in . . . .
     "Haven't we all dreamed of being able to share the beautiful truths of the Lord's new revelation with others and of seeing them respond with joy and acceptance? . . . Haven't we wished that those who have lost loved ones could know as much as we do about the life after death so that they too could receive comfort from the Lord?"
     Later in the book there is a section on healthy pride in what the Lord has given us. The author says, "I think we are sometimes apologetic about the church. We can see ourselves through other people's eyes and feel embarrassment for the anticipated rejection of what we say . . . . Maybe we have even experienced people rejecting the truth in ways that hurt.     
     "We will be far better off if we can feel proud of what we have to offer and therefore willing to reach out boldly when the situation arises . . . . Let us allow ourselves to honor the truth the Lord has given us by sharing it as the valuable treasure it is!"
     We hope to have more about this book later on.

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ENERGY FIELDS AROUND PEOPLE AND THINGS 2001

ENERGY FIELDS AROUND PEOPLE AND THINGS       Editor       2001

Some comments on what we call "spheres"
     Are there fields of energy around people and animals and material objects? The Writings say remarkable things about "spheres" and about the results of spheres in the natural world and the spiritual world.
     Note well that these "spheres" are active. They bring about effects. In the lexicon provided by Dr. John Chadwick, among the definitions of the Latin word sphaera are: "an area of physical activity surrounding anything" and "a sphere of spiritual activity emanating from a person or spirit or from God." (It also refers to spheres as "the source of instinctive knowledge in animals.")
     Early references in the Writings to spheres furnish the phrase "sphere of activity" (see SD 167). Consider a passage in the Spiritual Diary, first in the earlier translation and then in the recent translation by Dr. J. Durban Odhner:

     CONCERNING THE SPHERES OF THE ACTIVITY OF SPIRITS AND ANGELS

     973. Around spirits, and especially around angels, there are not only spheres of activity, or of forces, which, as in corporeal things, are the modifications of substances, but there are also spheres of all affections . . . .

     In the new rendition called Spiritual Experiences, the heading of this passage is: "Energy fields of spirits and angels." And the passage reads: "Around spirits, particularly around angels, there are not only fields of energy or power, which are the movements of substances like those that occur in the physical body, but there are also fields of all kinds of feelings . . . . "
     Consider another paragraph a little further on:

     976. Spheres are represented in nature in her three-fold kingdom, in no other way than by all the activities which form similar spheres and produce wonderful effects or phenomena . . . .

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     And in the new translation:

     976. Fields are present in nature's threefold kingdom in no other form than all those energies that make up such fields, producing wonderful effects or phenomena . . . .

     A section on spheres in Arcana Coelestia says that a person's interiors are "in a kind of unconscious activity," and that the "sphere of the activity extends itself to a distance and may (when the Lord permits) be made perceptible to the senses" (AC 1504).
     There are good ways to translate the word "sphere" into English. Rev. N. Bruce Rogers uses the term "atmosphere," and this with good reason. He notes that the word "sphere" may make people think of a spherical shape rather than as something like an atmosphere. Another useful word to use is "aura," and this is employed several times in Spiritual Experiences as an alternative to "field." (See for example SE 3333.)
     For now let us use the word "field" and consider whether it may be compared to fields spoken of by Dr. Rupert Sheldrake. In 1981 Sheldrake published a book called A New Science of Life. This was alluded to in an excellent study done by Rev. Walter Orthwein in 1989. The study was called "Creation," and it was widely appreciated by readers of New Church Life. I will quote the first paragraph of Orthwein's section entitled "Morphogenetic Fields": "Biologist Rupert Sheldrake has proposed a controversial 'hypothesis of formative causation,' according to which there are actual fields of information which influence structures both of living organisms and inanimate matter. According to Sheldrake, all matter has a field of memory associated with it which guides its formation and various processes. He calls these 'morphic' or 'morphogenetic fields.' Their effect is quite real, and they transcend time and space. Thus, they are reminiscent of spiritual causation" (NCL, 1989, p. 369).
     In 1990 Rev. Mark Carlson did a major study related to the concept of evolution. He considered at length the implications of Sheldrake's theory of morphogenetic fields.

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The section on these "fields" begins on page 299 of the July issue that year. Again readers of NCL were especially appreciative. In Carlson's thoughtful study there are references to Sheldrake's book The Presence of the Past (Vintage Books, 1988).
     I have been enjoying the more recent book, Dogs That Know When Their Owners Are Coming Home, and Other Unexplained Powers of Animals (Three Rivers Press, 1999). Sheldrake suggests that "fields" that are beyond scientific detection are involved when animals show amazing perception. I will refer to this book later. I have just noticed that author Stephen Budiansky has come out with a book called The Truth about Dogs. He devotes three pages to Sheldrake's findings, and is somewhat condescending about their "anecdotal" character. In 1999 we had three editorials related to a book by Budiansky called If a Lion Could Talk. We hope to have more to say this year about dogs and the "fields" or spheres which may influence them.
REPLY TO MR. FERR'S LETTER 2001

REPLY TO MR. FERR'S LETTER       Rev. Reuben P. Bell       2001




     Communications
Dear Editor:
     I am so glad that a representative of the General Church contemporary worship movement has finally spoken up (letter from Alan Ferr, May issue). For ten years I have watched as this movement has gained adherents and momentum, and I have also watched as this movement has divided the Bryn Athyn Church community into two groups who rarely worship together. And I am observing how this movement is spreading even now with the same effect on our smaller societies all over North America. As evidenced by these phenomena, the movement seems to be very powerful.

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     But what I have not observed over this ten-year period is much public discussion of the pros and cons of such a break-away movement: a few notes and articles in New Church Life, no public response from church leaders or clergy, no discussion by the Council of Clergy, and not much constructive dialogue among these groups who worship in different places. It's as if this subject in its early days was strictly taboo, and now that the movement has grown large and powerful, it is just an accepted element of our New Church culture, and as such above reproach-all of this with no discussion.
     So perhaps, even at this late date, this interchange may represent the beginnings of a public discussion of this important development in the life of our church. I for one welcome such a discussion, and thank him for weighing in. In responding to criticism I will first address several of Mr. Ferr's statements specifically, and then finish with some general observations.
     Mr. Ferr says that my article "appears to suggest restrictions on variety." I think that if you read my article again, you will see that I do not place restrictions on anything. But I do strongly suggest that there are limits placed on worship by clear teachings in the Writings, and that it is up to the individual designing worship forms to pay attention to and abide by these limits or restrictions. They are not ours to modify according to our feelings about what worship should be.
     He asks, "If we are already familiar with the Writings, should we not have already performed some degree of self-examination? I don't believe it is essential to practice self-examination in the short time of an external worship service every time we attend, though it may in many situations be desirable." Being familiar with the Writings does not make a person follow their dictates. And how familiar are people with the Writings? It seems that many born and bred New Church people assume that being "born and bred" makes them familiar enough with the Writings, and they do little study for themselves. The Writings teach that worship is self-examination (Charity 175).

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Whether you personally believe it to be an essential practice or not, I think the doctrinal principle is pretty plainly stated.
     Mr. Ferr's letter states that "the condemnation of 'Christian Evangelism' as mere theatrical performance in an article on principles of worship seems quite out of place. We should not be so intolerant as to condemn others for either their beliefs or their worship services." I am making these judgments on the Christian Evangelism movement from experience, not distant observation. I grew up among these people, and people in my own family were involved in a very central way in developing the Evangelical worship style that came to be called "contemporary" as it spread throughout the Protestant denominations in the 60's and 70's. And from this intimate knowledge of them and what motivates them, I am condemning their "invention" as "merely theatrical performance." I urge you to get the book I cited in my article, Entertainment Evangelism by Walt Kallestad, and read of his rationale and method. By his own admission it is theatrical performance, pure and simple. It fills their churches, and some believe that this is their mission.
     When you encounter something that needs condemning, condemn it! Judgment is not a four-letter word. "Tolerance" has become a PC buzzword meaning complete acceptance without critical analysis. Tolerating the disorderly things that people do in freedom is quite different from accepting these things as normal or good. This is a teaching of the New Church that is hard for some because it requires righteous judgment (condemning), and the courage to speak out against disorder - not very popular in this age of "unconditional love."
     But, he says, "if we believe that people who assist in the performance of (Christian) church worship services, even those of 'televangelists' (with a few exceptions), are in these states, we are obviously being too judgmental!" As above, it is my opinion that they are in those states.

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Knowing what I know about worship, and the operation of the sensual mind, and the place of truth in leading the affections, etc., etc., then I am going to have to judge their behaviors against what I believe to be true from the doctrines of our church. Judging is not an evil thing, regardless of what our culture keeps telling us. For many people, any judging at all is "being too judgmental." I'll stand by what I said and take the heat.
     He asks, "Why can't we have persons visible, present and entertaining who are inspired by the Lord in their performances, in addition to the minister, in our external worship services?" The problematic words here are "entertaining" and "performances." I tried in my article to carefully define both "entertainment" and "performance" as those activities that focus our attention on human ingenuity (not at all bad for that matter, in its proper place, such as pageants) and "worship" as those activities that take us out of that natural human sphere and elevate us beyond the self (or some actor's self). If you want to disagree with these definitions, that is fine with me, but I urge you to read the article again, to see what I specifically say about these.
     He quotes me as saying: "'Entertainment Evangelism' it is called by those in this burgeoning industry, and it is aimed directly at the senses as the doorway to a person's affections." And then he asks, "Is there a different doorway to a person's affections that the New Church should use instead? Are not the senses the only doorway to a person's affections and the starting point from which we must all begin?" Thank you for asking this question. Yes, there is another doorway! I believe that this is a very, very important point to make, because it appears that many New Church people do not know it: The "different doorway" is the mind, or the understanding, as the Writings put it. Please understand that the Writings in very many places make the case that since the will is fallen, and leads us into great evil when acting alone, we must bring all new material (natural truths, experiences, etc.) in by way of the understanding. Once there, and once instructed by truths from the Word, then the understanding can turn around and lead the will to the good it wants to do, in a way that is in the Divine order.

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     What does this have to do with the senses? The will lives in the "lowest natural" or the mind of the senses. It is at this (and only at this) level that the hells flow in to pervert our will and lead us away. The model in the Writings is that (just as he suggests) all memory and therefore knowledge must enter by way of the senses, but it must be elevated as quickly as possible into the understanding before it can be perverted. Playing to the senses, aiming at the senses, pandering to the senses, is playing with fire. Our New Church teaches this; I am only reporting it. I urge you to investigate this fact. It is key to this issue, and as I said, few people are even aware of it.
     But, he asks, "Should not their 'upbeat message of unconditional love' be part of our message also?" Yes, love should be a part of it, as you say. But as I point out in my article, their message has become this aspect of worship alone. Love alone fills churches. But (another huge teaching of our church that I only report here) love by itself is powerless, is blind, and without truth to lead it, will in all its innocence be led into great evil and falsity. Like it or not, truth must lead in a spiritual church.
     Then Mr. Ferr quotes a familiar passage from the Writings on charity, which I think subtly implies that those who criticize that movement may be operating without any charity. I'm glad he did; it's time to discuss this matter too:

But that the doctrine does not separate the men of the church if the life conjoins them is evident from the fact that a man who is in goodness of life does not condemn another who is of a different opinion, but leaves the matter to his faith and conscience, and this even as regards those who are outside the church; for he says in his heart that ignorance cannot condemn any who live in innocence and mutual love, as do little children, who also are in ignorance when they die (AC 4468).
     
This is a good quotation, and there are many others like it that tell us that if there is charity among people, then their doctrinal differences will not divide them.

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These passages are used a lot; I will give you the whole load: AC 809, 916, 1215, 1316, 1515, 1798, 1799, 1831, 1832, 1844, 2385, 2982, 3267, 3445, 3451, and 3451. But the passage that defines them all is AC 1834, which says pretty much the same thing, but then follows up by adding, as a kind of warning: "[These differences] they would leave to each person's conscience, provided such doctrinal matter did not deny first principles, that is, the Lord, eternal life, and the Word; and provided it was not contrary to the Divine order, that is, to the precepts of the Decalogue" (emphasis added). This is important. There are some basic matters on which we must all agree, and if we don't, then our doctrinal differences may very well divide us. No one pays much attention to this warning. "Tolerance" goes only just so far; Divine order must be maintained, even at the emotional cost of division.
     My last specific comment has to do with Mr. Ferr's first: "Praise the Lord" (Psalms 111-113, verse 1), where he strongly states: "This, I believe, is the only essential principle of external worship services."
      There is a lot of discussion flying around the church just now. Some of it is getting very heated. Now discussion is good, but a lot of the discussion I hear these days starts out just as your statement above, which says, "I believe______." And then others answer, "Yes, but I believe______," or "I think______." Well, here is what I believe: This kind of discussion is not particularly difficult and takes little time because it comes off the tops of our heads, and is based on our feelings (that's where the heat comes from, incidentally). Real discussion in this church, if it is to bring us ahead and bring us together, must start out like this: "The Writings say such and such. Seems to me this might apply to such and such. What do you think?" Or "The Writings say ______. How are we to ignore this?" Or "I know that ______ in the Writings is not what you (or I) may want to hear, but there it is. How are we to deal with it?" This is doctrinal discussion that invokes the affirmative principle (see AC 2568, 2588).

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The other is just wrestling.
     You may not agree, but please go back through my article and see if I don't (imperfectly) try to follow that line in my reasoning. My goal in that article was to present a rational argument based on what the Writings say, not on what I wanted or didn't want, or what I felt or didn't feel. I don't think you will find me condemning any particular worship form, but instead I leave the righteous judgment up to you, in the light of the limitations placed there for you and me by the teachings of our church which we (I hope all) hold to be Divinely true. The thoughts there that are mine alone have to do with my judgment of Evangelical worship forms as theatrical and promoting love alone. This I believe from my own experience, and I will stand behind my judgment. I think we could find something a lot better than that to imitate.
     I am not against anything. But I am for doing what is prescribed by the New Revelation as the proper things to do, realizing that we are in freedom (and quite frankly in the dark sometimes) on how to do them. I am for diversity in worship. And I am for discussion. But not the endless, hypnotic back and forth of feelings, like people playing badminton, but the serious exchange of New Church principles, well reasoned and thoughtfully presented. Feelings don't count when we go to the truths of the Word. This is time-consuming work, but if we are going to go to that level, we must all agree to do it. I believe that our church and the happiness of the people in it are worth the effort.
     Rev. Dr. Reuben P. Bell
     Sudbury, MA

P.S. Incidentally, the glorifying the Lord in the heavens described by Swedenborg in TCR 625 (your opening paragraph) seems to have occurred outside of worship as we define worship. It is the kind of glorifying we should do all the time, all over the place. One could say that any spiritually edifying act might be called worship, strictly speaking. But that distinction aside, n. 625 could be presented as an argument for pageants and not worship as the proper venue for performance or praise alone. But this is a topic for further discussion, hopefully now under way.

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RESPONSE TO INCLUSIVE EXCLUSION 2001

RESPONSE TO INCLUSIVE EXCLUSION       Gerald M. Lemole       2001

Dear Editor:
     After reading the article "Inclusive Exclusion" in NCL, May, 2001, one would ask: Would a reader unaware of Swedenborg's Writings and Dr. Reuben Bell's pre-eminent intellect, education and character, have concluded that the article in some places seems almost contradictory and paranoiac?
      The hells notwithstanding, there are no "them" out there plotting and planning the subversion of the church. Some people have "pro" positions, some "con," and some mixed. For example: the anti-abortion Irish Catholic Democrats voting for Clinton and the pro-welfare Latino Republican Bush supporter. The "sort of" axioms are not "all or nothing" principles. By my thinking, some are false and some are true. Some are not so true. Some societies did have goddess cultures before the Judeo-Christian era. Some patriarchal societies are undesirable. Men and women may be "equivalent" (read equal?) in some jobs. And some women have had stultifying experiences in schools and universities. Lastly, doesn't axiom 7 that Dr. Bell considers false sound like Swedenborg's natural man or woman, or even Dr. Leon Podles' description of the masculine and feminine characteristics? The cultural forces that devastate our "desperate" Catholic (one of whom is Leon Podles) and Protestant neighbors "afloat in a sea of falsity" also affect us and can launch us into the same sea on a pharisaic flotilla. False doctrines aside, some Protestant and Catholic churches would put us to shame by their generosity and devotion.
      For example, it is presumptuous to declare "our own church [specific]" to be "the crown of all churches."

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We hope and pray it is. That is in God's Providence and, as Dr. Bell said, will come "with or without our help."
      As far as the references, they are all in defense of Dr. Bell's position. There are many books that would suggest otherwise, so these are not particularly helpful in discerning the truth of the matter. However, Mary Ellen Bork, in reviewing Dr. Leon Podles' The Church Impotent stated that to hypothesize that Bernard of Clairvaux's teachings "contributed to feminizing devotional practices is a leap, a theoretical bungee jump" and "the Christian religion cannot be characterized as masculine or feminine. In his desire to explain the absence of men in pews, Podles has exaggerated the effect of Bernard's teachings on medieval women." "One of the hallmarks of Christianity is the great variety of spiritual approaches to God. Bridal mysticism is one of the many ways of speaking about God and the soul." She finishes her review by stating, " . . . [T]he real problem with churches has more to do with caving in to contemporary cultural changes-including new-age fads and secular feminism-than to anything that happened in the 12th Century."
      Philip Davis, the author of The Goddess Unmasked, on the other hand, mentions Swedenborg as one of the causes of the problem, contributing to the goddess mystique with spiritualistic mysticism. Is this an author to be included for recommended reading?
      Having grown up and been educated in the Catholic school system for seventeen years, I can categorically state that bridal mysticism was never referred to about men, and always about the church, communally rather than individually (other than nuns). It would seem that Podles' unappealing universal application of this concept has been accepted at face value and not in the proper historical context. Perhaps the problem, as Daniel P. Maloney, Editor of First Things opines, is that Podles accepts the feminist historical interpretation, derivations and theories irrespective of their accuracy, and uses them in an anti-feminist thesis.

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      I don't see the 13th Century as a watershed period for "feminization" of the Christian Church nor a "religious experience exclusive to women." If anything, this era reinforced a male-dominated church, society and mores, with the loss of many of the rights and privileges women had in their own subcultures prior to the Roman imprimatur. It was a time of increased mysticism and spirituality and allowed female participation, in a subservient position, in religious orders. Somehow the label of "feminization" gives this movement an inferior and less than desirable aura. By this definition, Christianization had a "feminizing" effect on every pagan society. Look at what happened to the "masculine" cultures of Rome after Constantine, Ireland after Patrick, Norway after Olaf, etc.
      In fact, the churches that Dr. Bell upholds as exemplars of "masculine" organizations, The Eastern Orthodox, Jewish and Muslim, all consider women to be inferior, with fewer civil and religious rights (e.g. walking behind husbands, not able to attend worship in the same area, veil wearing, diminished legal position, etc.). While I agree that there is a decrease of male participation in religion, I think the cause is not a "feminized" church but the irrational doctrines and inability for understanding of the truth. Rationality is the very appeal that the New Church offers us. Men, more or less, wish to know the truth, and women, more or less, react to the affection of charity (although both have these attributes). But in general, I think that's why churches are filled with women (from affection of good), and men are less often present (lack of understanding/truth.) The New Church can offer the world a solution for this. By the way, men always had less enthusiasm for church attendance but were compelled by condemnation, superstition and natural catastrophes (war, plague, illness, etc.) to be more attentive than today.
      Dr. Bell's selectivity for "eyes looking backward to old church forms" is also interesting. Obviously some things are unacceptable to him but others such as episcopacy, bishops, degrees of ordination, even a cathedral are "O.K."

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Who decides what "old church forms" are acceptable except the membership in a 21st Century context?
      Perhaps, being aware of the law of correspondences, it would be more appropriate and less confrontational to substitute understanding for masculine and affection for feminine (see AC 54, 6916, 8337, CL 61, 90, 91, 168). We all can see how the understanding should lead the affection and how unbridled affection can be dangerous, just as faith without love can create a hollow church devoid of the Lord. However, understanding and rationality are also present in a female as love and affection are in the male. The gender doesn't and should not imply superior positions of leadership or intelligence. The Great I Am entered the finite plane as Jesus Christ (vir as a receptacle). Upon Glorification the Divine Human (Homo) had no need for a receptacle for these Divine attributes. To attribute to the Great I Am a masculine or goddess form would be to create God in our own image rather than being created in God's image.
      Nietzsche said, "Convictions are the greater enemies of truth than lies." In many cases, this applies. Rather than deny and condemn, can we not listen and contemplate? "Nevertheless a difference in the doctrinal things of faith does not prevent the church from being one, provided there is unanimity as to willing well and doing well" (AC 3451:2).
      I think the great issue of this article and recent others is the question of the role of women in the church. More specifically, should women be ordained? Personally I am not a proponent of this and would be more comfortable without it. However, it should not be avoided for one's comfort, but discussed to address the possibility of the ministerial calling for women. Are these callings from God in both men and women? Or, as some would claim, are the women's callings from insanity or evil spirits? We don't know, but we should be willing to listen and pray, without the condemnation or the smugness of the Pharisees.

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That is certainly what Swedenborg recommended in looking to the Lord, reading His Word, and trusting in Providence.
     Gerald M. Lemole, M.D.
     Huntingdon Valley, PA
INCLUSIVE EXCLUSIVITY 2001

INCLUSIVE EXCLUSIVITY       Linda Simonetti Odhner       2001

Dear Editor:
     I have been reflecting on the ideas in Reuben Bell's May NCL article since I heard the tape of his talk on the feminized church at Jacob's Creek. I have just finished reading The Church Impotent by Leon J. Podles, the book referred to most prominently in "Inclusive Exclusion." Reading the book, though it helped me understand the article, did not resolve the serious disagreements I have with the thrust of its argument, and in fact raised more questions in my mind than it answered.
     I accept the evidence that shows a preponderance of women in western Christian churches, and I agree with some of the causes cited for it. Podles does a good job of documenting the erotic and sentimental excesses of bridal mysticism. Individual men as literal (or at least as literal as possible) brides of Christ? Bizarre. But he also unwittingly (because he speaks of it with approval) documents the violent and gory excesses of what I in turn would call "filial sacrificial mysticism," the self-mutilation, the martyrdom, and the Ishmael-like belief that suffering in itself confers merit or transformation. Gross. Both kinds of mysticism, though each contains a germ of truth, are equally extreme, unbalanced, grotesque, and wide of the mark.
     And both relate strongly, in my mind, to the glorification of celibacy as the state most blessed and nearest to God, a situation going back centuries before the critical 13th century. Whatever the root cause of monastic and clerical celibacy, regardless of whether it was primarily economic or theological, the result was that for a long time, Christianity has had no honored place for masculine sexual potency (though it welcomed masculine suffering, bleeding and death in imitation of Christ).

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This has caused difficulty because sexual function is so central to cultural masculinity, as shown in the anatomical use of the term "manhood." Bridal mysticism, where men aspired to be feminine in relation to the Lord, still had no place for men to fulfill husbandly roles as part of their spiritual lives. But we do.
     In the General Church we have neither bridal mysticism nor sacrificial mysticism, nor much danger of falling into either one; instead we have marital mysticism-or, if you prefer, conjugial mysticism. It differs from the romantic love of the age of chivalry, which was such a lofty ideal that it often had little to do with sex or marriage. Marital mysticism is more balanced than either of the other kinds, but it is subject to its own distortions and excesses. (I use the term mysticism here to denote a sanctioned, even idealized, path to self-transcendence and nearness to God-we call it regeneration.) The concern that some of us are flirting with bridal mysticism may stem from a belief that any quality that can be symbolized by a bride has no place in true masculinity.
     It is when we think that men or women as groups have some kind of exclusive ownership of certain qualities, such as intellect, love, separation, union, transcendence, immanence, surrender, or leadership, that we worry about people cultivating those qualities that are regarded as belonging to the opposite sex. Masculinity and femininity are none of those things in themselves. It's the way they fit and work together in the human pattern that makes them so.
     The idea that we are all sons of God is seen as a sort of antidote to bridal mysticism. But taking the Spirit of Sonship too literally leads down another slippery slope ending with "Suffering is good for the soul, so let's do people a favor and make them suffer." Another problem with the assertion "We are all called to be masculine," as the article states, and with women being graciously included in the process (besides that it isn't true), is that women will always fall short; no woman can be masculine as well as a man can. In fact, the calling for a woman to be masculine explicitly bars her from certain masculine roles and prerogatives.

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The implication may be that we women are indebted to men for "allowing" us to participate in the masculine process of becoming sons of God. Yet this is part of the "balanced Christian Church" of the first millennium that is being held up as a model, "masculine in form, in the image and likeness of God," to quote the article. Both Leon Podles and Reuben Bell are hazy about just what this balance actually looked like, but Podles does mention the "church of martyrs" followed by the "church of monks" as masculine and therefore balanced. The claim that initiation, struggle, and brotherly love unite men and women in the church is never explained as to how it balances masculine and feminine influences. I'm inclined to turn Reuben's words back on him and to construe this as "ears closed to clear teaching in the Writings, eyes looking backwards to Old-Church . . . forms," the clear teachings being those about the distinctions between men and women (on which the General Church lays great stress) and the church as the Lord's bride. We also read in the Writings that the organized Christian church had gone seriously astray well before the end of the 4th century AD. Christian doctrine had already evolved from its original purity.
     I see a false premise operating here-the premise that men are more complete and more representative of humanity and of God than women are. One can argue from Genesis that woman is taken out of man, or, on the other hand, that the male is a variation on the female pattern, as Podles infers from biology, but either way, it's always the man who is considered more complete. This premise measures women by masculine models of development and finds them wanting, and now that we have distinct feminine models of development, the models themselves are measured against masculine ones and found wanting.
     Reuben follows Podles in describing femininity simply as "maintenance of unity," contrasting it with the more dynamic and comprehensive masculine model.

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Whoever finds it necessary to engage in crude generalizations such as "separation is masculine, while union is feminine" (which may be useful, but break down if we lean on them too hard) could be a lot more evenhanded about it. Separation presupposes an initial union (that's an axiom); conversely, union implies separate elements to be unified-union and separation are two sides of one coin. If the complete masculine model begins with union, advances to separation, and comes back to union again, then its complement, the complete feminine model, begins with undifferentiated unity and matures into the ability to join itself to what is truly other without assimilating it, without trying to turn that other into more of itself. The progression involved may be more subtle than the masculine model described in the article, easier to overlook, but it is just as complex and transformative.
     But, although I can work within it adequately, I want to call into question the whole gender cast of Reuben's discussion. We can fling the epithets "patriarchy" and "feminization" back and forth, and argue that one or the other is the real villain. But masculine and feminine influences on culture can't be so neatly disentangled. Let's remember that the medieval "women's movement" was largely an influx into the church of women displaced from society, some of them girls whose fathers could not afford to dower them for marriage, and who had no other place to go. Can a balanced church exist in an unbalanced society?
     I'd like also to say a word about axioms. Although Reuben defines the term axiom correctly, none of the eight points he lists as axioms qualifies as such by his definition. Not one of them is self-evident in the way that Euclid's no-brainer, "Things which are equal to the same thing are equal to each other" is self-evident. In particular, statements about the historical past or human genetic traits stand or fall not on their direct appeal to reason, but on the quality of evidence backing them up, as well as on our willingness to see the evidence. The ideas listed may be fashionable opinions in certain circles; people may assume them to be true without examining them critically.

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That doesn't make them axiomatic, nor does it make them either true or false. And they are not universally accepted, trends in the media and education notwithstanding.
     Lastly, I'd like to bring a wider, richer historical context to bear on the whole discussion, to see how it looks as part of a larger whole. The article and the book suggest many possible lines of inquiry, one of which I started following up.
     Podles identifies the Eastern Orthodox church as one of those that escaped what he calls feminization, and it is the only Christian church so mentioned, though nothing more is said about it. The Great Schism of 1054, when the Roman Catholic Church split off from the Greek Orthodox, isn't mentioned either. I didn't know about the Great Schism until a couple of weeks ago, when I read in the paper about the Pope's historic visit to Greece, but it's clearly important. Some of the issues that caused the split were the authority of the Pope, clerical celibacy, and the immaculate conception. Perhaps we have things to learn from Eastern Christianity, though we probably won't agree about what they are. I certainly don't subscribe to a blanket condemnation of "Old Church" forms. I went to my Britannica: "The Eastern Church has no creeds in the modern western use of the word, no normative summaries of what is to be believed. It has preserved the older idea that a creed is an adoring confession of the church engaged in worship; and when occasion called for more, the belief of the church was expressed more by way of public testimony than in symbolical books." Doctrinal testimonies are listed, followed by the statement, "But none of these is authoritative in the western credal sense." In the next paragraph, the hierarchy and decision-making powers of the clergy are described, and then it says, "But it is only as the decisions have been accepted by the whole body of believers, clergy and laymen alike, that they become authoritative as living tradition" (Encyclopedia Britannica 1960, Vol. 16, p. 939). Perhaps the word "orthodox" in the Eastern church refers not to a fundamentalist or dogmatic orthodoxy, but some other kind.

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What kind might it be?      
     Next I turned to The Brothers Karamazov, a book I've always meant to read, and took the long-delayed plunge into Dostoyevsky. Not far into the book I came across the following exchange between a monastic elder and a woman whose inability to believe in eternal life causes her great anguish. He replies to her outburst: "No doubt. But there's no proving it, though you may be convinced of it.
     "How?
     "By the experience of active love. Strive to love your neighbor actively and indefatigably. In as far as you advance in love you will grow surer of the reality of God and the immortality of your soul. If you attain to perfect self-forgetfulness in the love of your neighbour, then you will believe without doubt, and no doubt can possibly enter your soul. This has been tried. This is certain."
     This suggests a possible answer to the question, What kind of orthodoxy? Could it be an orthodoxy of active love? Now I know better than to take what one character says to another in a novel as an authoritative statement on anything. But it provides a plausible context for what the Britannica folks say; it points to a promising line of thought about the importance of spiritual practice as an essential part of the path to enlightenment, integrated with doctrinal learning.
     The Britannica also told me that the theology of the Eastern Orthodox Church is rooted more in Greek philosophy than in Roman law. Whether that means that Orthodox tenets of faith are defended philosophically rather than enforced legally, I don't know. But one of the Brothers Karamazov uses a mathematical metaphor to express his inability to understand God. Perhaps strong teachings about good and evil and the struggle between them are not always associated with rigid and static dogma; perhaps doctrine can evolve toward a fuller expression of Divine Truth in such a milieu, through an orthodoxy of active love. And perhaps we will reach a point where gender differences will unite us instead of dividing us.

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     I agree with Reuben on one point at least: we need to talk about this.
     Linda Simonetti Odhner
     Horsham, PA
ORDINATIONS 2001

ORDINATIONS              2001




     Announcements
     Ayi-At Bryn Athyn, Pennsylvania, May 27, 2001, Segno Kodjo Ayi into the first degree of the priesthood, Rt. Rev. Peter M. Buss officiating.
      Genzlinger-At Bryn Athyn, Pennsylvania, May 27, 2001, Matthew Laird Genzlinger into the first degree of the priesthood, Rt. Rev. Peter M. Buss officiating.
      Johnson-At Bryn Athyn, Pennsylvania, May 27, 2001, Martie Johnson, Jr. into the first degree of the priesthood, Rt. Rev. Peter M. Buss officiating.
      Lee-At Oak Arbor, Michigan, June 17, 2001, Jong-Ui Lee into the second degree of the priesthood, Rt. Rev. Peter M. Buss officiating.
      Paek-At Bryn Athyn, Pennsylvania, May 27, 2001, Sung-Won Paek into the first degree of the priesthood, Rt. Rev. Peter M. Buss officiating.
      Walsh-At Bryn Athyn, Pennsylvania, May 27, 2001, Garry Brian Walsh into the first degree of the priesthood, Rt. Rev. Peter M. Buss officiating.
CHARTER DAY 2001

              2001

     The Charter Day service will be on Friday, October 12th.

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RECORDINGS FOR LABOR DAY 2001

RECORDINGS FOR LABOR DAY              2001

     As the summer draws to a close, what words come to mind when we think about Labor Day? Words like "labor", of course, or "work". Maybe even thoughts of what "burdens" us. Perhaps the following list of audio recordings will shed a new light on some of these thoughts.
     Family Services (including music)

     Laborers in the Vineyard (#101671) - Rev. Kenneth Stroh Laborers in the Vineyard (#104034) - Rev. Thomas Rose The Use of Work (#104283) - Rev. Daniel Goodenough
     Contemporary Worship Services (including music)
     Take up Your Cross and Follow Me (#102488) and Working Too Hard (#103911) - Rev. Jonathon Rose
     Sermons
     Take up Your Cross (#101707) - Rev. Thomas Kline
     My Yoke Is Easy (#101207) - Rev. Patrick Rose
     The Eleventh Hour Laborers (#101316) - Rev. Douglas Taylor
     My Burden Is Light (#103344) - Rev. Reuben Bell
     The Easy Yoke (#103530) - Rev. Arne Bau-Madsen
     Taking up Your Cross (#103697) - Rev. Eric Carswell
     To order, please make your request(s) by catalog # (s) as listed.
     All tapes are on sale for $2.00 each, plus postage and packaging.
     For a complete listing of New Church Day recordings or to
     borrow or buy a tape or to order a catalog, call or write to:
     SOUND )))
     RECORDING
     L I B R A R Y
     (215) 914-4980
     Box 743 - Bryn Athyn, PA 19009-0743
     or via e-mail: SRLibrary @newchurch.edu

385


TEN COMMANDMENTS 2001

TEN COMMANDMENTS              2001


Vol. CXXI     September, 2001     No. 9
New Church Life
A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
REVEALED THROUGH EMANUEL SWEDENBORG
     The Essential Teachings of the Ten Commandments

     Blessed are those who do His commandments, that they may have the right to the tree of life, and may enter through the gates into the city. (Revelation 22:14)
     The Ten Commandments are the sum and substance of religion. They are the Divine guide for living, written by the finger of God, containing every-thing relating to love to God and everything relating to love towards the neighbor. The Sound Recording Library has quite a collection of audio tapes on the Ten Commandments including:
     The Ten Commandments (#104960) - an address by the Rev. Ray Silverman and the Rev. Mark Pendleton.
     The Sabbath (#101406) and Not to Murder (#102081) - are two doctrinal classes by the Rt. Rev. Alfred Acton, II.
     Several sermons include The First Four Commandments (#101627) by the Rev. Andrew Dibb, Idolatry and the First Commandment (#103995) by the Rev. Erik E. Sandstrom and three entitled, Honor Your Father and Your Mother by the Rev. Nathan Gladish (#103828), the Rev. Thomas Kline (#101799) and the Rev. Robert Junge (#103918).
     In addition is the sermon series by the Rev. Brian Keith on five of the commandments (#'s 102228, 102229, 102238, 102239 and 102244); the Rev. Frank Rose's sermon series of all Ten Commandments (#102383-102387) and from the archives ('52), a series of ten family worship services by the Rt. Rev. Elmo Acton (#104201-104205).
     To order, please make your request(s) by catalog #(s) as listed.
     All tapes are on sale for $2.00 each, plus postage and packaging.
     For a complete listing of recordings or to borrow or buy a tape or to order a catalog, call or write to:
     SOUND )))
     RECORDING
     L I B R A R Y
     (215) 914-4980
     Box 743 - Bryn Athyn, PA 19009-0743
     or via email: SRLibrary@newchurch.edu
Rational Psychology 2001

Rational Psychology              2001

     A posthumous work, written in 1742 by Emanuel Swedenborg, translated and edited by Norbert H. Rogers and Alfred Acton in 1950, has now been reprinted in 2001 by the Swedenborg Scientific Association.     
     "In the course of this work, we see indications of the new direction that Swedenborg's thought is beginning to take, going beyond his efforts to find anatomical evidence of the soul, to the concept of a correspondence between the mental and the physical."     
     Swedenborg writes: "To ascend from the organic and material body all the way to the soul, to a spiritual essence . . . was not permissible .     .     .     [without] certain new doctrines hitherto unknown, ... the doctrine of forms, the doctrine of order and degrees, the doctrine of correspondences and representations, and finally the doctrine of modifications."     
     Hugo Odhner regarded this work as the clearest introspective picture of the human mind ever presented in the literature of psychology.     
     Hardcover 321 pages     
     U.S. $19.95 plus shipping U.S. $1.80     
     General Church Book Center     Hours: Mon-Fri 9-12 or     
     Cairncrest                    by appointment     
     Box 743                    Phone: (215) 914-4920     
     Bryn Athyn, PA 19009          Fax: (215) 914-4935     
     E-mail: Bookctr@newchurch.edu     

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Notes on This Issue 2001

Notes on This Issue              2001

     "Fundamental teachings in the Writings urge the Academy to endeavor to influence the world intellectually far beyond our fewness in numbers." This is from "A Vision for the Academy's Future." Rev. Dan Goodenough is President of the Academy of the New Church. He goes on to say, "Now at the beginning of the 21st Christian century the Academy shares with the General Church a vision of engagement with the world around us." And later, "The most significant movements are those which remain true to their visions and address the world at large, confident in their conviction .... The Academy's essential purpose is to serve the Lord in building His kingdom in the hearts and minds of our students, and in helping the New Church to be established in the natural world. We wish for a stronger and growing institution not for the sake of ourselves or the Academy's name .... "
     Sylvia Montgomery Shaw had an idea for the university class she teaches. What transpired makes a fascinating story you are not likely to forget (p. 394).
     We did not know that an editorial about Edwin Markham would be picked up by someone with access to plentiful material relating to Markham. We thank Nadine Synnestvedt for her contribution on page 420.
     The article last month by Pearse Frazier has stimulated some thoughts by Dr. Kurt Simons. These ideas are likely to get attention at the Evangelization Seminar in Bryn Athyn on the 28th and 29th of this month. The theme of the seminar is "Freely Give." The book by Rev. Erik Buss with that title is available from the General Church Book Center. See inside the back cover of this issue for the address and phone number.
     The weekend of October 12th is the Charter Day weekend in Bryn Athyn, which is attended by friends from far and near. See page 414.
     Bryn Athyn College Enrollment-As we go to print, the enrollment is 142 students, an increase of six over last year. Already young men and women are arriving from near and far.

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FAITH WITHOUT CHARITY DESTROYS 2001

FAITH WITHOUT CHARITY DESTROYS       Rev. DAVID C. ROTH       2001

     It seems at times impossible to change our lives. We get caught up in an addiction, a fear, or a destructive attitude like prejudice, and no matter what efforts we make to change, we still seem to fall back into our old patterns. What is wrong with us? The Lord promises us we will change if we follow His Word-if we learn His truths. Yes, learning truth is a big part of following the Lord, but you'll notice He never says, "Just learn the truth and you will be fine." It is easy to take the quote "The truth shall make you free" and assume that it will do just that. Dead wrong. We are missing the whole teaching, which is: "If you abide in My Word, you shall know the truth and the truth shall make you free." If we abide in the truth, then we will know it. It is as if the Lord is saying, "If you don't live according to My teachings, you really will not know what they mean." They will not be truth to us.
     The Lord has taught us in His Word by means of stories, often parables, but many times through historical narratives that teach a hidden message about His heavenly kingdom. The story of the ark of the covenant being stolen by the Philistines and finally returned is a most graphic story which shows us what happens when we depend on faith alone or truth and knowledge alone to change our lives.
     In the Word, whenever the Philistines are mentioned it is talking about faith alone, or a life devoid of charity and good works. In our story the Philistines were warring with the Children of Israel. In this case the Philistines were winning. In fact, they won a battle against Israel and then the warring parties returned to their respective camps. Israel represents the church, so at this point the church was losing to faith alone. In other words, people were turning their backs on a life of good, and thinking that a life of religion depended only on faith alone, or knowledge of the Word without applying it to their lives. When this happens, the church slowly gets destroyed.

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     To redeem themselves the Children of Israel brought the ark of the covenant which contained the Ten Commandments from Shiloh to their camp, thinking that this would make Jehovah's influence stronger and so defeat the Philistines. Did it work? You would expect that having the Lord present would give the Israelites the power to conquer any enemies. This did actually cause the Philistines to be afraid, but they said among themselves, "Be strong and conduct yourselves like men that you do not become servants of the Hebrews, as they have been to you. Conduct yourselves like men and fight!" (I Samuel 4:9) When they did as they said, they defeated Israel and captured the ark.
     It is interesting to look at this as a metaphor for our spiritual lives. Israel, which represents the church in us or the good and truth within us based on how we receive the Lord, is defeated by the Philistines, which is the fa?ade that faith alone or knowledge and intelligence without putting them to use will save us. When we turn from the Lord, as Israel did, then this belief has the ability to defeat us. It is easy to think that faith alone will change our lives. It is a real danger in the New Church to think that simply reading and meditating on the Word of the Lord in both the Sacred Scriptures and the Writings is a life of religion. But as the Writings say, "Religion is of life, and the life of religion is to do good."
     When we find that we are losing control of our lives, as the army of Israel was experiencing in their battles, then we immediately grab the nearest copy of the Writings and start to read, which is like thinking that bringing the ark into the camp will change everything. This means we think the solution is learning some more truth rather than living what we know. By doing this we are not breaking the bonds of faith alone; we lose the battle over our lives anyway, and eventually lose the Word itself, because truth that is not applied is dead. It will be taken away from us, either on this earth or after death. This is what is represented by the armies of the Philistines defeating Israel and capturing the ark. We can have all the truth in the world, but unless we live it, it has no power, just as Israel was powerless over the Philistines.

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     When the Philistines had possession of the ark, they set it in the house of Dagon, a Philistine idol. When they came to the house the next day, the idol of Dagon had fallen on its face before the ark of God. So they set it on its feet again. The next morning when they had come in, Dagon was again fallen on its face before the ark, this time with its head and the palms of its hands broken off. This particular incident is very illustrative of the kind of power that faith alone really has-none. Dagon in this instance represents the religion of the Philistines, or the religion of a person in faith alone, that is, someone who places everything of religion in knowledge and facts.
     Their idol Dagon was part man and part fish, like a merman. The part like a man stands for intelligence, and the fish part below stands for knowledge. As is clear from what happens, intelligence and knowledge alone cannot stand up to a religion that is based on a life of good and charity. It is powerless. Before the ark of God the idol falls to its face. The second time it falls is even more significant. The head and the hands break off, which signifies the lack of real intelligence and power with faith alone. The head signifies intelligence, and the hands power. If we think that knowing a lot of things without putting them to use is going to help us, we are sadly mistaken. This illustrates that in reality we have no strength and no intelligence.
     These incidents with Dagon make the Philistines realize that something is wrong with their having the ark in Ashdod, so they send it on to another city. Cities in the Word represent doctrine-in this case, false doctrines or false ideas which we possess: like the idea that lying helps our relationships with other people, or that drinking helps us to communicate more openly, so drinking is good. Just like the Philistines not giving the ark back to Israel but sending the ark to another city, we don't give up on the faith-alone idea; we just try it out on new ideas we have (send the ark to new cities rather than return it to Israel, which in effect would be starting to live a life of charity and good).

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     This only causes more problems for the Philistines, which to us means that we find ourselves beating our heads against the wall. When we refuse to actually change our lives and instead just try out more false ideas, or even fall back into the same destructive thought patterns, then the results become clear. In the story all the people of the cities which received the ark broke out with hemorrhoids or with the bubonic plague, and the land was ravished by mice. When we don't shun evils as sins, which a belief in faith alone doesn't allow, then all of our evil inclinations run rampant and take control of our lives because we don't do anything to stop them. Knowledge or intelligence alone will not do it. What are represented by these hemorrhoids which afflicted the people are the filthy loves, or natural loves which are separate from spiritual loves, which makes them unclean. They become like sores or boils on our spiritual persons. An obvious example would be the love for having sex. This is a beautiful love if it is coupled with a spiritual love that goes with marriage, called conjugial love. But if this love is separate from its spiritual origin, then it becomes a filthy love and manifests itself as fornication and adultery instead of pure marriage love.
     The mice which ravished the land of the Philistines represent the devastation or destruction of the church by falsification of truth. Fields and land usually represent truth, and mice have the ability to destroy a field of its crop; that is why the mice represent the falsification or wiping away of truth. This is what faith without charity or truth without good does. If truth has no foundation in good, then our false ideas can take it and twist it into what is false, which destroys the essence of truth.
     This sounds like a pretty dismal picture for the Philistines. It makes you wonder why they didn't send the ark back right away if every time they sent it to a city the people there would break out with painful sores and their land and fields would become ravished. But we know how difficult it is to let go of a false idea if it serves our purposes. We are basically stubborn when we latch onto false ideas.

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Why should we have to actually work on our lives by shunning evils and turning to good? That is hard work. Why not just believe in the Lord and declare our faith in Him and be saved, as so many millions of people in the world around us have done? Because we eventually see that our spiritual lives are not in peace; our bodies are covered with sores spiritually and we are in pain. And what we relied on for strength-the truth we know-is losing its power; it is literally being eaten away. It took the Philistines seven months to realize that they had better send the ark back to Israel. If we are lucky, it will take us only seven months, but usually it takes many years of pain and struggle before we realize that a change is in order.
     Actually the number seven here is very important. Seven represents what is full or complete. We often hear that an alcoholic, for example, must "hit bottom" before he or she realizes that there must be change. The signification of seven months is to point out that it does often take a complete or full state of despair or destruction to make us wake up and make an effort to change our lives-in this case, to realize that the only true path of religion is to shun evils as sins and to do good. This is a most important duality.
     If we want to stop the pain and devastation in our lives, we are going to have to make a change; this is what is represented by the Philistines sending the ark back to Israel. The Word of the Lord must be coupled with a life of good. Faith without charity is an empty, lifeless, and even painful existence. What the Philistines do next represents this change we must make.
     The Philistines sent the ark back to Israel, but they did not send it alone. They built a new cart out of wood and placed the ark in it and hitched it up to two milk cows which had never been yoked. In the cart with the ark they placed five golden tumors and five golden mice. These were a trespass offering to the Lord. How did they know to send these articles in the cart? Because the lords of the Philistines knew about correspondences, they knew to send the ark back in order to appease Jehovah.

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All of the things they did were very significative, as you will see, especially for New Church faith-aloners.
     The new cart which they built represents the kind of doctrine that must be used to begin our change. It represents doctrinal things of memory-knowledge, which are doctrinal things from the literal sense of the Word. But since it is a new cart, it signifies new doctrine that is untainted by our previous false beliefs or our own interpretation of the Word. The reason the ark was to be set in this cart was that "The ark represents heaven, which stands and rests upon the doctrinal things of memory-knowledges" (AC 5945). Genuine truths and stories from the literal sense of the Word must be our foundation for spiritual life, for as is said, all of heaven rests upon it. This is a strong message for us in the church. If we do not study the Old and New Testaments but put all of our time into the Writings, we are missing our foundation. The whole of the Word teaches from start to finish that the Lord is to be acknowledged and that man must shun evils and live well. This is what is contained in the ark; this is the doctrine we see represented by the ark in the new cart.
     The five golden tumors which are to go in the ark represent our natural loves purified and made good. Why are they in the cart with the ark? Because the only way to purify these loves is through living the truths of the decalogue, that which is represented by the cart and the ark in it. The same holds true for the golden mice. Also put into the ark, they represent the end of the devastation and destruction of the church with us, or the end of the falsification of truth, which ends only by means of doing good. Gold signifies good. It may seem odd that they made golden tumors and mice rather than something beautiful to appease the Lord. But gold is gold and good is good no matter what form or shape it takes. Externals don't make the difference; internals do. It is our motive and reason for doing good, not how wonderful the act of good was. We read, "The external is estimated from the internal, and not the reverse" (TCR 595).

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     What is it that is going to get this offering and the ark back to Israel? In other words, where are we going to get the power to move this heavy cart of good intentions on the road to a life of good? By remains, of course. The cows in this story represent good natural affections. They have never been yoked because to be yoked would have meant that they were defiled by falsities. But we know that the Lord stores up within us, free from defilement by our natural heredity, remains which are affections for what is good and true. It is in times like these that the Lord stirs our remains and empowers us to move that cart, or to get going on our new life.
     To me the most interesting and true part of this whole picture is the lowing of the cows on the way up the road. The path to regeneration and change is not without pain. It is not easy to leave our old habits and our love for doing what we know is wrong, no matter how well we know what is right. It is our love, our very life, but if we want to live to eternity, that old life must be given up. The old man must die before the new man can be born. The cows' lowing on the way up the road represents "the difficult conversion of the lusts of evil of the natural man into good affections" (DP 326). We can imagine ourselves on the path to recovery or change and whining and complaining about giving up our old ways, but the remains which the Lord has given us will pull us through. You will note in the story that the cows headed straight for the road to Beth Shemesh, and once on the road they did not turn aside to the right hand or to the left.
     Once we get on the path of life the Lord will hold us there. We may whine and complain along the way, but we know we have to give up what we used to consider happiness and joy in exchange for the true joy and peace that await us when we follow the Lord. As Divine Providence states, "Man is admitted interiorly into the truths of faith only so far as he can be kept in them right up to the end of his life."

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     This is a very illustrative and graphic story of the danger of faith alone, but it also paints a beautiful picture, giving hope that we can change our lives; we can depart from destructive habits and attitudes, but it will take work. We will have some pain, and probably complain, as illustrated by the lowing of the cows, but the Lord will guide our path until we have made it back to Israel where we can find some peace and happiness from a new life-a life of charity and good will to each other, the life of heaven. Amen.

Lessons: I Samuel 5, 6; AE 211 TEACHING HEAVEN AND HELL AS WORLD LITERATURE 2001

TEACHING HEAVEN AND HELL AS WORLD LITERATURE       SYLVIA MONTGOMERY SHAW       2001

     Early this past winter, twenty-five students at the University of Rhode Island registered for Literatures of the World, Section 3. None knew the course content until I handed out the syllabus. Like so many such courses, it listed among its required texts a hefty Norton anthology with works from antiquity to the present. But the course differed markedly in theme and focus from the other sections being offered on campus, for it also required the students to buy a Bible and the New Century Edition's translation of Heaven and Hell. As a doctoral student I have been allowed to select books, and design and teach my own courses for the past three years. My course description and rationale for this particular course reads as follows:
Literatures of the World:

     Visions of Heaven, Hell, and Transcendence

     Is there life after death? If so, what is it like? Is it one realm? Many? What happens at the intersection of mortality and immortality?

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Is there such a nexus? This course examines how different people from antiquity onward have attempted to answer these questions. In the Mesopotamian tale, Gilgamesh (ca. 2500-1300 B.C.), we follow the hero into the dark Underworld where he must confront not only the death of his best friend, but his own mortality as well. The Greek hero Orpheus faces Hades in an attempt to bring his wife back from the realm of the dead. Virgil's Trojan hero Aeneus also braves the unknown as he ventures into the Afterworld.
     The Divine Comedy, perhaps the greatest epic poem of the Middle Ages, takes the reader into the realms of Hell, Purgatory, and Paradise. Dante, its poet-narrator, imagines himself a pilgrim who is guided through the afterlife by the Roman poet Virgil; the journey is physical, yet ultimately it is more about self-knowledge than knowledge of place. Four hundred years later at the height of the Enlightenment, the Swedish scientist and theologian Emanuel Swedenborg describes his own journey into the next life-not as a work of poetry but as a factual experience. In the nineteenth century, Dostoyevsky, Tolstoy, Baudelaire, Balzac, Coleridge, the Brownings, and many others find in Swedenborg's impressive oeuvre, particularly in his celebrated Heaven and Hell, key ideas that inform their ideas about art, life, and death. One of our goals is to recognize the Swedenborgian roots in works of several major literary figures.
     This course also explores transcendence. The Biblical book of Job offers a meditation on faith and the problem of evil. The medieval romance Eliduc portrays the classic love triangle with a surprising resolution. These and other works in prose and poetry, from antiquity to the present, invite you to reflect on issues of pain, loss, and/or death. You are invited to reflect on transcendence, to consider whether it is realistic, desirable, or achievable.
     
     As the next step to my introductory remarks, I asked the class to write a short essay describing their concept of the afterlife. Those who do not believe in one were asked to state so and then to describe what they would expect to find if there is a life after death. Most of the students expressed a belief in life after death. Few had specific ideas about it, beyond the hope that they would be reunited with loved ones and that they would be happy.

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Their views were largely anthropocentric. Only three students expressed a theocentric notion, placing God in the center. Some spoke of beautiful gardens. However, the dominant trait in those early essays was their lack of specificity.
     After the first class a young man stayed behind to talk with me. He was uneasy and explained that he wasn't sure if he could deal with the course. He told me about the suicide of his best friend, and how it had traumatized him, forcing him to drop out of school for a year. "On the one hand I'm afraid that the subject matter might be too upsetting. I had to have a lot of counseling after his death. On the other hand, I think about him every single day and wonder about all those questions you want to address."
     I listened attentively but told him that only he could make that decision. In the end he opted to stay in the class. He read all of the texts enthusiastically. He particularly enjoyed comparing Dante's text, which we read as excerpts, with Heaven and Hell, which we studied in its entirety. In a response paper that he wrote at the end of the course, he noted that he was raised Catholic and that the course had restored his belief in God.
     A second young man was also very enthusiastic from the start. He used to talk to me after class. He was moved by Augustine's account of his mystical encounter with God-that moment of transcendence. But he was particularly interested in Heaven and Hell. He sat in the back of the room, a young man with a ready smile, his face alert, hand in the air to answer or to ask questions. Most of his classmates were freshmen; he was a junior with the confidence they did not yet have. One icy, foggy night in February, he was killed in a car accident. We were stunned. What was particularly poignant was that he was going to propose marriage to his fianc?e the very next day; the engagement ring was in his pocket.
     I wrote to his parents and sent them the short essay he had written that first day. He had described his concept of the afterlife in simple terms. It was so affirmative I felt they should have it. (He was one of the three students who placed God at the center of their concept of the afterlife.)

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His mother wrote me a gracious letter. It expressed gratitude, a mother's pride in her son, and a sorrow beyond words. It still makes me cry when I think of it. Yet it was also an expression of faith in God, bringing to mind that profound utterance, so human: "Lord, I believe! Help Thou my unbelief!"
     The final line of her letter that left me crying and awestruck at the same time: "P.S. We are all reading Swedenborg's Heaven and Hell."
     That one line unmasked my "as of self," my all-powerful, all-deceptive sense that all that I do I do entirely alone, independently, out of my own "superb" wisdom and insight-when all along I am blind and would fall but for the Lord. I felt chastened. At the same time I also felt privy to a sudden glimpse of the Lord's Divine leading.
     Two weeks before meeting my class for the first time, I had felt moved to drastically revise the entire syllabus. I was all set to teach the course as I had in the fall, placing my favorite novel, War and Peace, at the center, and using the Norton anthology of world masterpieces as the other major text. The books were ordered and waiting in the campus bookroom. Teaching the course with a syllabus I had already tested twice before was wonderfully convenient since I still had to face two comprehensive exams in my doctoral program. Each exam involved a frightening list of readings. So I needed to keep my teaching simple.
     Then I received a copy of the NCE's translation of Heaven and Hell in the mail. I had seen it in earlier stages as a manuscript in process. As I read George Dole's lean, contemporary prose, an idea entered my mind, almost imperceptibly at first, then more insistently: to share this book with students; to find a way to incorporate it into my syllabus.
     In the end it meant scrapping the original plan and designing a whole new course. It would mean having to teach myself enough Dante and Virgil to carry me through. I didn't have the heart to ask the two bookstores on campus to return all the books I had ordered; instead I drew up a new list of readings from the anthology and had them return only one shipment, replacing my beloved War and Peace with a book I love even more; the Swedenborg Foundation responded quickly to my last-minute order, and a new course was set in motion.

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     How did the course go? Two of the twenty-five students dropped out after the first class. The religious nature of the course simply did not appeal to them. (I included selections from the Old and New Testaments, as well as excerpts from St. Augustine's Confessions.) But the other twenty-three students read diligently and were from the start a joy to teach. I strove from the beginning to approach the texts as works of literature and to discuss their religious content in an ecumenical spirit. I encouraged students to reflect on their own spiritual values and to enrich them with our texts. I had two guest lecturers: one a Dantisti, the other our own Reuben Bell (who spoke about Swedenborg the scientist and theologian).
     Of all the works we covered, my students voted Swedenborg the easiest to read-which speaks to the effectiveness of George Dole's translation. When asked at the end of the semester to comment on the three texts they had enjoyed the most, nearly all placed Heaven and Hell at the top of their list. Their comments were overwhelmingly enthusiastic; only two students expressed criticism.
     One, a fundamentalist Christian, was clearly uncomfortable with the idea of multiple heavens: "The idea that angels are separated by how strong their faith is is both interesting and disturbing to me." By contrast, another young woman wrote, "Swedenborg's ideas of people going to different levels depending on how they live their lives struck a chord with me. I now feel that heaven is not just one place, but rather is divided into different sectors showing how close one is to others and to God."
     Another student took offense at Swedenborg's criticism of Christian churches (perhaps showing a failure on my part not to have emphasized the historical context more).

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"Although I may disagree with the sometimes arrogant confidence of Swedenborg's assertions, I am deeply in agreement with many of his views of true morality. I also feel that his idea of correspondences is genius in that everything in Heaven corresponds to earth. Describing things such as the sun's light acting as God's light does in Heaven, nurturing and enhancing growth out of everything it touches, is wonderful."
     Another student, one who rarely spoke up in class, wrote a vigorous paper at the end of the semester. Commenting on the reality of heaven and hell, he writes: "Before taking this class, I was very afraid of death. Since reading these texts, I now believe in the world of spirits and everything that Swedenborg described about it. I now feel that heaven is a real place full of angels who are first and foremost human."
     I too learned alongside my students, and for that I am intensely grateful.
NEWFOUND JOY AT STILL BEING ALIVE 2001

NEWFOUND JOY AT STILL BEING ALIVE              2001

     Many people who have just died, when they have discovered that they are living persons just as they were before, and in a similar state (for our first state after death is like the one we were in on earth, although this changes gradually for us either toward heaven or toward hell), have been moved by a newfound joy at still being alive. They have said they would not have believed it. They were absolutely amazed that they had been in such ignorance and blindness about the state of life after death . . . . Now for the first time they were seeing the reason for this blindness and ignorance, namely, that their outward concerns, their concerns for worldly and bodily matters, preoccupied and filled their minds so completely that they could not be raised into heaven's light . . . (Heaven and Hell 312, the New Century Edition).

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LIGHTING THE WAY TO A COHERENT WORLD VIEW: A Vision for the Academy's Future 2001

LIGHTING THE WAY TO A COHERENT WORLD VIEW: A Vision for the Academy's Future       Rev. DANIEL W. GOODENOUGH       2001

     President of the Academy

     At the dawn of the 21st Christian century the Academy of the New Church lives in a world of growing uncertainty. The gradual disintegration of a traditional Christian consensus in North America and in Europe leaves unanswered the perennial and fundamental life questions concerning: the existence and nature of God, the ultimate meaning of material and human existence, the life after death, the possibility of knowledge transcending scientific observation, the meaning of morality and the validity of specific moral values and standards, the purpose (if any) of society, and the validity of civil laws of all kinds. While consensus grows in some areas of life, especially the more outward and external aspects of existence, questions about eternal and permanent values lack common answers.
     Secondary and higher education traditionally saw themselves as the preservers of all that was "best" in "Western Civilization." Education today increasingly views its function as not to maintain and preserve, but to challenge and question culture for its failures, both past and present, and to promote new values that will weaken old social structures and foster fairer, more equal and democratic cultures. But ideological disputes within academic fields and in higher education generally mirror the growing uncertainties among people in society at large. As knowledge becomes increasingly detailed and specialized, it becomes more and more problematic for individuals even to understand the essential philosophical questions that are at stake. Indeed the philosophical questions change according to academic discipline, or as we move from school to government to business to media to family to recreational pleasure.
     In many outward respects, society and its educational institutions continue to function, thanks to a widespread acceptance of behavioral norms relating to the benefits of worldly prosperity.

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But signs of spiritual, moral and social malaise are strong, and people from nearly all segments of society, and with widely differing ideologies, agree that intellectual and moral cohesion is lacking. People's lists of warning signs and social problems are varied, but from the media, from politicians of all stripes, and from young and old of nearly all racial and social groupings, there comes growing public dissatisfaction with the ways our society thinks and operates, and a general sense of social dysfunction and human separateness.
     Evidence for this growing common perception of malaise is publicized widely and needs little citation. Let me note the statistical postponement of marriage by young people today, and a growing doubt about whether traditional monogamous marriage between one man and one woman is in fact a realistic social and moral ideal. Serious social divisions based on race persist, together with inequities for large numbers of people, despite extensive governmental and social efforts to solve the "race" problem. The refusal by the vast majority of intellectual leaders to take seriously the questions raised by religious traditions is an ominous development over the last century, especially as we compare this with the importance of religious conceptualization among intellectual leaders a century ago.
     Anyone could readily add to this list by observing moral and spiritual dysfunction today. My own list includes the following:
     1.     Motto of the state of Ohio: "With God all things are possible." But a three-judge panel from a U.S. Court of Appeals ruled this unconstitutional.
     2.     Several undergraduate colleges have decided to allow men and women to live in the same dormitory rooms.
     3.     At the University of Michigan in Ann Arbor (one of our most prestigious state universities) you can take a course called "How to be Gay: Real Homosexuality and Initiation." This course in the English Department is pretty much about what the title says.

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     4.     Early in 2000 the Philadelphia Inquirer reported three alleged sexual assaults in city public schools in the previous eight days. This was in addition to the growing problem of firearms in many schools.
     5.     The growth of anxiety among many people today, as reported in various media (e.g. Philadelphia Inquirer 4/3/00). And this in a society that is wealthier and more secure in a material sense than nearly any society in all history on this earth. This growth of anxiety is not a lower-class phenomenon, but is prominent in all levels of American society, perhaps more evident among the affluent.
     6.     The Tufts Christian Fellowship lost campus recognition and its funding because it refused to allow a homosexual student to run for a leadership position. This violated the Tufts University non-discrimination policy, though the student could remain a member of the Christian Fellowship. This case (still not finally settled) illustrates that the right to be protected from certain kinds of discrimination is becoming a higher right than freedom to express religious convictions. A similar situation occurred at Ball State University.
     Many aspects of the social and intellectual world that surrounds the Academy could have been predicted from teachings concerning the Last Judgment and the consummation of the first Christian Church. Without a sound spiritual and intellectual basis, a religion cannot lead its people. The Christian Church has been unable to present clear rational answers about the nature of the Godhead, the relation of God and humankind, how God reveals Himself, the transcendent world of spirit, and the relation of human life, faith and works. Many centuries ago the church became weighed down by new doctrines about forgiveness that put the Gospels' clear light into shadow. The result was unavoidable: to conceive of religious truth as fundamentally mysterious, beyond the ability of humans to understand.

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     The world in which we live desperately needs a new consensus based on comprehensible spiritual concepts-concepts of old truths that were known from the Old and New Testaments but which modernity has cast into doubt. A society that lacks a belief and purpose beyond personal fulfillment will not cohere over the generations.
     Followers of the theology revealed in the Theological Writings of Swedenborg see human life as eminently sensible and purposeful when understood from basic doctrinal knowledge. Moreover, this theology presents a vision of the human spirit and mind that can transform society from sources within people, through new inner beginnings in individual men and women. While popular answers today begin with the natural plane of life and are frankly skeptical of solving problems with spiritual concepts, the New Church theological outlook asserts boldly that the eternal questions must be answered first. Human beings cannot find life's fundamental answers until authentic eternal values based on a true vision of God come down into daily-life situations to transform human thinking and activity, and also motivation.
     While acknowledging that the influence of the New Church movement today is numerically small, the Academy is unified in commitment to a philosophical understanding of the universe. We recall the powerful and permeating influence of the New Church in the 19th century, when membership was small but the intellectual influence of readers of the Writings was far-reaching and great.
     Fundamental teachings in the Writings urge the Academy to endeavor to influence the world intellectually far beyond our fewness in numbers. For it is not enough to know something and keep it to oneself. Everyone is born not for himself, but "for the sake of others; that is, he is not born to live for himself alone, but for others" (TCR 406).

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When human beings were first created, they were imbued with wisdom and a love of wisdom, not for their own sake but for the sake of their having it to share with others. Therefore it was engraved on the wisdom of the wise that no one should be wise and live for himself alone unless he was wise and lived at the same time for others. This was the origin of society, which otherwise would not exist (CL 18:1).

It is inscribed on the wisdom of the wise that no one should be wise and live for himself alone, but for others at the same time (TCR 746).

The Lord cannot do good to anyone directly, but indirectly through the instrumentality of people, and He therefore inspires human beings with His love, as He inspires parents with love for their children (TCR 457:3).

The Lord does good and performs uses through the instrumentality of angels, and in the world, [by means] of people (TCR 736:3).

The Lord performs uses to people through people (AE 1226:6).

The Lord does good to everyone chiefly through others, but yet in such a manner that a person scarcely knows but that it is from himself (Charity 8).

[Mutual love] comes most directly from love to the Lord, because love of the Lord is to do uses to the community, and to each society in the community, and He does these by means of people who are in love to Him (AR 353).


Or as Swedenborg put it in a more personal note: "I am obliged by my conscience to communicate these things. For of what use is knowledge unless it be communicated? What is it but like collecting and storing up riches in a casket, and only looking at them occasionally and counting them over, without any intention of applying them to use?" (ISB XVI)
     For a long period of time the Academy movement focused on developing a clear understanding of the Heavenly Doctrines, and of their relation to other fields of human learning and life.

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Arnold Toynbee noted that movements which greatly influence world history typically spent much of their early growth in developing self-understanding, in some degree of remoteness from the world they would later change. As a new movement the Academy and General Church have followed this pattern, in part because of a hostile religious environment during the 19th century. Now at the beginning of the 21st Christian century the Academy shares with the General Church a vision of engagement with the world around us. We sense that a world which is increasingly afraid to address thoughtful questions about the spiritual meaning of life also hungers for comprehensible explanations of God's relation to His creation.
     Earlier generations within the New Church focused on teachings that the Lord's particular church on earth, whether large or small in numbers, could serve to join heaven and earth, and thereby provide an avenue for the Divine to be present among human beings. And Divine Providence has led to many varying receptions of Divine love and wisdom through different religions. (See DP 254, 326.) Yet the church's size, and the numbers of the Lord's disciples, do matter spiritually, in addition to their quality.

There are spirits and angels who answer to the smallest muscle in man . . . . In fact, the more there are in a society, and the more societies of the same kind answering to the smallest muscles, the better and the stronger is their action, because "there is strength in numbers working together." Because they all work together, energy rebounds into individual people, even into spirits (SE 1362).

For the more there are in a society, and the more societies there are, the better, the more blessed, and more strengthened heaven is (SE 1364; see also SE 2066).

As a community of people is the neighbor on a higher level than the individual (see NJHD 91, 92), so the numbers of people who receive the Lord in His Second Coming can strengthen His influence on earth, because He does good through the efforts of human beings.

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     Our charter reads: "The Academy of the New Church shall be for the purpose of propagating the Heavenly Doctrines of the New Jerusalem, and establishing the New Church signified in the Apocalypse by the New Jerusalem . . . . " This purpose of the Academy grows directly from many teachings of the Lord in the Heavenly Doctrines and the New Testament, to spread the good news of His kingdom. We take these sayings seriously, as words of God:

Go therefore and make disciples of all nations . . . (Matt. 28:9).

You are the light of the world. A city that is set on a hill cannot be hidden. Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house. Let your light so shine before men, that they may see your good works and glorify your Father in heaven (Matt. 5:14-16).


He who knows anything of the Lord's coming, and of the new heaven and new church, thus of the Lord's kingdom, should pray that it may come (AR 956).


     So do we pray in the Lord's prayer that His kingdom may come. If we believe truly in His kingdom and wish it to come, we will both pray for its coming and actively work for its growth on earth. (See also AE 513:15 ,16.)
     Evangelization means to announce the Lord's coming and His kingdom, "for the Gospel is a glad messenger." This is illustrated in many passages (AR 478):


     How beautiful upon the mountains
     Are the feet of him who brings good news,
     Who proclaims peace,
     Who brings glad tidings of good things,
     Who proclaims salvation,
     Who says to Zion,
     "Your God reigns!" (Isaiah 52:7)

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     Sing to the Lord, bless His name;
     Proclaim the good news of His salvation from day to day.
     Declare His glory among the nations, His wonders among all peoples (Psalm 96:2-3; see also Isaiah 61:1-3).

The Lord's coming should be announced to all who from religion are in goods, and from doctrine in truths (AR 626-627).

Writing and publishing have been provided by the Lord for the sake of the Word, so that the written Word can be carried from one nation to another, and can be taught everywhere (AC 9353-9356).

The harvest truly is plentiful but the laborers are few. Therefore pray to the Lord of the harvest to send out laborers into His harvest (Matt. 9:37, 38). The laborers mean all people who will teach from the Lord, and the harvest means all the doctrinal truths and living goods that spiritually nourish people (AE 911:15). The Lord is the teacher and source of everything good, but He wishes us to work as if from ourselves in everything that comes to our consciousness, since to receive His truth and good we must cooperate as if from ourselves (AE 911:17).

Give, and it will be given to you: good measure, pressed down, shaken together, and running over will be put into your bosom. For with the same measure that you use, it will be measured back to you (Luke 6:38).


     Note the implication that we should give to others not begrudgingly, but as fully as we can, "good measure, pressed down, shaken together." Not holding back describes the desire to share heavenly riches as widely as possible; this does not mean saying everything at once as fully as possible, as an evangelization technique!
     The Lord's call to evangelize at His first coming was resounding, yet He did not send His disciples into a world affirmative and ready to receive His good news. Early Christian Church history tells the struggles in which so many people, although spiritually starving, resisted the beautiful new truths of the Lord's first coming.

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And the early church from its cradle was plagued by heresies, distortions and disputes of many kinds (see TCR 378). The young church and its new converts were very far from perfect. The fundamental motivational change that is regeneration takes place gradually through life, after a person turns to God. This is true for the New Church as it was for the early Christians. As the Lord said to the Pharisees, "Those who are well have no need of a physician, but those who are sick . . . . [F]or I did not come to call the righteous, but sinners, to repentance" (Matt. 9:12,13).
     Like other followers of the Lord, the New Church longs for a community of spiritually reborn individuals who have put their evils behind them and are preparing for heaven through lives of useful service. Yet the Lord provided the Heavenly Doctrines, as He gave the Gospels, for human states of all kinds, many of them unworthy and undeserving of Divine mercy. This can be seen from the seven states of Christian people who are called to the New Jerusalem in Revelation, chapters 2 and 3. These seven varied churches stretch all the way from the Laodiceans (profaners) to the church of Philadelphia (those who are in truths from good from the Lord). Except for one good state (Philadelphia), all seven churches have serious spiritual problems, and look like religious states hopelessly off the track, driven away from the Lord by their failed motivations. Yet all of these human states are called to the New Jerusalem, and all can be led to the Lord if they attend to His message. In all of them may be sown a grain of mustard seed that can grow into a tree (see AR 68-223).
     The Writings do not tell us whether these seven states continue to the present, and possibly they were primarily states of the 18th century remnant in Christendom. While we can see parallels today with these seven churches, probably there are new spiritual states these days. However this may be, it is clear that at any time the Lord is calling to His church and kingdom a great diversity of human beings, individuals who in their imperfections and human problems have diverse spiritual needs.

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People are called to the Lord's New Church not because they are already good, but because they need the Lord's reforming truths in their lives, and because if they are affected by His new truths, they can contribute good toward His kingdom through reformation and love for others.
     So may we at the Academy be guided by our Lord's calling. Though the world does not as a whole consciously yearn for new spiritual answers, the need is tremendous. Our experience indicates that a number of sincere individual seekers are searching with open minds for spiritual answers to life's frequent dilemmas. We believe many of them are young, and are unwilling simply to adopt the materialistic and limited half answers they are offered by today's reigning philosophical outlooks. Though they know not what they're searching for, they want something better than they've found, more uplifting and transcendent answers than they've been offered-answers that promise meaning and purpose to their lives.
     To cite one example: the development of Alcoholics Anonymous, while not primarily a development of the New Church, apparently was inspired in significant ways through New Church individuals, by New Church doctrines that emphasize honest self-examination, acknowledgment of Divinity, return to personal integrity, and rejection of salvation by faith only. Now the "12-step" approach has spread to other human applications, and participants testify to real spiritual and personal benefits from this work (see DP 36). As we consider the influence of New Church doctrines on the world, let us reflect on the far-reaching effect of AA and other 12-step movements for human amelioration.
     How much potential lies within the Heavenly Doctrines to produce the seeds of other kinds of answers and processes that can solve or at least help other problems in our troubled world? But for the Heavenly Doctrines to influence life among people now oblivious to these teachings, the readers of Swedenborg must be engaged with many people in the world. Graduates of the Academy, and classrooms within the Academy, must bring New Church doctrine to bear upon misconceptions and assumptions that plague human life.

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     If the Academy is to have a real influence, it must maintain the integrity of its theological vision. This theology, undiluted, may not immediately appeal to vast numbers of people, yet if it is weakened by diminishing its distinctive elements, it loses its power to speak to the soul. The most significant movements are those which remain true to their visions and address the world at large, confident in their conviction. A diluted theological viewpoint, by losing important truths, weakens the ability to confront crucial questions. Moreover, a weakened theology in a church speaks to its own membership and robs the church of its vitality from inside. The Academy of the New Church is the only educational institution in the world dedicated to secondary and college education in the light of the Lord's Second Coming revealed in Swedenborg's Theological Writings, and unless our message remains true to its origins in Divine revelation, the world will lack an educational center where the Writings may be studied in their own light.
     This by no means suggests that New Church teachings cannot attract many individuals who are seeking spiritual answers today. The Heavenly Doctrines present a rational and comprehensive explanation of spiritual and natural reality that is inherently appealing to many thoughtful minds. The vision begins with the Divine, a single Godhead of eternal love and wisdom, who is Divine Human God in the Person of Jesus Christ; in Him there is Divine essence as soul, Divine Human as body, and Divine emanation and influence as Holy Spirit. The spiritual and natural worlds were created as one universe not for the sake of His glory, but so that He may create human beings to receive His love and grow happy to eternity. God reveals Himself in many ways, but in historic times most directly through His own coming on earth as Jesus Christ, and through the written revelation of the Old Testament, New Testament and the Theological Writings of Swedenborg.
     Human beings are created in God's image, with a trine of soul, body and activity.

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The purpose of human life is to receive love and wisdom from God and to return these to Him, through productive lives of useful service in pursuit of goals to benefit all human beings, on earth and in heaven forever. Love, faith and a life of good works should be combined, and separation of faith or intellect from actual living destroys the human soul. To receive the Divine, human beings must in their daily living reject, "flee from," evils. The life of religion (which is to do good) is full of the rewards of human happiness and satisfaction on earth, and increasing happiness after death forever; in time the Lord gives spiritually reborn people the grace of loving others without desire for reward. Lasting human happiness is the Lord's purpose in creation, through a heaven from the human race. Yet the goal the Academy should teach is not personal joy but living lives of useful service for others-one's spouse and family and all other human beings.
     This brief summary is filled out in comforting detail in the Writings. Its coherence comes from doctrines of the spiritual and natural worlds, discrete degrees and correspondence, influx and freedom and living as if from oneself, the nature of spirit, a spiritual married love that grows forever, and many other teachings explaining how spirit lives within our natural bodies and the natural world. The sweeping power of the vision in the Writings comes from many individual points about how doctrine relates to human life, through individual application and decision. This vision, so needed today yet apparently so remote among people who look for essential answers on the natural plane of space-time experience, offers a coherent worldview to open our eyes and direct our lives.
     The Academy's essential purpose is to serve the Lord in building His kingdom in the hearts and minds of our students, and in helping His New Church to be established in the natural world. We wish for a stronger and growing institution not for the sake of ourselves or the Academy's name, but that the Lord's second coming may be known more and more broadly on the earth, and that people may accept the Lord in mind, heart and life, and be made new.

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Three Applications

     The Academy can contribute toward a coherent and rational world view in three ways:
     1.     Graduate and send forth students who are knowledgeable in New Church doctrine, and eager to talk with other people about what the truth and good mean to them in their lives. They will be prepared if as students at the Academy they have experience in talking with others.
     2.     Enroll interested and sincere seekers. Because the Academy supports and encourages New Church evangelization, we cannot teach and inspire our New Church students to go out and spread the New Church without ourselves wanting to enroll genuine spiritual seekers. The application of this goal varies in the schools of the Academy of the New Church. The Girls School and Boys School support New Church evangelization and enroll young people, baptized in the New Church or not, who have affirmative interest in New Church doctrines, including the integrated life and values that we teach. The Theological School begins with acknowledgment of the Writings of Swedenborg as the Word of God together with the Old and New Testaments, and based on this acknowledgment prepares young men for New Church ministry and evangelization throughout the world.

We believe the principal source of open-minded seekers looking for formal education that offers a coherent spiritual and natural worldview will be among college-age young people. Older men and women who return to formal education may also include a number of seekers. Seeing itself as the bearer of good news for the modern rational mind, Bryn Athyn College intends to attract more people who have genuine interest in studying the Heavenly Doctrines at the collegiate level in order to find alternative answers to life's major questions.

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We believe a number of people, especially among the young, are searching for spiritual answers today.
Bryn Athyn College of the New Church will deliberately recruit seekers through advertisement and publicity, as well as personal contact as in the past. While the college wishes to become much more widely known as a center for spiritual perspectives from a New Church viewpoint, our present academic and admission standards will continue.
     3.     Interact with and provide scholarly contributions for the educated and intellectual world, focusing particularly on life issues, and the integration of personal human-life questions with a rational philosophy of life. In recent years increasing numbers of Academy faculty have published and taken part in intellectual dialog about religion, spirituality, and the philosophical underpinnings of natural and human life. (A most striking example was the Swedenborg Symposium sponsored by the Academy in 1988.)
Academy faculty will fulfill our fundamental mission by research, study, publication, and participation in the academic world, and so make known rational spiritual viewpoints to shed light on theoretical, historical, scientific, societal and human issues.

* * * * *

     New Church education and evangelization are not in conflict, but complement and reinforce each other. New Church education seeks to produce graduates who are eager to talk about the New Church because they understand the doctrines and apply them in their lives.
     The Academy should not focus on its own growth as a primary goal, but through interaction with currents now in the world should seek to impact the intellectual, social and moral forces that now direct society along dysfunctional paths.

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We can do this by graduating knowledgeable students eager to talk about the New Church, religion and way of life; by welcoming and educating sincere spiritual seekers who look for non-material answers to life's riddles, and who want more personal meaning than individual self satisfaction; and through philosophical interaction with scholars today who are open to a rational spirituality.
     If we carry out these uses through effective engagement with the world we live in, and with those who seek spiritual purpose in human existence, we will indeed grow in quality and quantity, and in Divine Providence our spiritual objectives will produce naturally fruitful fields.
CHARTER DAY 2001 2001

              2001

     October 13-15

     The Academy of the New Church welcomes back alumni, students and friends to renew old memories and create new ones during the celebration of the 124th anniversary of the granting of the Academy Charter.
     This year's program will be linked to the dedication of the new Mitchell Center for the Performing Arts. Two performances, featuring dance, drama and music-one immediately before the banquet and one immediately after-will inaugurate this beautiful new facility. Tickets to the banquet itself, with a greatly reduced program, will include one of the performances, and banquet goers will have the option of choosing the early or late performance.
     A complete schedule for the Charter Day weekend will be mailed to alumni and friends as an insert in the September Alumni Update.
     Tickets for the banquet and one performance-$15.00 for adults and $6.00 for students-may be purchased from Mira Yardumian at the Academy Development Office, P.O. Box 708, Bryn Athyn, PA 19009 or by calling 215-938-2663.

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COMMENTS ON REINCARNATION 2001

COMMENTS ON REINCARNATION       Editor       2001

     

     Editorial Pages
     Excerpts from a Book by Ursula Groll

     Ursula Groll's book is entitled Swedenborg and New Paradigm Science. It was first published in German in 1993. The English translation is now published by the Swedenborg Foundation. There is a foreword by David Lorimer, President of London's Swedenborg Society.
     The book is divided into six sections, the last of which deals with the subject of life after death. It is from this that we quote the following selections relating to the concept of reincarnation.

The doctrine of reincarnation (literally: becoming flesh again) current today in both the East and West is based on the law of karma. This means that our life is only the consequence of a former life and that, in some way, all our deeds will redound in this or a future life. The idea does not occur in the whole work of the Swedish visionary . . . .

The doctrine of reincarnation is a topic like the idea of life after death on which people differ: neither one nor the other of the two theses has so far been proved scientifically, not even by parapsychology, which has tried so hard to confirm reincarnation through lengthy research projects. The controversial "regression therapies," nowadays so fashionable in America and even in Germany, can provide no sure proof of reincarnation.

In the last resort, even the reincarnation researchers doubt that reincarnation can ever be proved.

There are just a few proofs for the existence and correctness of Swedenborg's visionary sight into the beyond. His experience and the "revelation of the spirit" are his only proofs for the existence of the world beyond. Here, we are only talking about an inner acceptance of his doctrines, which means an entirely personal belief, in which Swedenborg's writings make sense . . . .

According to Swedenborg, the soul is an "image of the spirit" and will survive eternally, but it does not return to earth. Every person is a new creation . . . .

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Within the specific degree of consciousness, limitless evolution is still possible. "Everything can be enriched further and further to eternity, because everything can be made in endless variations, enriched and replicated and made fruitful. Nothing of goodness ever has an end, for it derives from the Eternal" (Heaven and Hell 469).

The advocates of reincarnation oppose the theory of a single bodily existence, by saying that it is impossible to achieve perfect understanding and consciousness in a single life. Thus, they think that reincarnation is necessary and will only end once one is completely realized, once the evolutionary process has progressed from slumbering ignorance to total illumination . . . .

The reason for the persistence of the doctrine of reincarnation may chiefly be the law of karma, which offers the comforting possibility of being able to make restitution for the errors of this life in another, even if the path of the soul should be still full of sufferings or joy . . . .

The common goal of serious advocates of reincarnation is always the evolution of the soul, which is finally supposed to dissolve in immortal consciousness and a full understanding of God. Whether and to what extent this will ever be possible has never been answered at this point.

We may revisit this book in a later issue.
THEY BELIEVED THEY HAD RETURNED 2001

THEY BELIEVED THEY HAD RETURNED              2001

     . . . [S]ome of the ancients were of the opinion that after some thousands of years they would return to their former life and all its deeds, and that they had in fact returned. They gathered this from the fact that sometimes a kind of memory would come up of things that they had never seen or heard. This happened because spirits inflowed from their own memory into the images of these people's thoughts (HH 256).

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VAN DUSEN'S MOMENTS OF ENLIGHTENMENT 2001

VAN DUSEN'S MOMENTS OF ENLIGHTENMENT       Editor       2001

     Dr. Wilson Van Dusen has published a little book of fewer than a hundred pages consisting mostly of blank verse. There are seven sections and more than fifty verse headings. The booklet can be traced under poetry at eBookstand.com. The very last thing in the book is the address of the Swedenborg Foundation in West Chester, PA, together with a list of books by the same author.
     Does Van Dusen presume to set himself up as an enlightened one? The best answer I have found for that is on page 2 where he says, "I can claim no great wisdom for myself, being a very ordinary dumb mortal." On page 4 he says that enlightenment is a universal human potential. "The fairly recently discovered near-death experience is an example of enlightenment upon entering the spiritual world. Millions of near-death cases have now been recorded. Those religions that contend they are the only way should be trying to suppress this increasing evidence of a broad human potential."
     The author refers to an ancient dictum that we can't even pray without God's willing it. Advising those who seek enlightenment, he says, "Never compare yourself with another as though this or that person is more advanced than you. We are dealing with your eternal life so there is no hurry." Reading Moments of Enlightenment can take a very short time, but taking a short time is manifestly not the point.
DOGS AND FIELDS OF ACTIVITY OR SPHERES 2001

DOGS AND FIELDS OF ACTIVITY OR SPHERES       Editor       2001

     Last month I mentioned the teaching of the Writings about "spheres," and tried thinking of them as "energy fields." I alluded to studies and thoughts of Rupert Sheldrake and his 1999 book called Dogs That Know When Their Owners Are Coming Home.
     This month I would like to suggest a question: Can a dog detect human spheres? One possible answer could be that dogs can detect only material effluvia. According to this answer, if we say that a dog can smell your fear, we mean that when you are afraid, it affects your body so that it emits a subtle effluvium not detectable by humans but picked up by a dog's keen sense of smell.

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     The Writings speak of spiritual spheres which may be "compared" to odors or to material spheres. "This spiritual sphere may be compared to the material sphere which encompasses the body of a person in the world, which is a sphere of effluvia exuding from him, and is smelled by keen-scented animals" (AC 7454).
     Another passage mentions dogs specifically as detecting the material sphere. "The will or love of every one there constitutes the whole person, and the sphere of life thence flows forth from him as an exhalation or vapor that encompasses him, and makes as it were himself around him, scarcely otherwise than as the effluvium about plants in the world, which is also perceived at a distance by its odors; also about animals, of which a sagacious dog is exquisitely sensible" (AC 10130:2).
     The passage goes on to say, "But when man lays aside his body and becomes a spirit or an angel, then the effluvium or exhalation is not material as in the world, but is a spiritual effluence from his love. This then forms a sphere around him, which causes his quality to be perceived by others at a distance."
     Later I would like to consider evidence that a dog may detect human emotions apart from material effluvia.
GALLUP POLL ON RELIGIOUS BELIEFS 2001

GALLUP POLL ON RELIGIOUS BELIEFS       Editor       2001

     The June/July issue of the Record has a photograph of 70-year-old George Gallup on the cover. The Record is a publication of the American Bible Society.
     Mr. Gallup says, "Americans are in a seeking mode. They are exhausted by political corruption and diatribes, the stress of keeping together home and job, and harbor an abiding sense that mere acquisition cannot equate with self-fulfillment. They are, in short, in search of spiritual meaning. And it is the duty of the Christian churches to fill that vacuum in the soul."
     Here are some of his recent findings. In America 96 percent believe in God, and 95 percent say they pray. While 93 percent own a Bible, 40 percent read from it at least once a week.

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Some 900,000 Americans are members of small Bible study groups.
     "We revere the Bible, but we don't read it." He says that "Americans tend to believe everything." For example, a majority of Americans will say that Jesus is the only way to salvation, and still another majority will claim that all routes to God are equal. While we may smile at this, when we think of the teachings of the Writings, we can see that in a way both of these propositions have truth in them.
     Gallup takes a regular poll quizzing people on their knowledge of the Bible. Current knowledge is low. For example, less than half of Americans know what is the first book of the Bible, or who delivered the Sermon on the Mount.
     We read in the Writings of polls being taken. In True Christian Religion 160 a sampling of a dozen people are quizzed on "their views of heaven and hell and the life after death." It is interesting to look at what each of them says. For example, one says, "Believe in heaven if you will, but I do not believe in any hell."
     According to the Record, 78 percent of Americans believe in heaven and 60 percent believe in hell. (In Great Britain 50 percent believe in heaven and 24 percent in hell.)
HISTORIC EVENT MORE THAN A HUNDRED YEARS AGO 2001

HISTORIC EVENT MORE THAN A HUNDRED YEARS AGO       Editor       2001

     One of the pleasant things about work as an editor is that one receives interesting things in the mail. Recently an old friend and New Church historian visited me to allow me to see with my own eyes a couple of pages in a book that was published in 1880. The writer was J.F. Potts (famous for his monumental production The Swedenborg Concordance).
     The book is in fine condition for its age. It is called Letters from America (300 pages). There is a copy in the Swedenborg Library. My friend showed me pages 170 and 171, where one reads:
     
I paid a visit to the New Church Society at Fryeburg in the neighboring state of Maine.

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Its association with the New Church is very interesting. Mr. Stone, the minister of the Society, was formerly the minister of the Congregational church at Fryeburg; but, falling in with the Writings of Swedenborg, he became a full receiver and zealous advocate of the doctrines of the New Church. After a time he was consequently expelled from the Congregational Church, but so endeared was he to the people of his congregation, and so successfully had he propagated the truth among them, that when he left, two-thirds of the congregation, that is, about one hundred members, left with him, and it was of these people that the New Church Society was at first entirely composed . . . . So far as I am aware, this is the only instance of a New Church Society having been formed immediately from the Old Church . . . . "
MARKHAM AND SWEDENBORG 2001

MARKHAM AND SWEDENBORG       Nadine Synnestvedt       2001



     Communications
Dear Editor:
     Your editorials about Edwin Markham in the May and June 2001 issues have been of great interest to me. My late husband, Sig Synnestvedt, wrote his doctoral dissertation at the University of Pennsylvania on Markham, entitled "Bread, Beauty and Brotherhood, the Ethical Consciousness of Edwin Markham." The Markham papers were given by his family to Wagner College in Staten Island, New York, and in the summer of 1956 we rented a house near the college so that Sig could do his research in these voluminous papers.
     As already noted in your editorial of June, Markham regarded Swedenborg as "one of the intellectual colossi of all ages, one of the half dozen greatest geniuses who have appeared upon the planet."

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     It is not entirely clear when Markham became aware of Swedenborg's Writings, but it is not particularly unusual that he would have come across them. To quote: "During the nineteenth century Swedenborg's teachings were widely sampled in intellectual circles in the United States. Holmes, Emerson, Thoreau, Bronson Alcott, William Dean Howells, Henry James, Sr., Margaret Fuller, Hawthorne, Theodore Parker and others were acquainted with him to a greater or lesser extent" (p. 78; the source cited is The New Church in the New World by Marguerite Beck Block). It is possible that the connection was through Thomas Lake Harris, who also had a profound influence on Markham. Harris (1823-1906) was of English birth but was raised in Utica, New York. He was a minister in the Universalist Church, and held a pastorate in New York City. "While there he became interested in Andrew Jackson Davis, and through him in Swedenborg. Davis and a professor, George Bush, of New York University were at that time very interested in spiritualism, and Harris became enthusiastic also. When a scandal grew up around Davis' teachings on divorce and free love, Harris broke with him and turned to more orthodox Swedenborgianism, though he never attended a New Church theological school nor studied Swedenborgian doctrine in a systematic way" (p. 79, citing Group Movements of the Past and Experiments in Guidance, Ray B. Strachey, and Prophet and a Pilgrim, Schneider and Lawton, and other sources). Harris, after experimenting with communitarian groups, then became a leader of a group called Christian Spiritualists, and he ministered to them as a Swedenborgian. However, the organized New Church "was at some pains to disavow any connection after Harris began writing and dictating poems and books in which he claimed special spiritual insight" (p. 76).
     Whether or not Harris introduced Markham to Swedenborg is not clear. However, "It was clear that as early as 1876 he had heard of both men and by 1879, when he was twenty-seven, Edwin was a reader of Swedenborg and believed that he had presented a rational 'Hypothesis' about God and creation" (p. 88). There is evidence that he was quite a zealot in the cause.

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In 1892 his secretary, Jean Hazen, reported that Markham tried to interest her in Swedenborg. She kept house for the poet and his crotchety old mother for several years as well as serving as Markham's secretary. "He wouldn't let me off. He would ask questions about it all, she wrote." Markham loaned his copies of Swedenborg to friends and urged them to read them (p. 88). "During his courtship of Anna Murphy he read Swedenborg and discussed it with her in letters between more amorous paragraphs" (p. 90).
     Markham gave a series of almost yearly lectures under the auspices of the General Convention. "These began not long after the Hoe poem made him famous, and continued throughout most of his life. His charge for each of these New Church sponsored lectures was fifty dollars, whereas he got from one hundred to three hundred dollars and even more for single lectures under other auspices. He did this both because he wanted to help the Swedenborgian church and because it was a steady income on which he counted" (p. 90).
     "The Convention Church advertised Markham as 'America's Greatest Living Poet' . . . . The regular lectures were given in special afternoon or evening sessions in the New Church in various cities in the East and Middle West. On occasion Markham spoke from New Church pulpits, in effect giving the sermon of the day, though not a minister. After these lectures Markham threw the floor open to questions and comments from the audience . . . . Markham handled the questions with a skill that indicated wide study of the writings and considerable understanding of their import. He was more involved with the General Convention of the New Church than he was with any other church, but he never became a member. He believed that human destiny did not depend on 'accepting or rejecting any church,' but on individual character . . . . However, he once told a close minister friend that if he were to join any church it would be the Swedenborgian . . . " (p. 92).
     There is no question that Edwin Markham embraced and lived the teachings of Swedenborg.

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"The main value of Swedenborg's teachings for Markham was that he believed them reasonable and rational . . . . He argued that the middle ages had been times of dismal gloom and overpoweringly obscure dogmas and doctrines . . . . The world was still sunk in the gloomy religion of hell fire, 'death, doom, and destruction.' Sermons were three-hour affairs which were filled with 'tears and terrors . . . . ' According to Markham, Swedenborg came along and 'hurled the light of Heaven against this planetary darkness.'"
     But there was an exception he took to the doctrines. "He was reluctant to accept Swedenborg's idea on the permanence of the hells. Swedenborg said that life on this earth was for the purpose of preparing for life in the other world, and once the choice had been made, a man was not able to change the result. A man who chose a life of evil was doomed forever to restriction and unhappiness in hell. Markham found this idea repugnant because to him it implied an unmerciful God. He saw that a period of punishment was necessary and desirable, but did not believe that a merciful God provided no ultimate escape for such evil doers. Instead he accepted Harris's teaching that though the evil never got to heaven, the worst were eventually allowed to sink into deeper obscurity until they reached oblivion and were released from their misery" (p. 115).
     It was not out of character for this man to have had this reservation. His life-long concern was for the betterment of mankind and for its happiness. Certainly his "Man with the Hoe" poem was a protest against social inequities. Another example of this is his identification with the Christian Socialist Party. "The first business of religion ought to be the proper sort of economics. The poet wanted the Golden Rule of Jesus made the business order for everyone" (p. 338). But he did have a problem with the Socialists in that while conforming to the highest Christian standards, " . . . they were too inclined to leave God out and try to do it all on a human level in human terms" (p. 338).

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     Markham's complete trust in the life after death is very apparent in his writings, often in letters to friends who had lost a loved child, spouse, or parent. His poem, "Going Home" is perhaps the most revealing:

     Fear not to pass the silent door,
     Out to the realms of the Evermore:
     You go not on to something dread
     When you go onward to the dead.

     You only pass to a friendly place
     Like this from which you turn your face.
     The world toward which you turn your eyes
     Will seem to wear familiar skies.

     The gardens will be April sweet,
     Its grasses glad to feel your feet.
     Go bravely then-press calmly thru:
     There will be hearts to welcome you.

     Darken it not with a somber name:
     It is the world from which you came.
     Be glad: it is your native shore,
     And you are going home once more.

          Nadine Synnestvedt
          Huntingdon Valley, PA
CALL TO VISION FOR THE CHURCH 2001

CALL TO VISION FOR THE CHURCH       Dr. Kurt Simons       2001

Dear Editor:
     In Mr. Frazier's stirring article (August NCL), he concludes with the thoughts that "We need to recognize our important role as scholars for the world, and greater scholarship at the professional level serves this end . . . . Perhaps we need more scholarly vigorous under-graduate and graduate programs. Perhaps we need greater support for scholarly publications. Perhaps we even need a separate branch of the Academy devoted exclusively to scholarship and publication."

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Lying behind and within this idea, for this reader at least, was more than a faint echo of an earlier vision, of Bishop Benade's at the laying of the cornerstone of the Cherry Street school in a long-ago day:

My brethren, we have this day actually begun a great work . . . which, I verily believe, has a future of unmeasurable extension and untold use . . . .

In the house which we are about to erect, our children are to be educated and instructed in those sciences and knowledges which pertain to their spiritual and natural existence . . . .

And looking . . . down the vista of coming years . . . may we not behold many, very many other and like houses . . . with their inmates . . . labors . . . uses . . . irradiating spheres . . . .

And in the midst of all . . . a great house-a wonderful house of science and knowledge, of instruction and education, with its youth and young men [and, we would now add, women], and middle-aged and old men [and women], with its learning, and intelligence and wisdom, and its universal sphere of New Church educational life . . . forming and conforming all the lesser and least houses into accordance and agreement with itself;-being to them as a perpetual fountain . . . and receiving from them . . . in the performance of its great universal use?
     Who shall say that these things shall not be? Who will gainsay them if we declare that they will be?

(quoted in S.F. Odhner, Toward a New Church University, Bryn Athyn, PA: Academy of the New Church, 1976)

     The organized New Church is-today-small, too small yet to support the New Church University that Bishop Benade here envisioned. But not too small to support the inner ideational core of his "great house," in Mr. Frazier's words, a "separate branch of the Academy devoted exclusively to scholarship and publication." This is the age of the think tank.

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Should not the New Church, with access to the deepest thoughts revealed to the human race since the Golden Age, indeed, having the tools from those thoughts to build a new Golden Age-should not that New Church have a think tank of its own, devoted to development of doctrinal understanding and its application to the challenges of our time and to the building of the Lord's New Church on earth? The church, like its members, exists for the sake of the neighbor. What more potent means could there be, at this juncture of its history, to bring to bear in a laser-focused way its knowledges and understanding on the desperate problems of our civilization and on helping as only it can to bring truth and good "on earth, as it is in heaven"?
     There is now on reserve a website address:
www.newchurchinstitute.org
It is a door, now closed, but intended to open to a world of ideas, fascinating, provocative, world-changing ideas, generated by the organization whose name the website bears. Is such an institute impossible, impractical, a pipe dream? Only if we allow it to be so. Our forefathers in the church built from far more limited beginnings.
     "Who shall say that these things shall not be? Who will gainsay them if we declare that they will be?"
     Dr. Kurt Simons
     Lutherville, MD
THOSE WHO "LIVE THE TRUTH THEY KNOW" 2001

THOSE WHO "LIVE THE TRUTH THEY KNOW"       Ruth Cranch Wyland       2001

Dear Editor:
     This is a commentary on the article by Erik Sandstrom, Sr., entitled "The Priesthood and the Doctrine of the Church" (NCL July 2001). Because of the style of the presentation, it is difficult to make comments. In effect Mr. Sandstrom is saying, "As an ordained male priest I believe my job is to teach the laity to understand doctrine." Following this are pages of interpretation of revelation giving reference to this "fact" and that "fact," and finding in conclusion that "it follows that" this is true. Since I find the "facts" not valid or convincing, it is unlikely that I will find Mr. Sandstrom's "conclusions" valid either.

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     As a senior attending the Academy of the New Church College in 1990, I wrote an essay. The abstract reads as follows: "The major premise of this essay is that the Lord in His infinite wisdom provides truth to every person born on this earth so that the person can prepare (or choose not to prepare) for life after death."
     I believe fully in Wilson van Dusen's conclusion that the largest church of all consists of those who "live the truth they know." I do not feel the need of any help from the priesthood in understanding my belief that this is true.
     Ruth Cranch Wyland
     Huntingdon Valley, PA
PRIESTHOOD 2001

PRIESTHOOD       William T. Griffin       2001

Dear Editor:
     I read and studied with great interest the work by Rev. Erik Sandstrom in the July issue of New Church Life (The Priesthood and the Doctrine of the Church). Quotes from the article are worthy of serious thought and reflection.
     1) "The particular good of use of the priesthood is to see that the Divine is among the people. And the priest does 'this good of use continually if he looks to the Lord and shuns evils as sin, and honestly, justly and faithfully does the work of the ministry he is charged with . . . . '"
     2) "The reciprocal conjunction of the Lord and the person . . . is effected by cooperation . . . . "
     3) " . . . [T]he person is not able to cooperate unless he understands the doctrine he is being taught."
     4) "The doctrine of the church is revealed doctrine as understood by the church."
     5) " . . . [T]he priesthood is to lead to a conscience of the church. And the conscience of the church will be built from the doctrine of the church, that is, from the Heavenly Doctrines explained to the understanding of the men and women of the church."
     6) "It is not enough to know the doctrines. Doctrines are for life.

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The same, of course, applies to the Old and New Testaments."
     7) "The Old and New Testaments are the Word of God. Within every word, they have a spiritual sense which speaks throughout of the Lord, His kingdom, and the way to heaven. The Theological Writings given by the Lord through Emanuel Swedenborg are also the Word of God."
     8) "Man should be led and taught by the Lord from heaven, by means of the Word, doctrine, and preachings from the Word (illo), and this in all appearance as if from self" (DP 154).
     9) " . . . [N]o one is taught anything so as to receive it in his understanding and assimilate it in his life except by the light of heaven."
     10) "No one sees [the truths of the Word] unless he is in the good of love to the Lord and in the good of love toward the neighbor . . . (AE 365:4)."
     11) "Priests are governors of the church. The church cannot be held together without a government to which general consent is given. But New Church priests govern/lead free and intelligent people- or people who honestly strive to be such (again, if not, the church is not in them). Each one proudly, perhaps also humbly, governs his or her own life as-from-self."
     12) "'Spiritual truths, which are called doctrinal things, are still more interior commandments' (AC 3310:4)."
     13) "Perception in matters of religion ceased with the Most Ancient Church, and conscience took over."
     14) "In matters of doctrine and life, perception carries no authority. Doctrine does."
     15) "The Lord in His second advent expects obedience to the Heavenly Doctrines and, from them, to the doctrine of the church. This is what leads to the freedom of the regenerate person."
     16) "This priesthood is to analyze the revealed doctrine, compare passages, and explain to the understanding how the Writings are to be lived."
     17) "'The church is formed by the Lord in the man, and through the man in his wife.

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And after it has been formed in the two together, the church is complete, for then a full conjunction of good and truth takes place, and the conjunction of good and truth is the church' (CL 63). Again: 'A husband does not represent the Lord and his wife the church, because husbands and their wives both together form the church' (CL 125)."
     These quotes listed above are especially useful to me. This study is full and rich with so many beautiful teachings. It brings to mind how fortunate and blessed we are to have such an enlightened priesthood. Reflections on "The Priesthood and the Doctrine of the Church" bring warmth and a sense that with our priestly leadership, things are well with the church.
     William T. Griffin
     Huntingdon Valley, PA
LET US PRAY 2001

LET US PRAY       Leon S. Rhodes       2001

Dear Editor:
     I suddenly became aware of something in the Lord's Prayer that I had not noticed before. Perhaps there are others-possibly many-who would welcome this.
     Heavenly Father, teach me to pray as you taught Your disciples long ago, with only the plural pronouns "our," "we" and "us," recognizing that YOU are everything, always and everywhere, and nothing is "me," "mine" is not anything, and there is no "I" except as one of YOUR children, acknowledging Your Kingdom, Power and Glory always.
     Leon S. Rhodes
     Bryn Athyn, PA
SWEDENBORG FOUNDATION VIDEO 2001

SWEDENBORG FOUNDATION VIDEO              2001



     TURNING TO GOD IN PRAYER

     Who does not see God before him when he prays, in whatever direction his face is turned? (Divine Love and Wisdom 129)

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     Announcements






     The video called Splendors of the Spirit (reviewed in our August issue) may be obtained from the General Church Book Center or from the Swedenborg Foundation. For the latter, phone 1-800-355-3222.

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Notes on This Issue 2001

Notes on This Issue              2001


Vol. CXXI     October, 2001     No. 10
     New Church Life
     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
     REVEALED THROUGH EMANUEL SWEDENBORG

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     At the last minute we are inserting the sermon delivered by Bishop Buss on September 16th.
     Rev. Dr. Jonathan Rose gives a perspective on one of the best known passages in the Writings. Number 508 of True Christian Religion describes the temple with the inscription: "Now it is permitted." The passage ends with the invitation to enter into the mysteries of the Word, "for the particular truths therein are so many mirrors of the Lord."
     This month we begin a series of "Chosen Passages." This is something we have done in past years, as it fits well with the purpose of this journal. The first in the series is from a woman who learned about the Writings relatively recently. When she visited the Bryn Athyn cathedral, she brought a European friend who was also interested in the Writings. I took them to the Swedenborg Library, and they were especially interested to see the collection of volumes in different languages.
     The book Freely Give is being talked about in church circles, and we are glad to have this month a review by Dr. Charles Ebert.
     We thank a couple of readers in New York for sending us the article on hell, and we thank Steve Koke of California for allowing us to print it.
     The book Conjugial Love was first published in 1768, and the first English edition was published in 1792. It was published in French in 1824. Readers of the Writings in Russia used to read them in French. At last in the year 2001 the book is published in Russian, for which we thank Dr. Vladimir Maliavin (see p. 462).
     Two physics teachers have spoken to me about my speculation that what the Writings call "spheres" may be what some have called energy fields. Both enjoyed the speculation, but saw good reason for caution. One of them, Andrew Heilman, explains why in this issue (see page 466).
     In the September issue we read about a congregation in Maine being converted to the New Church many years ago. This was noticed by Rev. Galen Unruh of Kansas (age 85). He shares with us the story of his grandfather and a congregation in Pawnee Rock, Kansas (see page 469).

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EVIL OF TERRORISM AND THE LORD'S LEADING 2001

EVIL OF TERRORISM AND THE LORD'S LEADING       Rev. PETER M. BUSS       2001

     "He does not afflict willingly, nor grieve the children of men. To crush under His feet all the prisoners of the earth, to turn aside the right of a man before the face of the Most High, to subvert a man in his cause, the Lord does not approve" (Lamentations 3:33-36).
     The whole world has been shocked by a premeditated, carefully planned atrocity. We have spent the last few days grieving over untold suffering, experienced by those who did no wrong, who merely lived and loved and worked in one of the greatest nations on earth. Hundreds of our friends from other nations also perished. It is so hard for any of us to comprehend an evil which would plan such deeds, or to come to grips with the sorrow of those left behind.
     As we turn to the Lord, therefore, we seek for comfort, and for answers. "Why, Lord, did You allow it to happen? Could You not have prevented it, and with it such suffering?" And we ask other questions too, wishing to understand the extent of a wickedness which would lead people to behave in this way, and then wondering how we can confront this evil, and how the Lord will be with those who have suffered, to rebuild their lives. Indeed, how can we work with the Lord in that rebuilding?
     Why?
     Why does evil happen? Because there is no happiness unless there is human freedom. That is the first principle of the Lord's love and wisdom. He created human beings in His image, and that image allows them to act from their own loves according to their own thoughts. Many lower freedoms can be restrained and limited, but the freedom to love what we choose to love and to believe what we choose to believe is sacred in the Lord's eyes.
     Human life, love and happiness depend on this provision. One passage says, "The Lord could lead people into good ends by omnipotent force, but this would be to take away their life" (AC 5854). If we were automatons, we could not enjoy one single thing, for none of it would be ours.

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In the choice to follow Him we feel the joy of heaven. Therefore He also says that without freedom we could not be human, we could not be regenerated, and we could not have immortality and the happiness of heaven (see DP 96; SD 398; DP 16). "To leave someone from freedom to do evil also is what is called permission" (AC 10778, cf. 10777).

Out of Darkness into the Light

     There is another reason why He allows evil to be performed. All too often evil lurks in the darkness of the human imagination, planned, intended, working in secret to destroy people's minds. All too often it poisons the hearts of their children and friends, turning them to hatred and vicious thoughts. Evil that is not seen for what it is can seem good. People can talk about national pride and the need to be a great nation, and use these ideas to let others think that no crime in the name of their great nation is bad. But when the crime comes out into the open, everyone has a chance to see it for what it is-the expression of hell, not of some great cause. Were it not allowed to come out, it might indeed spread far and wide within, like fire inside wood, or poison in a wound not opened (see DP 251, 278, 281); and when at last it broke forth, it might be worse by far.
     We have seen the face of evil this week. It is horrifying, but it stands in the clear light of day. It can have no excuse for its actions. We can confront it. We can see how group or national hatred, nourished and excused, is the spirit of hell.

In No Way of His Will

     The Lord did not intend this evil. In no way did He allow it in order to teach us a lesson. When something terrible happens, we may be tempted to say that it must have been of the Lord's will. He is all-powerful; therefore if something happened, He made it happen. It is part of His great plan. We mustn't think so. He is devoid of all evil; He does only good. The Lord didn't want this to happen, and if He could have done so without untold spiritual damage, He would have prevented it.

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"He does not afflict willingly, nor grieve the children of men. To crush under His feet all the prisoners of the earth, to turn aside the right of a man before the face of the Most High, to subvert a man in his cause, the Lord does not approve" (Lamentations 3:33-36).
     It would have been better by far had these terrorist attacks never happened. They are not of His providing. He Himself, with gentle love, created all those who suffered in New York and Washington and Pennsylvania. They are His precious, most beloved children. We can picture Him weeping over them in their sorrow, even as He wept, so many years ago, over Jerusalem. He allows such deeds as one who is most unwilling, but who won't destroy our chance for salvation by removing the human condition. For the Lord to remove human freedom would be to do evil (see AC 7877).

Grieving

     Knowing this allows us to grieve, for what happened was not what He willed, any more than the Holocaust or countless wars were anything but anathema to Him. Grieving is a part of our response to terrorism. We need to take time to weep, to feel the merciful Lord with us in our sorrow. The Latin word for mercy is misericordia, grief of heart, love bowed in sorrow when evil hurts -as it always hurts-those who did not deserve it. As we grieve, thinking of all who suffered terribly, we can imagine too the Lord's sorrow, for evil that is done to us is done against the Lord and all that He wills. (See AC 5195: "Evil exists outside of the Divine from others who are opposed to the Divine.")

He Is in Charge in the Midst of All Evil

     But there is more. He goes right on ruling. Even when He allows bad things to happen, He goes right to work to help, to heal the hurt, to comfort the destitute, to strengthen and rebuild, and to give some joy-maybe in the process of time a special joy-in repayment for the suffering.

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     One passage says that "The evils which go forth by permission [He] continually surveys, separates and purifies, sending away what are not in agreement, and discharging them through unknown ways" (DP 296). Think of those words "He surveys them," reviewing as it were all the parts. We are overwhelmed by the events in New York and Washington and Pennsylvania. He looks at each minute thing that happened, and He does something about it! He separates the evil from the good in all of us, purifies us during our time of sorrow. He has infinite ways to discharge the evil, moving it out of our lives over perhaps many years, so that eventually it is gone.
     In all tragedy the Lord is there, doing good (see AC 5155; SE 1088). And, in the very deepest sense, He provides in time that nothing evil ever succeeds!
     How is that, we might ask? Well, the terrorists certainly succeeded in creating great suffering. But, more deeply, they wanted to impose their will on a people, and we know that they will never succeed in that! They wanted to influence the world in their favor, and they have not done that. They wanted people to walk in fear of them, and we're going to make sure that our free society survives. They want to have people believe that such acts are righteous, and no sane person believes that. And why not? Because the Lord is the God of heaven and earth, and even in its darkest moments He is still acknowledged as its ruler, and His laws are being followed. By His birth and His glorification He ensured that it will always be so, and that is why He said, "All power [All power!] is given to Me, in heaven and on earth ... . And lo, I am with you always, even to the end of the age." Evil cannot succeed except in the heart of him who chooses evil.
     We can see this in the crime of murder. If a person from the heart commits a murder, he truly wants to destroy that other person. What does he actually do? He kills his body, and the merciful Lord takes him into the other world where the murderer has no further power to do him harm. The actual destruction, in an eternal sense, was in the heart of the perpetrator. He caused terrible suffering, but he failed in his deepest purposes.

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"The LORD brings the counsel of the nations to nothing; He makes the devices of the peoples of no effect. The counsel of the LORD stands forever, the thoughts of His heart to all generations" (Psalm 33:10,11).
     The Lord grieves with those who have suffered. He gives them time to grieve, and strengthens them even when they feel that they cannot face the future. Then, in millions of unseen ways, He works to heal the harm. Thousands of His angels work with each person who has lost a loved one or seen one terribly wounded. He alone can do this, and it is our faith-our firm faith because He has said so in His Word-that He will do it. Truly, "It is of the Lord's mercies that we are not consumed, because His compassions fail not. They are new every morning .... For the Lord will not cast off forever. Though He causes grief, yet He will show compassion according to the multitude of His mercies" (Lam. 3:22-25, 31, 32).

He Uses Us, and Strengthens Us to be a Part of the Healing

     But a great part of His healing power strengthens us, the people who suffer and those who witness suffering, so that we may take part in the rebuilding. Where do people find the courage to do what they have done this week? Whence comes the love and the unselfish devotion in human hearts that produced what we have witnessed? Can it be from anything else than the influx of love from our God? Hundreds of firefighters and police threw them-selves into the World Trade Center because their use was to save and to succor, and some hundreds did not come out. What a loss! Where did they find the courage? Rescue workers, held back because of grave danger from falling structures, pleaded to be allowed to go back, driven by their need to help the helpless. All around the country-and from this community-people dropped whatever they were doing to hurry to the scenes to bring their talents to the work. And those in every neighborhood have turned their thoughts to others. They have worried about the effect on their children, looked at each other with care and concern, awake for signs of stress.

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Can we doubt the power of heaven, working in all these, and countless other examples of a great nation, responding to disaster, drawing on its internal reserves from its religion and its character?
     Then there are deeper examples. Think of the millions of people in this country. Yes, there have been some outbreaks of unreasoned anger or unthinking grief, of racist attacks on Muslims which actually copy the approach of the terrorists. But the nation has remained rational, responding in terms of the principles which have made America strong, determined to follow its way of life and to proceed with a wise yet firm response to evil. Firm we must be, for strength and determination in the face of evil is the part of wisdom. Think of our leaders, providing an example by their own grief, yet by their calmness, their determination, and their setting about in well planned ways to do what needs to be done.
     We don't know what is in the hearts of individuals. We don't know their motivations; but we see so much that seems to come from hearts that are true and strong.
     The Lord is at work in all these things, leading us to help overcome evil, first of all in our own hearts and then in the arena of human suffering. We know that for all too many of the victims the misery will be lasting, and almost unbearable. We are told that at such times people may actually blame the Lord, even feel they have lost faith, because their pain is so great. But He does not regard that, and treats them gently; and slowly-sometimes ever so slowly-He leads them out of their darkness into the sunlight again. If it were not so, if there were not such a God, how awful would life be! But He is indeed such a God, who will "show compassion according to the multitude of His mercies."

What Can We Do?

     So what can we do, knowing the nature of our Lord, and wishing to work with Him? First of all, we are entitled to ask him "Why?" We need to understand that He would never have allowed something that He could have prevented-unless a greater evil would have resulted.

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In His mercy He would have loved to have stopped those planes. Yet He knows that there can be no goodness, no joy, in fact no human life, unless there is freedom. And knowing this, we can find some strength from the knowledge that our country was attacked because it is a bulwark of that kind of freedom.
     Then, as we accept that He did not will this terrible deed, we are free to grieve, knowing that He is grieving with us, weeping for the evil that lies in people's hearts, longing to remove it, if only they would let Him. Grief is a necessary part of healing. We must not underestimate the suffering of those who are a part of this event. The images will live in all of our minds, and with those who have lost a loved one, they will not be forgotten on this earth. To hide from them is to put them in some dark place in the mind where they will do harm. To grieve, deeply and in the presence of the Lord, is to allow His light, His truth to shine on the events, and His warmth to console their hearts.
     Third, we can see clearly that this was not part of the Lord's plan. We can see it for what it is, and call it by its name, and find in our disgust at such evil a resolve that is stronger than ever to combat such things. America, along with the whole world, is more determined today than perhaps ever in history, to combat terrorism, and we pray that this strength of purpose will outlive the moment and become a steady, firm resolve that will lead over the years to much success.
     And finally, by knowing that the Lord Himself is working in unseen ways, that He is working through His angels, and that He is working through us to rebuild, we can look toward the future. To ask "Why?" is needed. To grieve is needed. When we do these things, we pause in life to look back. Then we can look forward and build a better future. First we can look into our own hearts, and determine that hatred will not be allowed to govern our actions nor excuse our behavior. We need that inner reflection first.

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Then we can show the opposite of what took place, healing where there is hurt, caring where there is callousness, showing an ever growing sensitivity to human misery, in an effort to build a society in which such acts are no longer tolerated.
     Out of the Holocaust we finally learned to confront racism. It shouldn't have needed that, but we're now fully engaged in that ongoing battle. Out of two world wars we learned how utterly precious are the freedoms for which we fought. Out of this savage act, perhaps the world may turn the corner in the battle against terrorism, the senseless, deliberate destruction of innocent people. If it is so, perhaps the many who suffered will not have done so in vain, even as those who died in world wars gave their precious lives to a noble cause which succeeded.
     The Lord has to permit evil, but He never permits it to succeed permanently. When He suffered on the cross, it seemed indeed that evil had won. He even said, "My God, My God, Why have You forsaken Me?" But He persisted and overcame all evil, and He will do so in the hearts of His suffering children today, healing them ever so gently, even as He weeps for their hurts. For a little while it may seem that He is not in charge, "but with everlasting kindness I will have mercy on you, says the LORD" (Isaiah 54:8). May we find His strength so that we may be a part of this healing, and build toward a world in which hatred is diminished.

Readings: Lamentations 3:1-5, 8, 18-41; DP 296


Note: When the above sermon (regarding the September 11th terrorist disaster) was heard in the Bryn Athyn cathedral, the pews were filled. For four consecutive evenings special services were held in the cathedral. At two of them attendance exceeded six hundred.
     We have heard of large church attendances in Glenview, Washington, Ivyland, Boston and other church centers.

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CRYSTAL WALL AND A PEARLY DOOR: A Vision for Bryn Athyn College of the New Church 2001

CRYSTAL WALL AND A PEARLY DOOR: A Vision for Bryn Athyn College of the New Church       Rev. JONATHAN S. ROSE       2001

     During this, our college alumni weekend, it is fitting to reflect on Bryn Athyn College of the New Church in its relationship to both the church and the world, as that relationship exists now and as it could be in the future.
     I see the college as a door to the New Church, and also as a window.
     Two powerful visions in the Word portray doorways or gate-ways to the New Church. The first vision is recorded in the end of the book of Revelation. John sees the holy city New Jerusalem coming down. He describes its twelve gates made of pearl. Since these are entrances to the New Jerusalem, they mean spiritual points of entry into the New Church.
     The second vision is recorded in TCR 508. In this vision Swedenborg sees a temple in the spiritual world that depicts the New Church. He describes its entrance, a door made of pearl.
     The twelve gates to the holy city were each "of one pearl," and the door to the temple was "of a pearly substance."
     These entrances have something to teach us about coming into the New Church. The twelve gates, each of one pearl, mean various kinds of knowledge that introduce people into the New Church (see AR 916). The pearly door of Swedenborg's vision means entrance into the New Church (see TCR 508:2).
     What is the pearl that introduces people into the New Church? We are taught that it is a knowledge of the Lord. Learning about the Lord guides us through all the other detailed teachings of the church, for inwardly everything of doctrine and everything of life relates to our concept of the Lord.

The reason why all of the gates [of the New Jerusalem] were of one pearl is because all the knowledges of truth and good, which are signified by the gates and the pearls, have relation to one knowledge. That one knowledge which contains all the rest is a knowledge of the Lord.

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It is called one knowledge despite the fact that there are many things that constitute that one knowledge, because the knowledge of the Lord is universal to everything of doctrine and to everything of life (AR 916, trans. Whitehead).

     All the different kinds of knowledge that people learn as they come into the New Church relate to this one knowledge: the knowledge of the Lord. This is reminiscent of the New Testament teaching that the Lord is the door to the sheepfold (John 10:9).
     The college is eager to expand its role as a place of entry into the New Church. It is a natural place for such entry. In an academic environment devoted to spiritual inquiry, people have the opportunity to hear, study, discuss, and explore teachings in great depth.
     A door is on the border between two areas, yet it is part of one area and not the other. The college is clearly part of the church, just as a door is clearly part of the building; but it can nonetheless face and open itself up to people outside the church, inviting and welcoming them. In this role it is supremely important for us to hold the Lord as the center of our teaching. Relating all our teaching to the Lord is vital, since the Lord (and a knowledge of Him) is the true door to the church.
     Swedenborg's vision gives another hint as to how the college can be an entry to the New Church. This hint lies in the well known motto seen over the temple door: Nunc Licet-"Now It Is Permitted." The college has taken this motto and a representation of the Nunc Licet temple as its emblem. In explaining this motto, the passage says that the teachings of the New Church are a series of truths revealed by the Lord through the Word. Although it is dangerous to enter intellectually into dogmas that people have made up, the teachings revealed to the New Church are safe, because they come from the Lord. We are invited and encouraged therefore to "prove them by rational argument" (TCR 508:5).
     "Argument" here does not mean angry debate; it means a careful process of reasoning aimed at demonstrating the truth. We are invited to put our minds to work supporting the teachings of the New Church.

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Doing so, we are promised, opens our minds to heaven and makes our acknowledgment of the Lord as the God of heaven and earth shine out in all its glory (see TCR 508:5).
     This is not, however, an invitation for the pride of our own intelligence to swell. At the end of the Nunc Licet vision Swedenborg, a brilliant, highly educated person who had been supporting New Church teachings for decades, was handed writing on a piece of paper by a child-like angel from the third heaven. For all his brilliance Swedenborg had to hand the piece of paper back and humbly ask the angel to explain it in words that Swedenborg could comprehend in his thinking. This can remind us as well to be humble as we do this "proving by rational argument." In the "mirrors" of the Word and the world (see TCR 508:6) we are looking to see the Lord, not ourselves. As long as we remember this warning to stay humble, there is useful work for us to do.
     This "proving by rational argument" obviously involves much more than simply reading and assimilating information. Other teachings in the Writings also underline the need for our active study and participation in arriving at meaning. In Arcana Coelestia we read the following at the end of the explanation of Genesis chap. 14:

All these matters presented above are those which in general are embodied in the internal sense of this chapter; but the whole train of thought, and its beauty, cannot be seen when every single thing is explained according to the meaning of the words, as they would be if they were comprehended in a single idea. When all are comprehended in a single idea, those things which hitherto have lain scattered now appear beautifully joined and linked together (AC 1756:1, trans. Elliott).

     This passage shows that we have to participate. Swedenborg, the servant of the Lord, did all that he could. Now we have to do our part. It is our responsibility to "comprehend in a single idea" all the scattered points that the Arcana has given us. Only then will we see "the whole train of thought and its beauty."
     Another passage makes the need for our participation even clearer.

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Divine Providence discusses the story of Dagon falling to the ground before the stolen ark of the covenant, as well as the story of the ark's eventual return. There we read a familiar type of list giving inner meanings to each component of the story; but then Swedenborg switches to striking imperative verbs: "Gather all into a single conception and make the application" (DP 326:13, emphasis added).
     Although this command is presumably directed at everyone in the church, the college can play a special role in this regard. Gathering teachings and making applications is very much what we do here-applications of New Church teachings to chemistry, biology, fine arts, history, mathematics, science, social science, literature, philosophy, religion in general, sacred languages, and many other fields. All of these fields bear witness to the infinity of the Lord, His love, and His wisdom.
     Each item on this list of disciplines is a point of entry to the New Church. As the list lengthens, the size of the door to the New Church will enlarge.
     The college can indeed be an excellent doorway to the New Church.
     The college can also be a window to the New Church. This emerges from a close reading of the same passage describing the Nunc Licet temple (TCR 508). The passage describes first the shape of the building, its roof, walls, and door; then its pulpit, the Word on it, and the light from it; then the shrine at the center of the building, its raised curtain, and the cherub standing there with a sword brandished this way and that.
     Yet it becomes clear from the text that Swedenborg saw all this while he was still so far away that he could not yet see there was an inscription over the door! He describes all of the above in subsections 1 and 2, and then in subsection 3 writes, "Later, when I got closer, I saw there was an inscription over the door." From a position well outside the building he could see all of the above.
     It was possible for him to see all of this detail from far away because the walls were of solid crystal, like glass, from top to bottom.

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By now we are used to buildings with walls of glass from top to bottom, but this was unheard of in the natural world at the time that Swedenborg had this vision. From a long way away, too far away to even make out that there was an inscription, let alone read it, these crystal windows let him see clear to the heart of the building. This has profound spiritual implications for the New Church.
     We read in the Old Testament that in the tabernacle the high priest went through the inner veil into the holy of holies only once a year, and then it had to be full of smoke or he would die (see Leviticus 16:13). The same rules applied in the temple in Jerusalem once it was built. The high priest could go in only once a year in an all-encompassing cloud of smoke.
     During the crucifixion everything changed. The veil of the temple, this inner veil that walled off the holy of holies from the holy place outside it, was torn in two (see Matt. 27:51; Mark 15:38; Luke 23:45). This indicated an enormous spiritual movement forward. For the first time the holy of holies was visible from the holy place outside it.
     Nevertheless, the building that depicts the New Church in True Christian Religion 508 represents yet another enormous shift. Even after the veil was torn, Jerusalem's temple walls were still opaque and the holy place from which the holy of holies could then be seen remained off limits to all but a select few.
     The vision recorded in True Christian Religion 508, on the other hand, seems to imply that the New Church will be fundamentally more open than the churches that have gone before. Ordinary people from far off will be able to see the most sacred things at the center of the religion.
     Traditionally, curtains or walls around the sacred center of a church provided protection. The transparent walls of the New Church can still protect, but also give visual access to the sacred things that lie within.
     The college can provide a door to the New Church, and at the same time it can serve as a window.

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We do not need to hide from the world or disguise the most sacred things in our religion. We can put them forward, as clear as crystal.
     The specific things that Swedenborg could see through the window-the pulpit, the shrine, and the cherub brandishing a sword -mean the preaching from the internal sense of the Word now opened, the connection the New Church has with heaven, and the literal sense that connects the New Church to heaven, a literal sense that can be applied this way or that as long as it still points to truth. The implication is that these sacred aspects of the New Church can be shown to others without harm.
     In addition to being a doorway, then, the college can also serve people who have no intention of coming in but who are curious to know what lies inside. We can do this through presenting what lies at the heart of the New Church at outside conferences and in interactions with colleagues at other institutions, as well as through giving our own talks to the public, hosting symposia, expanding our web site, publishing articles and books, and so on.
     In summary, a vision for Bryn Athyn College of the New Church is for it to be a crystal window for those who wish to see into the heart of the New Church without necessarily entering it, and a pearly doorway gleaming with a whole and attractive vision of the Lord for those who desire to come in.
     The roles I am suggesting for the college are not at all new. For many years the college has been playing them. We draw together teachings and make applications. We teach about the Lord in a variety of ways. We present our religion and share our treasures at conferences and with colleagues elsewhere. And we are already a door through which newcomers have entered the church.
     We have been blessed to play these roles. May the Lord now bless us with much more growth in these and other ways of being useful.

Readings: Rev. 21:9-13, 21-22; TCR 508:1-5 (trans. Chadwick)

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SOME THOUGHTS ABOUT HELL 2001

SOME THOUGHTS ABOUT HELL       STEVE KOKE       2001

     Why would anyone want to choose hell if heaven is better? if we knew that heaven is better, more desirable, we would choose it. But in Swedenborg's concept, the idea that heaven is better is considered nonsense in hell. One's values in hell are not very intellectual, not very aware, just to start with. Intelligence is down in favor of the rise of the lower motivations which prevent much thought from a higher point of view than self
     You get there after death by going through the world of spirits, where the goal is to get people to think as they feel and feel or love as they think. The individual must not be divided inside, or neither heaven nor hell will be available. That makes sense. Then they are likely to experience whatever they would most love to experience. Everyone is happy in either "place." No one is in pain except by contact with the opposite state of mind. There is, in a way, happiness everywhere in heaven and hell, except that some happiness is perverse, and other kinds are more elevated.
     Everyone becomes what he really, down deep, has wanted to be. In hell, hellish things are what you would love the most or you wouldn't want to be there and therefore really couldn't be there. You couldn't even find a way to get there. A good person finds heaven attractive, and ways to heaven eventually open up in unexpected places in the world of spirits. An evil person really prefers hell, and only those who want to be there ever get in. Ways then open up. But some spirits from hell were allowed to satisfy their curiosity about heaven, looked around and saw heaven as repulsive. The great architecture of an angel's house was seen only as a pile of bricks and straw.
     There was nothing to envy. There is nothing objectively beautiful in heaven that could be envied by someone from hell. The visitors from hell felt choked by the energies of love in heaven, couldn't breathe, and finally threw themselves desperately back down into hell, head first. There they revived and felt comfortable. In hell, one looks around and sees his friends as regular fellows, good-looking.

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Only when some light from heaven penetrates does that disappear. But that is temporary, very unpleasant, and there is always the eventual turn back to normality.
     The things that make heaven beautiful, and hell ugly, are not objective, observable by everybody, because they aren't material, like a beautiful diamond or a pile of garbage here that everybody would see the same way. They are values made sensually beautiful only to those who have them inside-states of mind. An angel is beautiful because of his or her values, not beautiful to just anybody. Consequently, a person of a hellish state of mind would not be attracted to heaven.
     Hell got a horrible reputation from orthodox teaching, which made it a place of torture, not a state of the heart. Anyone would want out of an oppressive place and would think in any private moment that there has to be something a lot better than this place, but God punishes, so we are left there forever against our will. I think a lot of that idea of an objective ugliness and unpleasantness inflicted on us still remains as a kind of background coloring to the idea of hell. The thought of being in hell against our will leads to arguments against hell's existence.
     Nobody should enjoy hell, and we should all want out. Swedenborg very early disposes of the idea that in talking about heaven and hell, we are talking about places. As states of the heart, they only look like places-something that the Pope caught up with recently (an excellent insight!). Hell's people do enjoy hell. They love it. They love to fight and make war on the other group or town, not too unlike people who are addicted to computer war-games, or to assault weapons, and dream of some juicy military action. The real gangs and warlords on the planet who are in a position to do it for kicks are actually visiting hell already, trying to recreate it around them here. After death the competition for dominance in hell is fierce; rape, destruction, and the victories are satisfying, and you can keep at it for a long, long time. There's nothing unpleasant or non-addictive about it.

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     Nobody dies there. There are no casualties. The "dead" lie stunned for a while but then revive and gather themselves for the next stimulating encounter. We'll get you the next time around. This is habit-forming. It's an endless round of violence and energy, though it does nothing for anyone but feed fantasies. Also, eternity in either heaven or hell is a state, not just endless time. It is the experience of timelessness. In the spiritual world there is no time, only duration of state, and in complete enjoyment of one's life, time is meaningless; life seems timeless. With involvement you can let an eternity slip by unnoticed. Hence the eternity of the hells. It's not a sentence imposed on one; it's a condition of the involved self. The same is true of the eternity of the heavens.
     So the big question is, How would anyone, once in hell and of such a character, ever want to leave? There is no alternative better place in view; hell really looks good. Now and then some spirits from hell get to look at heaven, but find nothing attractive in it.
     There are no activities that don't have a fierce dedication to them, like a violent or seductive game that one constantly wants to replay. You are totally immersed. You may be tortured by a rival in hell, but your response is just to get back at who did it-double.
     That's so sweet.
          Steve Koke
          Santa Ysabel, CA
MINISTERIAL ANNOUNCEMENT 2001

MINISTERIAL ANNOUNCEMENT       Rev. Alfred Acton       2001

     It is with great pleasure that I announce the San Diego Society's call of the Reverend Mark Perry as pastor. Mark and Anna will be moving to San Diego, where Mark will take office July 1st, 2002. We wish them continued success in their work for the church.
     Rt. Rev. Alfred Acton
     Assistant to the Bishop

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REV. AARON B. ZUNGU 2001

REV. AARON B. ZUNGU       Peter M. Buss       2001

     The Rev. Aaron Zungu passed into the spiritual world in August at the age of 96. He was the senior pastor of the General Church. His title in South Africa was uMfundisi (the word for "reverend" in the Zulu language) Zungu. He was ordained into the priesthood in 1938, and served for 63 years-more than the life span of many people.
     A man of great brilliance, he was able to translate the Word of the Lord's Second Advent from English and Latin into Zulu. Among the works he translated were Heaven and Hell, the Four Doctrines, The New Jerusalem and Its Heavenly Doctrine, and The Last Judgment. He visited America several times, and once, when addressing a General Church evening, he explained the challenges and the philosophy of translating from medieval Latin into Zulu. For example, there is no natural word for "corresponds to." UMfundisi Zungu used a term which compared the spiritual or interior entity to a hand, and the natural thing to which it corresponds, to a glove, which, when covering the hand, looks like a hand. (We sometimes forget how rich the English language is, and how hard it is to render spiritual ideas in many other tongues.)
     Throughout his long life he was a dedicated and most competent pastor of the church, serving hundreds of people through his deep knowledge of the Word, his own wisdom of life, and his care for them as individuals. In the years that I was privileged to work with him, I remember him as a man of unswerving integrity and unity of purpose. His service to the Lord, to his church, and to his people as well as to the family he loved so much, sprang, it seemed to me, from a very open heart. He reminds me very much of the Lord's words about Nathaniel: "Behold an Israelite indeed, in whom there is no guile" (John 1:47).
     UMfundisi Zungu was a remarkable husband and father. He grew up and suffered in apartheid South Africa, and was deeply distressed by the injustices of the system. He was determined to give his children every opportunity to break free from the shackles which had bound his generation.

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One of his solutions was to give them the best possible education, and to this end he devoted himself, stretching all his financial means to the limit to help them to become the educated, intelligent people they are today.
     I remember wonderful conversations with him about Africa and the unique qualities of its people, and what it could offer to the world, as opposed to the attitude that sometimes existed in western cultures that they alone had things to offer to Africa.
     The General Church was indeed privileged to have been served by this special human being, and we offer our condolences to his family, and our gratitude for his uses, so freely offered over so many years.

     [Photograph.]

     Rev. Aaron B. Zungu

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     We know that life is eternal. Aaron Zungu has not died; he has slept for a few days, and awakened to life eternal in the heavenly kingdom of his infinitely loving Father. The Lord created him, He has loved him through his whole life, He has nurtured and cared for him and given him all the gifts of love and wisdom which he has manifested throughout his life. Now He takes him into His family in the heavens, and restores him to youth and vigor and strength and to a wisdom that surpasses earthly understanding. We can think of him reunited to Dinah, his beloved wife, and of their journey towards their home in the heavens. In a short while, the angels of some village in heaven will be coming out to welcome their newest member; and there will surely be great rejoicing as they meet him.
     "Well done, good and faith servant! You have been faithful in a few things; I will make you ruler over many things. Enter into the joy of your Lord" (Matthew 25:21).
     Peter M. Buss
     Executive Bishop
WHAT PEOPLE ARE LIKE AFTER DEATH 2001

WHAT PEOPLE ARE LIKE AFTER DEATH              2001

     If people have given the Divine credit for everything and regarded nature as relatively dead, simply subservient to spiritual concerns, and if they have convinced themselves of this, they are in heavenly light, and everything that presents itself to their eyes derives a kind of translucence from that light. In that translucency they see innumerable shadings of light that their inner sight seems to drink directly in (HH 489:5).

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CHOSEN PASSAGE 2001

CHOSEN PASSAGE       Eva Farago       2001

Editor's note: Eva Farago discovered the Writings around 1998. She had read many books which dealt with spiritual life, and she kept seeing Swedenborg's name in references and quotations. Finally she asked her librarian to get her any book by or about Swedenborg through inter-library loan. The book she got was Signe Toksvig's Emanuel Swedenborg-Scientist and Mystic. After that she read Heaven and Hell and continued through other works of the Writings. She lives in New Jersey.

     There are many passages which made me want to jump up and shout because so many of them agreed with what I used to think and feel, even though they were different from almost all the conventional religious teachings. They just simply made so much sense. But here is what touched me the most.
     Before being introduced to Swedenborg, I sometimes asked myself a theoretical question: What would I do if God asked me or commanded me to do something that I felt was not right? Since the request came from Him, would I do it? My answer, even though it gave me some guilt feelings, was always "No!" I said to myself that I would just simply disobey God even if I would get punished for it. I would serve the goodness I felt whether God liked it or not. I would sacrifice my good standing with God just so I could serve "the God that is in my little, fallible human heart."
     Since I am reading Swedenborg, I know there is no such dichotomy. Swedenborg emphasizes in his writing that God is goodness itself. I would never in reality have to face my theoretical question. What God would want me to do would always, without exception, agree with the good that I feel in my heart. Now I know that this human goodness I feel is not little and not fallible. It is goodness that comes directly from God.
     In True Christian Religion 56 it is taught: "In the spiritual world no one is able to do anything contrary to his will, and this is derived from God, because His power and will are one. Moreover, God is good itself; therefore in His doing good He is in Himself, and to go out of Himself is impossible.

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Evidently, then, God's omnipotence must go forth and operate within the sphere of extension of the good .... "
     The passage goes on to say that it is a delusion to think that God can damn anyone, curse anyone, send anyone to hell, avenge wrongs, be angry or punish. "He cannot even turn Himself away from man, nor look upon him with a stern countenance. These and like things are contrary to His essence; and what is contrary to His essence is contrary to His very self."

     [Photograph.]

     Eva Farago
LIKE A MIRROR 2001

LIKE A MIRROR              2001

     ... [E]ven though the Divine is present in each and every constituent of the created universe, still there is nothing of the Divine in their being. For the created universe is not God, but from God. And because it is from God, it has in it His image, like the image of a person in a mirror, in which the person indeed appears, but which nevertheless has nothing of the person in it (DLW 59).

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Freely Give by Rev. Erik J. Buss, General Church of the New Jerusalem, 2000 2001

Freely Give by Rev. Erik J. Buss, General Church of the New Jerusalem, 2000       Charles H. Ebert       2001




     REVIEW
     Freely Give is an important book for the New Church on several levels. The subtitle, "Evangelization and the New Church," is the key to the author's intent. However, the book goes far beyond evangelization to make an important contribution to our under-standing of the doctrine of charity in all aspects of church and individual life. The tone of the book is convincing and authoritative, resulting from the author's deep study of the doctrines and his experience as a successful church planter and pastor. The book is not itself an introduction to New Church teachings, but rather a convincing call to evangelize, aimed at people already in the New Church.
     Starting with a section in the introduction provocatively titled "The Universal Church: Why Evangelize if People Can Go to Heaven Anyway?" the author leads us through what the New Church has to offer and why it is important for all people in this world.
     The main body of the book is divided into three parts which can be simplified to Why, Who and When. The part on "Why," titled "The Lord Commands Evangelization as a High Priority for His Church," makes a convincing case for outreach. Mr. Buss uses the Doctrines and the Scriptures to demonstrate why evangelization is an imperative for both the individual and larger collections of individuals, such as congregations and denominations. In a chapter titled "Charity and the Collective Church Body" he makes an important application of the doctrines of the human form and the degrees of the neighbor. We will return to this chapter later.
     Mr. Buss does an excellent job of using complete or continuous threads from the Old and New Testaments. In chapter four he uses the book of Revelation as explained in the Writings to outline the story of the New Church. His approach, which is an unhurried, smooth development of concepts, is very readable and informative. This chapter and the one following, where he uses Isaiah to describe evangelization, would be worthwhile pieces on their own.

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There are a lot of good and nourishing ideas for all in the New Church, even those who are not "evangelists." In explaining spiritual fasting (p. 121), Mr. Buss makes the case that repentance-shunning evils-is not real repentance unless followed by good works. He suggests that the Lord may be trying to teach this in the explanation of "spiritual fasting." (This can be supported by TCR 539, where we are told to pray for the power to resist evils and for the inclination and affection for doing good.) He then goes on to say, "This has strong implications for how a church or congregation views evangelization. It suggests that unless each congregation supports evangelization, efforts at personal regeneration and repentance will be limited." This reviewer finds that a bit strong. There are certainly other good works that individuals and congregations can do that are not evangelization, at least not in the narrow sense.
     If the first part (why) is to motivate us from the doctrines, the second part (who), titled "Receptive States," uses the Word to find which people we are to reach out to and in what way we should do so. It is a delight to find out how much teaching there is in the three-fold Word on this subject when the Scriptures and passages from the Writings are all brought together. One example will suffice. In Chapter 8, "Different Kinds of Christians Invited to the New Church," Mr. Buss undertakes the identification of those states by an examination of the letters to the seven churches in Asia (Rev. 2,3). For each of the churches he shows how people in similar states might be found in the modern world, what their strengths and weaknesses are, and how we might serve them. In chapter 9 he takes us on an interesting tour of what our entrance into the spiritual world and preparation for heaven or hell will be like. He draws a comparison of that process with entrance into the New Church. This chapter has many helpful insights that we can apply in relating to others who are "seekers" or who are being assimilated into a congregation.

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     The third part, "Looking Toward Growth" (when), opens with a question that many in the New Church have asked: "Why are we such a small church after 200 years?" Mr. Buss relates the spiritual causes and natural reasons why growth is slow. This part of the book is a bit more tentative than the first two. The Lord has given us, of necessity, only a very general picture of the growth of the New Church in earthly time. The last chapter (13), "Approaches That Make for Church Growth," nicely summarizes some of the key things we need to do.
     One of the themes the author undertakes is "Collective Charity." He uses the notion of the human form and the degrees of the neighbor to suggest important practical action. The doctrine of the human form occasionally appears to be somewhat esoteric, with a great deal of application to the task of completing our picture of the Lord's universe, but little "practical" value. Mr. Buss adds this practical dimension and gives us a strong application. In chapter 3 he outlines how we might think of our congregational and denominational uses. He indicates how uses to and from the individual neighbor are included in a larger picture of uses to and from the neighbor in a higher degree. The higher degrees involve larger and more complete collections of people such as a church congregation or denomination. As individuals we have to maintain our own minds and bodies in good condition so that we may be of use to others outside ourselves. Similarly, a congregation must take care of its own (he includes children in this) so that it may be of use to others outside itself. He concludes that the main form of use to others should be evangelization. The author has made an important contribution toward the application of the idea of the human form to our collective life. It is essential that we in the New Church think of ourselves as more than just a group of individuals. The Writings teach this in many places, and we need to apply it more fully to our actions in evangelization and other areas.
     To the best knowledge of this reviewer, Freely Give represents the first major book-length doctrinal study on the basics of evangelization.

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There have been many thorough studies of New Church education, and it is important for a parallel arrow in evangelization to start.
     At the applied level, this pioneer study deals mostly with evangelization through personal contact. It does not deal with spreading the Word through the mass media, both passive and active. However, all the principles in the book can, and should, be extended to targeting receptive states by the use of mass media.
     The first use of this book might be to motivate and inform members of the church about evangelization. When individual members of a congregation begin to see the opportunities implied by the doctrines, they will help guide their congregation's outreach efforts. Planners for the General Church and the Academy can use this book to take a fresh look at our responsibilities as a church.
     New Church education and evangelization may be viewed as one use. Freely Give can help play a role in strengthening the partnership between the groups that have primary responsibility for each of the activities. We are seeing signs of this partnership:
     ? The General Church Office of Education, through its "Vine-yard" project, is preparing to offer its wonderful collections of educational material for the use of parents and teachers, both within and outside the church, on CDs and through the World Wide Web.
     ? Bryn Athyn College of the New Church is now actively recruiting "seekers" who may have the capacity and interest to be informed and moved by what they learn at a New Church College.
     It is a real delight to see the kind of intellectual depth and pastoral warmth that Mr. Buss brings to his readers. It is the hope of this reviewer that Freely Give will be widely read and discussed, and that it will signal the beginning of our wholehearted acceptance of evangelization.
     Charles H. Ebert

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SOMETHING WHOLESOME IN DENMARK 2001

SOMETHING WHOLESOME IN DENMARK       Editor       2001




     Editorial Pages
     Books of the Writings and the Country of Denmark

     When Swedenborg had seen to the publication of the first books of the Writings, including Arcana Coelestia, Heaven and Hell, Divine Love and Wisdom, and Divine Providence, he personally presented them to the King of Denmark in Copenhagen.
     This fact comes from one of the more reliable documents concerning Swedenborg, a signed and dated testimony from a man who was a magazine editor and assistant librarian of the Royal Library. The man recorded that Swedenborg said to him, "When I think of what I am about to write, and while I am in the act of writing, I enjoy a perfect inspiration; for otherwise it would be my own; but now I know for certain that what I write is the living truth of God" (see The Swedenborg Epic, p. 314).
     That was in 1764. In 1768 Swedenborg would pass through Den-mark again and would be carrying with him the manuscript of the book Conjugial Love, which he was taking to the printers in Amsterdam. Pausing in Denmark, he met a remarkable man. It was Major-General Christian Tuxen. (It is noted in S. Toksvig's biography that the general was "a Danish secret agent" assigned to keep an eye on Russian affairs.)
     Tuxen became Swedenborg's personal friend. Indeed some of the things we know about Swedenborg personally we owe to his testimony. An example is Swedenborg's enjoyment of music. (Tafel's Document 255 is devoted to Tuxen's ten-page recollection of a social visit and conversation with Swedenborg in 1770.)
     It was to Tuxen that Swedenborg said that there were about fifty receivers of the Writings in the world. And Tuxen himself became one of them. Concerning their teachings this noble Dane testified: "It appears to me that no system of divinity is more worthy of the dignity of God, or more consolatory to man; and by the Divine help I will always retain this thought in my mind until I can be convinced that any part thereof is contrary to either the Word and Scriptures of God, or to sound reason."

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     Tuxen also wrote with reference to Swedenborg, "I thank our Lord, the God of heaven, that I have been acquainted with this great man and his writings. I esteem this as the greatest blessing I have ever experienced in my life, and I hope I shall profit by them in working out my salvation."
     After Swedenborg's death, books of the Writings were translated into various languages, including Swedish. It is interesting that because of the lack of free press in Sweden, the first Swedish books of the Writings were for the most part printed in Denmark. This is noted by Hindmarsh in his book Rise and Progress, where we read, "From Denmark the most pleasing account has been received of the progress of the New Church in that kingdom, in consequence of the liberty of the press having been lately granted; by which means the Society at Stockholm has, at its own expense, printed several of the Writings in Denmark" (p. 116).
     In a later issue we hope to say a little about the story of the Writings in Denmark, and to speak about the work of Rev. Gudmund Boolsen, whose translation of Heaven and Hell into Danish was published in 1971. He began work on The Spiritual Diary in 1983, and managed to bring out the entire work in twelve years. In Danish this work comes to eight volumes, and we have word of those volumes being currently borrowed in Danish libraries. In 1995 Conjugial Love was printed, and in 2001 Apocalypse Revealed.
     A character in Shakespeare's Hamlet says that there is "some-thing rotten" in the state of Denmark. We enjoy considering the story of something very wholesome there.
5000 COPIES OF CONJUGIAL LOVE IN RUSSIAN 2001

5000 COPIES OF CONJUGIAL LOVE IN RUSSIAN       Editor       2001

     We understand that copies of Conjugial Love have now become available in Moscow. This is an historic event and good news to people who love the Writings.

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     Two hundred years ago Robert Hindmarsh made the trip from England to Paris with the purpose of finding readers of the Writings. The publication in French of True Christian Religion was just being completed. He was told by people in France that they had requests from Russia. Some Russian people were "very desirous of communicating with them, and of procuring as many of the works in French as could be spared. Accordingly, before I left Paris, I had the pleasure of seeing a large parcel of books packed up for them, which were to be immediately forwarded to St. Petersburg." (See NCL January 1994, p. 333.)
     That was in 1802. In 1863 Russian readers of the Writings wrote to the British Intellectual Repository expressing gratitude that "the Swedenborg Society labors for the propagation of the truths of the New Jerusalem through all countries of the globe." They expressed dismay that the Russian government "impedes the diffusion of the truth." They concluded that "the time is not yet come for our nation to be removed from under the yoke of error and ignorance."
     Although we might say there was little reason for hope in Russia at that time, these people expressed confidence that some day in Russia "the divine and beneficent truths of the New Dispensation" could be promulgated.
     In 1872 Princess Cleopatra Shakhvoskaya wrote a letter to the Swedenborg Society. She had known of New Church teachings for at least nine years and had been receiving the Intellectual Repository for three years. She expressed the wish that people in the world separated by distance and cultures "may be conjoined by the light and the heat of the spiritual dispensation." (See NCL 1994, p. 272, and for a picture of the princess see 1992, p. 474.)
     Congratulations to Prof. Vladimir Maliavin on his translation work and on seeing the book Conjugial Love through to publication.
CAN A DOG SENSE HUMAN EMOTION? 2001

CAN A DOG SENSE HUMAN EMOTION?       Editor       2001

     We asked last month whether a dog can detect human spheres and whether they are limited to the detection of material effluvia.

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Two passages mentioned remark on the exquisite senses of dogs and other creatures (AC 7454, 10130).
     In the book by Rupert Sheldrake, Dogs That Know When Their Owners Are Coming Home, there are reports of evidence that pets can tell what their masters are intending. A ten-page chapter is devoted to the subject of "picking up intentions."
     This calls to mind a phrase in Apocalypse Explained. One translation says that dogs "from the transpiration of the affection of their master know as it were his will." Another says, "From a hint of their master's affection they know as it were his will." It becomes their master's "pleasure" in yet another translation (AE 1198). That goes on to say that they "search him out by perceiving the scent of his footsteps and clothes."
     We are definitely not to conclude from this phenomenon that dogs share human intelligence or that they ponder or make conclusions in a human fashion. But there is room to conclude that dogs can tune into something of affection that is not of the natural world or that they can sense human spheres.
     Consider Spiritual Experiences (previously called Spiritual Diary) number 3339. J. F. Potts translates this to say that dogs have "a sphere of gladness" in staying with their master. (Can you see a wagging tail as you read that line?) It goes on to say, "This is attributed to effluvia, but there are no effluvia except what is a pretext for such a sphere."
     Dr. J. Durban Odhner uses the word "aura" here rather than "sphere" and renders the passage thus: "Because those auras correspond to the aura of odor present around people, therefore also odors [are auras], so I may mention that brute animals sense from auras things they would never otherwise be aware of. Thus there are auras in nature entirely unknown to us, but which obtain with beasts-such as dogs, who scent where their masters have put things, which they look for and find. A dog recognizes its master among thousands of people together, due to an aura of obedience and friendship, thus the aura of a happy home with him. Others it shuns, nor does it rest before it is standing at his feet.

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The phenomenon is ascribed to effluvia but effluvia are only an attempted explanation of that aura."
     That phrase "attempted explanation" puts one in mind of other phenomena of which we may speak another time.
CONTEMPORARY SERVICE 2001

CONTEMPORARY SERVICE       Kara Johns Tennis       2001




     Communications
Dear Editor:
     I am writing in response to the recent questioning in these pages of the uses of contemporary worship services.
     I know the value of a certain practice or endeavor by its fruits in my life. Does it bring me closer to God and to the people I love? I've had many years of participation in informal worship in which to examine the harvest. These are the fruits contemporary services in Bryn Athyn have borne for me: I've had the joy of watching our children want to worship, of seeing them learn that worship services can be relaxed, appealing and relevant to them. I've heard them discuss truths they learned there that have direct meaning to their everyday choices. I've been relieved of the stress of trying to make them sit still in a formal worship atmosphere whose format and message didn't meet their needs.
     I too have been taught important truths in ways that inspire me to change my life. I've been moved to tears by the close, comforting presence of the Lord. I've been given insights that deepen my spiritual practice. I have found a worship home, and have regained some hope about the vitality of the General Church. I've delighted in the connections of support and friendship after the services.

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     I'm sure I received benefits during the years of formal worship services I attended while growing up. But I never actually felt in my heart (where it matters) that the Lord loved me, with tender care in every moment, until I was exposed to a spiritual group outside the church many years ago. That group "brought" me to God - to awareness that He actually guides my life with infinite love - and infilled the truths I was raised with. Of course God was there all along, but the worship forms I was exposed to didn't convey Him to me. I think our children, on the other hand, have found God in our church through their experiences of contemporary service and camps like Laurel out of which it grew.
     I don't believe, as some do, that contemporary services have divided the church. On the contrary, they are strengthening it. Differences in approach had been growing for years, and the evolution toward a new worship style was simply an outward manifestation of what already existed. My sense is that the new forms have drawn many back to connection with the organized church, and kept many from leaving who might have otherwise left, as well as drawing in some who are newcomers. These are good fruits.
     Each person has his or her own spiritual challenges, and many in the church will find formal worship moving and fulfilling. But I thank God for the chance to join the hundreds of friends who stream into the Society Building in Bryn Athyn to worship each Sunday.
     Kara Johns Tennis
     Bryn Athyn, PA
TRANSLATION AND SPECULATION 2001

TRANSLATION AND SPECULATION       Rev. Andrew Heilman       2001

Dear Editor:
     In the August issue of New Church Life you wrote an editorial entitled "Energy Fields around People and Things: Some Comments on What We Call 'Spheres.'"

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     In this article you mentioned Walter Orthwein's and Mark Carlson's articles, both of which speak of Sheldrake's theory of morphogenetic fields and how this might relate to certain teachings of the Writings. Although I was not thoroughly convinced of the connection, I enjoyed reading both of them when they were published. The Writings open many doors and windows for such intellectual forays. I have no doubt that when the Lord said "Behold I am making all things new," He did not intend to leave out science. But like everything else, this will come only gradually.
     The passages you quote from the Spiritual Diary are truly remarkable, and open many avenues of thought. When I read of "spheres of activity, or forces (vis)" in the Writings, especially when the context is the things of nature, because of my scientific background I can see possible connections to the electro-magnetic fields around charged particles, and gravitational fields around matter. Whether this is a valid connection, however, is speculation. I would not want to make the connection too firm, for science is changing all too quickly these days. There will always be "spheres" around angels and spirits, and around the objects of the three kingdoms of nature, but the concept of "fields" may not be here fifty or a hundred years from now.
     I believe making reasonable connections between science and the Writings is useful. But I do not think this should be a part of the translation itself. I found the use of the words "energy fields" in the place of "spheres of activity" rather confusing. Rather than open a door or window for me to see connections for myself, either natural or spiritual, this translation makes the connection itself, and pulls me in a certain direction which may or may not be valid. Both "energy" and "field" are clearly defined scientific terms, and when brought together this way, they immediately draw my mind into modern science. As a result, other more interior ideas, such as a sphere of love and affection, don't come to mind, as they just don't fit the words "energy field."
     I realize that there is an effort in recent translations of the Writings to put the ideas into more modern wording.

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At times this can be useful, but what can also end up happening is that an eternal idea of the Heavenly Doctrine becomes attached to a modern idea of the world around us. This happens especially when the words chosen are words in a scholarly field of study, such as physics, philosophy or psychology. There are cases when the Writings themselves choose terms from the learned world to make such a connection, but when they are speaking of spiritual things, such as the spheres of activity and forces around angels and spirits, it seems best to translate the terms as directly and consistently as possible, and leave the reader to see the spiritual idea within and the connections to life and nature.
     I am reminded of a principle of translation I heard many years ago from a translator of the Writings: "Never underestimate the intelligence of the reader." I think this is especially true for the Heavenly Doctrine, as through these books the reader receives enlightenment from the Lord alone.
     Rev. Andrew Heilman
     Kempton, PA
APPRECIATION FOR Grant ODHNER 2001

APPRECIATION FOR Grant ODHNER       Walton Coates       2001

Dear Editor:
     I finally found time to read carefully the essay entitled "The Lord's Conception" appearing in the March 2001 issue of New Church Life.
     That expository essay is most helpful to me and, I should think, to many other folk. It shows not only scholarship but spiritual insight on the author's part.
     Our Heavenly Father in Divine humility certainly went to scarcely believable extremes, beginning with the supernatural birth of Jesus, to cope with evil and subjugate it for the sake of us earthlings so that we may finally enjoy working productively for Him in the heavenly life that He offers us after, with His Divine labor, we humbly seek occupation in His place.

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     Please believe that your writing, Mr. Odhner, is uplifting to this obscure neighbor.
     Walton Coates
     Jenkintown, PA
CONGREGATION CONVERTED 2001

CONGREGATION CONVERTED       Rev. Galen Unruh       2001

Dear Editor:
     Referring to p. 419 of the September issue of your fine magazine, I want to comment on the editorial about how the Fryeburg church was brought into being. I gather from reading the story that the minister of the Congregational Church came into contact with the Writings of Emanuel Swedenborg, and that his board expelled him, as they were not too appreciative of the way he propounded the truth from the pulpit.
     He left the church and quite a number followed him, and they became the Fryeburg New Church. The writer commented that he had not heard of such a thing happening in regard to the founding of others of our churches. Not exactly in the same manner perhaps, but my grandfather, the late Rev. Benjamin P. Unruh, was a member of the Mennonite church near Pawnee Rock, here in Kansas. He had a friend, also a Mennonite, who had found the Writings. After a funeral, my grandfather remarked to his friend that he sure would like to know just where the departed one was at that moment. His friend remarked that perhaps he would like to read some material he had come upon lately. Gorandfather replied that if it did not upset his faith in Jesus Christ, he would like to read it.
     He was assured that it would only strengthen his faith in Jesus. As a result of that contact, he was so impressed that he encouraged a goodly number of the members of the church to follow him, and that is how the New Jerusalem Church of Pawnee Rock came into being. Gorandfather preached for thirty years, and was followed by a succession of men who came to serve.

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     There was naturally a rather obvious upset in the relation between the two groups for some time, but it finally was healed to the point that I was asked to speak at the celebration of the 100th anniversary of the Mennonite Church.
     Rev. Galen Unruh
     Hutchinson, Kansas
INCLUSIVE EXCLUSION 2001

INCLUSIVE EXCLUSION       Rev. Reuben P. Bell       2001

Dear Editor:
     This is in response to Dr. Gerald Lemole's letter in the August issue. I find it difficult to follow, and troubling. On one hand he seems to insist that we stay to the middle of the road, where all arguments are of equal weight, all opinions are equally valid, and all beliefs are true. On the other hand, he uses the words "paranoiac" and "Pharisee" in regard to my conclusions. So much for being "willing to listen and pray, without condemnation," as he recommends on page 374 that we do.
     After presenting dissenting opinions to the work of Dr. Leon Podles (The Church Impotent) cited in my paper, and after taking a shot at the order and organization of our church government, Dr. Lemole gets right to the point-the role of women in the church. I agree with him that here indeed lies the issue at hand. But he makes some grave and common errors along the way that ought to be examined and answered in the light of New Church doctrine. One has to do with the nature of God.
     To quote: "The Great I Am entered the finite plane as Jesus Christ (vir as receptacle). Upon glorification the Divine Human (Homo) had no need for a receptacle for these Divine attributes. To attribute to the Great I Am a masculine or goddess form would be to create God in our own image rather than being created in God's image." I agree, but may I have your attention please: The New Church does not worship the Great I Am. The Great I Am is unknowable and therefore cannot be worshiped because it is without a form.

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Please reread The True Christian Religion, chapters 1, 2, and 3. We worship the one God Jehovah, knowable in human form, which form is masculine in its very nature. A genderless god is the god of the New Age, the god of those who will submit themselves to no form, no structure, and no doctrine. A genderless, formless god is not the god of the New Jerusalem. That God is the Lord Jesus Christ, in a form we can approach, " ... like seeing a man in the air or the sea opening his arms and inviting you into his embrace" (TCR 787). The picture commended to us is "a picture of one Divine Person with rays of heavenly light about His head, with the superscription, This is our God, at once the Creator, Redeemer, and Regenerator, and thus the Savior" (TCR 296, emphasis added).
     We must not distort the plain teachings of the New Jerusalem to fit the belief du jour. They were not given for that purpose. They were given to transform us, not to be transformed by the whims of post-modern-isms of any kind.
     Call me paranoid. Call me a Pharisee. I don't care. This is what the doctrines say, and this is what I affirm. I hope to respond more completely later.
     Rev. Dr. Reuben P. Bell
     Sudbury, Massachusetts
INCLUSIVE EXCLUSION 2001

INCLUSIVE EXCLUSION       Rev. Reuben P. Bell       2001

Dear Editor:
     I learn from her letter in the August NCL that Mrs. Linda Simonetti Odhner, editor of Theta Alpha Journal, disagrees with my article ("Inclusive Exclusion," March, 2001) about the con-sequences of feminization for a church. After reading her lengthy reply I still do not know why she disagrees. My simple premise and subsequent question were: 1) men will flee a feminized church; 2) the Christian churches have largely become feminized; 3) men have indeed fled from these; and 4) could this happen (could this be happening) in our own General Church? My guess was yes.

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     I agree with Mrs. Odhner that bridal mysticism (the idea of individuals, including men, as brides of Christ) seems bizarre, especially to people who have lived their lives within the relative isolation of New Church culture. But I assure you that this is one of the perennial problems of traditional Christianity; that nagging image just will not go away, because they lack the doctrinal depth to explain the thing as it really is. I agree that it is a dangerous extreme, along with its opposite, a hyper-male kind of "sacrificial mysticism." And I agree that the New Church has a solution to the problem. But I do not think she is accurate in saying "in the General Church we have neither bridal mysticism nor sacrificial mysticism, nor much danger of falling into either one." It is in the ideal that the General Church has conjugial mysticism, but not always on the ground. In the doctrines we find neither extreme, but in recent conversations in the General Church we do in fact find the seeds of bridal mysticism, alive and growing, most recently in the Theta Alpha Journal. In the April 2001 issue we find it fully developed, arising from a discussion of the church as bride of the Lord. In an article entitled "How the Church Is the Lord's Bride and Wife," pp. 9-13, we find these theological speculations:
     - We reach out to the Lord from what seems to us to be our own will and effort; we approach the Lord as a bride, as one with affection for truth.
     - It is because of this appearance that we can reciprocate His love and experience the offspring coming from the union.
     - It would be beyond presumption for mere mortals to name ourselves the Divine consort. And yet He calls us to Himself in this way. And as in all marriages, consent is the essential commitment to be made.
     This comes perilously close to interpreting a subtle but nonetheless clear doctrinal teaching-of the Lord as Bridegroom of the church that arises from the uses we perform-into a false doctrine of individuals as brides of Christ, with the individual, not the church, going forth from him or her as "Divine consort."

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This kind of speculative reasoning, departing as it does from the truth of doctrine into realms of personalized feminist theology, is exactly what my paper warns against. That image of "Divine consort," so compelling over the ages to people who do not arm themselves with truths but choose instead to speculate upon them, is an old-church form indeed, and has no place in the new.
     The idea that we (men and women alike) are all "sons of God" is not an antidote to anything. It is just the way things are. It does not lead to the idea that suffering is good, but to the right idea of our relationship with the Lord. Women are no less a part of this masculine dynamic than men; they are "graciously admitted" by no one into this model. They, just as men, are born into it, with full rights. The process of initiation, struggle, and brotherhood is a fact of spiritual life. Mrs. Odhner's apparent sense that this somehow devalues women, or makes them less complete, may arise from a feminist axiom at work: that women are unfairly measured against a masculine model. Not in the doctrines. The model there is of men and women as equal, interactive, and complementary, an image that does not sit well with today's gender feminist. The balance in the early Christian Church I refer to is this one, and it is one in which feminine and masculine influences produce a unity.
     Mrs. Odhner's description of the feminine progressing from an "undifferentiated unity [which] matures into the ability to join itself to what is truly the other" is just what we find in the Writings, and it is in fact the driving force of the conjugial: from heaven, through the woman, to the man, thereby uniting him to her. This, the most important work in heaven and on earth, is woman's work. This is a wonderful principle, and is not at odds with the separation/reunion masculine model; as expected, it is complementary to it.
     And she is quite right about axioms. The ones I listed, taken from the world around me, are as false as false can be. They are not "self-evident statements" as axioms by definition are.

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This is the whole point of my paper: that as false as these factoids may be, they are indeed axioms, because that is what people choose to make them. They choose to believe them; and in this age, believing something makes it true. Truth is falsity, falsity is truth. (Sound familiar? The Writings talk about this a lot.) We live in an age of profanation. And contrary to what Mrs. Odhner believes, these false notions are very prevalent in our culture. This is not a premise; this is an observation. These falsities have been carefully and broadly planted, and then repeated until they have achieved the status of axioms.
     Mrs. Odhner goes to considerable lengths (the Encyclopedia Britannica, even Dostoyevsky!) to discover what kind of orthodoxy might make the Eastern Church unique to its Roman counterpart. And she speculates that it might be an "orthodoxy of active love." In my article I define the orthodoxy that keeps any church from becoming feminized as "clear teachings on morality, the struggle between good and evil, the individual's place in the struggle, and strong leadership from a male clergy." That's all. That's enough. These churches don't fall. In fact, it might well be an "orthodoxy of active love" that best describes a feminized church, if that love operates alone, without Divine truth to guide it and give it a form.
     As I said at the beginning, with all her protestations, I still do not understand Mrs. Odhner's disagreement with the simple premise of my paper. Most of it is historical fact, and the models of masculine and feminine development are consistent with what the Writings say about the nature of women and men. I sense a general, almost "them and us" opposition here. Perhaps we find a clue to this attitude in an unassuming little statement at the very end, about the nature of doctrine itself: " . . . [P]erhaps doctrine can evolve toward a fuller expression of Divine truth in such a milieu, through an orthodoxy of active love."
     What emerges here is a fundamental innovation that is making its way through our church at the present time. It is a watershed idea that invites and encourages a spirit of general opposition, dangerously close to "the negative principle" described in the Writings (see AC 2568, 2588).

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This idea says that doctrine evolves. I think this new axiom needs careful consideration, for the harm it may be doing.
     The doctrines are given. They are Divine truth, come down from heaven, accommodated to our understanding.* Our under-standing of them may improve over time; hopefully it does. But here's the deal: Doctrine does not evolve. Speculation evolves. What you or I believe, as a matter of will, may evolve. Public opinion evolves. But "Forever, O Lord, Your word is settled in heaven" (Psalm 119:89). I believe that this issue that Mrs. Odhner has quietly raised may speak volumes about the current "crisis" in our church, concerning "variety of doctrinal interpretation"** and women's roles.
     Rev. Dr. Reuben P. Bell
     Sudbury, Massachusetts

     * I do not mean "derived doctrines" here, doctrinal opinions based on the comparison of passages from the Writings and from the Word. I mean here clear and complete teachings revealed in the Writings that require no interpretation, such as the teachings on the Lord as bride of the church in this case. These statements do not change with the times or according to our cultural sensitivities. They are "truths of the Word," and although they may be denied, they may not be altered.
     ** From the Caritas statement of purpose, n. I, in Theta Alpha Journal, Vol. 12, n. 5, April, 2001, p. 26.
MINISTERIAL ANNOUNCEMENT 2001

MINISTERIAL ANNOUNCEMENT       Rev. Alfred Acton       2001

     I am happy to announce that the Rev. Michael Gladish has accepted a call to Calgary, Alberta, Canada, as of July 1st, 2002. He will continue to serve the General Church in Canada as EVP but will be living in western Canada instead of Toronto. In addition he will be undertaking a growth project in cooperation with the Convention group in the same city.
     Rt. Rev. Alfred Acton II

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FIRST NEW CHURCH MINISTER IN BELGIUM 2001

FIRST NEW CHURCH MINISTER IN BELGIUM              2001




     Announcements






     The first New Church minister in Belgium was Rev. Earnest Delteme (1875-1927). His daughter Marie-Louise traveled to Bryn Athyn when she was 17 years old. She married Mr. Doron Synnestvedt. After his death, she married Mr. Ralph Fitzpatrick. As noted above, Marie-Louise died this year almost a hundred years old.

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FOR PEACE, PLENTY, FREEDOM AND REST 2001

FOR PEACE, PLENTY, FREEDOM AND REST              2001

     A Bounty of Recordings for Your Thanksgiving Season
     The Sound Recording Library has several cassette recordings of Thanksgiving services to enhance the season and to use for worship. They include:

     Full Service Titles (with music)
     Sacrifices of Thanksgiving - Rev. Norbert Rogers (#104716)
     Thanksgiving Customs - Rev. Harold Cranch (#104455)
     The Offerings of Thanksgiving - Rev. Jeremy Simons (#101453)
     Peace, Plenty, Freedom and Rest - Rev. Donald Rose (#105072)
     Sermon-only Titles
     Thanksgiving - Rev. Robert Junge (#104544)
     Building a House - Rev. Kurt Ho. Asplundh (#103314)
     Thanksgiving - Rev. Nathan Gladish (#104230)
     Give Thanks unto the Lord - Rev. Eric Carswell (#100477)
     Thanksgiving - Rt. Rev. Alfred Acton II (#100678)
     Family Festival Service (with music)
     Needs and Gratitude - Rt. Rev. Louis King (#104046)
     Thanksgiving to the Lord - Rev. B. David Holm (#104544)
     The Three Feasts of Thanksgiving - Rev. Thomas Kline (#100337)
     Thanksgiving - Rev. Thomas Rose (#104141)
     Seed, Time and Harvest - Rt. Rev. Louis King (#104053)
     The Sower - Rev. Thomas Kline (#104150)
     Please order using the catalog numbers as listed. All tapes are on sale for $2.00 each or may be borrowed for 25 cents each. Catalogs are available for $5.00 each. Additional charges for postage will be included on your invoice.
     To order recordings or a catalog, call or write to:
     SOUND )))
     RECORDING
     L I B R A R Y
     (215) 914-4980
     Box 743 - Bryn Athyn, PA 19009-0743

     or via e-mail: SRLibrary@newchurch.edu
     General Church Book Center

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What is really happening? 2001

What is really happening?              2001

     We are sad to announce the retirement of Beth Henderson, who has been the vital force behind the success of the book center for the past twenty years. Beth is looking forward to having some free time to take on some pet projects, but she has generously agreed to offer guidance and support to the Book Center during this time of transition.
     The Cathedral Bookstore is a thriving center offering New Church literature to members of our community and visitors alike. Ed Cranch, along with his dear wife Phyllis, turned their dream of a New Church bookstore into a reality, beginning with a single bookshelf and a small fund to purchase a few books. Ed will still be active in the bookstore, and is grateful for the opportunity to have assistance in continuing and growing the dream.
     The Cathedral Bookstore will remain, and become the storefront for the General Church Book Center. The book center/shipping department will move to the Annex across the parking lot at Cairncrest, where there will be more space and better shelving. It will continue to display its stock and be open to visitors.
     Please visit us at either location.
     General Church Book Center
     Box 743
     Bryn Athyn, PA 19009
     Please contact us by email at bookstore ncwchurch.edu
     Internet: www.newchurch.org/bookstore
     Or phone: 215.914.4920
     Temporary store hours are Tues., Thurs., and Fri., 8:00 am-4:00pm
     Manager: Tracey Thomas

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OUR CHURCH RESPONDS 2001

OUR CHURCH RESPONDS              2001

     How fortunate we are to have the teachings and the community of the New Church to sustain us during this time of our nation's tragedy. It is wonderful to know that many of the following services have reached beyond our church members to our friends of the greater community. Many of these recordings have been purchased by our patrons to send the Lord's messages of love, peace and hope to friends and relatives near and far. Offerings include:

National Day of Prayer is the moving and peaceful vespers service given by the Rev. Jeremy Simons. This recording includes the beautiful music sung by the Bryn Athyn Church choir. (#105414)

The Permission of Evil. He Still Rules! is the full recording of the cathedral service, given by the Rt. Rev. Peter Buss. This recording includes all the special music and singing of the service. (#105419)

The Lord Watches Over Us at All Times is the family service, given by the Rt. Rev. Peter Buss, and includes music. (#105420)

Let the Little Children Come to Me is the contemporary worship service given by the Rev. Tom Rose. This special blessing service recording includes music. (#105421)

All cassettes are available for you to borrow for 25 cents each or to purchase for $2.00 each. Catalogs are on sale for $5.00 each. Additional charges for postage will be included on your invoice. To order recordings or a catalog, call or write to:
     SOUND)))
     RECORDING
     L I B R A R Y
     (215) 914-4980
     Box 743 - Bryn Athyn, PA 19009-0743
     or via e-mail: SRLibrary@newchurch.edu

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Notes on This Issue 2001

Notes on This Issue              2001


Vol. CXXI     November, 2001     No. 11
New Church Life
     Last month we printed the sermon by Bishop P. M. Buss preached in Bryn Athyn on September 16. That sermon has been sent to more than 500 members of the United States Congress. This month we publish a sermon preached the same day in Glenview, Illinois.
     We continue this month a series of chosen passages. Deborah Bruce discovered a book of the Writings at the University of New Mexico. She has read the Writings avidly ever since.
     We did not actually plan to have in this issue so much geography, so to speak. But Lenka Machova visited Bryn Athyn and provided us with the study of the Czech Republic. (Rev. Chris Hasler was visiting that country as we went to press.) At almost the same time, the Fitzpatrick family returned from adventures in the Ukraine and other parts of Europe. Then Rev. Gudmund Boolsen responded to our editorial about Denmark, and we received information relating to the early New Church in Belgium.
     It is also coincidence that we have word from Suzy Laidlaw about the Swedenborg Society in the same issue that we have information from the magazine Things Heard and Seen.
     Are there planets outside our solar system? We noted in a previous issue that there was no evidence on this until 1991. The Writings say there are planets that we cannot see because of the immense distance and their "having only the light of their star, which cannot be reflected as far as here" (EU 126). In July of 1997 we quoted Scientific American as saying, "Recent reports of planets circling stars similar to the sun have sent imaginations reeling." Has the evidence and the excitement been increasing? See page 513 of this issue.
SUCCESS IN SELLING THE BOOK HEAVEN AND HELL 2001

SUCCESS IN SELLING THE BOOK HEAVEN AND HELL              2001

     The New Century Edition of Heaven and Hell has been reaching many new people. Sales of this book have increased much more than ten-fold. The last count we have heard is 3,255 copies of the new translation sold, and the majority of them were sold outside the New Church. Congratulations to the Swedenborg Foundation.

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STRENGTHENING OURSELVES IN THE LORD 2001

STRENGTHENING OURSELVES IN THE LORD       Rev. ERIC H. CARSWELL       2001

[Note: This sermon was preached five days after the terrorist attacks on the United States.]

"But David strengthened himself in the Lord his God" (I Samuel 30:6).

     The terrible events of this week have evoked a huge array of reactions among people throughout this world. The tragedy has evoked a numbness and near disbelief. It has evoked a deep fear. It has evoked sadness. For some it has evoked anger and a desire for retaliation. The images of destruction and the tremendous loss of life will long remain in our conscious memories. We can wonder why people would choose to do such horrific deeds, and why something couldn't have been done to stop or prevent them.
     The scale of the destruction is staggering. It has touched so many people individually. It holds our attention for many reasons. In a very real sense we know that this tragedy is far more than the events of a few hours' time. It can be thought of as being made up of thousands and thousands of human lives that have been forever changed by the loss of loved ones and friends. On this scale, for each of these individuals who has lost another human being who is near and dear to him or her, this loss isn't dramatically different from the sense of loss that comes from deaths in car crashes, other accidents, or fatal diseases. We can know that the person is still alive and being cared for in the next life by the Lord and His angels, but the empty space left in this life is still huge.
     The story we read of David's band of men returning to a sacked and burned Ziklag is an ancient example of a massive tragedy. The wives, children, homes, and possessions of David and his men had all been lost during their absence. Their reactions included overwhelming grief. As 1 Samuel so clearly states: "Then David and the people who were with him lifted up their voices and wept, until they had no more power to weep" (I Samuel 30:6).
     But there was also tremendous anger. David's men, in their loss and desire for someone to blame, talked of stoning him-making him responsible for their loss.

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This would not have helped anything. It wouldn't have brought back their wives or children. It would not have erased the sadness. We read that in this apparently hopeless situation "David strengthened himself in the Lord his God" (Text). And from this strength David sought the Lord's guidance in what they should do next. For them the story turned out far better than it possibly can for many who face the loss of a loved one. They were able to rescue their wives and children. They were able to regain their possessions and get even more from the other plunder of the Amalekites.
     Over and over again we will face the results of evil in this world. We will be saddened by these results, and we will also be tempted to have a number of reactions that are dangerous to our own spiritual welfare and to the welfare of those around us. There are evil spirits who seek to poison our minds with hatred, to bog us down with hopelessness, or to cripple us with fear and mistrust.
     We are told very clearly in the Writings of the New Church that not all things that happen are what the Lord desires:

     The Laws of Permission Are also Laws of the Divine Providence.

     There are no laws of permission by themselves or separate from the laws of the Divine Providence: they are indeed the same. When, therefore, it is said that God permits, this does not mean that He wills, but that He cannot avert on account of the end, which is salvation. Whatever is done for the sake of the end, namely, salvation, is according to the laws of the Divine Providence. For, as was said before, the Divine Providence, keeping this end continually in view, is constantly moving in ways different from and contrary to a person's will. Therefore, at every moment of its operation or at every step of its progress, when it perceives a person to deviate from this end, it directs, bends and disposes that person in accordance with its laws by withdrawing him from evil and leading him to good. It will be seen in what follows that this cannot be done without permitting evil. Moreover, nothing can be permitted without a cause, and such a cause is to be found only in some law of the Divine Providence which explains why it is permitted (DP 234).

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     We are called to see the Lord as a God of infinite love, wisdom and power. We are told that the Lord is caring for each of us every least fraction of a moment. And yet this is not always the way it appears. God can seem distant in sad situations, such as when a baby is born with severe birth defects, or at the tragic death of a child or of a young person just entering the prime of his life, or a parent leaving behind a spouse and children. The Lord can seem distant when elderly people feel lonely and useless and their natural bodies have gotten so old that they hinder them every moment. Such a person can feel burdened and like a problem for others. How are we to make sense of events that seem far more destructive than constructive? How are we expected to feel?
     When someone dies, certainly our knowledge of the life after death can help us feel a sense of joy for that person as we picture him or her entering into the happiness and beauty of heaven. But sadness is also appropriate. We are separated from a loved one and can no longer directly express love, nor can we feel expressions of love from that person as before.
     We know that when a person dies, the only thing that is really dead is something purely natural-the physical body. However, that physical body had been extremely important. By means of it a person's spirit has been able to exist, to learn, to make choices and through these choices to serve others in this world. Though something merely natural, that physical body was very important. Similarly, when a tragedy strikes in this world, harming some other natural thing that has been of use, we can appropriately feel sadness at that loss. When a car that has safely carried a family for nearly one hundred thousand miles of trips large and small is damaged beyond repair by an accident, the sense of loss need not be from a materialistic love. When something useful has been harmed or destroyed, this world is missing something. Certainly the Lord encourages us not to set our heart on natural things, but when we value the use a natural thing has served, we are valuing not so much the natural thing itself as the use.

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     Why do bad things happen? A wise answer is not a simple matter of saying, "It's the Lord's plan." If we assume that everything is determined to happen the way it happens, we can become apathetic. For example, a person can say, "I don't need to wear a seat belt. When my time is up, I'll die and that is that." This perspective taken to an extreme would say we really don't need to worry about any decisions because the Lord is controlling all things.
     However, the truth is that things happen that the Lord doesn't want to happen. There are things that happen that are extremely destructive of the goals He seeks to accomplish with His infinite love and wisdom. Some people have tried to understand bad things by thinking that God has only a part of the power that governs the universe. Some have seemed to personify an evil force existing entirely separate from the Lord, vying with Him for control, and sometimes the Lord wins and sometimes the prince of darkness wins. But when we say the Lord's prayer, we end with the words, "For Thine is the kingdom, the power, and the glory, forever." We don't say "part of the power." In a very real sense, there is not a single thing that happens apart from the Lord's government. Nothing is completely out of control. But this does not mean that bad things are what the Lord wants to have happen. Instead, we are told that some things happen directly according to His will, some things happen only partially according to what the Lord would wish, and some things happen contrary to what He would want. Such things are said to be "permitted" by the Lord.
     Why are they permitted? Why doesn't the Lord intervene to stop such bad things? The reason is that He cannot without causing far greater harm than benefit. The key reason why He cannot intervene when we might want Him to is that it is absolutely essential for our happiness that genuine freedom exist. Without freedom we cease to be human, and it is only to the degree that we receive a genuine humanity from the Lord that we can feel happiness.
     But it is also important for us to recognize that bad things that happen are not always a consequence of our own choices or of some lesson that we need to learn.

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While it is true that the Lord works to bring some good out of all things that happen, even those which are terribly destructive, it is not necessarily the way the Lord would most want us to gain that benefit, and doesn't necessarily reflect a problem that we needed to face. When a person faces a series of challenges in his life, sometimes the way he looks at it is reflected in the words, "I guess the Lord is trying to teach me something." If this implies that the Lord chose those events with a lesson in mind, I think it does not reflect the way the Lord really operates. He never wishes that bad things happen, even for the sake of teaching us some lesson. When destructive things happen, it is always something that has been permitted.
     The Lord is constantly working to accomplish His goals in our lives. But there are two other influences that He permits that can interfere with what He wants. First, our individual freedom can cause us to make choices that hurt us and others. We know that people can make profoundly bad decisions that have terrible consequences. But there is also a second force, one that exists because hell exists. Accidents, sickness and other tragedies can occur with consequences far exceeding the significance of an individual person's choice. A moment's inattention while driving can result in a terrible car accident. Is the driver responsible for this consequence? I don't think we should think so. A person can slip, fall and hurt himself, perhaps even lose his life. Is he responsible for his death because of where he placed his foot or for being in a situation in which he could slip? I think not. Some bad things happen because the Lord permits even the evil spirits of hell some freedom. They, using their life which they have received from the Lord but have perverted, can produce tragedies in this world. These tragedies do not reflect a proper consequence of choices by people in this world. The hells by their influence can produce sickness and natural disasters. They can produce tragedies that seem so random and without clear explanation that they sometimes get called "acts of God." But in reality it would probably be wiser if we called them "acts of hell." We are called, though, to trust that even in these terribly destructive events, we have not been abandoned by the Lord.

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Consider the following words:

From this it may be seen how far someone errs who believes that the Lord has not foreseen and does not see the smallest individual thing with a person, or that within the smallest individual thing He does not foresee and lead, when in fact the Lord's foresight and providence are present within the tiniest details of all the smallest individual things with him, and in details so tiny that it is impossible to comprehend in any manner of thought one in many millions of them. For every smallest fraction of a moment of a person's life entails a chain of consequences extending into eternity. Indeed every one is like a new beginning to those that follow, and so every single moment of the life, both of his under-standing and of his will, is a new beginning. And since the Lord foresaw from eternity what every person was going to be like in the future and even into eternity, it is clear that providence is present in the smallest individual things, and, as has been stated, is governing all people and diverting them so that they may be such, this being achieved by constant re-shaping of their freedom (AC 3854:3).

     We are called to trust in the Lord's loving care. This trust will not be an easy matter to come to at the moment a tragedy has occurred. At times, we will inevitably have to go through feelings of sadness and even anger. But the Lord would lead us to a peacefulness that can follow our initial reactions.
     May our trust in the Lord grow stronger each day. This trust will come as we face the ups and downs of life and seek to acknowledge that even through things that are not the Lord's will, He can still work to accomplish some good. We can ask for an underlying peace even as we deal with problems and sadness. We will never be able to see things as the Lord does, but may we wisely use the capabilities we have, and try to do our part to make this world a better place, more like the heavenly kingdom that the Lord wants for all of us. Amen.

Lessons: I Samuel 30:1-8; Arcana Caelestia 8478:3, 4

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ANGELS ARE PEOPLE 2001

ANGELS ARE PEOPLE       Rev. DOUGLAS TAYLOR       2001

     Angels were created angels in the beginning. Right? They are different from human beings and have never lived on earth. Right? Human beings never become angels. Right? Angels have wings. Right? Angels are neither male nor female. Right? Angels never marry. Right?
     Although traditionally believed to be true, all those statements are mistaken, according to the Bible and the New Revelation through Swedenborg. The purpose of this talk is to substantiate that claim.
     First, then: Angels were not a separate creation.
     In the first chapter of Genesis, the first book of the Bible, human beings were created into the "image and likeness of God" (Genesis 1:26). So, is an angel more than an image and likeness? Could anything be higher than an image and likeness?
     Besides, if angels were really created "in the beginning," that would be a very important piece of information for us to have. Why wasn't it clearly and unmistakably given in the creation story in Genesis 1? Why is there no mention at all of angels being created? Also, if angels could have been created as angels, why would mankind have been created? Why were we not all created angels?
     We were created human beings and dwellers on this physical earth (rather than angels and inhabitants of the spiritual world) because we need to have a firm and fixed basis for perpetual existence. Creation begins with God Most High, and it does not cease until it has reached the lowest level-physical matter. If it ceased before that, there would be only the spiritual world and no natural, physical world. We human beings would then have only minds but no bodies. The spiritual world, where angels are, is like the mind of the universe. The natural world, where we human beings are, is like the body of the universe. The two must be together, just as soul and body need to be together. So we conclude that angels could not possibly have been created separate from the human race.

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They would have been like a castle in the air without a foundation. That is why the Bible never speaks of them as a race apart.
     This conclusion is amplified in the Theological Writings of Emanuel Swedenborg, scientist, philosopher, theologian, and seer (1688-1772). He was raised up by the Lord to reveal the "many things" the disciples of old could not understand. Remember the Lord had said: "I still have many things to say to you, but you cannot bear them now. However, when the spirit of truth has come, he will lead you into all truth" (John 16:12, 13). Swedenborg, because of his qualifications, was the servant of the Lord chosen for this task. For those who have studied Swedenborg, the truth of this can become a rational conviction. At the beginning, an intellectually honest person starts reading his works with a theory, the theory that they could possibly be true. But that theory needs to be thoroughly tested.
     In the introduction to the work Heaven and Hell, Swedenborg wrote: "The man of the church at this date knows scarcely any-thing about heaven and hell and about his life after death, although all these matters are set forth and described in the Word; and yet many of those born within the church refuse to believe in them, saying in their hearts: 'Who has come from that world and told us?'
     "Lest, therefore, such a spirit of denial, which especially prevails with those who have much worldly wisdom, should also infect and corrupt the simple in heart and the simple in faith, it has been granted me to associate with angels and to talk with them as man with man, ... and this for thirteen years; so now from what I have seen and heard it has been granted me to describe these things in the hope that ignorance may thus be enlightened and unbelief dissipated" (HH 1, emphasis added).
     On the point under discussion, Swedenborg wrote: "In the entire heaven there is not a single angel who was created such from the beginning, nor in hell any devil who was created an angel of light and cast down; but all, both in heaven and in hell, are from the human race:

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in heaven those who lived in the world in heavenly love and belief; in hell those who lived in hellish love and belief; also that it is hell taken as a whole that is called the Devil and Satan" (HH 311).
     That passage at the same time disposes of the idea that angels are different from human beings, that they have never lived on earth, and that human beings never become angels. The Bible itself also refutes those ideas.
     For example, the angels themselves reject the idea that they are superior to human beings and thus worthy of adoration. For instance, see the book of Revelation, or the Apocalypse, chapter 22:8, 9: "And when I (John) heard and saw, I fell down to worship before the feet of the angel who showed me these things. Then he said to me, 'See that you do not do that. For I am your fellow-servant, and of your brothers the prophets, and of those who keep the sayings of this book. Worship God" (Rev. 22:8, 9).
     It is not surprising, then, that whenever the Bible speaks of angels being seen by people on earth, the angels are always referred to as "men" or "mortals" or even as "masculine individuals" in some cases. For instance, when three angels appeared to Abraham (Gen. 18:2, 19:5), when Jacob wrestled with an angel (Gen. 32:24), when the angel appeared to Joshua (Joshua 5:13), when an angel appeared to Manoah's wife, the mother of Samson (Judges 13:6,10,11), and in the New Testament when the angel or angels appeared at the sepulchre on the resurrection morning (Mark 16:5, Luke 24:4, John 20:12), the terms "angel" or "angels," and "man" or "men" being used interchangeably. In Rev. 21:17 it speaks openly of "the measure of a man, that is, of the angel."
     A very enlightening explanation of how these things happened is given in this passage from Swedenborg: "While man is in the body, he does not see such things as are in heaven unless the sight of his spirit is opened. When this is opened, then he does see .... In this way angels were seen in ancient times, and the Lord was seen by His disciples after His resurrection.

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This sight is the sight of the spiritual man . . . . He who knows nothing about this sight believes that angels when seen by men have taken on a human form, and that when they vanished from sight, they laid it aside. But this is not so; angels then appeared in their own form, which is the human form, not before the sight of men's bodily eyes, but before the sight of their spirit, which sight was then opened. This is evident from the Lord's being seen by the disciples [after His resurrection] when He Himself showed to them that He was a man in a complete human form (Luke 24:39; John 20:20-28); and yet He became invisible. When they saw Him, the eyes of their spirit were opened, but when He became invisible, those eyes were closed" (AE 53:2).
     As to angels having lived on earth, we read in the second book of Kings of the time "when the Lord was about to take up Elijah into heaven by a whirlwind" (2 Kings 2:1). Later this was actually witnessed by Elijah's successor, Elisha (see verse 11), and is confirmed in the New Testament at the transfiguration scene, where the spiritual eyes and ears of Peter, James, and John were opened so that they saw the Lord in glory, as He is seen in heaven. At the same time they saw Elijah and Moses, both long since dead, "talking with Jesus" (Matt. 17:3, Mark 9:4, Luke 9:30). Both these former inhabitants of the earth were obviously in heaven.
     That incident also shows that human beings can become angels. There is also the case of the penitent thief on the cross, to whom the Lord promised, "Truly I say to you, today you will be with Me in paradise" (Luke 23:43). In the Lord's parable about the rich man and the beggar Lazarus (Luke 16:19-31), the latter is taken by the angels to "Abraham's bosom," meaning heaven. By the way, heaven could hardly be called "Abraham's bosom" unless Abraham, a former dweller on the earth, had become an angel of heaven.
     We can safely use the information given in that parable, despite the objection sometimes made that "it's only a parable," as if it were in some way misleading. All of the Lord's parables are remarkable for being true to life in this world.

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Why would the only parable that is set for the most part in the spiritual world be any less true to life? Can we think that the Lord would give us misleading information, especially about the spiritual world? We can surely rely on whatever He tells us.
     Not every human being becomes an angel, of course; only those "who are accounted worthy." In that case they "are equal to the angels" (Luke 20:35).
     The idea that angels have wings seems to have originated in medieval times, when people thought of angels and heaven as being somewhere up there in outer space. The only way they could picture angels being seen by people on earth was to imagine them flapping their wings and flying down from "up there." For this the angels would obviously need wings! So that is the way artists have usually depicted them.
     Another source for this idea may have been the references in the Word to "cherubim," who are said to have wings (Ezekiel 1: 6, 8, 24). But it is nowhere said that these representative creatures are angels. Yet that has been assumed. Hence "angels have wings"! These cherubim seem to be more like animals than anything else. Besides, Psalm 18:10 says that the Lord "rode upon a cherub." Can we really think that a cherub is an angel?
     Another entrenched belief about angels is that they never marry. This is because the Lord said: "In the resurrection they neither marry nor are given in marriage, but are as the angels of God in heaven" (Matt. 22:30).
     But it is not said there or elsewhere in the Word of God that there are no married partners in heaven. It is said that "they are as the angels of God in heaven." It is not said that the angels are a race apart from the human race, or that they live in a state of celibacy. These are unwarranted assumptions made unthinkingly for centuries. Yet this is nowhere stated. We could just as easily assume that "the angels of God in heaven" are in the married state, even though they do not many nor are given in marriage.

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That text does not say that there is no such thing as the state of marriage in heaven. In fact, in the Gospels, heaven is actually compared to a marriage (see Matt. 22:2).
     Let us remember the context of the Lord's remarks. Let us remember that He was speaking to the Sadducees, who completely denied the afterlife. They lived in and from the body and were incapable of believing that there is anything internal, anything heavenly or spiritual.
     Their concept of marriage was manifestly restricted to the plane of the body. Consequently, the concept of a marriage originating in spirituality was quite beyond them. Even the Lord's Divine wisdom itself, going forth from His own lips, would have been like thick darkness to their carnal minds. So it was better to let them think that there was no marriage in heaven than to have them defile the idea of a heavenly kind of marriage with their gross bodily ideas. For certain it is that there is no such thing in heaven as the loveless kind of marriage the Sadducees had in mind. There is no such thing in heaven as marriage simply and solely for the sake of propagating physical offspring. The Lord's words were literally true when applied to the Sadducees' concept of marriage, and that is another reason for His speaking in the way He did.
     In the work Heaven and Hell by Swedenborg, there is an explanation of these words of the Lord, showing the difference between marriages in heaven and those on earth. We read: "The procreation of offspring is another purpose of marriages on earth, but not of marriages in heaven, since in heaven the procreation of goodness and truth takes the place of the procreation of offspring . . . . In heaven marryings are spiritual, and cannot properly be called marryings, but conjunctions of minds from the conjoining of goodness and truth. But on earth there are marryings, because these are not of the spirit alone but also of the flesh" (HH 382b).
     We should add, however, to avoid misunderstanding, that angels are not bodiless minds without form or shape.

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Remember, "There is a natural body and there is a spiritual body" (I Cor. 15:44). In a heavenly marriage, here and hereafter, soul and body are together.
     Another misconception that has helped the survival of the idea of no marriages in heaven is the supposition that a person is a person from his or her body alone. With the bodily differences erased by death, it is fatally easy to think that those in the other world are neither male nor female.
     Yet it can easily be concluded from the Bible that at least men remain men in their spiritual bodies. Take the case of Samuel in I Samuel 28. He had died and was buried. But King Saul arranged for a medium to contact him. When the medium told Saul that she saw a spirit, he asked: "'What is his form?' And she said, 'An old man . . . covered with a mantle.' And Saul perceived that it was Samuel" (v. 14).
     When we realize that the Hebrew word used here for "man" means "a male, a husband," we conclude that Samuel continued as a man. It is the same in many other cases; for example, when an angel came to Manoah's wife and was mistaken for a human being, and in the Greek of the New Testament when the angel, angels, men, or young man, appeared to the women at the sepulchre. The word used for "man" means "a male, a husband." So we conclude that men, at least, continue in the same gender after death. It would be a cruel joke if women did not do the same!
     However, we are not left in anguished wonder. In the work Conjugial Love there is this definite statement under the heading: "A male is then still a male, and a female still a female." It says, "Since a person lives as a person after death, and mankind is male and female, and since it is one thing to be masculine and another to be feminine, with the two qualities being so different that one cannot be converted into the other, it follows that after death a male still lives as a male and a female still lives as a female .... In fact, masculinity in the male is masculine in every part, even in the least part of his body, and also in every idea of his thought, and in every bit of his affection.

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So too with femininity in the female. And because one cannot as a consequence be converted into the other, it follows that after death a male is still male, and that a female is still female" (CL 32,33).
     That passage from the work Conjugial Love is in a whole chapter on "Marriages in Heaven." In the work Heaven and Hell also there is a similarly beautiful chapter with the same title. This is how that chapter begins: "As heaven is from the human race, and angels are therefore of both sexes, and from creation woman is for man and man is for woman, thus the one belongs to the other, and this love is innate in both, it follows that there are marriages in heaven as well as on earth" (HH 366).
     From all this I trust that you agree that angels are not a race apart from human beings; that they were not created angels from the beginning; that they became angelic during and after their life on earth; that all angels were once men or women or children on earth; that angels do not have wings; that they are either male or female; and that they enjoy the most blissful marriages imaginable.
CHOSEN PASSAGE 2001

CHOSEN PASSAGE       Deborah Bruce       2001

     Deborah Bruce discovered the Writings in the library of the University of New Mexico. Being for a long time a searcher, Mrs. Bruce found them a wonderful source of truth.
     When she was asked for one of her favorite passages, there first came to her mind the passages in the Arcana Coelestia dealing with the Gorand Man or the Universal Human. But then she singled out a passage elsewhere in the Arcana.
     First imagine her appreciation when she came to paragraph number 3624 and the heading: "CONCERNING THE CORRESPONDENCE OF ALL MAN'S ORGANS AND MEMBERS, BOTH INTERIOR A CHOSEN PASSAGE AND EXTERIOR, WITH THE GORAND MAN, WHICH IS HEAVEN."

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Then the paragraph begins, "It is now permitted to relate and describe wonderful things which, so far as I know, have not as yet been known to any one, nor have entered into the mind of any one, namely, that the universal heaven is so formed as to correspond to the Lord, to His Divine Human; and that man is so formed as to correspond to heaven in regard to each and all things in him, and through heaven to the Lord. This is a great mystery which is now to be revealed, and which shall be treated of here and at the close of the subsequent chapters."
     And what a study follows in the volumes of this work!
     But in choosing a specific passage which struck her, Mrs. Bruce mentioned AC 2892 which we now quote:

He who lives in good and believes that the Lord governs the universe, and that all the good which is of love and charity, and all the truth which is of faith, are from the Lord alone; nay, that life is from Him, and thus that from Him we live, move, and have our being, is in such a state that he can be gifted with heavenly freedom, and together with it with peace; for he then trusts solely in the Lord and has no care for other things, and is certain that all things are tending to his good, his blessedness, and his happiness to eternity. But he who believes that he governs himself is continually disquieted, being borne along into cupidities, and into solicitude respecting future things, and thus into manifold anxieties; and because he so believes, the cupidities of evil and the persuasions of falsity also adhere to him.
     Deborah Bruce

     [Photograph]

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CONCERNING THE CZECH REPUBLIC 2001

CONCERNING THE CZECH REPUBLIC       LENKA MACHOVA       2001

Dear Friends:

     I would like to use this opportunity to tell you briefly about the New Church movement in a country you probably haven't heard about much before: the Czech Republic. To be able to do so, how-ever, I need to outline briefly its development from its beginning, so that you can get at least some understanding of the current situation in my country from the broader perspective.
     The information about the New Church I have actually gathered from old issues of New Church Life, where references to the New Church in Bohemia periodically appear in the period from 1910 to 1954. Researching these old issues, I found some quite interesting information. For example, I learned that the first receiver of the Heavenly Doctrines in Bohemia was a Methodist preacher, Rev. Pazdral, who became acquainted with them in about the year 1892. He began to announce them publicly from his pulpit to his congregation, but his new views did not meet with the approval of the members of his church, and he was forced to leave. He thereupon emigrated to America, where he lived in Texas and, independently of any New Church organization, spread his message among the Czechs, but with no results. He translated from German most probably the very first New Church publication in Czech, True Christian Religion. The later movement in Bohemia, however, had no direct connection with that of Mr. Pazdral.
     New Church Life of 1910 brings interesting information. It is said there that the New Church in the Austria-Hungary Empire (of which Bohemia and Moravia were a part) has been represented already for some years by three New Church societies-one in Vienna, speaking German; one in Budapest, speaking Hungarian; and one in Trieste, speaking Italian. To this interesting polyglot group was added, we read, a fourth, speaking Czech. This group was established by Mr. Janecek, a former student of Christian mysticism, in which school of thought, however, he could never find complete satisfaction.

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Finally there came into his hands a Russian magazine containing a chapter from Swedenborg's Heaven and Hell. This awakened his interest, and he immediately procured a number of Swedenborg's Writings in German, which he carefully studied, with the result that he himself and his wife became enthusiastic receivers of the Heavenly Doctrines and began to communicate them to their friends. Thus a small circle of receivers was formed, meeting once a month for the purpose of studying the Writings. A year later, we read from a letter from Mr. Janecek: "We labor untiringly for the spread of the Heavenly Doctrine. Our circle is increasing in numbers every week and progressing. The services every Thursday are sought by more per-sons each meeting. Over twenty new persons are interested, about fifteen of whom are at our Thursday meetings; this is the result of our last month's work. At every hour of our worship I deliver a discourse .... These lectures are awakening great interest . . . so that often our home is not sufficient to accommodate comfortably all attendance." To make this story shorter, all the following movement till the year '49, when Mr. Janecek died, is connected with this very zealous and enthusiastic man and his enormous evangelization and publishing activities. He started with translating Heaven and Hell and the New Church magazine called Novy Jeruzalem, the first New Church magazine in the Czech language. This bi-monthly publication was received by 650 persons in the Czech country, besides subscribers in Bosnia and Slavonia. In 1913 it was written that Novy Jeruzalem found subscribers in Hungary, Galicia, Bosnia, Serbia and Turkey.
     Rev. Adolph Goerwitz, after his visit to Prague, the capital of Bohemia, in 1913 wrote: "I shall omit details and simply state that I again received the best impressions of the work of Mr. and Mrs. Janecek and of the prospects of the New Church in this country; the Czechs are a deeply religious people."
     In the 1923 issue we read that the New Church society, which by that time used to meet for worship in Mr. Janecek's home, got for their services on Thursday evenings a "beautiful church in the center of the city."

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Mr. Janecek reports that other denominations used the building at other times, and while the use of such a place was not ideal, it resulted in a large attendance at the New Church services, a congregation of 150 having assembled at the opening service. In the same year, Rev. Alfred Acton visited Europe and spent four or five days in "delightful" conversations with Mr. Janecek. I enjoyed reading the following: "Mr. Janecek said that he felt sad over the fact that he had obtained only sixty or seventy members as the result of fifteen years' work. When he started out, he expected that the whole of Bohemia would come into the New Church. Mr. Acton assured him that he had done very well, since the New Church must grow slowly, because from internals. Only baptized New Church persons are admitted to membership in the Prague Society. A lesson from the Writings is read in the services, which are sometimes attended by as many as one hundred persons, including strangers."
     New Church Life from 1931 indicates that Mr. Janecek had by that time translated into the Bohemian tongue and published the following: Heaven and Hell, Intercourse between the Soul and the Body, New Jerusalem and Its Heavenly Doctrine, Doctrine of the Sacred Scripture, Doctrine of Charity, Concerning Faith, The Last Judgment, The White Horse, Earths in the Universe, and Brief Exposition. He also translated and published a number of New Church collateral works, and edited and published the Bohemian magazine New Jerusalem. Later he translated also Divine Providence, the publishing of which was however forbidden by the Nazis during their occupation.
     This brings us to the time of the Second World War, which is very sad to read about. Mr. Janecek describes how Nazis stopped the periodical New Jerusalem, and later forbade the whole New Church in Prague, confiscating all their property and money. 700 copies of the Czech edition of Heaven and Hell, which were laid in the worship room, had to be burnt, and the place of worship was destroyed.

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Mr. Janecek writes: "February 3 [1943] came the Gestapo with two forwarding wagons, and all things of the worship room were cleared away in the presence of myself and my wife. It was a heart-rending tragedy. Six day-laborers under the guidance of an official attacked brutally our altar and all objects, chairs, small organ, pictures, carpets, coverts, all furniture on hand, and they left naked walls only. The immeasurable grief overcame the heart of my wife and myself, and we both shed tears seeing this abomination of desolation on the holy place where I preached during fifteen years . . . . In this way has been destroyed the New Church worship room, till now the only one in all countries with Slavic inhabitants. All that I built more than 20 years has been lost forever."
     Mr. Janecek, however, despite that tragedy, continued translating, and during that interval translated TCR and Apocalypse Revealed. Later he wrote that although it had been prohibited to sell New Church books, the interest for them was surprisingly increasing. From many places in Bohemia and Moravia came letters and orders from new followers, so that the church was inwardly strong as before the persecution.
     After the war, members started to build the church anew. However, new religious freedom didn't last for long, as the communists, as you know, took over in 1948. In 1952 they issued a state decree that all religious organizations having fewer than 1500 members had to become attached to a much larger religious organization approved by the state. Thus the New Church became attached to the Unitarian Church, and this was actually the end of any organized New Church in the Czech Republic, because a similar decree-not allowing the existence of small religious organizations-is there in effect even today. For 40 years of communist oppression, the movement was kept "underground," mostly by Rev. Marik, who was also the first New Church person in my country I got to know. He passed away half a year ago. He held in his home, despite danger of persecution, some informal meetings with people interested in the New Church teaching, and kept in touch with them by correspondence.

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     When we gained our freedom again in 1989, he started to re-publish the magazine New Jerusalem, and wrote and published a book called The Views into the Secrets of the Bible, expounding the internal sense of some biblical passages. Already in the communist period, he met Mr. Krejza, who later became ordained a New Church minister by the Conference Church of England. Rev. Krejza translated a small pamphlet called The Life of Swedenborg, and also the Intercourse of the Soul and the Body and the New Jerusalem, the last of those unfortunately not yet published. He also continued for some time publishing our New Church magazine, re-named Arcana. We have had only a very small number of New Church adherents, consisting mostly of those aging people from the time of Mr. Janecek, scattered across the country. The magazine was therefore only copied on a copy machine and sent to about 15 subscribers and some libraries. When I returned from my two years' studying of the New Church teachings in Bryn Athyn, Rev. Krejza asked me to take over his job on Arcana. Whereupon, with the aim to address a new and broader audience-people who hadn't heard about Swedenborg before-I changed the design of the magazine and modified its content, and arranged for a whole-country distribution. Now we are at the end of the second year of this country-wide distribution, with about 100 sold copies per issue. To mention briefly other translations: Rev. Heger, another New Church minister in my country, ordained by Convention, translated a short version of Heaven and Hell and is going to publish it; I translated a book presenting quotations from the Writings called Secrets of Heaven, later a book with selected paragraphs from the Writings called Secrets of Faith; I also wrote a book of my own, aiming to present the basic teachings in a logical way, called Looking for Meaning, and lastly I translated a selection from Conjugial Love, about one third of the original.

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     Now, I believe, it is time for us to start translating complete original Swedenborg's books. As I already mentioned, a whole range of New Church publications was formerly translated by Mr. Janecek. Many of them, either published or only typed, were preserved only in a few copies after the time of Nazi and communist oppressions. They all need to be re-translated into modern Czech, as the language is very old and out-dated. As you see, there is a lot of work to be done.
     My far-reaching goal is to take on the tradition started by Rev. Janecek, so that a group of New Church members, which would meet and worship together, might be gathered again. Currently we may have together about 10 people and family units that might be called the New Church adherents, visiting each other only quite rarely, and on a personal level. There have not been many attempts to organize any common meetings yet. However, I believe that publishing activities are of prime importance now, in order to give out information to people, so that hopefully, if the Lord wills and provides for it, we may reach the same degree of New Church religious life in our country as in those times before. It was twice destroyed, but now we can work to make our church even much larger and richer.
NEW CHURCH IN THE UKRAINE 2001

NEW CHURCH IN THE UKRAINE       Freya H. Fitzpatrick       2001

     Based on a 5 1/2 - week visit by the Daniel Fitzpatrick family July - August 2001

Geography

     The Ukraine is big.
     What a peculiar way to start an article that's supposed to be about the church. However, I believe that it's important to understand that from east to west the Ukraine is about as wide as California is long, and that from north to south it is about double the width of California - so about twice the size of California.

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The General Church has usually tried to staff California with two ministers. Ukraine is twice that big. So, when thinking about the New Church in the Ukraine, it's important to realize that for any effective delivery of service, several ministers or support centers would be needed.
     There are three major geographic centers of New Church activity in the Ukraine at this time:

     Lviv/Lvov* in the west - under the leadership of Rev. Alexander (Sasha) Vassiliev of the Lord's New Church.
     * In the Ukraine, place names are officially in Ukrainian (Lviv), but the vast majority of the population still refers to them by their Russian names (Lvov).
     Dnipropetrovsk in the center-under the administrative leadership of Svetlana Manayenkova.
     Crimea, in the center-south-mostly under the administrative leadership of Svetlana Manayenkova, but Helen Vozovik, her close friend, plays a somewhat independent role.
     In addition there are two areas of isolated members, where group activities are either not warranted or desired at this time. Kiev-center-north, and the capital of the country. Kharkiv/Kharkov-in the far east.


     To travel between any two of these locations requires an overnight train trip or 8-12 hours of driving. Meet the people:

Lviv/Lvov

     One Sunday we joined Rev. Alexander Vassiliev for a church service in Lviv, where he holds weekly church services in his home with 6-12 people attending. It was a wonderful experience. Even though the entire service was in Russian, and we understand only a little Russian, the ritual and sphere of the service made us feel right at home.

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     After the service there was lively debate about whether heaven is in actual fact communist in the true sense of the concept of communism. Several of the congregation spoke very good English, and we did our best in Russian, with the result that there was a lot of laughter as we all tried to find the right words for things, and created amazing new concoctions of language in the process. The sphere of charity and warmth was uplifting. After the service the whole group spent the day together walking through town, then returning to the Vassiliev home for a lovely meal prepared by Ina.
     The Lord's New Church of Lviv and surrounding districts was registered with the government in 1992, and in 1998 Mr. Vassiliev began conducting services after returning from his theological training in the United States. He was ordained into the second degree of the priesthood just this past spring in Bryn Athyn. His priorities for the New Church in Lviv are translation and publicity through pamphlets, seminars, etc.
     Mr. Vassiliev met Ina, a young engineer who is now his wife, through one of a series of seminars he held in a rented hall. They have two sweet, well-behaved children, Roma (age 6) and Nikita (5 months). Roman Burko* is one of the regular members with degrees in philosophy and geology. He expressed a heartfelt yearning to learn more about the New Church idea of conjugial love. Yuri Zhuraysky and his son Paul (12 years old) live in St. Petersburg, Russia and worship in Lviv when visiting relatives there. Ilya Trooshenko is a 16-year-old who also found out about the Writings from Vassiliev's seminars. His parents don't object to his interest in the New Church, though they have no interest themselves.
     * There is an "official" way to transliterate names from the Cyrillic alphabet to English. I have chosen to spell the names phonetically instead.

Dnipropetrovsk

     There is an officially organized New Church group in Dnipropetrovsk under the administrative leadership of Svetlana Manayenkova. She and her husband Valyera own a bakery.

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In her free time she translates the Writings from English to Russian. Without a minister, their group does not meet for church services. They meet to discuss ideas.
     Other than the Manayenkov family with their 11-year-old daughter Katya, we met the Vassiliev family (no relation of the Vassilievs in Lviv): Dmitri and Tanya who are dancers, and their son Alexei (3); Olga Shoondyer, a hairdresser; and Zhenya Vamutov, a massage therapist.

Crimea

     The group in Crimea gained focus when Helen and Alexander Vozovik moved to Yalta. They used to live in Dnipropetrovsk, but when they quit their jobs to begin focusing full-time on translating the Writings, they moved to Yalta, where they find the atmosphere more conducive to the focus needed for translation. They have been able to leave paid employment because the Manayenkov family has funded them for a year as they devote themselves to translation.
     The other family that lives full-time in Crimea is the Myeleekov family, Nooreek and Ludmilla, and their three children, Roostam (9), Elnor (6, male), and Veronica (3). She comes from the Orthodox tradition and he from a Muslim background.
     In addition, the Crimea group has one other full-time resident, plus Olga and Zhenya, who live there each summer where seasonal work is profitable.

Strengths

     The people who identify themselves as New Church in the Ukraine, regardless of where they live, are dedicated students of the Writings. To the Ukrainians everything in the Writings is new and they read voraciously and discuss extensively with each other. They are fervent in their desire to publish the Writings in Russian.

Problems

Interior Friendship

     The Dnipropetrovsk/Crimea people have a strong feeling about the subject of interior friendship.

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If they don't have this feeling toward an individual or group inside or outside the New Church, they do not believe they should associate or cooperate with such persons. This means they are not able to work with some of the other New Church people with whom they have come in contact.

Volunteerism

     Ukrainians are totally unfamiliar with the concepts of free-will donations of time or money to support causes they care about. I believe it will take generations to change this. They have centuries of mindset developed under Tzarism and Communism that the government provides. Even though the concepts of volunteerism and donations have been clearly explained, they believe that such a system of volunteerism and donation is just not feasible in their economy-and I think that for now they are right about that. This means that whereas we as Americans would take for granted that people will volunteer their own time or money to achieve a goal within the church, they are fully expecting to be paid.

Women in the Ukraine

     We found that compared to American standards of equity between men and women, in general women in Ukraine are expected to know their place. Even though they may be professionals or full-wage earners in the family, it is the woman's place to cook and clean. Ukrainian husbands like to be able to boast about their wives' good cooking; it brings the men status. When we discussed our observations with a British woman married to a Ukrainian, she thoroughly agreed. When we discussed these observations with native Ukrainian men or women, they insisted this wasn't so, and assured us that it is in the Georgian Republic that women are treated as inferior.
     I mention this observation about women because the New Church concept of men and women as different but of equal value may not find ready acceptance in Ukrainian society.

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     [Group Photograph]

     In Luiv: in the center is Rev. Alexander Vassiliev. On his left, his wife Ina and friend Ilya. On his right, Messrs. Burko and Vidsrup. In the front row are Annika, Freya and Kaemmerle Fitzpatrick, Paul and Roma.

     [Group Photograph]

     In Dnipropetrovsk: in the center is Freya Fitzpatrick. On her left, Svetlana and Zhenya; on her right, Tanya, Dmitri and Olga. Front row: Annika, Katya and Kaemmerle.

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The United States and Ukraine and the New Church

     Now since when did we start mixing politics and religion?! I think the following observations may be useful because they may subtly influence the relationship of Ukrainian New Church bodies with American New Church bodies.
     We found that Ukrainians who have not visited in the West (Europe or the USA) have a substantially negative view of the "corrupt West." America, its people, government and politicians are seen as materialistic, power-hungry and unscrupulous. Even meeting us face to face and developing friendships with us at a personal level, they still held the USA as the enemy. When asked directly if they hated the United States, they denied it. Yet, repeatedly over a period of time and over many topics, they would make clearly negative remarks about the USA and its people.
     The Soviets have done a masterful job of indoctrination. Labeling it as indoctrination, however, doesn't solve the problem. I believe that as we work with Ukrainians who have not lived or visited for extended periods in the USA, we must realize that this underlying attitude toward the United States and its people is there.

Politically Correct

     We Americans may have gone overboard on being "politically correct" to the point of making communication absurd as we try to avoid offending people. However, if we are off the charts on one end of the spectrum, the Ukrainians are off the charts on the other end. This is important to realize to avoid taking offence.
     When trying to make arrangements to travel to meet different New Church groups, we at first were taken aback by statements such as, "You will come to church this Sunday," or, "You will arrive on Tuesday." We would have expected statements such as, "Could you come this Sunday? This would be most convenient for us," or perhaps, "Would it work for you to arrive on Tuesday?" At first we thought it was just a misunderstanding due to a lack of command of the language.

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However, after 5 1/2 weeks we became fully aware that the convoluted niceties of American communication are dispensed with in Ukrainian communication.
     When communicating regarding the church with people in the Ukraine, we may find their style of asking for information, support or services rather abrupt, demanding or peremptory. This is just the way they talk to each other.

Availability of the Writings in Russian

     Thousands of copies of Heaven and Hell were published in the past decade and they sold like hotcakes. It is useful to keep in mind that this book was published as part of an 8-10 book series of mystical works. Mysticism is very popular in Russia and the Ukraine.
     Heaven and Hell was just republished in paperback in the past six months by a publisher-Alphabet Classics-in St. Petersburg, Russia.
     The people in Dnipropetrovsk and Crimea have translated four works into Russian in the past 18 months. Though the translations may not meet the usual rigorous academic standards of our General Church Translation Committee, these are the only translations of these four works that exist in Russian. They are eager to be funded for their translation, but very possessive of controlling that process themselves.

Conclusion

     There are a couple dozen wonderfully dedicated people eager to see the New Church grow in the Ukraine. These people are real students of doctrine. There are some cultural expectations that are quite different in the Ukraine and the United States. If these are kept in mind, it may be easier to direct our support in the most effective channels.
     Freya H. Fitzpatrick

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SPHERES, NATURAL AND SPIRITUAL 2001

SPHERES, NATURAL AND SPIRITUAL       Editor       2001




     Editorial Pages
     Here is yet another passage about "spheres"-such a fascinating subject. There is in the book of Revelation a verse about a rising smoke (14:11), and as it is treated in the Apocalypse Explained we learn something about spheres. Smoke evidently is an image of a sphere of falsity.
     "That the truth or the falsity from a person's loves encompasses him and flows forth from him can be seen from the fact that all in the world, both animate and inanimate, pour forth from themselves a sphere that is sometimes perceived at a great distance, as from animals in the woods which dogs acutely smell and follow by the scent . . . " (AE 889).
     The passage goes on to say that these are "natural exhalations." Last month we suggested that a dog not only picks up these natural exhalations but also is attuned to human emotions. But the passage goes on to make us aware of the marvel of spheres in the other world. "It is the same in the spiritual world, where from every spirit and angel the sphere of his love . . . flows forth in every direction . . . . I can assert that no spirit or person has a single thought that does not communicate through that sphere with some society. That this is so has not hitherto been known to man, but it has been made evident to me by a thousand experiences in the spiritual world." More on this subject another time.
SOMETHING WHOLESOME IN DENMARK (2) 2001

SOMETHING WHOLESOME IN DENMARK (2)       Editor       2001

     I mentioned last month a bit of the history of the New Church in Denmark. I sent the editorial to Rev. Gudmund Boolsen, who is currently working in Denmark. He wrote back the following:
     My translations are Heaven and Hell, Earths in the Universe, Spiritual Diary, Last Judgment, Divine Love and Wisdom, Doctrine of the Lord, Doctrine of Faith, Conjugial Love, and Apocalypse Revealed. Currently I am translating Warren's Compendium and publishing it in our periodical.

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And it grows on you! One of my readers (an electrician) said it was very practical and well arranged, wherefore he could use it at his place of work! Since it is finished, the challenge also consists in producing it in one volume. This must be done!
     But the work could not or would not have been undertaken without helpers: first, my dad, who was a professional writer; later, by various members of the church in both groups. In my own little group they didn't mind hearing sermons from other ministers when the reward was translations and good sermons! And here I have had the benefit of Brian Keith and George Dole, besides a host of others.
     Lastly, I should not forget my wife Laura, who has been my window to the English-speaking world, and most important, who provides me with the all and most essential-peace.

     [Photograph of the Boolsens.]

     Rev. Gudmund and Laura Boolsen

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PARADE MAGAZINE ON PLANETS 2001

PARADE MAGAZINE ON PLANETS       Editor       2001

     The September 30th issue of Parade Magazine has an article entitled "The Search for Other Worlds." On the cover we read, "The discovery within the last decade of dozens of planets and solar systems is among the most important and exciting revelations in recent times."
     Here are some quotes from the article:
     "Since 1991, more than 70 new planets have been identified circling other suns in the vastness beyond our own solar system."
     "Around the world teams of scientists are turning their telescopes skyward in what could be the most important search ever conducted by humanity."
     "A team of University of California astronomers . . . has announced the discovery of a new solar system more like our own than any other seen to date, a system with two planets that orbit their sun."
     "From 1930, when Pluto was discovered, to 1991, we knew of no new worlds-anywhere. Since then, the known roster of other planets has grown exponentially, with 70 at last count!"
     "Originally we never expected to find even one planet around any star. To find a system of two planets would have been marvelous. But the first system ever found had three."
     "The field of extrasolar planets, only a few years old, already has rocked the scientific community. Imagine what might lie ahead. With bigger telescopes, astronomers will discover planets as small as the Earth circling stars like our Sun. What will those 'Earths' be like? Will they have continents and oceans? Will we, some day, finally see what kind of life, what interesting creatures, call those worlds 'home'?"
THINGS HEARD AND SEEN 2001

THINGS HEARD AND SEEN       Editor       2001

     The Swedenborg Society of London puts out a lively and interesting newsletter. In the summer issue, Editor Patrick Johnson gives us a world map to show where members of the Swedenborg Society are located.

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     The Swedenborg Society "is spread round the globe from Japan and New Zealand across the continents and oceans to California." There are 824 members. 423 of them are in the United Kingdom. 167 are in the United States, and of these, 108 are in Pennsylvania. There are 11 in France, 11 in Japan, 15 in Sweden, 34 in Canada, 33 in South Africa, and 69 in Australia. To get more details, read Things Heard and Seen.
FIRST NEW CHURCH MINISTER IN BELGIUM 2001

FIRST NEW CHURCH MINISTER IN BELGIUM       Editor       2001

     Last month we reported the death of a woman named Marie-Louise who was almost a hundred years old. Her father was Ernst Deltenre, born in 1875. He was a lawyer who during some study in a Belgian library discovered the Writings of Swedenborg. Being profoundly affected by them, he sought contact with New Church people and made the acquaintance of John Pitcairn.
     In 1910 at the age of 35 he made the journey to Bryn Athyn to study theology. He was ordained into the ministry in 1912. When he returned to Belgium, he set about setting up a center for New Church worship. There were visitors from Bryn Athyn at the dedication of his chapel. There is a letter from one of them dated August 26, but the year is not marked! It was written by Miss Solange Iungerich, who later married Wilfred Howard.
     Here are some lines from that letter:

     "We had such a wonderful day yesterday at the 'Inauguration of the Tabernacle,' to quote Mr. Deltenre .... It was very solemn and impressive. He spoke so quietly and simply dedicating the little chapel to the worship of the Lord. He ended by putting the Word and opening it in the repository. We said the Lord's prayer and sang a hymn. Then the service continued with the reading of the lessons. I so wish you had been there. It was all so very lovely. Mr. Deltenre seemed deeply moved and we all felt very much affected by his sphere."

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     Later they had a reception. "We rose and sang as well as we could 'Our Glorious Church.' It brought tears to the eyes of Mr. and Mrs. Barger. This I think was their first experience of a real Academy banquet and good times. Mr. Deltenre made a short beautiful speech-telling us all what he owed to the Academy and how deeply he felt the Lord's providence in all things, and how he hoped that he would be a loving and willing instrument of the Lord.
     "Later Mr. Barger spoke of his life and ended by saying that he would be going to devote his remaining years to the propaganda of the church. His special work is translating the Writings in the Dutch. He has already published a translation."
     Well, as noted in the October issue, Mr. Deltenre's daughter came to Bryn Athyn at the age of 17. Throughout her long life she was an active participant in New Church activities. Among the things she lived to see was her grandson, Dr. Dan Synnestvedt, become associate professor of philosophy at Bryn Athyn College.

     [Photograph of the Rev. Deltenre.]

     Rev. Ernst Deltenre

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VALUE OF PERCEPTION 2001

VALUE OF PERCEPTION       Dewey Odhner       2001



     Communications
Dear Editor:
     In his article in the July issue, Rev. Erik Sandstrom, Sr. states, "Perception before regeneration is not reliable; it leads astray .... Perception can indeed be insinuated into that new proprium, for innocence can. But this perception is of the regenerate, and it does not teach; it worships and humbly serves." I get a different idea of perception from the Writings. The natural understanding before regeneration is not reliable; it confirms falsity as easily as truth. It requires the perception of truth by the interior rational mind to distinguish truth from falsity. This perception does not teach in the sense of explaining and reasoning about things, but says emphatically "yes" to truth and "no" to falsity. It is not submissive but commanding. The priority that truth must have, it takes at the command of perception, as Jacob took Esau's blessing at the command of Rebekah.
     The intellect-orientation of men before regeneration does not make them any more qualified for the priesthood than women. The knowledges they teach are not reliable; they are useful-those which are true-in establishing the church, but they must submit to perception. To refuse to submit to perception, I think, is like suing those who are celestial to take away their tunic (celestial truth-see AC 9942:11). The celestial will give their cloak also; this appears as a sign of weakness and submission, but it is not wise to take it as such. They are stronger than they appear-like Elisha surrounded by the Syrians, but with unseen angels making him strong. Let us not stick in a merely spiritual state. The celestial state is better.
     When men are regenerate, their intellect-orientation still does not make them any more qualified for the priesthood than women. Intellect-orientation does not mean superior intellect. If men claim that it does, then by the same reasoning, will-orientation would make women's wills superior.

517


But the will determines the quality of the understanding. Will is just as important as understanding in the government of the church, as in all aspects of life. All things of the mind as to existence and life depend on the will (see DLW 399).
     The passages in the Writings that state that truth appears before good in the formation of the church are few compared to those that emphasize the importance of good united with truth, love with wisdom, charity with faith, justice with judgment.
     Dewey Odhner
     Horsham, PA
VALUE OF PERCEPTION 2001

VALUE OF PERCEPTION              2001

Dear Editor:
     Thank you for letting me see the thoughtful letter by Mr. Dewey Odhner. It calls for some clarification on my part. In my July article I was warning against any claim of innate perception in matters of doctrine and life. Such perception did exist In the Most Ancient Church, but no more. Mr. Odhner quotes me on p. 317 where I said: "Perception before regeneration is not reliable." The context of that statement defines the meaning of it, and the three lines immediately preceding it read as follows: "Remember that the New Church is a city, not a garden. We are concerned with structure, order, spiritual discipline, primarily self-discipline. We are not dealing with perceptive feelings with regard to faith and life" (bottom of p. 316).
     I think that point is important. Earlier in the article I quote the Arcana on the perception that was valid, namely with the most ancients, but that perished with the fall of the Most Ancient Church. "When love to the Lord ceased, and consequently love toward the neighbor, perception perished" (AC 371). Following that teaching, I said: "From the Ancient Church on, therefore including the New Church, there is no innate perception as to doctrine and life with anyone, either man or woman" (see pp. 310, 311).

518



     Modern "perception" will tell you that "if they love each other, it's all right"; or that "marriage is only a matter of a legal paper"; or that "same-sex marriages are nothing but an alternative life style"; or that "men and women are in no way different except physically," etc. These are hunches springing from unregenerate minds. Of course we don't listen. But even in the New Church, knowing that women are more affectional by nature than men, we hear of "listening to the perception of our women" in matters of doctrine and the church. Certainly, women can have good ideas, especially in certain fields, but not from any innate perception. We all have to learn matters of doctrine and life, chiefly "through hearing and sight" (AC 2557:2). Yes, there is the perception of the regenerate person, because he/she has a new will. But while it is a light to that person, it does not teach. It will never say: "I have this perception; therefore you must believe me."
     Now Mr. Odhner says: "[The natural understanding before re-generation] requires the perception of truth by the interior rational mind to distinguish truth from falsity." That, however, is another kind of perception altogether. There is nothing innate about it. Isn't that what the Writings call "common perception" (as in DLW 361)? And isn't this what people, on the lower plane, call "common sense"? And isn't this kind of perception possible only because of the God-given ability with men and women to raise their understandings above their native proprial wills? That ability is what empowers us to see the truth even before we love and obey it.
     But neither is this perception reliable! For we can reason erroneously. The one and only thing that is truly reliable in all things of spiritual life is the actual text of revelation, objectively there. From there-especially when we assemble many passages that have a bearing on the subject-we get our instruction. The Word alone gives us the assurance of truth.
     Rev. Erik Sandstrom, Sr.
     Huntingdon Valley, PA

519


INCLUSIVE EXCLUSION 2001

INCLUSIVE EXCLUSION       Rev. Reuben P. Bell       2001

Dear Editor:
     I suggested in a previous letter that Dr. Gerald LeMole's letter (August NCL) contained some grave and common doctrinal errors. I addressed one of these, namely that of the nature of the God that we worship in the New Church. I have some further thoughts on this, and would like to comment on a couple of other concerns as well.
     The Writings have a lot to say about the error of worshiping an unknowable god. Arcana Coelestia 6700 says that

... no one can be joined to the Divine in faith and love unless He is present in a form that people can have some conception of. If He did not present Himself in such a form, their conception of Him would be lost, like sight looking at outer space.

     AC 8705 expands on this idea to explain that

... now, ever since [the Lord's] Human has been glorified, He is called the Mediator and Intercessor because no one can think of the Divine Himself unless he envisages Him as a Divine Man (Homo). Still less can anyone be joined in love to the Divine Himself unless He is envisaged as such. The ideas of anyone who thinks of the Divine Himself without envisaging Him as a Divine Man lack definition, and an idea in which nothing definite is seen is not an idea. Alternatively, to conceive of the Divine he may think of the visible universe stretching out endlessly or ending in obscurity. Such an idea ties up with that which worshipers of nature have; it also reduces the idea of the Divine to nature, and so ceases to be an idea of Him. From this it is evident that nobody with such ideas could be joined to the Divine through faith or through love. Any joining together requires an object, and such joining depends on the essential nature of the object.

     This theme is repeated in many other places, but Heaven and Hell 82 best explains the danger inherent in this practice:

Because such a perception of the Divine exists in the heavens, to think of God as in a human form is implanted in every person who receives any influx from heaven.

520


Thus did the ancients think of Him; and thus do the moderns think of Him both outside of the church and within it. The simple see Him in thought as the Ancient One in shining light. But this insight has been extinguished in all those that by self-intelligence and by a life of evil have rejected influx from heaven. Those that have extinguished it by self-intelligence prefer an invisible God; while those that have extinguished it by a life of evil prefer no God (emphasis added).

     Those in the love of self-intelligence prefer (require, actually) a formless god whom they can create in their own image, according to their own forms of good and truth. Those whose God is the Lord God Jesus Christ have no such license. They follow His truth wherever it leads. This is an essential doctrinal point; to allow our thinking to evolve in any other direction invites the spiritual death of the secular world around us.
     I am troubled by two other things as well. First, Dr. Lemole says the matter of women in the clergy "should not be avoided for one's comfort, but discussed .... " Can his implication really be that the people of the church, laity and clergy alike, have been avoiding this controversial issue? Have the people of the church discussed much else for the last two years? Were there not open meetings, facilitated by Bishops Buss and Acton, to allow public comment on this question of women's roles? Was there not a day-long public session held in January 2001 for open discussion of the wisdom of women in the priesthood? Were there not one but two sessions devoted to this issue at Assembly 2000? All of these sessions were taped, and the tapes are available to anyone. Have our various internet list-servers around the church been humming with anything else? I submit that the subject has been so long on the front burner, in fact, that it has begun to lose its savor. But discuss we surely do, ad nauseum, with more heat than light brought to bear on the subject at this point, I am sorry to say. I would let the record speak for itself.

521



     Lastly, I was troubled to read that "understanding and rationality are also present in a female as love and affection are in the male." This is a popular and prevalent misconception of the nature of men and women. But Conjugial Love 33 plainly states that women are women and men are men right down to the least parts of each, and that the love and wisdom of one is not an equivalent love and wisdom in the other, but are in fact masculine love and wisdom and feminine love and wisdom, manifested in quite different and specific ways. One cannot be simply converted into the other. See also CL 32 and CL 175. This should not be news; this is boilerplate New Church doctrine that is being ignored by people in our church because it does not square with contemporary New Church-lite theology.
     The Writings tell us that the New Church on earth at this point in its descent is a spiritual church. As such, we, its members, must be very careful to submit the desires of the will to the light of truth so that we may live lives of Divine Order. The truth is ours in abundance, but it is not ours to tamper with, or to subvert to our own personal desires. "Doctrinal evolution" toward popular interpretations of otherwise clear doctrinal teachings is the road that leads away from the New Jerusalem.
     Rev. Dr. Reuben P. Bell
     Sudbury, Massachusetts
CONCERNING FORESIGHT AND PROVIDENCE 2001

CONCERNING FORESIGHT AND PROVIDENCE       Edward Cranch       2001

Dear Editor:
     Please consider printing the following passage:

     It is an undoubtable fact that the Lord governs the universe. This government is called Providence. But since evils, likewise permissions, are not provided but foreseen, in order to understand this [it must be known] that foresight relates to evils; Providence is the disposal of them to good ends. Nevertheless, there is no such thing as chance, that is, no evil happens by chance, but all evils are so governed that not one of them is permitted which is not conducive to good, both to man and soul.

522


Moreover, nothing is permitted which has not thus been foreseen, for otherwise it could by no means happen; consequently, the various evils are so turned that certain ones and not others occur, because it cannot be otherwise in a state so perverse. Thus it is Providence alone which governs, for foresight is thus turned into Providence, and in this way those evils are provided from which there may be good. For if the foreseen intentions of evil spirits were permitted, it would lead to the destruction of man and of souls; wherefore the things intended by evil spirits are bent into such things as are to be permitted. 1748, Feb. 29.
     Spiritual Experiences 1088

     Edward Cranch
     Bryn Athyn, PA
SWEDENBORG SOCIETY 2001

SWEDENBORG SOCIETY       Suzy Laidlaw       2001

Dear Editor:
     The Swedenborg Society, formed in 1810 and based in London, England, is an independent organization that supports the translation and publication of the Writings of Emanuel Swedenborg. Many of you may have visited Swedenborg House in London at 20/21 Bloomsbury Way, which is the home of the Swedenborg Society.
     It is essential for the spreading of the New Church in Europe that we continue to support this organization. Annual membership to the society is incredibly reasonable at 5 pounds sterling, or approximately $8. A lifetime membership can be had for 50 pounds sterling or approximately $80. Of course any contribution will be greatly appreciated.
     Please send your checks to Suzy Laidlaw, 19608 Pruneridge Ave. Apt. 7204, Cupertino, CA 95014 and she will forward the money on to London.
     Thank you very much.
     Suzy Laidlaw
     Cupertino, CA

523


COMING IN LATE NOVEMBER 2001

COMING IN LATE NOVEMBER       Rev. Geoffrey S. Childs       2001




     Announcements






     The Path: The Inner Life of Jesus Christ

     In The Path Rev. Geoffrey Childs brings together the results of many years of study in a subject that has fascinated him-what it was that was going on in the heart and mind of Jesus Christ while He was on earth. In the introduction Mr. Childs begins, "The New Testament is silent about much of Jesus' life as an infant and child. What was happening then? What was He experiencing?"
     Mr. Childs has drawn from the volumes of Arcana Coelestia and focused primarily on the path of Jesus, stating that Jesus came to forge a path for us to follow. The Path is a study, but a study full of the obvious love that the author has for this subject. With great warmth, Mr. Childs looks in awe at the development of the Savior, and brings the love and humanity of Jesus to the reader in a new and intimate way.
     Available through Fountain Publishing (phone 877-736-8598; e-mail FtnPublish@aol.com) and through New Church book stores.

525


GENERAL CHURCH OF THE NEW JERUSALEM Contact persons for PUBLIC WORSHIP AND DOCTRINAL CLASSES 2001

GENERAL CHURCH OF THE NEW JERUSALEM Contact persons for PUBLIC WORSHIP AND DOCTRINAL CLASSES              2001

     UNITED STATES OF AMERICA
     Alabama:
     Birmingham
     Dr. Winyss A. Shepard, 4537 Dolly Ridge Road, Birmingham, AL 35243. Phone: (205) 967-3442.
     Huntsville
     Mrs. Anthony L. Sills, 1000 Hood Ave., Scottsboro, AL 35768. Phone: (205) 574-1617.
     Arizona:
     Phoenix
     Lawson & Carol Cronlund, 5717 E. Justine Rd., Scottsdale, AZ 85254. Phone: (602) 953-0478.
     Tucson
     Rev. Frank S. Rose, 9233 E. Helen, Tucson, AZ 85715. Phone: (520) 721-1091. Arkansas:
     Little Rock
     Mr. & Mrs. Kenneth Holmes, 155 Eric St., Batesville, AR 72501. Phone: (501) 793-5135.
     Northwest Arkansas
     Rev. Daniel Fitzpatrick, 1001 N. Oriole Ave., Rogers, AR 72756. Phone: (501) 621-9011.
     California:
     El Toro and La Crescents
     Candace Frazee, 1933 Jefferson Drive, Pasadena, CA 91104. Phone: (626) 798-8848. E-mail: Sila88@aol.com Sacramento/Central California
     Bertil Larsson, 8387 Montna Drive, Paradise, CA 95969. Phone: (530) 877-8252. San Diego
     Rt. Rev. Louis B. King, 7911 Canary Way, San Diego, CA 92123. Phone: (858) 492-9682.
     San Francisco
     Mr. Philip C. Pendleton, 501 Portola Road, Box 8044, Portola Valley, CA 94028. Phone: (415) 424-4234.
     Colorado:
     Boulder
     Rev. David C. Roth, 3421 Blue Stem Ave., Longmont, CO 80503. Phone: (303) 485-2720.
     Colorado Springs
     Mr. & Mrs. William Rienstra, 1005 Oak Ave., Canon City, CO 81212.
     Montrose
     Bob and Karen Heinrichs, P. O. Box 547, Montrose, CO 81402. Phone: (970) 323-6220.
     Connecticut:
     Bridgeport, Hartford, Shelton
     Mr. & Mrs. James Tucker, 45 Honey Bee Lane, Huntington, CT 06484. Phone: (203) 929-6455.
     Delaware:
     Wilmington
     Rev. Arne Bau-Madsen, 37 Sousley Rd., Lenhartsville, PA 19534. Phone: (610) 756- 6924.
     District of Columbia: see Mitchellville, Maryland.
     Florida:
     Boynton Beach
     Rev. Derek Elphick, 10621 El Clair Ranch Rd., Boynton Beach, FL 33437. Phone: (561) 736-9235.
     Jacksonville
     Kristi Helow, 6338 Christopher Creek Road W., Jacksonville, FL 32217-2472. Lake Helen
     Mr. & Mrs. Brent Morris, 264 East Kicklighter Rd., Lake Helen, FL 32744. Phone: (904) 228-2276.
     Pensacola
     Mr. & Mrs. John Peacock, 5238 Soundside Drive, Gulf Breeze, FL 32561. Phone: (904) 934-3691.
     Georgia:
     Americus
     Mr. W. Harold Eubanks, 516 U.S. 280 West, Americus, GA 31709. Phone: (912) 924-9221.
     Atlanta
     Rev. C. Mark Perry, 10545 Colony Glen Drive, Alpharetta, GA 30022. Phone: 678-566-3972.
     Illinois:
     Chicago
     Rev. Matthew Genzlinger, 156 Park Drive, Glenview, IL 60025.
     Glenview
     Rev. Eric Carswell, 73 Park Dr., Glenview, IL 60025. Phone: (847) 724-0120
     Indiana: see Ohio: Cincinnati.
     Kentucky: see Ohio: Cincinnati.

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     Louisiana:
     Baton Rouge
     Mr. Henry Bruser, Jr., 6050 Esplanade Ave., Baton Rouge, LA 70806. Phone: (504) 924-3098.
     Maine:
     Bath
     Rev. George Dole, 876 High St., Bath, ME 04530. Phone: (617) 244-0504. Maryland:
     Baltimore
     Rev. Robert S. Junge, 8-G Cedar Tree Ct., Cockeysville, MD 21030. Phone: (410) 666-8468.
     Mitchellville
     Rev. James P. Cooper, 11910 Chantilly Lane, Mitchellville, MD 20721. Phone: home (301) 805-9460; office (301) 464-5602.
     Massachusetts:
     Boston
     Rev. Reuben Bell, 138 Maynard Rd., Sudbury, MA 01776. Phone: (978) 443-3727. Michigan:
     Detroit
     Rev. Grant Odhner, 395 Olivewood Ct., Rochester, MI 48306. Phone: (248) 652-3420, ext. 102.
     Mid-Michigan
     Lyle & Brenda Birchman, 14777 Cutler Rd., Portland, MI 48875. Phone: (517) 647-2190. E-mail: MidMiNC@iserv.net
     Minnesota:
     St. Paul
     Karen Huseby, 4247 Centerville Rd., Vadnais Heights, MN 55127. Phone: (612) 429-5289.
     Missouri:
     Columbia
     Mr. & Mrs. Paul Johnson, 1508 Glencairn Court, Columbia, MO 65203. Phone: (314) 442-3475.
     Kansas City
     Mr. Glen Klippenstein, P. O. Box 457, Maysville, MO 64469-0457. Phone: (816) 449-2167.
     New Hampshire:
     Hanover
     Bobbie & Charlie Hitchcock, 63 E. Wheelock St., Hanover, NH 03755. Phone: (603) 643-3469.
     New Jersey:
     Ridgewood
     Jay & Barbara Barry, 474 S. Maple, Glen Rock, NJ 07452. Phone: (201) 445-3353.
     New Mexico:
     Albuquerque
     Mrs. Carolyn Harwell, 1375 Sara Rd., Rio Rancho, NM 87124. Phone: (505) 896-0293.
     North Carolina:
     Charlotte
     Steven and Gail Glunz, 6624 Providence Lane West, Charlotte, NC 28226. Phone: (704) 362-2338.
     Ohio:
     Cincinnati
     Rev. Patrick Rose, 785 Ashcroft Court, Cincinnati, OH 45240. Phone: (513) 825-7473.
     Cleveland
     Wayne and Vina Parker, 7331 Curtis-Middlefield Rd., Middlefield, OH 44062. Phone: (440) 548-9804.
     Oklahoma:
     Oklahoma City
     Mr. Robert Campbell, 13929 Sterlington, Edmond, OK 73013. Phone: (405) 478-4729.
     Oregon:
     Portland
     Mr. & Mrs. Jim Andrews, Box 99, 1010 NE 365th Ave., Corbett, OR 97019. Phone: (503) 695-2534.
     Pennsylvania:
     Bryn Athyn
     Rev. Thomas H. Kline, Box 277, Bryn Athyn, PA 19009. Phone: (215) 947-6225. Elizabethtown
     Mr. Meade Bierly, 523 Snyder Ave., Elizabethtown, PA 17022. Phone: (717) 367-3964.
     Erie
     Dianna Murray, 5648 Zuck Road, Erie, PA 16506. Phone: (814) 833-0962.
     Freeport
     Rev. Amos Glenn, 7128 Card Lane, Pitts-burgh, PA 15208. Phone: (412) 247-1180. Harleysville
     Mr. and Mrs. Oliver Odhner, 829 Stoney Run Valley Rd., Kempton, PA 19529. Phone: (610) 756-3168.
     Hawley
     Mr. Grant Genzlinger, Settlers Inn #25, 4 Main Ave., Hawley, PA 18428. Phone: (800) 833-8527.
     Ivyland
     The Ivy/and New Church, 851 W. Bristol Road, Ivyland, PA 18974. Pastor: Rev. David Lindrooth.

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Phone: (215) 957-5965. Secretary: Sue Cronlund. (215) 598-3919.
     Philadelphia New Church Korean Group,
     851 W. Bristol Rd., Ivyland, PA 18974. Pastor: Rev. John Jin. Phone: (215) 914-1012 or (215) 947-8317.
     Kempton

     Rev. Lawson M. Smith, 171 Kunkel Dahl Rd., Kempton, PA 19529. Phone: (610) 756-0093.
     Pittsburgh
     Rev. Nathan D. Gladish, 299 Le Roi Road, Pittsburgh, PA 15208. Phone: church (412) 731-7421.
     Sarver (see Freeport)
     South Carolina:
     Charleston area
     Wilfred & Wendy Baker, 2030 Thornhill Drive, Summerville, SC 29485. Phone: (803) 851-1245.
     South Dakota:
     Hot Springs
     Linda Klippenstein, 604 S. River St. #A8, Hot Springs, SD 57747. Phone: (605) 745-6629.
     Texas:
     Austin
     Aaron Gladish, 10312 Bilbrook Place, Austin, TX 78748. Phone: (512) 282-5501. E-mail: aaron.gladish@amd.com.
     Virginia:
     Richmond
     Mr. Donald Johnson, 13161 Happy Hill Road, Chester, VA 23831. Phone: (804) 748-5757.
     Washington:
     Seattle
     Rev. Christopher D. Bown, 19230 Forest Park Drive NE, Apt. 13-107, Lake Forest Park, WA 98155. Phone: (206) 368-8531.
     Washington, DC: See Mitchellville, MD.
     Wisconsin:
     Madison
     Mr. Warren Brown, 130 Greenbrier Drive, Sun Prairie, WI 53590. Phone: (608) 825-3002.
     
     OTHER THAN U.S.A.

     AUSTRALIA
     Perth, W.A. and Sydney, N.S.W.
     Rev. David Ayers, 26 Dudley St., Pens-burst, NSW 2222. Phone: 61-02-9594-4205.
     BRAZIL
     Rio de Janeiro
     Rev. Cristovao Rabelo Nobre, Rod Mendes Vassouras, km 41, Caixa Postal 85.711, 27.700-000, Vassouras, R1 Brasil. Phone: 55-024-471-2183.
     CANADA
     Alberta
     Calgary
     Mr. Thomas R. Fountain, 1115 Southglen Drive S.W., Calgary, Alberta T2W 0X2. Phone: (403) 255-7283.
     Debolt
     Lavina Scott, RR I, Crooked Creek, Alberta TOH OYO. Phone: (403) 957-3625. Edmonton
     Mrs. Wayne Anderson, 6703-98th Street, Edmonton, Alberta T6E 3L9. Phone: (403) 432-1499.
     British Columbia
     Dawson Creek
     Dorothy Friesen (Secretary), P. O. Box 933, Dawson Creek, BC VIG 4119. Phone: (250) 782-1904. Or Danelle Kilber at: dckilber@neonet.bc.ca
     Ontario
     Kitchener
     Rev. Michael K. Cowley, 58 Chapel Hill Drive, Kitchener, Ontario N2G 3W5. Phone: office (519) 748-5802.
     Ottawa
     Mr. & Mrs. Donald McMaster, 684 Fraser Ave., Ottawa, Ontario K2A 2R8. Phone: (613) 725-0394.
     Toronto
     Rev. Michael D. Gladish, 279 Burnhamthorpe Rd., Etobicoke, Ontario M9B IZ4. Phone: church (416) 239-3054.
     Quebec
     Montreal
     Mr. Denis de Chazal, 29 Ballantyne Ave. So., Montreal West, Quebec H4X 2B1. Phone: (514) 489-9861.
     DENMARK
     Copenhagen

     Mr. Jorgen Hauptmann, Strandvejen 22, 4040 Jyllinge. Phone: 46 78 9968.
     ENGLAND
     Colchester
     Rev. Kenneth J. Alden, 8 Stoneleigh Park, Lexden, Colchester, Essex CO3 5EY.

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     London
     Rev. Frederick Elphick, 2113 Hayne Rd., Beckenham, Kent BR3 4JA. Phone: 44-181-658-6320.
     Oxford
     Mr. Mark Burniston, 24 Pumbro, Stonesfield, Witney, Oxford OX8 8QF. Phone: 01993 891700
     Surrey
     Mr. Nathan Morley, 27 Victoria Road, Southern View, Guildford, Surrey GUI 4DJ.
     FRANCE
     Beaune
     The Rev. Alain Nicolier, Bourguignon, Meursanges, 21200 Beaune. Phone: 33-80-26-62-80.
     GHANA
     Accra
     Rev. William O. Ankra-Badu, Box 11305, Accra North.
     Asakraka, Nteso, Oframase
     Rev. Martin K. Gyamfi, Box 10, Asakraka-Kwahu E/R.
     Madina, Tema
     Rev. Simpson K. Darkwah, House No. AA3, Community 4, do Box 1483, Tema. Phone: 233-22-200583.
     IVORY COAST
     Abidjan
     Mr. Roger Koudou, B.P. 944, Cidex I, Abidjan 06.
     JAPAN
     Mr. Tatsuya Nagashima, 30-2, Saijoh-Nishiotake, Yoshino-cho, Itano-gun, Tokoshima-ken, Japan 771-14.
     KOREA
     Seoul
     Rev. Dzin P. Kwak, Seoul Church of New Jerusalem, Ajoo B/D 2F, 1019-15 Daechidong, Kangnam-ku, Seoul 135-281. Phone: home 82-(0)2-658-7305; church 82-(0)2-555-1366.
     NETHERLANDS
     The Hague
     Mr. Ed Verschoor, V. Furstenburchstr. 6, 3862 AW Nijkerk
     NEW ZEALAND
     Auckland
     Mrs. H. Keal, 4 Derwent Cresc., Titirangi, Auckland 1007. Phone: 09-817-8203.
     SOUTH AFRICA
     Gauteng
     Alexandra Township
     Rev. Albert Thabede, 303 Corlett Dr., Kew 2090. Phone: 27-I 1-443-3852. Balfour
     Rev. Reuben Tshabalala, P.O. Box 851, Kwa Xuma, Soweto 1868. Phone: 27-11-932-3528.
     Buccleuch
     Rev. Andrew Dibb, P.O. Box 816, Kelvin 2054. Phone: 27-11-804-1145.
     Diepkloof
     Rev. Jacob M. Maseko, P. O. Box 261, Pimville 1808. Phone: 27-11-938-8314. KwaZulu-Natal
     Durban (Westville)
     Rev. Erik J. Buss, 30 Perth Rd., Westville, 3630. Phone: 27-31-2629043 Eshowe/Richards Bay/Empangeni
     Mrs. Marten Hiemstra, P. O. Box 10745, Meerensee 3901. Phone: 0351-32317. Impaphala and Empangeni
     Rev. B. Alfred Mbatha, PO Box 60449, Phoenix, Durban, 4080.
     Kwa Mashu
     Rev. Edward Nzimande, P. O. Box 848, Pinetown, 3600.
     Midlands
     Rev. Erik J. Buss, 30 Perth Rd., Westville, 3630. Phone: 27-31-2629043. Westville (see Durban)
     Western Cape
     Cape Town
     Mrs. Gwyneth Collins, 601 Chezmont, Bower Road, 7800, Wynberg, Cape Town.
     SWEDEN
     Jonkoping
     Rev. Ragnar Boyesen, Oxelgatan 6, S-565 21 Mulish).
     Stockholm
     Rev. Goran R. Appelgren, Aladdinsvtigen 27, S-167 61 Bromma.
     Phone/Fax: 46-(0)8-26 79 85.
     (When dialing from abroad, leave out zero in parentheses.)
     Note: Please send any corrections to the editor.

529


General Church Book Center A Short List of Suggested Books to Use in the Work of Evangelization 2001

General Church Book Center A Short List of Suggested Books to Use in the Work of Evangelization              2001

     What is God really like?
     Who is Jesus? [Douglas Taylor] (pamphlet)
     And the World did not Know Him [Donald Rose]
     Doctrine of the Lord (In the Four Doctrines) [Emanuel Swedenborg]
     True Christian Religion [Emanuel Swedenborg]
     Thirty-Three Years [Peter Buss] (pamphlet)

Did God create the universe, and does He still control it?
     Divine Love and Wisdom (#151-172) [Emanuel Swedenborg]
     True Christian Religion (#75-80) [Emanuel Swedenborg]
     
How does the Bible apply to life today?
     The Bible Uncovered [Theodore Pitcairn] (pamphlet)
     Doctrine of the Sacred Scriptures [Emanuel Swedenborg]
     Heavenly Secrets (AC vol. 1) [Emanuel Swedenborg]
     Return to the Promised Land [Grant Schnarr]

How can we understand the book of Revelation?
     Apocalypse Revealed [Emanuel Swedenborg]
     Last Judgment [Emanuel Swedenborg]
     
What is life after death like?
     Heaven and Hell [Emanuel Swedenborg]
     Thy Kingdom Come [Frederick Schnarr]
     Children in Heaven [Bruce Henderson] (pamphlet)
     Tunnel to Eternity [Leon Rhodes]
     Conversations with Angels [Donald Rose]
     Debates with Devils [Donald Rose]
     Life after Death [Peter Buss] (pamphlet)
     Swedenborg and the Near-Death Experience [Grant Schnarr] (pamphlet)
     A Dove at the Window [Vera Glenn]

How can a person cooperate with God to be saved?
     Rise Above It [Ray & Star Silverman]
     Spiritual Recovery [Grant Schnarr]
     The Joy of Spiritual Growth [Frank Rose and Bob Maginel]
     Aim: The Workbook [Peter Rhodes]

What does the New Church teach about Marriage?
     Conjugial Love [Emanuel Swedenborg]

     Marriage Love [Peter Buss] (pamphlet)
     Journey of Life [Tom Kline]

     Box 743, Cairncrest     email: bookstore@newchurch.edu
     Bryn Athyn, PA 19009     Internet: www.newchurch.org/bookstore
     Hours: Tues., Thurs. and Fri., 8:00am-4:00pm     phone: 215.914.4920

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Notes on This Issue 2001

Notes on This Issue              2001

     
Vol. CXXI     December, 2001     No. 12
     New Church Life
     "The very nature of the Lord's love is founded on His desire to share with the people He has created everything He has." This is from the sermon by Rev. David Ayers, who now resides in Australia.
     The December issue tends to be filled with facts and figures. You will not be surprised that the largest enrollment of our elementary schools is Bryn Athyn, and that in second place is Kempton, Pennsylvania (69 students), but it is surprising to see the Kainon school in South Africa in third place with 66 students (see page 560).
     The secretary reports 157 new members of the church. Their names are listed beginning on page 549. Countries that report one new member include China, Belgium, Norway, Sweden, and Den-mark. Countries with more than one new member include Australia, Canada, Ghana, Ivory Coast, Japan, Kenya, South Africa, Togo, and the United Kingdom.
     Speaking of lists of names, some people like to go over the names of the ladies and gentlemen who teach in our elementary schools. These begin on page 557. It is good to see that when you include the Academy Schools and Bryn Athyn College, there are more than 1100 students presently enrolled (see p. 560).
     There seem to be 34 societies of the General Church (p. 546) and 27 circles (p. 547).
     Please note that a daily reading calendar is available for the year 2002. If you have not followed such a schedule in the past, perhaps you would like to try in the coming year. See page 563.
     Notice: There is a new on-line family magazine. See p. 537.
     Notice: The enterprising folks who run the Swedenborg Lending Library in Australia have produced a CD disk of lectures by Rev. Dr. Michael Stanley. Contact Mr. Neville Jarvis, 1 Avon Road, North Ryde, NSW 2114, Australia.

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LORD'S SAVING ADVENT 2001

LORD'S SAVING ADVENT       Rev. DAVID W. AYERS       2001

"In those days, and at that time I will cause to grow up to David a Branch of righteousness; He shall execute judgment and righteousness in the earth. In those days Judah will be saved, and Jerusalem will dwell safely. And this is the name by which she will be called: 'THE LORD OUR RIGHTEOUSNESS'" (Jeremiah 33:15, 16).

     How many of us wonder what the Lord means when He speaks of "salvation"? What does the Lord need to save people from? And what could have been so horrible that God Himself had to come to earth and put things right?
     To the Jewish man or woman alive at the time of the Lord's birth, the painful memories of their people's history made their own answers to these questions crystal clear. For what had once been a great and prosperous nation under King David and his son Solomon had been dismantled and destroyed. The northern tribes of Israel had long before been carried off into captivity by the Assyrians. The tribe of Judah had suffered defeat at the hands of King Nebuchadnezzar, endured exile in Babylon, and helplessly witnessed centuries of control over their homeland by the Persians, Greeks, and Romans. After living under the harsh rule of foreign kings for hundreds of years, the Children of Israel longed for the day when God would deliver them from their enemies. To them, God's promised salvation meant that He would send a Savior to earth who would lead them in the final overthrow of foreign dominion and usher them into a new period of power, prestige and prosperity when they could again rule as God's chosen people.
     So closely held was the Jews' expectation of an earthly savior that when the Lord finally came as Jesus Christ, they rejected and crucified Him. As John wrote, "He was in the world, and the world was made through Him, and the world did not know Him. He came to His own, and His own did not receive Him" (John 1:10, 11). What the Lord intended by coming to earth-what He was born to accomplish and how He carried out His mission of salvation-was all missed by most people who lived at that time.

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     The Lord's Word reveals that the Lord's saving advent was indeed very different from what people had expected. It was the act of the infinite, all-powerful God-an act so full of love and compassion that it is beyond our abilities to fully comprehend and appreciate. Jehovah God, the Creator of all things, assumed a physical body, which He then allowed to be abused and killed. God Himself laid down His physical body for the sake of the human race. His saving act was so complete and powerful that He is now immediately present everywhere in His creation. And because of the Lord's saving advent, we can now follow His example and be spiritually transformed-a great miracle that saves us from the hells and leads to eternal happiness in the Lord's heavenly kingdom.
     When the Lord made His saving advent, conditions on earth and in the spiritual world were in crisis. But the dire situation had little to do with Jewish concerns over Roman oppression. While the Lord could not have been happy to see the Roman yoke upon Jewish necks, His reasons for coming to earth transcended such a parochial material concern. The crisis the Lord came to avert was a crisis of the spirit-a situation so catastrophic that the very existence of the human race on this planet was at stake.
     The Jewish people, who had been Jehovah's chosen ones for hundreds of years, no longer knew their God or the life He wanted them to live. And scarcely anyone was concerned with thinking what was true or doing what was good from a religious motivation. In the church of that day, religion was viewed merely as a rigid labyrinth of codes, rules, laws, statutes, and rituals. A person was considered to be "righteous" who followed the motions of these external observances. There was no thought that any of the trappings of the Jewish Church should affect the hearts and minds of the people. Instead, virtually everyone had become hopelessly mired in false thinking and evil desires. People were lost in a spiritual darkness which cast an impenetrable pall over every human mind.

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And they were enslaved and ensnared by evil loves, which kept them from looking beyond themselves to the Lord and other people (see John 8:34-36). As Isaiah wrote, the people walked in darkness and dwelt in the land of the shadow of death (see Isaiah 9:2). In this state, the Lord could no longer lead people out of their evil lives. Unless something drastic happened, the Lord's very creation was in jeopardy.
     Sadly, the Writings tell us that at the time of the Lord's Advent, all communication of people on earth with heaven was closed off, because there was nothing of the church left (see Lord 3). And there must be a church on earth, because it is through the church that people know the Lord and receive life from Him. Through the church the Lord infuses light into the human race, providing the love and wisdom every person needs to continue living. We read in the Arcana Coelestia that if the Lord is not known and no one lives according to His Word, He has no dwelling place on earth (see AC 10452:2, 3): And as hard as it is for us to hear it, if the human race had no connection with the Lord, who is the source of all life, we would all plunge instantly into every kind of evil and destroy ourselves (see AC 637).
     Most alarmingly, we also learn in the Writings that the impact of the Lord's absence from the earth would extend even from the natural world into the spiritual world. For if there were no church on earth, the heavens themselves could not continue, because they require a church on earth for their foundation, much as the soul requires a physical body (see AR 533). This dire spiritual situation became worse every day, as evil people flooded into the spiritual world after death. These malevolent spirits roamed about, molesting good spirits and interrupting the Lord's ability to flow in with His wisdom and love through the heavens to the earth. Evil spirits were actually coming out of the hells, attempting to possess the souls of those who died and causing dreadful mental and physical possessions of people on the earth.
     So bad was the situation in the natural world that people could no longer be saved from their evil lives.

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And once the Lord could no longer lead people to heaven, His very purpose in creating human beings was in peril. We see some evidence of the world's hideously evil state in several New Testament stories. Remember the heinous evil of Herod who put all the male children under two years of age to death in his attempt to kill the baby Jesus (see Matthew 2:13-20); or the instances of rampant possession by demonic spirits (see Matthew 17:14-18, 8:28-32; Mark 5:2-20); or the most unspeakable evil of all-the actual crucifixion of the Lord Jesus Christ Himself-the ultimate act of a world gone mad from falsity and evil.
     This state of the natural and spiritual worlds caused the Lord to make His saving advent. But the Lord did not come to earth out of anger. He did not arrive among His creations to punish, castigate and destroy a rebellious race. Neither did God come to save us because He needs us, per se. For the Lord's very nature is to create, and surely there were human beings on other planets who had not rejected Him (see EU). Rather, He came because of His great love for us. As John wrote, "For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. For God did not send His Son into the world to condemn the world, but that the world through Him might be saved" (John 3:16, 17). The Lord came to save us because He was willing to go to all lengths to keep us from eternal misery in hell. The very nature of the Lord's love is founded on His desire to share everything He has with the people He has created. The Lord could not allow people to go to hell because they no longer had the ability to know Him or obey Him, for He was the good shepherd who was willing to lay down His life for His sheep (see John 10:14). So great was His love that the Lord allowed the Jews to reject, mistreat and finally kill His physical body. He who could have snuffed out life on this planet with a snap of His fingers instead suffered unimaginable horrors so that people would again have a chance to accept heavenly gifts.

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The Lord spoke about the quality of His tremendous love and mercy in these poignant words which also predicted His own fate: "Greater love has no one than this, than to lay down one's life for his friends" (John 15:13).
     The salvation wrought by the Lord's advent was accomplished in a most miraculous and dramatic way. The evil conditions in the Lord's creation could be amended only by God Himself. But no evil could ever assault the Lord Himself. Nor would the Lord assault anyone, no matter how depraved and dangerous-He has far too much respect for our freedom to ever impose His will on us. So in order to defeat the hells, the Lord had to devise a way to enable the hells to attack Him. This was possible only if the Lord was born into the world as a man who could be vulnerable to human weakness and evil tendencies. These He obtained through Mary, His human mother. Then as the hells attacked those maternal hereditary tendencies, the Lord could defeat them, one by one. We read, "The Lord came into the world to execute a Last Judgment, and thereby to subdue the existing dominance of the hells, which was effected by means of combats (that is, temptations) admitted into His maternal human, and the attendant continual victories; for unless the hells had been subjugated, no person could have been saved" (Lord 3).
     The internal temptation struggles that the Lord endured defy the power of human empathy; for the severity of a temptation is a reflection of the love being assaulted. As the Lord's love was for the salvation of the whole human race-His infinite merciful care for each person-so was the Lord attacked with a severity no human could imagine or endure. We have some indication of the Lord's suffering from the story of His temptation in the Garden of Gethsemane. On the eve of His crucifixion, which was to be the Lord's final and most brutal temptation, the Lord prayed for deliverance from the suffering He knew would come. As He prayed, suffering, He sweated profusely. But the liquid which dripped from His pores was no ordinary perspiration; instead the Lord sweated blood. "And being in agony, He prayed more earnestly.

536


And His sweat became like great drops of blood falling to the ground" (Luke 22:44). Imagine the intense pressure of the Lord's mind, body and spirit pressed, squeezed and torn between His infinite desire to save us and His fear that He would fail-between His willingness to lose even His physical life for our sakes and the terror driven by self-preservation which is instinctive to every human being. Indeed, at times it may have seemed that the Lord was brought by the hells almost to breaking. Then imagine the great love that motivated the Lord's willingness to suffer on our behalf, a suffering predicted by Isaiah: "Surely He has borne our griefs and carried our sorrows; yet we esteemed Him stricken, smitten by God, and afflicted. He was bruised for our iniquities; the chastisement for our peace was upon Him, and by His stripes we are healed" (Isaiah 53:4, 5).
     The Lord came to save us from the ultimate danger: total destruction and eternal death in hell. Through continual victories in every temptation, the Lord conquered every hell and restored order to His entire creation. No longer would spirits from the world be able to torture, captivate or possess people's minds and bodies. Through His great redemptive advent the Lord dispelled the great darkness that had kept people from knowing Him. From then on, people could know who the Lord was and what He wanted from them. For the Lord Jehovah Himself had walked among them, healing, teaching and loving them. No longer would people be unable to rise above their evil tendencies; for through His redemptive acts the Lord restored people's ability to choose the love and wisdom He freely offered.
     We must remember that the Lord's advent alone did not save us, per se. Rather, the Lord's great sacrifice of love made it possible for us to receive His salvation. The Lord conquered evil to remove the obstacles that once made it impossible to follow His example. If we turn to the Lord's Word, humbly ask for His guidance, and try to live in the way He asks, the Lord will bring His saving advent into our lives. His truth will reshape our thinking and His love will remake our hearts.

537


If we shun false thoughts and evil actions, the Lord will conquer the hells for us just as He defeated them during His earthly life. Of this we have the Lord's promise. No evil will ever stand before Him again, for He has all power in heaven and earth, and He longs to share it with every one of us. It is by this great power-the power of His truth-that He saves us. When we live by His truth, no evil love or false idea has a chance, for the Lord's great love courses through that truth; and from His love the Lord seeks to draw every person closer and closer to Himself.
     As we reflect on the great love that motivates the Lord to save us, with glad hearts let us proclaim the words of the psalmist who wrote, "Sing to the Lord, bless His name; proclaim the good news of His salvation from day to day . . . . For the Lord is great and greatly to be praised . . . . Give to the Lord the glory due His name" (Psalm 96:2-8). Amen.

Lessons: Jeremiah 33:14-16; John 12:44-50; AC 637 www.NewChurchVineyard.org 2001

www.NewChurchVineyard.org              2001

     Beginning December 1st, an on-line family magazine will be brought to you every month by the General Church Office of Education. The website will include inspirational and educational materials for children, teens and adults, such as family activities, projects, Sunday School lessons, spiritual tasks, and family talks. Each month's materials will focus around a different spiritual theme. December's topic is "The Guiding Star" which led the wise men so long ago and can still lead us today. In January we will explore "Looking to the Lord in His Word." Please log on and check out this exciting new family magazine!

538


DIRECTORY GENERAL CHURCH OF THE NEW JERUSALEM 2001-2002 2001

DIRECTORY GENERAL CHURCH OF THE NEW JERUSALEM 2001-2002              2001

     Officials

     Bishop: Rt. Rev. Peter M. Buss
     Assistant to the Bishop: Rt. Rev. Alfred Acton II
     Bishop Emeritus: Rt. Rev. Louis B. King
     Secretary: Mrs. Susan V. Simpson

     Consistory

     Rt. Rev. Peter M. Buss
     Rt. Rev. Alfred Acton II; Rev. Messrs. William O. Ankra-Badu, Kurt Ho. Asplundh, Erik J. Buss, Eric H. Carswell, Geoffrey S. Childs, James P. Cooper, Michael D. Gladish, Daniel W. Goodenough, Brian W. Keith, Thomas L. Kline, David H. Lindrooth, B. Alfred Mbatha, Donald L. Rose, Frank S. Rose, Grant R. Schnarr, Philip B. Schnarr, Jeremy F. Simons, Lawson M. Smith and N. Albert Thabede
     
     GENERAL CHURCH OF THE NEW JERUSALEM

     (A Corporation of Pennsylvania)
     Officers of the Corporation
     President:          Rt. Rev. Peter M. Buss

     Vice President:     Rt. Rev. Alfred Acton II
     Secretary:          Mr. John A. Kern
     Treasurer/Chief Administrative Officer:     Mr. Daniel T. Allen
     Controller:          Mr. Ian K. Henderson
     Assistant Controller:     Mrs. Margaret I. Baker

     BOARD OF DIRECTORS OF THE CORPORATION

     Linda F. Abelkis, Debra G. Accomazzo, Thomas R. Andrews, David J. Appleton, Stewart L. Asplundh, Maxwell Blair, R. Andrew Damm, Edmond P. de Chazal, David O. Frazier, Jeryl G. Fuller, Glenn H. Heilman II, Nancy L. Heilman, D. Lee Horigan, Jr., Leslie G. Horigan, Justin K. Hyatt, John A. Kern, Denis M. Kuhl, William L. Kunkle, Thomas N. Leeper, Eva S. Lexie, Wendy S. Lindquist, Fay S. Lindrooth, Paul C. P. Mayer, Tracy L. McCardell, Pamela H. Olson, Duncan B. Pitcairn, Lois D. Spracklin, James G. Uber and Candace N. Zeigler
     Ex-officio Members: Rt. Rev. Peter M. Buss Rt. Rev. Alfred Acton II Mr. Daniel T. Allen
     
     BISHOPS

Acton, Alfred H. Ordained June 19, 1964; 2nd degree, October 30, 1966; 3rd degree, May 16, 1999. Continues to serve as Assistant to the Bishop with oversight responsibilities in Australia, Canada, the Far East, and California; Chairman of the General Church Translation and Research Committee and Professor in the Bryn Athyn College and Academy Theological School. Address: P. O. Box 743, Bryn Athyn, PA 19009.

Buss, Peter Martin. Ordained June 19, 1964; 2nd degree, May 16, 1965; 3rd degree, June 1, 1986. Continues to serve as Executive Bishop of the General Church, General Pastor of the General Church, Chancellor of the Academy of the New Church, President of the General Church in Canada, President of the General Church in South Africa, and President of the General Church International, Incorporated. Address: P. O. Box 711, Bryn Athyn, PA 19009.

King, Louis Blair. Ordained June 19, 1951; 2nd degree, April 19, 1953; 3rd degree, November 5, 1972.

539


Retired. Bishop Emeritus of the General Church and Interim Pastor of the San Diego Society in San Diego, California. Address: P. O. Box 743, Bryn Athyn, PA 19009.

     PASTORS

Alden, Glenn Graham. Ordained June 19, 1974; 2nd degree, June 6, 1976. As of October, 2001, serves as Assistant to the Pastor of the Sunrise Chapel in Tucson, Arizona. Address: c/o Sunrise Chapel, 8421 E. Wrightstown Road, Tucson, AZ 85715.

Alden, Kenneth James. Ordained June 6, 1980; 2nd degree, May 16, 1982. Continues to serve as Pastor of the Colchester Society in Colchester, England, and Visiting Pastor of the Oxford Group in England. Address: 8 Stoneleigh Park, Lexden, Colchester, Essex, England CO3 5FA.

Alden, Mark Edward. Ordained June 10, 1979; 2nd degree, May 17, 1981. Unassigned. Address: P. O. Box 204, Bryn Athyn, PA 19009.

Ankra-Badu, William Ofei. Ordained June 15, 1986; 2nd degree, March I, 1992. Continues to serve as a Pastor of the Accra New Church in Ghana, West Africa, Principal of the New Church Theological School, Accra, Bishop's Representative for West Africa and Visiting Pastor to Togo, Ivory Coast. Address: P. O. Box 11305, Accra-North, Ghana, West Africa.

Anochi, Nicholas Wiredu. Ordained June 4, 1995; 2nd degree, November 2, 1997. Continues to serve as Pastor of the New Church Dome Circle, Ghana, West Africa. Address: c/o The New Church, No. 2 Rocky Road, Dome, P. O. Box TA687, Taifa, Ghana, West Africa.

Appelgren, Goran Reinhold. Ordained June 7, 1992; 2nd degree, July 3, 1994. Continues to serve as Pastor of the Stockholm Society in Stockholm, Sweden. Address: Aladdinsvagen 27, S-167 61 Bromma, Sweden.

Asplundh, Kurt Horigan. Ordained June 19, 1960; 2nd degree, June 19, 1962. Retired. Continues to serve as Bishop's Representative to the United Kingdom. Address: P. O. Box 26, Bryn Athyn, PA 19009.

Asplundh, Kurt Hyland. Ordained June 6, 1993; 2nd degree, April 30, 1995. Continues to serve as a teacher of religion in the Academy Secondary Schools. Address: P. O. Box 707, Bryn Athyn, PA 19009.

Ayers, David Wayne. Ordained May 23, 1999; 2nd degree, November 12, 2000. Continues to serve as Pastor of the Hurstville Society in Hurstville, Australia, and Visiting Pastor of the Perth, Australia, Circle and the Canberra Group. Address: 26 Dudley Street, NSW, Penshurst, 2222 Australia.

Barnett, Wendel Ryan. Ordained June 7, 1981; 2nd degree, June 20, 1982. Unassigned. Address: I'. O. Box 542, Bryn Athyn, PA 19009.

Bau-Madsen, Arne. Ordained June 6, 1976; 2nd degree, June 11, 1978. Continues to serve as Associate Pastor to the Kempton Society in Kempton, Pennsylvania; Visiting Pastor to the Wallenpaupack, Pennsylvania, Circle and the Wilmington, Delaware, Group; translator. Address: 37 Sousley Road, Lenhartsville, PA 19534.


Bell, Reuben Paul. Ordained May 25, 1997; 2nd degree April I I, 1999. Continues to serve as Pastor of the Boston Society in Boston, Massachusetts. Address: 138 Maynard Drive, Sudbury, MA 01776.

Bown, Christopher Duncan. Ordained June 18, 1978; 2nd degree, December 23, 1979. Continues to serve as Interim Pastor of the Cascade New Church in Seattle, Washington, and Visiting Pastor to the United States Northwestern District. Address: 19230 Forest Park Drive NE, Apt. B I07, Lake Forest Park, WA 98155-2460.

Boyesen, Ragnar. Ordained June 19, 1972; 2nd degree, June 17, 1973. Continues to serve as Pastor of the Jonkoping, Sweden, Circle, and Copenhagen, Denmark, Circle and Visiting Pastor to Oslo, Norway. Address: Oxelgatan 6, S-565 33, Mullsjo, Sweden.

540




Burke, William Hanson. Ordained June 7, 1981; 2nd degree, August 13, 1983. Retired. Continues to serve as Visiting Pastor of Pensacola, Florida, Group. Address: 755 Arbour Glenn Court, Lawrenceville, GA 30043.

Buss, Erik James. Ordained June 10, 1990; 2nd degree, September 13, 1992. Continues to serve as Pastor of the Durban Society in Durban, South Africa, and Principal of the Kainon School. Address: 30 Perth Road, Westville, 3630, South Africa.

Buss, Peter Martin, Jr. Ordained June 6, 1993; 2nd degree, June 18, 1995. Continues to serve as Assistant Pastor of the Immanuel Church Society in Glenview, Illinois. Address: 101 Shermer Road, Glenview, IL 60025.

Carlson, Mark Robert. Ordained June 10, 1973; 2nd degree, March 6, 1977. Unassigned. Address: 30 New Road, Southampton, PA 18966.

Carswell, Eric Hugh. Ordained June 10, 1979; 2nd degree, February 22, 1981. Continues to serve as Pastor of the Immanuel Church Society in Glenview, Illinois, President and Principal of the Midwestern Academy, Headmaster of the Immanuel Church School, and Regional Pastor of the Midwestern District of the United States. Address: 73 Park Drive, Glenview, IL 60025.

Chapin, Frederick Merle. Ordained June 15, 1986; 2nd degree, October 23, 1988. Continues to serve as Assistant Pastor of the Washington New Church Society in Mitchellville, Maryland, and Visiting Pastor of the Charlotte Circle in Charlotte, North Carolina and the Raleigh/Durham Group. Address: 13720 Old Chapel Road, Bowie, MD 20715.

Childs, Geoffrey Stafford. Ordained June 19, 1952; 2nd degree, June 19, 1954. Retired. Address: P. O. Box 550, Bryn Athyn, PA 19009.

Childs, Robin Waelchli. Ordained June 6, 1984; 2nd degree, June 8, 1986. Continues to serve as a religion teacher, chaplain and counselor in the Academy Secondary Schools. Address: P. O. Box 707, Bryn Athyn, PA 19009.

Clifford, William Harrison. Ordained June 6, 1976; 2nd degree, October 8, 1978. Unassigned. Address: 1544 Giddings Ave. SE, Gorand Rapids, MI 49507-2223.

Cole, Robert Hudson Pendleton. Ordained June 16, 1963; 2nd degree, October 30, 1966. Retired. Address: P. O. Box 356, Bryn Athyn, PA 19009.

Cole, Stephen Dandridge. Ordained June 19, 1977; 2nd degree, October 15, 1978. Continues to serve as a teacher of religion in the Bryn Athyn College, teacher in the Academy of the New Church Theological School and working for the General Church in compiling a history of its doctrine. Address: P. O. Box 717, Bryn Athyn, PA 19009.

Cooper, James Pendleton. Ordained June 13, 1982; 2nd degree, March 4, 1984. Continues to serve as Pastor of the Washington New Church Society in Mitchellville, Maryland, Principal of the Washington New Church School, and Regional Pastor of the Southeast US. Address: 11910 Chantilly Lane, Mitchellville, MD 20721.

Cowley, Michael Keith. Ordained June 13, 1982; 2nd degree, May 13, 1984. Continues to serve as Pastor of the Carmel Church Society, Kitchener, Ontario, Canada. Address: 58 Chapel Hill Drive, Kitchener, Ontario, Canada N2G 3W5.

Cranch, Harold Covert. Ordained June 19, 1941; 2nd degree, October 15, 1942. Retired. Address: 501-1/2 Porter Street, Glendale, CA 91205.

Darkwah, Simpson Kwasi. Ordained June 7, 1992; 2nd degree, August 28, 1994. Continues to serve as Pastor of the Tema, Ghana, Circle in Ghana, West Africa, Visiting Pastor of the Madina Circle in Ghana, West Africa, and Principal of the Tema New Church School. Address: House #AA3 - Community 4, Box 1483, Tema, Ghana, West Africa.

de Padua, Mauro Santos. Ordained June 7, 1992; 2nd degree, June 12, 1994. Continues to serve as a religion teacher in the Academy Secondary Schools. Address: P.O. Box 707, Bryn Athyn, PA 19009.

541




Dibb, Andrew Malcolm Thomas. Ordained June 6, 1984; 2nd degree, May 18, 1986. Continues to serve as Pastor of the New Church Buccleuch in South Africa, Visiting Pastor of the Cape Town Circle, and Dean of the South African Theological School. Address: P. O. Box 816, Kelvin, 2054, South Africa.

Echols, John Clark, Jr. Ordained August 26, 1978; 2nd degree, March 30, 1980. As of July 1, 2001 Part-time Visiting Pastor to the Jacksonville Group, Lake Helen Circle and Tampa Bay Group, all in Florida. Address: 1276 W. Wellington Drive, Deltona, FL 32725.

Elphick, Derek Peter. Ordained June 6, 1993; 2nd degree, May 22, 1994. Continues to serve as Pastor of the Boynton Beach Society in Boynton Beach, Florida, and also serving Melbourne and Bonita Springs. Address: 6246 Madras Circle, Boynton Beach, FL 33437.

Elphick, Frederick Charles. Ordained June 6, 1984; 2nd degree, September 23, 1984. Continues to serve as Pastor of Michael Church, London, England, and Visiting Pastor to the Surrey Circle, England, and The Hague, Netherlands, Circle. Address: 21B Hayne Road, Beckenham, Kent, England, BR3 4JA.

Gladish, Michael David. Ordained June 10, 1973; 2nd degree, June 30, 1974. Continues to serve as Pastor of the Olivet Society in Toronto, Ontario, Canada; Visiting Pastor to Parry Sound-Muskoka and throughout Western Canada, Executive Vice President of the General Church in Canada; Chairman of Information Swedenborg, Inc. Address: 2 Lorraine Gardens, Etobicoke, Ontario, Canada, M9B 4Z4.

Gladish, Nathan Donald. Ordained June 13, 1982; 2nd degree, November 6, 1983. Continues to serve as Pastor of the Pittsburgh New Church in Pittsburgh, Pennsylvania, and Principal of the Pittsburgh New Church School. Address: 299 Le Roi Road, Pittsburgh, PA 15208.

Goodenough, Daniel Webster. Ordained June 19, 1965; 2nd degree, December 10, 1967. Continues to serve as President of the Academy of the New Church. Address: P. O. Box 711, Bryn Athyn, PA 19009.

Gyamfi, Martin Kofi. Ordained June 9, 1991; 2nd degree, August 28, 1994. Continues to serve as Resident Pastor for Asakraka-Kwahu Group and Visiting Pastor for Nteso and Oframase Groups in Ghana, West Africa. Address: The New Church, P. O. Box 10, Asakraka-Kwahu, F/R, Ghana, West Africa.

Halterman, Barry Childs. Ordained June 5, 1994; 2nd degree, September 8, 1996. Continues to serve as Assistant Pastor of the Olivet Church in Toronto, Ontario, Canada, and Visiting Pastor to the Ottawa Group. Address: 134 Smithwood Drive, Etobicoke, Ontario, Canada M9B 4S4.

Heilman, Andrew James. Ordained June 18, 1978; 2nd degree, March 8, 1981. Continues to serve as Assistant Pastor to the Kempton Society in Kempton, Pennsylvania. Address: 1050 Mountain Road, Kempton, PA 19529.

Heinrichs, Bradley Daniel. Ordained May 23, 1999; 2nd degree, November 19, 2000. Continues to serve as Assistant to the Pastor in the Carmel Church in Kitchener, Ontario, Canada, and Visiting Pastor to the General Church in Canada (Calgary Group, Edmonton Group and Canada at large). Address: 157 Chapel Hill Drive, Kitchener, Ontario, Canada N2G 3W5.

Heinrichs, Daniel Winthrop. Ordained June 19, 1957; 2nd degree, April 6, 1958. Retired. Address: 9115 Chrysanthemum Drive, Boynton Beach, FL 33437-1236.

Heinrichs, Willard Lewis Davenport. Ordained June 19, 1965; 2nd degree, January 26, 1969. Continues to serve as an Assistant Professor of religion in the Bryn Athyn College and of theology in the Academy of New Church Theological School. Address: P. O. Box 717, Bryn Athyn, PA 19009.

Howard, Geoffrey Horace. Ordained June 19, 1961; 2nd degree, June 2, 1963. Retired. Address: 17 Cakebread Drive, Sudbury, MA 01776.

Jin, Yong Jin. Ordained June 5, 1994; 2nd degree, June 16, 1996. Continues to serve as Pastor of the Philadelphia Korean New Church, and responsible for outreach to the Korean-speaking community in the United States. Address: 537 Anne Street, Huntingdon Valley, PA 19006.

542




Junge, Kent. Ordained June I0, 1979; 2nd degree, June 24, 1981. Unassigned.

Junge, Robert Schill. Ordained June 19, 1955; 2nd degree, August 11, 1957. Retired. Continues to serve as Visiting Pastor to the Baltimore, Maryland, Society. Address: 8551 Junge Lane, RD I. Kempton, PA 19529.

Keith, Brian Walter. Ordained June 6, 1976; 2nd degree, June 4, 1978. Continues to serve as Dean of the Academy of the New Church Theological School and Regional Pastor of the Northeast United States. Address: P. O. Box 717, Bryn Athyn, PA 19009.

King, Cedric. Ordained June 10, 1979; 2nd degree, November 27, 1980. Unassigned. Address: 21332 Forest Meadow, Lake Forest, CA 92630.

Kline, Thomas Leroy. Ordained June I0, 1973; 2nd degree, June 15, 1975. Continues to serve as Pastor of the Bryn Athyn Society in Bryn Athyn, Pennsylvania. Address: P. O. Box 277, Bryn Athyn, PA 19009.

Kwak, Dzin Pyung. Ordained June 12, 1988; 2nd degree, November 11, 1990. Continues to serve as a Pastor of the General Church in Seoul, South Korea (on special assignment). Address: Ajoo #205, 1019-I5 Daechidong, Kangnam-Ku, Seoul, South Korea.

Larsen, Ottar Trosvik. Ordained June 19, 1974; 2nd degree, February 16, 1977. Unassigned. Address: 2145 Country Club Drive, Huntingdon Valley, PA 19006.

Lee, Jong-Ui. Ordained May 31, 1998; 2nd degree, June 17, 2001. As of July 1, 2001, Acting Pastor of the La Crescenta Society, California, and El Toro Circle, California. Address: 5022 Carolyn Way, La Crescenta, CA 91214.

Lindrooth, David Hutchinson. Ordained June 10, 1990; 2nd degree, April 19, 1992. Continues to serve as Pastor of the Ivyland New Church in Ivyland, Pennsylvania, and Secretary of the Council of the Clergy. Address: 851 W. Bristol Road, Ivyland, PA 18974.

Maseko, Jacob Mokaka. Ordained November 29, 1992; 2nd degree, September 18, 1994. Continues to serve as Pastor of the Diepkloof Society, South Africa. Address: P. O. Box 261, Pimville, 1808, South Africa.

Mbatha, Bhekuyise Alfred. Ordained June 27, 1971; 2nd degree, June 23, 1974. Continues to serve as Pastor of the Impaphala Society and Visiting Pastor to the Empangeni Group in South Africa. Address: P. O. Box 60449, Phoenix, 4080, South Africa.

McCurdy, George Daniel. Ordained June 25, 1967; Recognized as a priest of the New Church in the second degree July 5, 1979; received into the priesthood of the General Church June 9, 1980. Retired. Preaches on a regular basis where church needs are and teaches part-time in the Academy schools. Address: P. O. Box 707, Bryn Athyn, PA 19009.

Nemitz, Kurt Paul. Ordained June 16, 1963; 2nd degree, March 27, 1966. Unassigned. Address: P. O. Box 164, Bryn Athyn, PA 19009.

Nicholson, Allison La Marr. Ordained September 9, 1979; 2nd degree, February 15, 1981. Retired. Address: I Somerset Place, Topsham, ME 04086.

Nobre, Cristovao Rabelo. Ordained June 6, 1984; 2nd degree, August 25, 1985. Continues to serve as Pastor of the Rio de Janeiro Society, Brazil and Visiting Pastor of Campo Gorande Group in Brazil. Address: Rua Henrique Borges Filho, 54, 27.700-000, Vassouras, RJ, Brazil.

Odhner, Grant Hugo. Ordained June 7, 1981; 2nd degree, May 9, 1982. Continues to serve as Pastor of the Oak Arbor Society in Rochester, Michigan, and Principal of the Oak Arbor New Church School. Address: 395 Olivewood Court, Rochester, MI 48306.

Odhner, John Llewellyn.

543


Ordained June 6, 1980; 2nd degree, November 22, 1981. As of July 1, 2001, will be working in several capacities at the center of the church, approximately one third in research (replacing Stephen Cole for a year while Stephen teaches in Bryn Athyn College); one third on doing the technical work in connection with revising the Liturgy; and one third in education, including working for the Office of Education and teaching in the Bryn Athyn Elementary School. Address: P. O. Box 743, Bryn Athyn, PA 19009.

Orthwein, Walter Edward III. Ordained July 22, 1973; 2nd degree, June 12, 1977. Recognized as a priest of the General Church June 12, 1977. Continues to serve as an Assistant Professor of religion in Bryn Athyn College and of theology in the Academy of the New Church Theological School, and Visiting Pastor of the Central Pennsylvania Group. Address: P. O. Box 717, Bryn Athyn, PA 19009.

Pendleton, Dandridge. Ordained June 19, 1952; 2nd degree, June 19, 1954. Retired. Address: 10. Box 278, Bryn Athyn, PA 19009.

Pendleton, Mark Dandridge. Ordained June 9, 1991; 2nd degree, May 29, 1994. Continues to serve as Pastor of the Phoenix Society in Phoenix, Arizona, and Visiting Pastor to the Albuquerque Circle in Albuquerque, New Mexico. Address: 5631 E. Shea Blvd., Scottsdale, AZ 85254.

Perry, Charles Mark. Ordained June 9, 1991; 2nd degree, June 19, 1993. Continues to serve as Pastor of the Morning Star Chapel in Atlanta, Georgia, and Visiting Pastor to Macon, Georgia, and Birmingham, Alabama. Address: 10545 Colony Glen Drive, Alpharetta, GA 30022.

Riley, Norman Edward. Ordained June 14, 1950; 2nd degree, June 20, 1951. Recognized as a priest of the General Church January, 1978. Retired. Address: 69 Harewood Road, Norden, Rochdale, Lancs., England, OLI 1 5TH.

Rogers, Prescott Andrew. Ordained January 26, 1986; 2nd degree, April 24, 1988. Continues to serve as Principal of the Bryn Athyn Church School, and Assistant to the Pastor of the Bryn Athyn Society, Bryn Athyn, Pennsylvania. Address: P. O. Box 277, Bryn Athyn, PA 19009.

Rose, Donald Leslie. Ordained June 16, 1957; 2nd degree, June 23, 1963. Continues to serve as Editor of New Church Life and Assistant to the Pastor of the Bryn Athyn Society in Bryn Athyn, Pennsylvania. Address: P. O. Box 277, Bryn Athyn, PA 19009.

Rose, Frank Shirley. Ordained June 19, 1952; 2nd degree, August 2, 1953. Continues to serve as Pastor of Sunrise Chapel in Tucson, Arizona, and Bishop's Representative for the Western United States. Address: 9233 E. Helen Street, Tucson, AZ 85715.

Rose, Jonathan Searle. Ordained May 31, 1987; 2nd degree, February 23, 1997. Continues to serve as Translator for the Swedenborg Foundation and General Church Translation Committee. Address: P. P.O. Box 717, Bryn Athyn, PA 19009.

Rose, Patrick Alan. Ordained June 19, 1975; 2nd degree, September 25, 1977. Continues to serve as Pastor of the Cincinnati Society in Cincinnati, Ohio, Visiting Pastor to the Twin Cities Circle, Visiting Pastor to South Ohio, Kentucky and Indiana, and does Internet work for the clergy. Address: 785 Ashcroft Ct., Cincinnati, OH 45240.

Rose, Thomas Hartley. Ordained June 12, 1988; 2nd degree, May 21, 1989. Continues to serve as Assistant to the Pastor of the Bryn Athyn Society in Bryn Athyn, Pennsylvania, and religion instructor in the Bryn Athyn Church School. Address: P. O. Box 277, Bryn Athyn, PA 19009.

Roth, David Christopher. Ordained June 9, 1991; 2nd degree, October 17, 1993. Continues to serve as Pastor of the New Church at Boulder Circle, in Colorado. Address: 3421 Blue Stem Avenue, Longmont, CO 80503.

Sandstrom, Erik. Ordained June 10, 1934; 2nd degree, August 4, 1935. Retired. Address: 3566 Post Road, Huntingdon Valley, PA 19006.

Sandstrom, Erik Emanuel. Ordained May 23, 1971; 2nd degree, May 21, 1972. Continues to serve as Assistant Professor of religion in Bryn Athyn College and of theology in the Academy of the New Church Theological School; Head of Religion and Sacred Languages Division in Bryn Athyn College; Curator of Swedenborgiana; Visiting Pastor to the Northern New Jersey Circle. Address: P. O. Box 740, Bryn Athyn, PA 19009.

544




Schnarr, Arthur Willard, Jr. Ordained June 7, 1981; 2nd degree, June 19, 1983. Unassigned. Address: 2750 Huntingdon Pike, Huntingdon Valley, PA 19006.

Schnarr, Frederick Laurier. Ordained June 19, 1955; 2nd degree, May 12, 1957. Retired; Chairman of the General Church Eldergarten Programs for the Office of Education. Address: 11019 Haiti Bay, Boynton Beach, FL 33436.

Schnarr, Grant Ronald. Ordained June 12, 1983; 2nd degree, October 7, 1984. Continues to serve as Director of the Office of Evangelization. Address: P. O. Box 743, Bryn Athyn, PA 19009.

Schnarr, Philip Bradley. Ordained June 5, 1996; 2nd degree, May 31, 1998. Continues to serve as Director of the Office of Education. Address: P. O. Box 743, Bryn Athyn, PA 19009.

Simons, David Restyn. Ordained June 19, 1948; 2nd degree, June 19, 1950. Retired. Address: 561 Woodward Drive, Huntingdon Valley, PA 19006.

Simons, Jeremy Frederick. Ordained June 13, 1982; 2nd degree, July 31, 1983. Continues to serve as Assistant Pastor of the Bryn Athyn Society in Bryn Athyn, Pennsylvania. Address: P. O. Box 277, Bryn Athyn, PA 19009.

Smith, Christopher Ronald Jack. Ordained June 19, 1969; 2nd degree, May 9, 1971. As of July 1, 2001, teaching part-time in the Academy Secondary Schools and doing traveling work for the General Church. Address: P. O. Box 707, Bryn Athyn, PA 19009.

Smith, Lawson Merrell. Ordained June 10, 1979; 2nd degree, February 1, 1981. Continues to serve as Pastor of the Kempton Society in Kempton, Pennsylvania and Principal of the Kempton New Church School. Address: 171 Kunkles Dahl Road, Kempton, PA 19529.

Stroh, Kenneth Oliver. Ordained June 19, 1948; 2nd degree, June 19, 1950. Retired. Address: P. O. Box 629, Bryn Athyn, PA 19009.

Synnestvedt, Louis Daniel. Ordained June 6, 1980; 2nd degree, November 8, 1981. Teacher in the Kempton New Church School. Address: 151 Vole Hollow Lane, Kempton, PA 19529.

Taylor, Douglas McLeod. Ordained June 19, 1960; 2nd degree, June 19, 1962. Retired. Address: 2704 Huntingdon Pike, Huntingdon Valley, PA 19006.

Thabede, Ndaizane Albert. Ordained August 29, 1993; 2nd degree, March 2, 1997. Continues to serve as Pastor of the Alexandra Society, South Africa, Executive Vice President of the Corporation of the General Church in South Africa; serves as Acting Pastor of the Hambrook Circle, Clermont Society and Ndulinde Group, South Africa in the absence of a pastor. Address: 303 Corlett Drive, Kew, 2090, South Africa.

Tshabalala, Njanyana Reuben. Ordained November 29, 1992; 2nd degree, September 18, 1994. Continues to serve as Pastor of the Balfour Society, South Africa. Address: P. O. Box 851, Kwa Xuma, 1867, South Africa.

Weiss, Jan Hugo. Ordained June 19, 1955; 2nd degree, May 12, 1957. Retired. President of New Church Outreach. Address: 1020 Marina Drive, Placentia, CA 92870.

     MINISTERS

Ayi, Segno Kodjo. Ordained May 27, 2001. As of July 1, 2001 Minister in Togo, West Africa, working under the Rev. William Ankra-Badu. Address: B. P. 61202, Lome, Togo, West Africa. Barry, Eugene. Ordained June 15, 1986. Unassigned. Address: 116 High Street, Clawson, MI 48017-2185.

Fitzpatrick, Daniel. Ordained June 6, 1984. Unassigned. Address: 1001 Oriole Avenue, Rogers, AR 72756.

545




Genzlinger, Matthew Laird. Ordained May 27, 2001. As of July I, 2001 Assistant to the Pastor in Glenview, Illinois, traveling minister in the Midwest USA. Address: 156 Park Drive, Glenview, IL 60025.

Glenn, Robert Amos. Ordained May 28, 2000. Continues to serve as Assistant to the Pastor of the Pittsburgh New Church in Pittsburgh, Pennsylvania, Visiting Minister to the Erie Circle in Erie, Pennsylvania, and offering some help in the Freeport Society in Freeport, Pennsylvania. Address: 7128 Card Lane, Pittsburgh, PA 15208.

Johnson, Martie. Ordained May 27, 2001. As of July 1, 2001 Assistant to the Pastor in Boulder, Colorado, also doing traveling work in the Western USA, including the San Francisco Bay Area. Address: 2948 Eagle Way, Boulder, CO 80301

Nzimande, Bongani Edward. Ordained November 14, 1999. Serving as Acting Pastor of Kwa Mashu Society and Visiting Pastor to the Enkumba Group, South Africa. Address: P. O. Box 848, Pinetown, 3600, South Africa.

Pack, Sung-Won. Ordained May 27, 2001. As of July 1, 2001 Assisting the Rev. Yong Jin in the Korean New Church of Philadelphia (based in Ivyland) and furthering his studies in educational administration. Address: P. O. Box 717, Bryn Athyn, PA 19009.

Rogers, Norbert Bruce. Ordained January 12, 1969. Continues to serve as a General Church translator; Associate Professor of religion and Latin and religion in Bryn Athyn College. Address: c/o P. O. Box 277, Bryn Athyn, PA 19009.

Schorran, Paul Edward. Ordained June 12, 1983. Unassigned. Address: 631 Old Philly Pike, Kempton, PA 19529.

Walsh, Garry Brian. Ordained May 27, 2001. As of July 1, 2001 Assistant to the Pastor in Oak Arbor, Michigan, and Visiting Minister to the North Ohio Circle. Address: 380 Oak Arbor Drive, Rochester, MI 48306.
     
Boyesen, Bjorn, A. H.: Resigned. His recognition as a priest of the General Church has been withdrawn by the Bishop because of a history of sexual abuse which occurred in several pastorates and which has recently been discovered and confirmed.
     
     AUTHORIZED CANDIDATES

Borketey Kwaku, Jacob. Address: P. O. Box 717, Bryn Athyn, PA 19009.

Conroy, Stephen Daniel. Address: 2918 E. Chula Vista Drive, Tucson, AZ 85716.

Keyworth, David Richard. Address: 2960 Kelp Ln. Apt. F, Oxnard, CA 93035.

Mkhize, Sibusiso Protus. Address: Box 16932, Eshowe, Kwa Zulu-Natal, 3815, South Africa.

Waters, Gerald Gilbert. Address: 9 Chiltern Gardens, 39 Pitlochry Road, Westville, 3630, South Africa.


     ASSOCIATE MINISTERS

Nicolier, Main. Ordained May 31, 1979; 2nd degree, September 16, 1984. Address: Bourguignon, Meursanges, 21200 Beaune, France.

Sheppard, Leslie Lawrence. Ordained into 1st and 2nd degrees, June 7, 1992. Invited by the Brisbane New Church to take up a pastorate in the Association of the New Church in Australia, for whom he is working as President of the Australian Association of the New Church. This assignment was taken up with the full support of the Bishop of the General Church. Address: 3 Shadowood Street, Kenmore Hills, Brisbane, Queensland 4069, Australia.


     EVANGELIST

Eubanks, W. Harold. Continues to serve as Pastor of the Americus Circle, Georgia. Address: 516 US 280 West, Americus, GA 31709.

546




     SOCIETIES AND CIRCLES

     Society                               Pastor or Minister
Alexandra, South Africa          Rev. N. Albert Thabede
Atlanta, Georgia               Rev. C. Mark Perry
Balfour, South Africa           Rev. N. Reuben Tshabalala
Baltimore, Maryland               Rev. Robert S. Junge
Bath, Maine                    Rev. George Dole
Boston, Massachusetts          Rev. Reuben P. Bell
Boynton Beach, Florida          Rev. Derek P. Elphick
Bryn Athyn, Pennsylvania          Rev. Thomas L. Kline
                              Rev. Jeremy F. Simons, Assistant Pastor
                              Rev. Prescott A. Rogers, Assistant to Pastor
                              Rev. Donald L. Rose, Assistant to Pastor
                              Rev. Thomas H. Rose, Assistant to Pastor
Buccleuch, South Africa           Rev. Andrew M. T. Dibb
Chicago, Illinois               Rev. Matthew L. Genzlinger
Cincinnati, Ohio               Rev. Patrick A. Rose
Clermont, South Africa           Rev. N. Albert Thabede, Acting Pastor
Colchester, England               Rev. Kenneth J. Alden
Detroit, Michigan
     (Oak Arbor Church)          Rev. Grant H. Odhner
                              Rev. Garry B. Walsh, Assistant to Pastor
Diepkloof, South Africa          Rev. Jacob M. Maseko
Durban, South Africa          Rev. Erik J. Buss
Freeport, Pennsylvania          Rev. Brian W. Keith, Supervisor of Visiting Pastors
Glenview, Illinois               Rev. Eric H. Carswell
                              Rev. Peter M. Buss, Jr., Assistant Pastor
                              Rev. Matthew L. Genzlinger, Assistant to Pastor
Hurstville, Australia          Rev. David W. Ayers
Impaphala, South Africa          Rev. B. Alfred Mbatha
Ivyland, Pennsylvania          Rev. David H. Lindrooth
Kempton, Pennsylvania          Rev. Lawson M. Smith
                              Rev. Andrew J. Heilman, Assistant Pastor
                              Rev. Arne Bau-Madsen, Associate Pastor
Kitchener, Ontario,
     Canada (Carmel Church)     Rev. Michael K. Cowley
                              Rev. Bradley D. Heinrichs, Assistant to the Pastor
Kwa Mashu, South Africa          Rev. Bongani Edward Nzimande, Acting Pastor
La Crescenta, California
     (Los Angeles)               Rev. Jong-Ui Lee
London, England
     (Michael Church)          Rev. Frederick C. Elphick
Phoenix, Arizona               Rev. Mark D. Pendleton
Pittsburgh, Pennsylvania          Rev. Nathan D. Gladish
                              Rev. R. Amos Glenn, Assistant to Pastor
Rio de Janeiro, Brazil          Rev. Cristovao R. Nobre
San Diego, California          Rt. Rev. Louis B. King
Stockholm, Sweden               Rev. Goran R. Appelgren
Toronto, Ontario, Canada
     (Olivet Church)          Rev. Michael D. Gladish
                              Rev. Barry C. Halterman, Assistant Pastor
Tucson, Arizona               Rev. Frank S. Rose
                              Rev. Glenn G. Alden, Assistant to Pastor

547



Washington, D. C.               Rev. James P. Cooper
                              Rev. Frederick M. Chapin, Assistant Pastor

     
     Circle          Visiting and/or Resident Pastor or Minister

Albuquerque, New Mexico                Rev. Mark D. Pendleton
Americus, Georgia                    W. Harold Eubanks, Evangelist
Auckland, New Zealand                Rev. Richard Keyworth
Boulder, Colorado                    Rev. David C. Roth
                                   Rev. Martie Johnson, Jr., Assistant to Pastor      
Cape Town, South Africa                Rev. Andrew M. T. Dibb
Charlotte, North Carolina           Rev. Frederick M. Chapin
Connecticut                         Rev. Raymond J. Silverman
Copenhagen, Denmark                Rev. Ragnar Boyesen
Dallas/Fort Worth, Texas           Rt. Rev. Alfred Acton II
Dawson Creek, B. C., Canada           Rev. Michael D. Gladish
El Toro, California                    Rev. Jong-Ui Lee
Eric, Pennsylvania                    Rev. R. Amos Glenn
The Hague, Netherlands                Rev. Frederick C. Elphick
Hambrook, South Africa                Rev. N. Albert Thabede, Acting Pastor
Jonkoping, Sweden                    Rev. Ragnar Boyesen
Lake Helen, Florida                    Rev. J. Clark Echols, Jr.
Madina, Ghana                         Rev. S. Kwasi Darkwah
Northern New Jersey                Rev. Erik E. Sandstrom
North Ohio                         Rev. Garry B. Walsh
Perth, Australia                    Rev. David W. Ayers
Sacramento, California                Rt. Rev. Alfred Acton II
St. Paul/Minneapolis, Minnesota
     (Twin Cities)                     Rev. Patrick A. Rose
San Francisco, California           Rev. Martie Johnson, Jr.
Seattle, Washington                    Rev. Christopher D. Bown
Surrey, England                    Rev. Frederick C. Elphick
Tema, Ghana                          Rev. S. Kwasi Darkwah
Wallenpaupack, Pennsylvania          Rev. Arne Bau-Madsen


     Note: Besides the General Church societies and circles, there are groups in various geographical areas that receive occasional visits from a minister. This information is published in New Church Life periodically in "General Church Contact Persons for Worship and Classes."
     
     New Assignments for Ministers


     The Rev. Glenn G. Alden: Assistant to the Pastor of the Sunrise Chapel in Tucson, Arizona Society, effective October, 2001.

     Effective July 1, 2001

     The Rev. William-Ankra Badu: Bishop's Representative in West Africa. This appointment allows him to exercise leadership in the growing church in West Africa.
     The Rev. Segno-Kodjo Ayi: Minister to the church in Togo, West Africa, under the Rev. Ankra-Badu.
     The Rev. J. Clark Echols, Jr.: Part-time Visiting Pastor to the Jacksonville Group, Lake Helen Circle and Tampa Bay Group, all in Florida.
     The Rev. Matthew L. Genzlinger: Assistant to the Pastor in Glenview, traveling in the Midwest. The Rev. Martie Johnson, Jr.: Assistant to the Pastor in Boulder, Colorado, with some traveling responsibilities in the West.

548



     The Rev. Jong-Ui Lee: Acting Pastor to the La Crescenta Society and the El Toro Circle in California.
     The Rev. John L. Odhner: Is working in several capacities at the center of the church, approximately one third in research (replacing Stephen Cole for a year while Stephen teaches in the Bryn Athyn College); one third on doing the technical work in connection with revising the Liturgy; and one third in education - including working for the Office of Education and teaching in the Bryn Athyn Elementary School
     The Rev. Sung-Won Pack: Assisting the Rev. Yong Jin part-time in the Korean New Church based in Ivyland, and he will also he furthering his studies in educational administration, in order to pursue his dream of furthering New Church education in Korea.
     The Rev. Garry B. Walsh: Assistant to the Pastor in Oak Arbor, Michigan, and visiting minister to the North Ohio Circle.

Some pastoral moves that will take place as of July 1, 2002:

     The Rev. Peter M. Buss, Jr.: Pastor of the Immanuel Church, Glenview, Illinois.
     The Rev. Eric H. Carswell: Dean of the Academy of the New Church Theological School.
     The Rev. Andrew M. T. Dibb: Teacher in the Academy of the New Church Theological School and Bryn Athyn College.
     The Rev. Derek P. Elphick: Pastor of the Oak Arbor Society, Michigan.
     The Rev. Michael D. Gladish: Pastor to Calgary, Alberta, visiting throughout western Canada and continuing as Executive Vice President of the General Church in Canada.
     The Rev. Bradley D. Heinrichs: Pastor of the Carmel Church, Kitchener, Ontario, Canada.
     The Rev. Martie Johnson, Jr.: Pastor of the Cascade New Church, Seattle, Washington and Visiting Minister to Northwestern United States.
     The Rev. Brian W. Keith: Principal of the Bryn Athyn Church School.
     The Rev. Grant H. Odhner: Teacher in the Academy of the New Church Theological School and Bryn Athyn College.
     The Rev. C. Mark Perry: Pastor of the San Diego, California, Society.
     The Rev. Prescott A. Rogers: Priest leader of the Academy of the New Church.
     The Rev. Thomas H. Rose: Pastor of the New Church in Connecticut.
     The Rev. Leslie L. Sheppard: Pastor of the Freeport Society in Freeport, Pennsylvania.
SPI REPORTS SALES OF JAPANESE ARCANA 2001

SPI REPORTS SALES OF JAPANESE ARCANA              2001

     The Fall issue of the newsletter of Swedenborg Publishers International reports that close to 100 copies of the first volume of the Arcana Coelestia in Japanese have been sold in four months.
     In our June issue it was noted that when that work first came out in Latin in 1749, only four copies sold in two months. Also in that issue we had the story of how Mr. Tatsuya Nagashima came to be rigorously trained in the Latin language and so prepared for the work of translating what he has called "the most valuable treasure in human history."

549


ANNUAL REPORT OF THE SECRETARY OF THE GENERAL CHURCH OF THE NEW JERUSALEM 2000-2001 2001

ANNUAL REPORT OF THE SECRETARY OF THE GENERAL CHURCH OF THE NEW JERUSALEM 2000-2001       Susan V. Simpson       2001

     Between July 1, 2000, and June 30, 2001, 157 members were received into the General Church, one of whom chooses to remain anonymous.
     During the year the Secretary's office received notice of the deaths of 84 members.
     Seven members (one anonymous) resigned during the year, and eighteen members were dropped from the roll.


     Membership July 1, 2000                4584
     New members (Certs. 9051-9207)      157
     Deceased                               - 84
     Resigned                               - 7
     Dropped from Roll                     - 18
     Membership June 30, 2001           4632


     NEW MEMBERS


     AUSTRALIA
Barham, Maxwell James
Cooper, Robert Andrew
Sheppard, Beverley Mary Topham
Sheppard, Leslie Lawrence
Talbot, Margaret


     BELGIUM
Schaller, Karen Deborah


     CANADA
     Alberta
     Jakubec, Lena Marie
     British Columbia
Friesen, Brenda Lynn
     Ontario
     Gladish, Dar Shareth Philip
Hasen, Jessica Rachel
McDonald, Judith Anne
Parker, Erik Motum
Powell, Catherine Gail Ferris
Powell, William Sherwood


     CHINA
Sun, Huiling


     DENMARK
Hauptmann, Aron


     GHANA
Agbodjan, Blaise Yawo Liassidji
Agyare, Daniel Kofi
Ampem, Kennedy
Brain, Bernard Kwesi
Danso, Charles
Gokah, James
Gyamfuah, Margaret Afua
Koko, Ben Koffi Amewuga
Korkor, Janet

550



Oye, Paul Kwasi Seiwaa, Benice
Smith, Ebo
Yeboah, Frank


     IVORY COAST
Akre, Marie Sylvie
Atta, Jean Kamenan
Koudou, Ani Aya Gertrude
Masolard, Zike Kada
Zike, Ahou Romaine


     JAPAN
Matsumoto, Shiro
Yamada, Yumiko


     KENYA
Nyabuto, Beatrice
Onchera, David


     NEW ZEALAND
Lin, Lyna Chin Swee
Oishi, Mikio


     NORWAY
Bingen, Per Viggo
     SOUTH AFRICA
     Gauteng
Ball, Nancy Jane Howell

Dlamini, Thulisile Petronella
Malatji, Maite Sarah
Pooe, Caroline
     KwaZulu-Natal
Dlamini, Ntombizonke Judith
Frost, Jared Edward
Mkhize, Michael Jabulani
Mkhize, Sibusiso Protus
Moodley, Pamela Pavani Govender
Pollard, Enid Jane Frost


     SWEDEN
Gyllner, Ulf Gunnar


     TOGO
Akakpo, Agbemefah Jacques Sogbe
Amenounve, Odette Ayawa Kayissan
Kankoe, Amenounve Agbeko


     UNITED KINGDOM
Bryntesson, Hilary Jane Davies
Williams, Lowri Sian


     UNITED STATES
     Arizona
Becker, Hildreth C. B. Smith
Becker, Myron
LaBombard, Kerry Ann Kellogg
Larson, David Jon
Mayfield, Carol Lewis
Mayfield, Murry Eugene
McDaniel, Mary Margaret Sloak
McDaniel, Raymond Edward
     California
Farsadi, Cynthia Marie
Farsadi, Julia Ann
Norman, Jeanette Agnes Frost
Synnestvedt, James Donald
Thompson, Rose Anne Monique
     Colorado
     Berg, Rebecca Pauline Kerr
Canfield, Katherine DeLong Kerr
Conti, Kibbe McGaa
Lynott, Robert Gregory
Lynott, Yvonne Marie Lovrovich
Schrock, Corin Shepherd
Shaw, Swifton Clark
     District of Columbia
Tolson, David Blakely
     Florida
Cooper, James Craig
Snoep, Peer Michael
Wille, Abigail Maia
     Illinois
Edmonds, Jessica Leigh
Geils, Joanne Irene

551



Jenewein, Susan Lyn
Maddox, Charles Weston
Rohrman, Lesley Antje Plage
Smith, Owen Brent
Templar, Marcus Alexander
Tozer, Amanda Christine Caldwell
     Kansas
Reid, Elizabeth Melissa
     Louisiana
Bruser, Heather Sharon
     Maine
Jones, David Edward Morgan
     Maryland
Kingdon, Liam James
Synnestvedt, Danielle Joyce
     Massachusetts
Chaves, Anita Synnestvedt
     Michigan
David, Alan Joseph
David, Julia Marie Bradin
Elder, Paul Andrew
Elder, Rebecca Sue
Frischman, Carolyn Elizabeth Bradin
Sandstrom, Alexander James
Wilson, Ruthann McMillen
     Minnesota
Robinson, Benjamin Cole
Robinson, Thomas Chandler
     New Jersey
Glenn, Brooke
Knechtel, Shawn Robert Aragorn
Rogers, Nadine Elizabeth
Son, Chong Jenny
Stein, Carolyn Jean
     North Carolina
Lee, David Bruce
     Ohio
Gladish, Dion Richard

Mayer, Hylton Richard Patrick
     Oregon
Grubb, Janina Marie
     Pennsylvania
Andrews, Carolyn Rose
Ashburn, Lennie Lungeford, Sr.
Asplundh, Tina Emily Echols
Beiswenger, Jennifer Jorgenson
Beiswenger, Todd Jeffrey
Boericke, Karl John
Boyesen, Eyvind Carl
Boyesen, Marah Pendleton
Briggs, Janet Keith Smith
Briggs, Kenneth Ralph
Brock, Beth Louise Anderson
Brown, Daniel Coffin
Brown, Erika Lynn Synnestvedt
Carlson, Michael Robert
Cole, James Pendleton
de Charms, Cory
Engel, Laurie Katherine Smith
Frazier, Glenn McKinley
Friend, Taney Faith Frazier
Kaizar, Eloise Echols Glenn
Kline, Rebecca Elisabeth
Laackman, Marie Frances Sundheim
Lee, Hwa Sun
Lee, Yong S.
McDonald, Christine Alfelt
McDonald, Stephen Andrew
McQueen, Gordon Scot
Odhner, Nils Ljungberg
Pellani, Jeremy Davin
Pellani, Tavia Nicole Hach
Raudenbush, Diana Ann Adelena DiNardo

552



Salomn, Denise
Simons, Elise
Sloane Debora Lynn
Synnevedtvedt, Amy
Synnestvedt, Anastasia
Synnestvedt, Michelle
Thompson, Debra Barratt
Thompson, Howard Arthur
     South Dakota
Zeigler, Bethany Kay
     Vermont
Genzlinger, Timna
     Virginia
Ridgway, Glenn Owen
     Washington
York, Thayer Lindsay



     DEATHS
     
Abaecherli, Ruth Herrick; 88; June 30, 2001; Cincinnati, Ohio
Acton, Karel Stephen; 85; September, 1980; Cuba, New York
Adotey Dora Kosikwor; 74; March 25, 2001; Madina, Ghana
Anderson, Edna Mae Jansen; 77; February 22, 1995; New Jersey (?)
Arraes, Ruth Sarmanho; 83; May 8, 2001; Rio de Janeiro, Brazil
Ball, Joseph Jarvis; 90; June 12, 2001; Irene, South Africa
Biyela, Phistolinah Dlamini [Birth year 1930]; Date unknown; South Africa
Boker, Helen Ann Gressman; 88; September 13, 2000; San Diego, California
Bowyer, Donald Arthur; 79; October 6, 2000; Colchester, Essex, England
Braby, Horace Cyril [Birth year 1911]; Date unknown; Place unknown
Brancalasso, Collene Hera Carpenter Starkey; 93; December 4, 2000; Lancaster, Pennsylvania
Brathwaite, Sheila Rachel Clarke; 86; May 10, 2001; Cape Town, South Africa
Cooper, Nora Jeanne Cranch; 55; September 19, 2000; Glendale, California
Cooper, Winifred Violet Cook; 88; September 8, 2000; Meadowbrook, Pennsylvania
Cosgrave, Janet Marshall Cowan; 96; August 2, 2000; Hurstville, NSW, Australia
Cowley, Robert Wellesley; 77; March 25, 1999; Johannesburg, South Africa
Damm Elizabeth Ann Roberts; 65; August 21, 2000; Jacksonville, Florida
de Maine, Philip Boggess; 93; May 27, 2001; Franklin, Pennsylvania
DeNio, Irma Louise Scheuerle; 82; July 1, 1996; Pennsylvania (?)
Diaz, Fernando Fred; 89; November 11, 2000; Pennsylvania (?)
Dlamini, Zabulon Samuel; 74; December 27, 1998; Balfour, South Africa
Dludlu, Aaron [Birth year 1926]; Date unknown; South Africa
Dube, Berthold Richard; 74; approximately 1993; Enderby, B. C., Canada
Dube, Esther Nancy Gorman; 81; approximately 1999; Enderby, B. C., Canada
du Quesne, Arnolda Anna Cornelia Verhoef 96; March 11, 1999; Deux Montagnes, Quebec, Canada

553



Farmer, Susan Gyllenhaal; 58; April 3, 2001; Bryn Athyn, Pennsylvania
Floyd, J. F. Rabardy; 85; April 27, 2001; Columbia, Maryland
Franson, Kerstin Gunvor Lillbritt Lundell Larsson; 83; July II, 2000; Stockholm, Sweden
Friesen, David; 73; April 1998; Canada
Gandrud, Sarah Louise Waters; 43; August 26, 2000; Erie, Pennsylvania
Grubb, Tryn Rose; 85; April 19, 2001; Meadowbrook, Pennsylvania
Gruber, John William, Jr.; 78; May 24, 2001; Columbia, South Carolina
Hansen, Edith Marie; 100; July 10, 2000; Philadelphia, Pennsylvania
Hansen, Preben Estrup; 81; December 11, 2000; Fakse, Denmark
Hodges, Grace Graham Lindsay; 99; October 12, 2000; Pompano Beach, Florida
Holmes, Harvey Joseph; 82; February 19, 2001; Glenview, Illinois
Jensen, Mary Boone; 86; October 29, 2000; Tucson, Arizona
Junge, Phoebe; 100; October 29, 2000; Glenview, Illinois
Khulu, Solomon John [Birth year 1906]; Date unknown; South Africa
Klein, Linda Hamm; 94; June 14, 2001; Bryn Athyn, Pennsylvania
Klippensteen, Eve Jennie Westlund; 93; April 23, 1993; Los Angeles, California
Lackey, Helen Christine Roark Bowman; 86; September 16, 2000; Clinton, Oklahoma
Long, Gertrude Klippenstein Grisham Wilkins Dyer; 88; March 7, 1990; San Bernardino, California
Lykke, Ellinor Julsfelt; 81; April 9, 2001; Copenhagen, Denmark
Lyman, Rhoda Althea Ebert; 89; April 13, 2001; Hatboro, Pennsylvania
Magazi, Solomon [Birth year 1933]; Date unknown; South Africa
Mkhize, Golden Sipo Kulekani [Birth year 1942] ; Date unknown; South Africa
Mkhize, Ivy Butelezi [Birth year 1916]; Date unknown; South Africa
Mkhize, Kenneth Sthembiso [Birth year 1931]; Date unknown; South Africa
Mkhize, Phumla Mavis Kwishana [Birth year 1946]; Date unknown; South Africa
Mkhize, Signe Zungu [Birth year 1934]; Date unknown; South Africa
Mngoma, Bongani Moffat [Birth year 1953]; Date unknown; South Africa
Mngomezulu, Jeremiah Mafici [Birth year 1915]; Date unknown; South Africa
Modise, Nanah Mpolokeng Mbengwa [Birth year 1958]; Date unknown; South Africa
Msomi, Florence Shozi [Birth year 1940]; Date unknown; South Africa
Mthalane, Grace Thokozani Ndmusei; 49; 1998; South Africa
Mthunywa, Beauty Sikuja [Birth year 1934]; Date unknown; South Africa
Needer, Mary Louise; 73; August 5, 2000; Deltona, Florida
Ngwane, Albertina Nomalanga [Birth year 1936]; Date unknown; South Africa
Nhlapho, Absolom [Birth year 1922]; Date unknown; South Africa
Nhlapho, Elijah [Birth year 1929]; Date unknown; South Africa
Nhlapho, Stephina [Birth year 1925]; Date unknown; South Africa
Nyide, Petrus; 77; approximately 1996; South Africa

554



Odhner, Jared Thorsten; 69; May 8, 2001; Citrus Heights, California
Osborn, Renee Brenda Schuurman Haygarth; 61; May 30, 2001; Durban, South Africa
Pendleton, Christine Collier Heilman; 77; October 23, 2000; Portola Valley, California
Renn, Anna Marie Walter; 86; December 17, 2000; Meadowbrook, Pennsylvania
Roberts, Albert Ernest; 81; September 25, 2000; Kitchener, Ontario, Canada
Rose, Shirley Elizabeth Cracraft; 82; October 31, 2000; Bryn Athyn, Pennsylvania
Salinas, Hugo; 89; February 6, 1997; Place unknown
Schnarr, Shirley Patricia Gannon; 65; February 3, 2001; Kitchener, Ontario, Canada
Schuurman, Beatrice Maud Forfar; 89; March 14, 2001; Westville, South Africa
Sibeko, Brian Siphiwo [Birth year 1944]; Date unknown; South Africa
Simons, Hilary Quentin; 75; January 31, 2001; Bryn Athyn, Pennsylvania
Smith, Thelma Lee Ball; 84; November 15, 2000; Mitchellville, Maryland
Somers, Robert K.; 85; December 1, 2000; Georgia (?)
Synnestvedt, Norman Philip; 94; August 11, 2000; West Palm Beach, Florida
Synnestvedt, Patricia Conerton Nelson; 71; September 27, 2000; Willow Grove, Pennsylvania
Tshabalala, Lazarus [Birth year 1923]; Date unknown; South Africa
Waddell, Seid; 78; May 10, 2001; Phoenix, Arizona
Weaver, Esther Jane Stewart; 82; April 26, 2001; Inverness, Florida
Woodard, George Hatfield; 94; August 20, 2000; Bryn Athyn, Pennsylvania
Xulu, Bethuel Mfaniseni; 49; 1992; South Africa
Zungu, Bella Lungile [Birth year 1913]; Date unknown; South Africa
     
     RESIGNATIONS

Latta, Leigh Clark, III; March 2, 2001; Joseph, Oregon
McMaster, Robert David; March 26, 2001; Canada
Orrico, Joseph Frank; Spring, 2000; Colorado
Peterson, Virginia Stone Smith; December 18, 2000; Mesa, Arizona
Synnestvedt, Justin Price; October 3, 2000; Arlington Heights, Illinois
Tooyama, Takashi; Approximately 1992; Tokyo, Japan

     DROPPED FROM THE ROLL

Barth, Travis William, Jr.; January 5, 2001; Denver, Colorado
Buthelezi, Brenda Ntomby-Zethu; April 4, 2001; South Africa
de Chazal, Janet Faith MacGregor; April 4, 2001; South Africa
Dludla, Steven Bhekuyise; April 4, 2001; South Africa
Geiser, Marcia Ann; November 2000; Ohio

555



Horst, Robin Gale Kammerzell Barth; December 20, 2000; Colorado
Hovis, Christy Ann Sooter; December 12, 2000; Tucson, Arizona
Mildenhall, Alice Magdalene Kuyler; November 29, 2000; South Africa
Mngwevu, Annah Modise; April 4, 2001; South Africa
Mthethwa, Janet Mkhize; April 4, 2001; South Africa
Ridgway, Howard Winter; April 4, 2001; South Africa
Sikhakhane, Lizzy Modise; April 4, 2001; South Africa
Slater, Lyndell Jane Ball; November 29, 2000; South Africa
Synnestvedt, Liisa Marie Harbourne; April 26, 2001; Maryland
van der Merwe, Nicola May Page; April 4, 2001; South Africa
Wilson, Leonard Collis; April 4, 2001; South Africa
Wilson, Naomi Ethel Waters; April 4, 2001; South Africa
Zwane, Thokozie Evelyn Zwane; April 4, 2001; South Africa
     Susan V. Simpson,
     Secretary
OUT OF SILENCE 2001

OUT OF SILENCE              2001

     A new issue of Out of Silence, the newsletter for survivors of sexual abuse and those who support them, is now available. Out of Silence is not only for those who have been abused. It is also oriented toward spouses, siblings, and friends of survivors; ministers, educators, people who want to help prevent abuse; and anyone interested in learning more.
     The issue contains incredible stories told by courageous survivors; which include moments of miracle when God touches human lives to bring healing. Reading these profoundly increases awareness of the many aspects of abuse. Although it can be painful, without knowledge we can't keep children safe.
     To be on our mailing list (we publish once a year), please send $6 per issue to: Out of Silence, P.O. Box 274, Bryn Athyn, PA 19009.
     Our work is entirely volunteer. Contributions to support this use would be most welcome, and can be mailed to the same address. Copies of this issue can also be picked up in Bryn Athyn at the Pastor's office. Back issues are available upon request. You can also find us on the web at http://newearth.org/outofsilence.
     Kara Tennis, Editor     Edith van Zyverden
     PO Box 274, Bryn Athyn, PA 19009 PO Box 12, Bryn Athyn, PA 19009 215-947-4849     215-938-2515

556


COUNCIL OF THE CLERGY REPORT: 2000-2001 2001

COUNCIL OF THE CLERGY REPORT: 2000-2001       Rev. David H. Lindrooth       2001

     MEMBERSHIP

     The following chart roughly reflects how the various priests in the General Church are currently serving uses within the church. It should be noted that many of our ministers who are in the "ANC employment" or "retired" categories are traveling and serving circles, groups and isolated members across the North American continent. While this activity may be considered to be outside of their assignments, they are serving vital uses to the New Church. The ministers associated with the General Church are priests who are not members of "the Council of the Clergy" who are involved in a variety of General Church uses. If you have any specific questions about the Council of the Clergy, please feel free to contact me at 851 W. Bristol Road, Ivyland PA 18974, or e-mail at pastor@ivyland.org.
     
                                        2000-01
Episcopal degree                                    3
Pastoral degree:
     General Church employment           3
     ANC employment                     10
     Pastoral work                          51
     Retired                               17
     Unassigned                          10          91
Ministerial degree:
     ANC employment                     1
     Pastoral work                          3
     Unassigned                          3          7
Ministers associated with the General Church      4
     Evangelist                                    1
     Total                                          106
     
     Prepared with Judith M. Hyatt,
     Assistant to the Secretary

557


GENERAL CHURCH SCHOOLS DIRECTORY 2001-2002 2001

GENERAL CHURCH SCHOOLS DIRECTORY 2001-2002              2001

     Office of Education:
Rev. Philip B. Schnarr           Director
Barbara Doering                Assistant Director
* Jill Rogers                     Curriculum Coordinator/School Support
* Gretchen Keith                Resource Center Coordinator
Rachel Glenn                     Executive Coordinator


     Bryn Athyn:
Rev. Prescott A. Rogers           Principal/Religion
Gail Simons                     Vice-Principal
Linda Kees                     Kindergarten
Kit Rogers                     Kindergarten
Christine DeMaria                Grade 1
Robin Morey                     Grade 1
Carla Reuter                     Grade 1
Aline Brown                     Grade 2
Lois McCurdy                     Grade 2
Erica Stine                     Grade 2
Kris Irwin                     Grade 3
Alex Rogers                     Grade 3
Judy Soneson                     Grade 3
Diane Geanuleas                Grade 4
JoAnne Hyatt                     Grade 4
Richard Mansbach                Grade 5
Stephanie Schrock                Grade 5
Kay Alden                     Grade 6
Jessica Baker                     Grade 6
Carol Nash                     Grade 7-Girls
Reed Asplundh                     Grade 7-Boys
Heather Klein                     Grade 8-Girls
Greg Henderson                Grade 8-Boys
Melodic Greer                     PC/Math Coord.
Robert Eidse                     Physical Education
Dorothy Brisco                Physical Education
Margit Irwin                     Music
Dianna Synnestvedt                Art
Judith Smith                     Librarian
K Harantschuk                     Science 5- 8
Ceri Holm-Stein                Director of Student Support Center
Steven Irwin                     Curriculum Coordinator
* Gretchen Glover                Kindergarten Aide
* Amy Jones                     Kindergarten Aide
* Louise Eidse                Grade 4 Aide
* Part-time

558



* Sandra Pellani                Grade 6 Aide
* Meg Glover                     Grade 6 Aide
* Eva Mergen                     Grade 8 Aide
* Claire Bostock                Student Support Center
* Janna Lindsay                Student Support Center
* Lori Nelson                     Student Support Center
* Eileen Rogers                Student Support Center
* Lisa Synnestvedt                Student Support Center
* Clare Engelke                Student Support Center
* Sarah Elsing                Student Support Center
* Lynn Pitcairn                Student Support Center
* Lisa B. Synnestvedt           Student Support Center
* Rev. Thomas H. Rose           Grades 5 & 7 Religion
* Rev. John Odhner                Grades 6 & 8 Religion
* Rev. Jeremy Simons           Grade 4 Religion
* Kenneth Rose                Sci./Math Enrichment


     Boulder:
Rev. David Roth                Co-administrator
* Gael Lester                     Co-administrator
* Karen Philips                Jr. & Sr. Kindergarten
Julie Niall                     Grades 1-2


     Durban:

Rev. Erik Buss                Pastor/ Principal/ Religion
Vivienne Riley                Grade 1
Marie Rose Sparg                Grades 2-3
Kathryn Kloppers                Grades 4-5
Jane Edmunds                     Headmistress/Grades 4-5
Heather Allais                Grades 6-7
* Gail Mitchell                Afrikaans/Zulu History
* Bridget Garrett                Teacher Aide
*Stuart Merson-Davies           Music
* Bruce Edwards                Sports


     Glenview:
Rev. Eric H. Carswell           Pastor/Headmaster/Religion
Rebekah Russell                Principal/Grades 3-4
Laura Barger                     K-2
Sarah Berto                     K-2
Philip Parker                     Grades 5-6/Sci. 7-8/P E
Yvonne Alan                     Grades 7-8
Deborah Lehne                     Grades 7-8/SS 5-6
*Jennifer Overeem                Art
* Rev. Peter M. Buss, Jr      Grades 3-4/7-8 Religion
* Rev. Matthew Genzlinger      Grades 5-8 Religion/Hebrew
* Susan Bellinger                Music
* Roxanne Junge                Physical Education
* Lucinda Edmonds                Grades 3-4/PE K-2
* Part-time

559




     Kempton:
Rev. Lawson M. Smith           Pastor/Principal
Mark Wyncoll                     Vice Principal/Grades 7-10
* Lori Friend                     Kindergarten
Kathy Schrock                     Grades 1-2
Kaemmerle Brown                Grades 3-4
Rev. Louis Synnestvedt           Grades 5-6
Barbara Karas                     History
Eric Smith                     Grades 7-10
* Rev. Andrew J. Heilman      Religion/Science/Hebrew/Computer
* M. Kate Pitcairn                Science/Latin
* Judy Synnestvedt                Art


     Kitchener:
Rev. Michael K. Cowley           School Pastor
Rev. Bradley D. Heinrichs      Asst. Pastor/Religion
James Pafford                     Principal/Grades 5 & 6
* Suzanna Hill                Jr. & Sr. Kindergartens
* Linda Eides                     Grades 1-2
* Nina Riepert                Grades I-2
Mary Jane Hill                Grades 3-4
* Josephine Kuhl                Grade 5-6
Elizabeth Longstaff           Grades 7-8
* Muriel Glebe                French


     Oak Arbor:
Rev. Grant H. Odhner           Principal/Religion
Karen Waters                     Grades 1-2


* Nancy Genzlinger                Grade 3-4
* Julie Elder                     Grade 3-4
Nathaniel Brock                Grades 5-6
Sarah Odhner                     Music/Adm. Ass,.
* Rev. Garry Walsh                Religion 5-6


     Pittsburgh:
Rev. Nathan D. Gladish           Pastor/Principal/Religion
* Rev. Amos Glenn                Religion
Jennifer Stein                Grades 1-3
Cynthia Glenn                     Grades 4-6/Music
* Julie Uber                     Art
* Elise Gladish                Jr. & Sr. Kindergartens


     Toronto:
Rev. Michael D. Gladish           Pastor
* Rev. Barry C. Halterman      Religion
Oula Synnestvedt                Grades 1-2
James Bellinger                Principal/Grades 5-8
* Sara Gatti                     Grades 5-8
* Gillian Parker                Jr. & Sr. Kindergartens
Gabriele Pulpan                Grades 3-4
* Rachel Nater                Music
* Jeane Matlin                French
* Part-time

560




     Washington:
Rev. James P. Cooper           Principal/Religion
Karen Hyatt                     Kindergarten/Misc.
Kim Maxwell                     Grades 1-2
Jean Allen                     Grades 3-4
James Roscoe                     Grades 5-6
Kathleen Johns                Grades 7-8
Carole Waelchli                Grades 9-/0
* Erin Stillman                Music/Art/Misc.
* Rev. Frederick M. Chapin      Religion
* Part-time


     SCHOOLS ENROLLMENTS 2001-2002

     The Academy


Theological School (Full-time)                     6
Theological School (Part-time)                     2
Theological School Masters Program (Full-time)      0
Theological School Masters Program (Part-time)      10
College (Full-time)                               139
Girls School                                         132
Boys School                                         132
     Total Academy                                         421

     Midwestern Academy
Grades 9 & 10 (Part-time)                               4

     Society Schools
Bryn Athyn Church School                          358
Boulder New Church School                          4
Immanuel Church School (Glenview)                     35
Kempton New Church School                          69
Carmel Church School (Kitchener)                     44
Washington New Church School (Mitchellville)      55
Oak Arbor Elementary School (Detroit)                23
Pittsburgh New Church School                          20
Olivet Day School (Toronto)                          40
Kainon School (Durban) - 1999                     66
     Total Society Schools                               714
     Total Reported Enrollment in All Schools           1139

561


Path: The Inner Life of Jesus Christ, by Rev. Geoffrey S. Childs 2001

Path: The Inner Life of Jesus Christ, by Rev. Geoffrey S. Childs       VERA P. GLENN       2001





     REVIEW
     This is a book whose subject, the spiritual life of Jesus Christ, deserves the most intense intellectual study, and yet the Rev. Geoffrey Childs has treated it with appealing tenderness and humility as well. I am indebted to him for his insight into the marvelous process by which Jesus lifted both mind and body to the status of the Divine Human and became one with God Almighty. And I am grateful for the author's willingness to share this sacred story in such an intimate way.
     Mr. Childs weaves together the account in the Gospels of the life of Jesus on earth with the Old Testament stories of Abraham and Sarah, the birth of Isaac, and the increase of Jacob and his children. He shows how the Scriptures are infilled and fulfilled one with the other. He illustrates how they are enlightened and explained in depth by passages from the Arcana Coelestia, a book of Divinely inspired heavenly knowledge written by Emanuel Swedenborg.
     These three works: the Old Testament, the New Testament, and the theological writings of Swedenborg, are a testimony to the meaning of Christ's life on earth. This was a life of the most in-tense struggle against evil on every level. Because Christ fought and overcame the evils that beset all of us, we too can fight in His strength and enter into the joy of His victory. We can follow His path, as Mr. Childs assures us.
     Since reading The Path, I find myself reflecting with greater understanding on the mercy of our Lord, so beautifully expressed in this passage from Scripture: "God so loved the world that He gave His only begotten Son . . . that the world through Him might be saved" (John 3:16, 17).
Title Unspecified 2001

Title Unspecified              2001

Christmas Gift Idea: The video "Splendors of the Spirit" by the Swedenborg Foundation.

562


ANIMAL MIGRATIONS AND SPHERES 2001

ANIMAL MIGRATIONS AND SPHERES       Editor       2001




     Editorial Pages
     In the October issue I quoted from number 3339 of Spiritual Experiences, which spoke of spheres (or auras) and things animals can know thereby. It spoke of the "attempted explanation" of what animals can do, which is really due to the effect of an aura. More from that same passage presently.
     People have been attempting to explain animal and bird migration for a very long time. All sorts of facts have been gathered in the past few decades. In Dr. Rupert Sheldrake's book Dogs That Know When Their Owners Are Coming Home there is a chapter called "Migrations and Memory."
     There we read, "English swallows migrate 6,000 miles in the autumn to their feeding grounds in South Africa." They return to England in the spring. "More amazing still is the instinctive ability of young birds to fly home to their ancestral winter quarters without being guided by birds that have done it before." "Even insects can migrate enormous distances to places they have never been before." (In a moment we will quote SE about "a way it had never before seen.")
     Sheldrake argues that "the genetic programming theory is inadequate to account for most migratory behavior." He suggests instead that they are connected to goals "through morphic fields." He proposes an ancestral memory "that is inherent in these fields." (We have suggested that "fields" may be what have been termed "spheres.")
     "Migratory birds are usually imagined by biologists to have an inborn program that directs the migratory process on the basis of compass orientations derived from the sun, the stars, and a magnetic sense. In the scientific literature this is called an inherited `spatiotemporal vector-navigation program.' But this impressive-sounding technical term merely restates the problem instead of solving it.
     "Although a compass sense and the rotation of the stars can help birds in their orientation, knowing the compass directions cannot tell them where they are and where their goal is."

563



     "Just as a sense of direction in domestic pets and pigeons arises from their close links to familiar places, especially their homes, I propose that a similar kind of connection links turtles to their native beaches and feeding grounds, albatrosses to their nesting islands, and swallows to their breeding places and winter homes. These invisible connections take place through morphic fields, and enable animals to navigate toward their goals. Such fields play an essential role in migration."
     I hope that these few lines from Sheldrake will cause some to read his book.
     Let us now quote from that part of Spiritual Experiences, 3339: "There is an aura (sphere) by which animals know the quarters of the world, which humans do not at all know, as on by-paths and in forests, where they continually get lost, but the animal never. It knows its home, even though going by a way it had never before seen or trod. So do dogs, who run back home by different routes, through many places never seen before, horses likewise. Other animals do the same, such as bees to their hives .... Animals have an aura of seasons, flying far away at the right time, geese for instance, also swallows. Then all animals have an aura, like birds, of building their homes or nests, never having been taught."
     (See DLW 134, AE 1197 and DLW 353, which ascribe birds' behavior to the influx of Divine Wisdom into the outmosts of nature.)
DAILY READING CALENDAR 2002 2001

DAILY READING CALENDAR 2002              2001

     A calendar of daily readings from the Sacred Scriptures and the Writings is available upon request from the office of the Assistant to the Secretary of the General Church. Requests may be addressed to: Judith M. Hyatt, P.O. Box 743, Bryn Athyn, PA 19009, 215-914-4930, or jmhyatt@newchurch.edu.

564


TRANSLATION AND SPECULATION 2001

TRANSLATION AND SPECULATION       Rev. J. Durban Odhner       2001



     Communications
Dear Editor:
     In response to Rev. Andrew Heilman's comments in New Church Life, October 2001, p. 466, let me submit that his defense of the translation "sphere of activity" for the Latin sphaera activitatis proceeds from the ancient erroneous view that a faithful translation of the Latin is obtained by selecting the English word that most resembles the Latin. As a matter of fact, "sphere" most strongly suggests a globe-shaped object, while the true meaning in Swedenborg's Latin is "aura" or "field." And "activity" in current English most often means "hustle and bustle" or some kind of event. But "energy field" is an excellent rendition very much in line with Swedenborg's conception of a sphaera and of activitas.
     Those studying this subject should indeed realize by context that it concerns the emanation from the angels of an inward "force" -another acceptable English rendition for activitas. That use is a specific scientific term in the English compound "radio-activity," a conception of which Swedenborg definitely had, as evidenced in his Principia, in his preface to The Worship and Love of God, and in numerous sources confirmatory of his advanced insights into concepts like sphaera and activitas, properly translated in Spiritual Experiences 973ff as "field" and "energy." I see no reason to debate the subject, and only wish to submit an excerpt from a Dutch pamphlet written by me and published by the Trio Drukkerij in The Hague, 1956:

Up until his 56th year Swedenborg led a life entirely devoted to scientific studies, embracing practically the whole field of science. He published many volumes on mathematics, geology, chemistry, physics, mineralogy, astronomy, anatomy, physiology, etc., containing the seeds of many important discoveries.

In 1910, Max Neuberger from Vienna drew attention to certain anticipations of modern views seen by Swedenborg regarding the functions of the brains, and the University of Vienna made an appeal to the Royal Swedish Academy for a complete set of his scientific treatises.

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Swedenborg demonstrated (150 years before any other scholars) that the motion of the brains is synchronic with the respiration and not with the action of the heart and the circulation of the blood-a discovery the consequences of which are still not all realized.

The famous Netherlander Prof. J. H. Van `t Hof, whom science owes a special measure of thanks for the theory of Stereo-chemistry, speaks in one of his works about the Principia of Swedenborg as "the first work in the history and development of Stereo-chemistry."

Swedenborg was far ahead of his time in the philosophy of matter, since he held the view that pure motion is the first or innermost natural point, and not some simple substance or "monad," as Leibnitz and his contemporaries believed. Thus he anticipated a priori several centuries ahead the fruits of modern experiments in atomic investigation.

     I should also like to refer any interested reader to my article entitled "God and Matter" that appeared in New Philosophy, in the Oct.-Dec. 1964 issue.
     Rev. J. Durban Odhner
     Huntingdon Valley, PA
INCLUSIVE EXCLUSION 2001

INCLUSIVE EXCLUSION              2001

Dear Editor:
     This is a response to Reuben Bell's letter in October 2001 NCL. On page 472 he quoted from an article in the Spring Theta Alpha Journal. I was the one who wrote the article "How the Church Is the Lord's Bride." Mrs. Odhner as editor reviewed it and expressed concern that so much of the text was direct quotations from the Writings. I prevailed upon her to leave the bulk of them in because the teachings from the Writings need to be clearly stated. The issue at hand is the meaning of medieval "bridal mysticism."
     Dr. Bell quoted three of my thoughts on the subject but left the impression that I failed "to arm myself with truths." The article he refers to has 14 direct quotations and 32 other references from the Writings.

566


For study of this important topic I used material from the graduate-level course on Conjugial Love that I had just completed, and the computer search program Newsearch to gather information on the topics of "heavenly" appearing near "proprium," "bride" near "church," "Divine" near "heaven," and "virgins" near "church," among other word searches.
     As a third-year student at the Academy of the New Church in the program leading to a Master of Arts in theology, I feel offended by the off-hand way that Dr. Bell chooses to label me as one who dwells in the realm of "personalized feminist theology" (p. 473).
     Consider the following:

     ... Israel, Zion, and Jerusalem, in the Word, are called "virgins" and "daughters"; for by "Israel," "Zion," and "Jerusalem" is signified the church.
     That all they who are such in the Lord's church, whether they be virgins or young men, wives or husbands, boys or old men, girls or old women, are meant by "virgins" may appear from the Word, where virgins are mentioned (AR 620).
     ... a person enters heaven as a bride enters the bride-chamber and is wedded. For the Lord is called in the Word a "Bridegroom and a "Husband," and heaven and the church are called a "bride" and a "wife" (AE 1099).
     They asked, "Why did not you men stand beside the bridegroom, now the husband, while the six virgins stood beside the bride, now the wife?" The wise one replies, "Because today we ourselves are counted among the virgins, and the number six signifies all, and what is complete." But they said "What does that mean?" He replied, "Virgins signify the church, and the church is of both sexes; therefore, in relation to the church we too are virgins . . . " (TCR 748:3).
     
     Tryn Clark, RN, MA (Family Studies and Social Work)

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MINISTERIAL ANNOUNCEMENTS 2001

MINISTERIAL ANNOUNCEMENTS       Peter M. Buss       2001




     Announcements






     It gives me great pleasure to make the following announcements, all to be effective July 1, 2002:
     - The Rev. Thomas Rose has accepted a call to become the Pastor of the New Church in Connecticut. He has been the Assistant to the Pastor in Bryn Athyn for nine years.
     - The Rev. Peter Buss, Jr. has accepted a call to become the Pastor of the Immanuel Church in Glenview. He has been the Assistant Pastor in the Immanuel Church for six years.
     - The Rev. Derek Elphick has accepted a call to become the Pastor of the Oak Arbor Society in Michigan. He has been Pastor of the New Church at Boynton Beach for eight years.
     - The Rev. Bradley Heinrichs has accepted a call to become the Pastor of the Carmel Church in Kitchener, Ontario, Canada. He has been the Assistant to the Pastor in the Carmel Church for three years.
     - The Rev. Martie Johnson has accepted a call to be Pastor of the Cascade New Church in Seattle, Washington. He has been an assistant to the pastor of the New Church in Boulder for the last year. He will also be visiting minister to the Northwestern United States.
     Peter M. Buss,
     Executive Bishop

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AUDIO RECORDINGS FOR CHRISTMAS 2001

AUDIO RECORDINGS FOR CHRISTMAS              2001

     That in the Word a "voice" signifies the Divine truth which is heard and perceived in the heavens and on earth. (Arcana Coelestia 9926)
     So Sweet and Clear is a CD of selected New Church Festival Hymns. It captures the special quality of New Church holiday music with 18 songs for Thanksgiving, Christmas, Palm Sunday, Easter and New Church Day. Approx. running time, 37 mins. $12.00
     The Sound Recording Library also has a number of Christmas season cassette recordings, including Festival services with all the holiday music, sermons, family worship services, doctrinal classes, vesper services and contemporary worship services.
     Full Service Titles (with music)
     Presenting Gifts to the Lord - Rev. Kurt Ho. Asplundh (#101484)
     Glory to God in the Highest - Rt. Rev. Peter Buss (#101620)
     The Divine Child - Rt. Rev. Willard Pendleton (#105067)
     Miracle of the Virgin Birth - Rev. Thomas Kline (#102256)
     Sermon Titles
     The Virgin Mary - Rt. Rev. Alfred Acton II (#105092)
     The Other Christmas Story - Rev. Reuben Bell (#104157)
     Bethlehem - Rt. Rev. George deCharms (#103746)
     The Lord's Descent to Earth - Rt. Rev. Peter Buss (#104688)
     Family Service Titles (with music)
     The Light that Guides Us - Rev. Prescott Rogers (#104689) Protecting the Baby Lord - Rev. Thomas Rose (#104171) A New Light in Bethlehem - Rt. Rev. Louis King (#100307)
     Please order using the catalog numbers as listed. All tapes are on sale for $2.00 each or may be borrowed for 25 cents each. Catalogs are available for $5.00 each.
     Additional charges for postage will be included on your invoice.
     For a complete listing of Christmas recordings or to order a catalog, call or write to:
     SOUND )))
     RECORDING
     L I B R A R Y
     (215) 914-4980 - Box 743 - Bryn Athyn, PA 19009-0743
     or via e-mail: SRLibrary@newchurch.edu
     Swedenborg's Dream Diary
     Lars Bergquist
     Anders Hallengren, Translator
     
From the back cover: 2001

From the back cover:              2001

     "Swedish man of letters Lars Bergquist explains the rhapsodic and often enigmatic dream journal that Emanuel Swedenborg kept during a period of spiritual crisis in the mid-1740s. Swedenborg, a scholar of penetrating intellect who was pursuing scientific study at The Hague and in London at the time he kept the diary, recorded his dreams and visions immediately after awakening and interpreted them, creating one of history's first and longest dream analyses ....
     
     "In addition to the intriguing details of Swedenborg's dreams and his interpretations of their symbols, which contain important elements of his later theology, the diary introduces us to Swedenborg's contemporaries in international society and everyday life. Through extensive research, Lars Bergquist provides biographical details of these persons. By examining the contemporary context of the dreams and the dreamer's state of mind, Bergquist explores Swedenborg's inner and outer lives, his extraordinary visions and mundane existence, during the crisis year of 1744."
     
     Published 2001 by the Swedenborg Foundation
     
     $24.95 US
     $5.20 Priority Mail
     General Church Book Center
     
     
     Box 743, Cairncrest          email: bookstore@newchurch.edu
     Bryn Athyn, PA 19009     Internet:www.newchurch.org/bookstore
     Hours: Tues., Thurs. and Fri., 8:00am-4:00pm
     phone: 215.914.4920
Splendors of the Spirit 2001

Splendors of the Spirit              2001

     Swedenborg's Quest for Insight

     60-minute Video
     Produced and directed by Penny Price
     Swedenborg Foundation
     2001
     Using dramatic re-enactment, computer animation, nature photography, archival stills, and expert interviews, this professional video portrays Swedenborg's search through the scientifics, anatomy and Biblical studies to revelation and teachings about the soul and life after death. It is a very well done introduction to Swedenborg's achievements and the wide extent of his influence on thinkers, writers and artists of many countries. General Church members will recognize many of the sites photographed and people interviewed, such as Rev. Jonathan Rose, Rev. Donald Rose, Jane Williams-Hogan, and Frank Vagnone.
     This video could serve as a teaching tool, evangelization material, or even home entertainment in an educational way.
     General Church Book Center
     1100 Cathedral Rd. Box 743
     Bryn Athyn, PA 19009
bookstore@newchurch.edu
     www.newchurch.org/bookstore
     tel. 215.914.4920 fax 214.914.4935