Title Unspecified              2002


Vol. CXXII     January, 2002     No. 1
New Church Life
A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
REVEALED THROUGH EMANUEL SWEDENBORG

The Care of Children
     A Sermon on Genesis 18:17-19
          Kurt Hyland Asplundh 3

Permission of Evil
     Erik E. Sandstrom 13

The Best Age Is the Age You Are
     Donnette Alfelt 17

Chief Investment Officer's Report
     Neil M. Buss 19

A Chosen Passage
     Ursula Groll 23

Swedenborg in Context
     Michael D. Gladish 25

Review
     Johnny Appleseed: A Voice in the Wilderness
          Leon S Rhodes 28

Editorial Department
     The Story of Swedenborg      30
     A Religious View When One's Country Is Threatened      31

Communications
     On Mr. Orthwein's "Freedom"
          E. Kent Rogers 33
     Perception
          Dewey Odhner 36
     Inclusive Exclusion
          Gerald M. Lemole 37
     International Publication
          Donald G. Barber 41

Announcements      43

PUBLISHED BY
THE GENERAL CHURCH OF THE NEW JERUSALEM
Rev. Donald L. Rose. Editor
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PHILA., PA 19111
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     Vol. CXXII     February, 2002     No. 2
     New Church Life
     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
     REVEALED THROUGH EMANUEL SWEDENBORG
What Shall I Render to the Lord?
     A Sermon on Psalm 116:12
          James P. Cooper 51
"Universal Church" Evangelization Project
     Tatsuya Nagashima 57
Report of the Bishop of the General Church
     Peter M. Buss 67
Editorial Department
     Can We Be More Clear on Whether the Writings Are the Word?      83
     Notes from Russia and Japan      84
Communications
     Moravians
          Robert McCluskey 85
     Brides of Christ
          Reuben P. Bell 86
     The September Issue
          Ian Arnold 92
     Perception
          Lawson Smith 92
Announcements      94


Vol. CXXII     March, 2002     No. 3
New Church Life

Self-Esteem
     A Sermon on Matthew 22:39
          Douglas M. Taylor 99
In Search of the Ancient Word
     James Brush, Christopher Bown, Hulling Sun 106

Eldergarten, Florida, January 2002
     Martin E. Klein 115
Review
     New Reflections from Academia
          Leon Rhodes 126
Editorial Department
     Passages from the Writings Quoted in the Newspaper      127
     When We Talk about "The Word"      129
Communications
     Support of the Church
          Geoffrey Cooper 130
     How May We Prove?
          Karl Boericke 131
     Moravians
          David W Ayers 133
     Acquiring Truth
          N. Bruce Roger 135
     Good and Evil
          David Lister 138
     Teachings That Challenge Our Feelings
          Bill Hall 140

Announcements      142


Vol. CXXII     April, 2002     No. 4
     New Church Life
     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS REVEALED THROUGH EMANUEL SWEDENBORG
The Writings Are Creative
     A Sermon on John 6:63
          Erik Sandstrom, Sr. 147
Grief
     Alain Nicolier 155
     
Council of the Clergy Report, Part 11 of 2000-2001
     David Lindrooth 170
Into the Heart of the English Galaxy
     Translation Theory and the New Century Edition
          Jonathan Rose 171
Editorial Department
     There Must Be Heavenly Truths Somewhere      173
     Striking Things in Vol. 3 of Spiritual Experiences      174
Communications
     Regarding Performance and Worship
          Rachel Gardam 177
     Pastor Search
          Steve David 180
     Display and Worship
          Irene Odhner 180
Announcements      185
Contact Persons for Public Worship and Doctrinal Classes      188



Vol. CXXII     May, 2002     No. 5
New Church Life
A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
REVEALED THROUGH EMANUEL SWEDENBORG
The Protection of Innocence
     A Sermon
          Derek Elphick 195
The New Age and the New Church
     Erik E. Sandstrom 202
In Search of the Ancient Word. . .
     James Brush, C. Bown, Huiling Sun 217

Greatest Text Book
     Walton Coates 224

Editorial Pages
     Friendly Warnings About the "New Age"      226
     The Earliest History of Married Love      228

Announcements      230


Vol. CXXII     June, 2002     No. 6
New Church Life
A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
REVEALED THROUGH EMANUEL SWEDENBORG

The Life of Use in the New Church
     A Sermon
          David H. Lindrooth 239

Two Short Observations
     Kent Rogers 246

Review
     The Hopeful Year
          Leon S. Rhodes 250

The New Age and the New Church (Part 2)
     Erik E. Sandstrom 251

Editorial Pages
     Imagine You Living for Others      261
     Harbinger of a New Age      262
     Striking Commentary on Heaven and Hell      264

Academy of the New Church Calendar for 2002-2003      265

Announcements      266

Vol. CXXII     July, 2002     No. 7
New Church Life
     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
     REVEALED THROUGH EMANUEL SWEDENBORG

Love, Truth and Freedom
     A Sermon on John 3:16
          Prescott A. Rogers 271
In Search of the Ancient Word. . .
     James Brush, C. Bown, Huiling Sun 277
The New Age and the New Church (concluded)
           Erik E. Sandstrom 283
Review
     Emanuel Swedenborg: Visionary Savant in the
     Age of Reason
           Wilson Van Dusen 289
     
Editorial Pages
     A Stained Glass Window About the New Church      293
     
Communications
     Not Bridal Mysticism
           Linda Simonetti Odhner 294
     
Missionary News About French Africa
           Alain Nicolier 296
     
Announcements      299

Vol. CXXII     August, 2002     No. 8
New Church Life
     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
     REVEALED THROUGH EMANUEL SWEDENBORG

Like Children in the Marketplace
     A Sermon on Luke 7.32
          Jeremy F. Simons 303
     
Marriage Enrichment
     Through the 12 Steps, the Ten Commandments and the Lord's Prayer
          Robert Merrell 310
     
Communication
     Eldergarten 2002
          Fred Hasen 316
     
In Search of the Ancient Word (continued)
     James Brush, C. Bown, Huiling Sun 317
     
Editorial Pages
     Addictions Anonymous      323
     An Uncomfortable House in Heaven?      324
     
Communications
     Worship Services
          Alan Ferr 326
     
Announcements      330

     
     
Vol. CXXII     September, 2002     No. 9
New Church Life
     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
     REVEALED THROUGH EMANUEL SWEDENBORG
The Days of Our Lives
     A Sermon on Psalm 90:10
          David W. Ayers 335
     
Declaration of Faith and Purpose
     Gerald G. Waters 341
     
Photograph of Robert Merrell and Vladimir Maliavin      342
     
Direction Home
     Annaline Smuts 343
     
Separation of Church and State
     Harald M. Sandstrom 345
     
The American Guild of Organists National Convention
     Terry Schnarr 351
     
Editorial Pages
     That House in Heaven      352
     Alcoholism      353
     Visiting Pitman's Grave      354
     
Communications
     God's Plan and Our Attention
          Rey W. Cooper 356
     
Announcements      357
     
Charter Day      359
     
Unknown Addresses      360
     
Contact Persons for Public Worship and Doctrinal Classes      361

Vol. CXXII     October, 2002     No. 10
New Church Life
     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
     REVEALED THROUGH EMANUEL SWEDENBORG

The Turning of Our Mind Through Temptation
     A Sermon on Daniel 4:1, 2
          Grant H. Odhner 367
     
Herb Garden Design for the Bryn Athyn Cathedral
     Erin Schnarr 374
     
Editorial Pages
     The House Where You Were Born      380
     About the Cathedral Gardens      381
     Muscles of the Face      381
     
Communications
     Internal Breathing
          Patrick Johnson 385
     How New Age Disciplines Can be Used for Spiritual Work
          Ruth Cranch Wyland 387
          Paul R. Hammond 389
     Acquiring Truth
          Dewey Odhner 389
     A Fundamental Teaching
          Bill Hall 390
     
New Church Family Camp at Jacob's Creek
     Clare and Fred Hasen 393

Announcements      396

     
Vol. CXXII     November, 2002     No. 11
New Church Life
A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
REVEALED THROUGH EMANUEL SWEDENBORG

Your Heavenly Treasury
     A Sermon on Matthew 6:19-21
          Alfred Acton II 403
The Song of God
     Kent Rogers 409
September Mourn
     Don Latta 418
General Church Schools Directory      422
Report of the Secretary
     Susan V. Simpson 426
Council of the Clergy Report
     David H. Lindrooth 432
Editorial Pages
     Why Do Birds Sing?      433
     A Doctor Goes to Heaven      433
     Heaven, A History      434
Communications
     Calgary
          Michael Gladish 435
     Atheists
          Charis P. Cole 436
     House in Heaven
          Walton Coates 437
     Freedom of Religion
          Laurel Odhner Powell 439
Outreach Through Discussion on the Internet
     Jan H. Weiss 441
A New Church Translation of the New Testament      444
Announcements      446

Vol. CXXII     December, 2002     No. 12
New Church Life
     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
     REVEALED THROUGH EMANUEL SWEDENBORG

Another Look at the Advent
     An Address to the Bryn Athyn Women's Guild
           Erik E. Sandstrom 451
     
What the New Testament Actually Says (A Review)
      Kenneth Rose 462
     
Directory of the General Church      468
     
A Sample from a New Version of the New Testament      479
     
Radio Ivyland: Reaching Out to the World
      David R. Lindrooth 482
     
Editorial Pages
     Ordinary People See the Truth of the Matter      486
     
Announcements      488

     
Vol. CXXII     January, 2002     No. 1
New Church Life
A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
REVEALED THROUGH EMANUEL SWEDENBORG
POSITION AVAILABLE 2002

POSITION AVAILABLE              2002

     Bryn Athyn Church Treasurer

     The Treasurer of the Bryn Athyn Church, Garry Hyatt, is retiring. We are seeking someone to fill this position of overseeing the finances of the Bryn Athyn Church. Experience in general accounting administration,
budget administration and financial reporting is desirable, as is knowledge of Excel, Access, Word and QuickBooks. The ability to establish cooperative relationships through effective written and oral communication
is required.
     The successful candidate may start work this May, June or July. To be considered, please submit your resume to Rev. Thomas L. Kline, P.O. Box 277, Bryn Athyn, PA 19009 or e-mail him at tomk@bacs-gc.org by January 31, 2002.
     The Bryn Athyn Church does not discriminate in employment opportunities or practices on the basis of race, color, gender, national origin, ancestry, age or non-job-related disability. Notes on This Issue 2002

Notes on This Issue              2002

     As a new year begins we are conscious of how old we are. Donnette Alfelt offers some helpful thoughts in her short article.
     The article on permission of evil by Erik E. Sandstrom begins as follows: "With the act of terrorism so fresh in our hearts . . . . " This article was ready for print two months ago. This journal receives a voluminous flow of valuable material, and we are often unable to print things when we receive them. We apologize to the people whose items are delayed and thank people for their patience.
     A man who has served the General Church superbly for no fewer than nineteen years is Mr. Neil M. Buss. We thank him for allowing us to print a brief review of things that have taken place during the time of his chairmanship.
     We have in this issue a thoughtful sermon by Rev. Kurt Hyland Asplundh (not to be confused with his uncle, Rev. Kurt Horigan Asplundh). A teacher of young people at the Academy of the New Church, he says, "The children with whom the Lord blesses us grow and develop so often in ways that are truly awesome. They are creative. They are altruistic. They accomplish things that we could never imagine that we would accomplish ourselves. And child-hood, with its rich endowment of innocence from the Lord and His angels, does seem indeed to be a spiritually resilient state. And yet the Lord clearly charges us to exercise actively care for the children-the children not yet to their twentieth year-in our charge."
     The first letter in this issue is from Kent Rogers in Nepal. He works in the Loving Arms Mission, which has become more and more known in the General Church. As we put an issue of New Church Life together
we will be conscious of people like Kent in distant places. Kent says, "I am always happy when the next issue shows up in my mailbox."
     As the year begins, let us remind you again that a daily reading calendar is available from the Cairncrest office (P.O. Box 743, Bryn Athyn, PA 19009). See the December issue, p. 563.
     Ursula Groll of Germany has chosen a passage from Divine Love and Wisdom. She is the author of the book Swedenborg and New Paradigm Science. (See the September issue, p. 415.)

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CARE OF CHILDREN 2002

CARE OF CHILDREN       Rev. KURT HYLAND ASPLUNDH       2002

     A SERMON
"And Jehovah said, 'Shall I hide, from Abraham what I am doing, since Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? For I have known him in order that he may command his children and his household after him that they shall keep the way of Jehovah, to do justice and judgment, that Jehovah may bring upon Abraham what He has spoken to him'" (Genesis 18:17-19).

     These words of the Lord appear in the story of Abraham just before the Lord is about to go down from Abraham's settlement to see if the situation in Sodom and Gomorrah is as bad as implied by the cry that is coming up to Him from those cities. We know that Abraham then bargained with the Lord, seeking to spare those cities because of any righteous people that might be there.
     But let us give our attention to the reason the Lord gives for putting such confidence in Abraham, such confidence that would allow the Lord to declare that Abraham would become "a great and mighty nation"
and that "all the nations of the earth shall be blessed in him." What was the source of this confidence? The Lord said: "For I have known him in order that he may command his children and his household after him, and they shall keep the way of Jehovah . . . .
     The subject for our consideration and reflection this morning is whether or not the Lord could have similar confidence in us, the adults of His church, to charge our children and our households with keeping the way of the Lord. Are we caring for our children the way the Lord directs us?
     Interest in the care of children is not exclusive to the New Church. All kinds of agencies and organizations in the world are making all kinds of efforts to see that the lives of children are improved.
The impulse to nurture, care for and protect children that is behind these phenomena is heartening.

4



     What the New Church has been given, though, are clear and coherent doctrinal teachings, spoken from the mouth of the Lord, which provide a spiritual foundation for our impulses to care for children. And beyond being a foundation, these teachings also give us clear instructions and directions so that care for our children may be provided in a way the most spiritually and morally fruitful. As the Lord said of Abraham and so He may say of us, "I have known him in order that he may command his children . . . that they keep the way of Jehovah . . . . "
     First, the Heavenly Doctrine is clear in saying that childhood continues to a person's twentieth year. We read that "The goods of ignorance are . . . insinuated when a person is being instructed and is beginning to know something . . . " and that this occurs "up to his twentieth year" (AC 2280:2). While we see concern for the welfare of children in the world around us, this definition of childhood's continuing up to the twentieth year would seem to be something different from the way of the world we live in. Adult responsibility seems increasingly to be put on younger and younger people. Younger and younger people seem increasingly to be put into so-called adult situations, making adult decisions. And yet the Lord speaks to us clearly that our children need the help of adults in their lives: parents, teachers or others; they need our help to get to the age of twenty.
     There are changes that take place before the age of twenty. Most obvious would be the biological change of puberty. And with the age of puberty coming much sooner now than in times past, we may be tempted to see the endpoint of childhood coming much sooner too.
     The Heavenly Doctrine does address this issue. We read of a "revolution [that] occurs in the mind" when the "sound of [a boy's] voice begins to become manly." The quality of this revolution is that "the intellect begins to become independently rational or to see and explore matters that are of advantage and use in accordance with its own reason . . . " (CL 446). This certainly sounds like at least the beginning of childhood's end. Could this be the time that we leave children on their own?

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     The answer is clearly "No." This teaching about the mental-spiritual change that comes with puberty is from Conjugial Love in the chapter on fornication, and we read just a page or two later in the doctrinal series that in the aftermath of this change "[c]are must be exercised to prevent conjugial love from being lost as a result of unrestrained and excessive fornications." And who is charged by the Lord to exercise this care? We read further: "Care must be exercised by parents to prevent this from happening, because an adolescent boy impelled by lust is not yet able in accordance with reason to impose restraint upon himself" (CL 456, emphasis added).
     It may be distasteful for us to think in these terms about the young people we know, but let us not miss what the Lord is telling us. The children with whom the Lord blesses us grow and develop so often in ways that are truly awesome. They are creative. They are altruistic. They accomplish things that we could never imagine that we would accomplish ourselves. And childhood, with its rich endowment of innocence from the Lord and His angels, does seem indeed to be a spiritually resilient state. And yet the Lord clearly charges us to exercise actively care for the children-the children not yet to their twentieth year-in our charge.
     Our lesson from the Heavenly Doctrine provides detail on exactly why children need help to reach their twentieth year. We read: "The second state is from the fifth year to the twentieth . . . and is called childhood," and "at that time the child does not form any conclusions from himself; neither does he from himself discriminate between truths and truths, nor even between truths and falsities, but from others . . . " (AC 10225). This passage describes two fundamental mental-spiritual abilities that children do not have independently: they cannot form conclusions "from themselves" or on their own; and they cannot discriminate on their own between one truth and another, nor even between truth and falsity.
     And these two abilities, conclusion forming and discriminating, are tremendously important.

6


Consider these two statements from the Heavenly Doctrine:

. . . a man from his faculty called rationality is able to form conclusions regarding the goods which are useful to society in the spiritual world, and regarding the evils which are harmful there . . . (DP 77).

When light from heaven flows [in . . . ], the man begins to see [things] spiritually, and first to discriminate between the useful and the non-useful (AC 9103).

     One of these statements mentions conclusion-forming and the other, discrimination, and they both mention the word "useful." The ability to form conclusions and the ability to discriminate give a person a sight of what is useful. What could be more important, then, in the life of a person? We find meaning in our lives and our happiness in usefulness. Heaven is a kingdom of useful services. And it is our adult abilities to discriminate and form conclusions that show us the way to a life of usefulness. Our children, then, need our help to find the beginnings of that way because, as the Lord tells us, they cannot discriminate nor can they form conclusions on their own.
     So the care of children is an awesome responsibility that the Lord has given to the adults of the church. How do we go about it? What kind of help do children not yet twenty require? These questions could be addressed by a dozen sermons and then only partially answered. There are many teachings in the Heavenly Doctrine that address the spiritual, moral and civil training that children need as they grow toward adulthood. We read, for example, that before a person can form conclusions about things and then be able to will them and act on them, he must be able to "mentally view things, perceive them, [and] think analytically" about them (AC 5288). A necessary prelude, then, to their growing ability to form conclusions would involve teaching children how to see the world, teaching them how to have a grasp of what they're seeing, and teaching them how to think clearly and analytically about what they have seen and grasped.

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This would be just one of many possible examples of what can and should be done for children to help them grow toward adulthood. Many more could be listed and discussed, but for our purposes we will restrict ourselves to just one more idea.
     Consider this teaching: "Every person is taught by his parents and teachers to live morally, that is, to act the part of a good citizen, to discharge the duties of an honorable life (which relate to the various virtues that are the essentials of an honorable life), and to bring them forth through the formalities of an honorable life, which are called proprieties; and as he advances in years, he is taught to add to these what is rational, and thereby to perfect what is moral in his life" (TCR 443).
     This injunction on parents and teachers to bring children up in a way that leads them to a good and honorable moral life is no surprise. And yet what may be of interest is its emphasis on "acting the part" of a good citizen, on the "formalities" of an honorable life (which are called here "proprieties," and in another translation are called "graces"). We may summarize this teaching by saying that it is the
job of adults to help children learn customs and habits of a good life.
     It probably wouldn't be hard to make a long list of habits of a good life we would want children to be brought up with: politeness for example, cleanliness, a good work ethic, the ability to stay out of trouble when others are getting into it. And these and many, many more are things that the Lord would want our children to learn. But these kinds of things are only natural or at best moral. Let us consider whether or not we might also help children develop good habits of a spiritual life. We read, "man is not born into any exercise of life, as brute animals are, but has everything to learn, and what he learns becomes by exercise habitual, and thus as it were natural to him. He cannot even walk or speak until he learns, and so with everything else. By use these things become as it were natural to him.

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And such is the case also with the states of innocence, charity, and mercy with which he is in like manner imbued from infancy, and without which states he would be much viler than a brute. Yet these are states which man does not learn, but receives as a gift from the Lord, and which the Lord preserves in him . . . " (AC 1050).
     We cannot provide for our children the spiritual states of innocence, charity and mercy. Only the Lord can. And yet the fact that these states are mentioned during a discussion of learned, habitual behavior, and the fact that the passage goes on to say that a person in adult age is capable of destroying these states in himself, is suggestive. We can help children receive and maintain these free spiritual gifts from the Lord by helping them develop natural and moral behaviors, customs and habits, which support and protect innocence, charity and mercy. We are taught that "when a moral life is at the same time spiritual, this is charity" (TCR 444). Only the Lord can give what is spiritual, but we can teach and we must teach what is moral.
     There are other good teachings about habits that support a spiritual life. The habits for children of reading the Word daily (see AE 803) and of praying daily (see AC 5135:3) are both explicitly taught.
A parent of young children can tell you that these are not always easy habits to form and yet the Lord charges us to do so. There are also several teachings about the spiritual potency of certain habits of speech among ancient peoples (see AC 2724:3, 3813:5, 4442, 5323:3, and especially 1096 and 8331), which might give us pause to consider the habits of speech of our children.
     The Heavenly Doctrine does warn that living from mere habit or custom is in the end no real way to live. Even as we teach our children natural, rational and moral habits and behaviors, we must trust and believe that it is the Lord alone, in cooperation with an individual person of adult age, who can make those habits and behaviors truly spiritual. And if those habits and behaviors are not made spiritual by the Lord, they will amount to little if anything.

9


And yet there is so much potential for goodness in the habits of ordinary life. Consider this last teaching from Conjugial Love.
     We are taught that one of the incidental reasons for cold states in marriage is the ordinariness of the married state (CL 256). It is called an incidental reason because while the outward ordinariness of marriage is what appears to be causing the cold state, the fact is that the real origin of the coldness is an inward problem of religion, which is that there is lust in the marriage where there should be chastity. The passage then concludes by saying that with those whose spiritual state is chaste and also with the angels themselves, the ordinariness of the married state "is the very delight of their soul and the containing medium of their married love." What might appear to the unchaste as a dull and humdrum life of just one partner day after day is in fact what holds the very delight of life for the chaste.
     Is the case the same with children and good habits of life? What we require of children may also seem dull and humdrum, even confining and restrictive. But could it be that within those required behaviors and within those restrictions our children are able to find the tender beginnings of a delightful, genuine spiritual life from the Lord?
     Instructing children in good habits of life, requiring things of them, restricting them, in some ways might sound like the exercise of dominion for its own sake, but it must never be. The selfish love of dominion is a terrible evil, especially in a home, and is, we are told, one of the three evils that those of the New Jerusalem will especially shun (see SE 6051-3). We do the work of caring for children humbly because the Lord charges it to us.
     When the Lord criticized Eli because of the corrupt behavior of his sons, He didn't criticize him because he wasn't hard enough on them, although maybe he was not. The Lord said, "Why do you . . . honor your sons more than Me?" (1 Samuel 2:29) By failing to look to and honor the Lord first in the care of his sons, Eli led his sons to a bad end. The Lord has put children in our charge, and so we are doing the Lord's work when we are in charge of our children.

10


We could use as a model the spiritual fathers whose re-union with their children in the spiritual world is described in Conjugial Love 406. They do two things for their children: "conversation, instruction and counsel regarding a heavenly moral life" and "telling them before parting that . . . the Lord is the only Father of all who are in heaven."
     It may be that not all of us are directly involved in the upbringing of children as parents or teachers. Perhaps not even all of us here have reached our twentieth year and the end of childhood. But the Lord's teaching is for all of us in the church. The Lord's desire is a heaven from the human race, and the choice of heaven is a choice made in adult life. But so much can be done during child-hood that can lead to that choice being made that the Lord has given us many clear teachings which give us direction in the care of children. The New Church must know, understand and apply these teachings so that the Lord can say the same of the church as He did about Abraham: "I have known him in order that he may command his children and his household after him, that they shall keep the way of Jehovah to do justice and judgment." Amen.

Lessons: I Samuel 2:12-36; Matt. 18:1-8; AC 10225 (portions)

Arcana Caelestia 10225 (portions)

     "From a son of twenty years and upward." That this signifies the state of the intelligence of truth and good is evident from the signification of "twenty," when said of a man's age, as being a state of the intelligence of truth and good. That "twenty" denotes a state of the intelligence of truth and good is because when a man attains the age of twenty years, he begins to think from himself; for from earliest infancy to extreme old age a man passes through a number of states in respect to his interiors that belong to intelligence and wisdom. The first state is from birth to his fifth year; this is a state of ignorance and of innocence in ignorance, and is called infancy.

11


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. The third state is from the twentieth year to the sixtieth, which is a state of intelligence, and is called adolescence, young manhood, and manhood. The fourth or last state is from the sixtieth year upward, which is a state of wisdom, and of innocence in wisdom . . . .
     That the second state is a state of instruction and of memory-knowledge is . . . plain; this state is not as yet a state of intelligence, because at that time the child does not form any conclusions from himself; neither does he from himself discriminate between truths and truths, nor even between truths and falsities, 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, consequently because another has said so.
     But the third is called a state of intelligence, because the man then thinks from himself, and discriminates and forms conclusions; and that which he then concludes is his own and not another's. At this time faith begins, for faith is not the faith of the man himself until he has confirmed what he believes by the ideas of his own thought. Previous to this, faith was not his but another's in him, for his belief was in the person, not in the thing. From this it can be seen that the state of intelligence commences with man when he no longer thinks from a teacher but from himself, which is not the case until the interiors are opened toward heaven. Be it known that the exteriors with man are in the world, and the interiors in heaven; and that in proportion as light flows in from heaven into what is from the world, the man is intelligent and wise; and this according to the degree and quality
of the opening of his interiors, which are so far opened as the man lives for heaven and not for the world . . . . [W]ith those who are in a state of infancy and child-hood, thus who are under twenty years of age, truths and goods have not been so set in order as to enable them to go forth into the army and into warfare, because, as before said, they do not as yet from themselves discriminate and form any conclusions; consequently they cannot as yet by means of the rational dispel anything of falsity or evil; and they who are not able to do this are not let into combats.

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For this reason a man is not admitted into temptations, which are spiritual combats against falsities and evils, until he is in a state of intelligence, that is, until he comes to his own judgment.
ACADEMY OF THE NEW CHURCH 2002

ACADEMY OF THE NEW CHURCH              2002

     Secondary Schools Summer Camp

     The 2002 ANC Summer Camp will be held on the campus of the Academy of the New Church in Bryn Athyn, Pennsylvania from Sunday, July 7 until Saturday, July 13, 2002. The camp is open to boys and girls who will have completed eighth or ninth grade by June, 2002.
     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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PERMISSION OF EVIL 2002

PERMISSION OF EVIL       Rev. ERIK E. SANDSTROM       2002

     With the act of terrorism against the United States so fresh in our hearts, we may be tempted to blame God for letting this happen, and cry out, "Why, 0 Lord?" Some even question God's very existence.
     Because God created the human race for the purpose that a heaven of angels may exist from humans who live by the Word of the Lord, therefore when truth is lived and good is done, the consequence is happy families on earth, all of whom enter eternal happiness in heaven. When, however, evil was invented by humans, the consequence was that evil tendencies came to be inherited from parents to children, and evildoers entered hell instead of heaven.
     So the answer to "Why?" is that human evil was invented by humans themselves, and the consequence is suffering and pain. These evils have to be removed by man, the inventor of them. His refusal to accept that responsibility allows the hells to inflow, and disasters remind us of our responsibility to repent. To do this we must understand that the Lord is never the source of evil or destruction. Instead, by now everyone on this planet has a backlog of hereditary tendencies to evils of every kind. These tendencies act as promptings in our consciousness: "Why don't I do this now?" When anyone responds to this evil suggestion, he makes himself guilty of that evil. Before he responds to it, he is totally innocent of that evil. And if he or she shuns the tendency before it turns into a deed, that is the "easy yoke, light burden." It is much easier to repent of tendencies than of evil deeds. We can all start now! That would be removing the evils we have invented.
     Evils are permitted on earth so that we can see, acknowledge and "be induced to resist them" (DP 251). We can certainly all see how terrible this evil is. We have to begin resisting it within our own human heart, where it first arose, so that we then have the strength to remove it from our midst. First we have to cast the "beam" out of our own eye, and then remove it from our environment.

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Evil cannot be removed except by repentance: we cease first from doing or saying it, and the Lord then removes our evil intentions, and also the actual evil deeds (second law of Providence). But we have to take the first step of avoiding evil in the Lord's name. The Lord can do nothing unless we begin by shunning evils as sins against Him.
     The fact that the Lord permits evils does not "mean that He wills them, but only that He cannot prevent them on account of the end, which is salvation" (DP 234). The Lord cannot prevent human evils! In fact, if the Lord were to intervene and prevent evils, then "they would spread and consume everything vital in man" (DP 251). We would be worse off! By preventing evils from happening, the Lord would instead prevent our salvation! So we may thank the Lord for His mercy, and that He permits evils without willing them upon us, but so that we can see evils and remove them.
     If the Lord had prevented this terrorist attack, the people responsible would have been consumed by their own evils. We might think this would be a just end. However, this would mean that a person would cease to exist forever either in heaven or in hell! The Lord cannot "uncreate" anyone, and so it is against His order. Freedom is, in that sense, more important than salvation. For unless the Lord saves the worst evil doer, He could not save you and me either. Therefore there has to be a permission (or freedom) to do evil, for "without permissions man cannot be led from evil by the Lord, and consequently cannot be reformed and saved" (DP 251).
     That rule applies equally to us all: if the Lord intervened and prevented anyone from thinking or doing even the slightest evil, the lust of that evil would be inflamed so fiercely against Him that the person would be consumed by it. There would be nothing left to enter hell! Even a trivial lust can have that effect. That is how important freedom is, and why the freedom to do even small evils can never be totally removed. Let us therefore respond to the great evil we see around us by using our own freedom correctly, namely by removing evil tendencies from ourselves, even small ones, before they turn into evil deeds.

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We thereby reduce the presence of evil with the human race.
     Imagine the hatred that plans a terrorist attack. If that great lust were prevented by the Lord, then the same rule would apply equally to everyone in small evils: " . . . [I]f they were [repressed by Providence] they would remain shut in, and like a disease, such as cancer and gangrene, they would spread and consume everything vital in man" (DP 251). Hereditary tendencies would be fanned into hell fire.
     So we must shun the anger of revenge, an "eye for an eye," because then we engage in the same evils. It is a sure law of creation that good returns on the head of the doer, and this is heaven. By inventing evil, humans also invented their own punishment in hell: their evil deeds will return the very pain they intended or inflicted on others, back on their own heads. That is the "eye for an eye": hell does that job. The Lord cannot prevent that either (except by the means of mercy: repentance). However, He mitigates the pain of evil to all devils by granting them uses to perform, uses opposite to those of the heaven to which their hell corresponds. Then their pain is reduced, and they can enjoy the fantasy of their evils, until again they break into revolt.
     But we must not add our own hatred to this infernal punishment, lest we be caught by the same flame. "Vengeance is Mine, says the Lord." Let His order be carried out. "Resist not evil." "Turn the other cheek." This means do not react with anger for anger. Instead, act from "zeal" for the truth. Zeal is not hatred. Zeal is from a love of truth, which ultimately is justice. Such a zeal fights even to death to defend and to restore good, and thus peace (see TCR 710). Such zeal counterattacks after the country has been attacked (see DP 252). But its inmost quality is peace, tranquillity. When peace is shattered, this love is harmed, and grieves. Mercy is love grieving. In our grief at this event, our good loves long for the Lord's mercy.

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"In all Divine justice there is mercy" (AC 3921). Thus a merciful love of peace will also seek justice, with a zeal which looks like vengeance, but it is not. "He put on the garments of vengeance, and clothed himself with zeal as a cloak" (Isaiah 5 9: 17). The zeal means the Divine Love, and the cloak, the truth by which it works (see AE 395:13).
     The self-inflicted condemnation that awaits evil-doers is found in the Lord's words, words which also express the safety that all good people feel from evil in the other life: "I say to you, my friends, do not be afraid of those who kill the body, and after that have no more that they can do. But I will show you whom you should fear: fear Him who after He has killed, has power to cast into hell; yes, I say to you, fear Him!" (Luke 12:4,5) "Nothing of punishment there is from the Lord, but is from the evil itself. For evil is so joined with its own punishment that the two cannot be separated" (HH 550).
     "The spiritual man . . . knows that the Lord does not do evil to anyone, much less does He destroy anyone . . . , but that He does good to all, and desires to raise up everyone . . . into heaven to Himself. This is why the fear of the spiritual man is a holy fear, lest through evil of life and falsity of doctrine man should turn away from and thus injure that Divine love in himself" (AE 696:23).
     So let us love the Lord's mercy, and fear lest we act from our own evil loves against Him and His hand of Providence. And let us remember that mercy, grief, justice and zeal are all functions of a good spiritual love.
IF YOU THINK YOU BELIEVE IN GOD 2002

IF YOU THINK YOU BELIEVE IN GOD              2002

     "You are greatly deceived if you think that you believe in God when you are not doing the things pertaining to God."
     (Apocalypse Explained 1099:3)

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BEST AGE IS THE AGE YOU ARE 2002

BEST AGE IS THE AGE YOU ARE       DONNETTE ALFELT       2002

     I am in my 70's and I strongly agree with the observation of this title. Yes, my arthritis is painful and my hearing and strength are not what they used to be, but these defects do not represent who I am. They represent what is happening to my body, and I am not my body.
     I know a young person in her 20's who was born with spina bifida. It is very clear that she is not her body. She lives in a body that is imperfect, but she is loving and learning and alive. The same is true of those living in aging bodies. When we feel young inside, it is frustrating to be trapped in a body that can't carry out our wishes and to see in the mirror a face we hardly recognize.
     In the Writings we read again and again that we are not our bodies. We are spiritual beings who for a time live in natural bodies so that we can function in the natural world. Eventually this body will be left in this world while we move on to real life.
     There is a saying that "Youth is wasted on the young," meaning they don't really appreciate their situation. This might be said of any age. The young wish they were older and the aging long to be young again. Yet, how many of us would truly want to be sixteen or even twenty or thirty again? We of course needed and enjoyed benefits of these ages while we lived them, and those years were important to the years that followed. Our present age, whatever it is, is an important time in our lives. It can be "wasted" when we get caught up in only the negative parts of aging. Of course we are affected by our bodies just as we are affected by other circumstances in our lives. There are obvious hardships and disadvantages of aging but there are also advantages, and the Lord assures us that these are useful years. The challenge is to recognize and benefit from what this stage has to offer. "I'm getting old" usually refers to our deteriorating health and abilities. The same statement could be spoken in gratitude, referring to our growth and learning: "I'm getting old," meaning I'm getting wiser.
     We can resolve to find what we can give and what we can learn whatever our circumstances.

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As we are freed from responsibilities of jobs and families, we have more time to read and reflect on the Lord's Word. It is through the Word that we can find our way to true innocence, a willingness to trust in and be led by the Lord. During difficult times, all we may have to offer are acceptance and appreciation, but these can be gifts to those around us. As we be-come more limited physically, the Lord provides us with new perception, perspective and wisdom to help us on our spiritual journey.
     As our bodies age, the truth of who we are apart from the body becomes more apparent. It is said that it is more difficult to visualize the face of someone you love than of someone you just met. This is because at first meeting we notice physical characteristics because that is what we see. Later, as we learn more about these people, we discover positive or negative qualities that change the way they appear to us. Those we love become more attractive because we see their spirit within their expressions and actions.
     Imagine an aging husband looking at his beautiful wife of 50 years whom others might see as withered and wrinkled. He sees the woman he has loved and grown with over a lifetime. He knows where those gray hairs came from; he knows her courage, her tenderness, her sense of humor and all the qualities that make her who she truly is. The New Church teaches that we are only old once and that to grow old in heaven is to grow young. In the next life her body will reflect who she really is. The beauty of her spirit will be visible in a strong youthful body that will contain the perceptive wise person that has been developed by the challenges and delights of a lifetime.
     If we can begin each day with the prayer "This is the day that the Lord has made; I will rejoice and be glad in it," it can help us to look for His blessings whatever difficulties the day might hold. "From infancy to old age every age has delights that introduce a person to the next stage and finally to the delight of intelligence and wisdom" (AC 4063).

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CHIEF INVESTMENT OFFICER'S REPORT 2002

CHIEF INVESTMENT OFFICER'S REPORT       Neil M. Buss       2002

     to the Corporation of
     The General Church of the New Jerusalem
     
     The New Church Investment Fund (NCIF) has managed the endowment of the General Church and related church organizations for thirty-three years. As I retired on October 31, 2001, I thought it would be a good time for a brief review of the past nineteen years, during which I have been privileged to serve as its chairman.
     The NCIF was established in March of 1968 with assets of approximately $45 million, which represented the combined endowments of the Academy of the New Church, the General Church, Bryn Athyn Church, the Lord's New Church, the Immanuel Church, and the Midwestern Academy. The final two organizations are located in Glenview, Illinois. These six entities formed the New Church Investment Fund Partnership, and were represented by members of the Joint Investment Committee, formed to oversee the fund.
     Within 14 years, or by 1982, the assets had almost doubled to $82 million, and were under the management of a single fund manager. During the next 19 years-those in which I served as the committee chairman-the fund diversified its management structure substantially and increased by more than six-fold, to close the recent fiscal year ending June 30, 2001 at about $590 million, of which the General Church owns $164.3 million, approximately 28%.
     These nineteen years have been extraordinary, as the stock market has produced excellent returns, with the only negative returns for our fund being recorded in 1984 (-7.2%) and in this most recent year ending June, 2001, which also resulted in a negative return, though with good comparative results. We received a return of -6.7% for the NCIF, in comparison to our chosen benchmark (a blend of 55% S&P 500, 15% MSCI EAFE, and 30% Lehman Bros. Treasuries) which returned -9.2%. Other useful benchmark comparisons are the S&P 500 which ended at -14.8, and the blend of 70% S&P 500 and 30% LB Treasury bonds, returning -7.8%.

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The relatively smaller loss to our fund, compared to our blended benchmark, resulted in a benefit to the fund of about $16 million.
     We have always been run as a conservative fund, with a careful eye on the spending needs of our partners and our need to sustain the payout over many years to support their vital church uses. Most of them rely on the NCIF income for between 70% and 80% of their operating budgets, as well as for buildings, repairs, etc. In addition, the fund houses virtually all the assets of our pension and retirement funds; so not only do our staff and budgets depend on its continuity and stability, but all the retirees of the General Church and the Academy (more than one hundred individuals) derive their livelihood from it. The Joint Investment Committee has been well aware of these responsibilities in determining the asset mix of the fund, the type of managers it hires, and the formula that determines the payout to the partners.
     In each of the past nineteen years, the fund has been able to help the charities meet their budget needs by steadily increasing the stream of income, at a rate above inflation. Most importantly, it has allowed them to meet their need to develop salary scales that provide for inflation, plus increments to ministers and teachers for years of experience.
     As Treasurer and Chief Financial Officer of both the General Church and the Academy for about seventeen years, through April, 1999, I certainly reaped the benefit of the constantly increasing income flow for the uses of the two organizations. We were able to do many wonderful things in those years, including:
     -     Improve salary and pension benefits substantially
     -     Provide loans or grants to the following circles and societies to provide church/manse facilities:

     Accra, Ghana               Boston, Massachusetts
     Asakraka, Ghana               Boulder, Colorado
     Atlanta, Georgia               Boynton Beach, Florida

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     Buccleuch, South Africa          Seoul, Korea
     Freeport, Pennsylvania          Stockholm, Sweden
     Los Angeles, California          Tema, Ghana
     Oak Arbor, Michigan          Tucson, Arizona
     Orange County, CA               Twin Cities, Minnesota
     Phoenix, Arizona                and others.

     - Renovate the church offices at Cairncrest in Bryn Athyn.
     Even with all this, the church still has a healthy endowment dedicated to providing houses of worship and other building needs.
     During these nineteen years, the NCIF changed in nature. Perhaps the most significant change involved the decision to diversify our management structure from the single manager we employed through 1991. Over a five-year period ending in about 1996, we changed to a multi-manager structure, currently using eight managers with complementary investment styles. We have consistently adhered to the basics of endowment investing, essentially maintaining our assets in marketable securities such as stocks and bonds, and avoiding the alternative investment classes such as hedge funds, venture capital, distressed securities, and so on.
     In doing so, we have had some years where other funds have done better, but we have always avoided the high volatility that often comes with alternative asset classes. This volatility is especially apparent in current market conditions, and large gains are now being followed by substantial losses in many of these assets.
     As the fund grew in size and complexity, it became obvious to the Joint Investment Committee that it needed more oversight of its assets, managers and custodian. Accordingly, in early 1999 the Joint Investment Committee and the boards of the General Church and the Academy hired a consultant to advise them about a new structure.
     As a result, the position of Chief Administrative Officer/ Treasurer (now held by Daniel Allen) was formed, and the General Church and the Academy each established a position of Chief Investment Officer.

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I assumed these CIO positions, in addition to other duties, in 1999 and, together with Faith Ebert, who had been the administrator of the NCIF for several years, formed a new Investment Office serving all the partners.
     The results, from an investment point of view, have unquestionably justified the actions of the boards in this regard. We have been able to realize $1.1 million to $1.4 million in annual savings and/or revenue enhancements to the partnership going forward, balanced against an average total expense to the overall partners of about $105,000 per year.
     Of course, none of the work that has been done by our office could have brought any resulting fruit without the effort and dedication of the Joint Investment Committee. Never have I had the opportunity to work with such a committed group of people. They have worked together in charity and harmony-with lively debate and intelligent discussion, but almost always resulting in a unanimous decision on the course to be followed. It has been an honor to work with this committee, and I would like to publicly thank them for their many years of commitment and dedication to the charities they represent. Faith Ebert, our administrator and committee secretary, has been wonderful in handling the affairs of the partnership, and a great support to me. She will continue to serve the partnership going forward.
     I would also like to acknowledge the strong leadership and encouragement of Bishop Buss, who has supported the Joint Investment Committee's decisions as the fund progressed over the years. His unwavering commitment to the work of this committee has been invaluable and crucial to any success we have achieved.
     There is a Chinese curse along the lines of "May you live in interesting times." Well, we certainly have lived in interesting times over the last nineteen years of the NCIF's thirty-three year history, and I think the fund and its partners have come through strengthened financially, and in good shape to face the future, with a fund that is well diversified and balanced, and an excellent committee to oversee it.

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     Money is nothing but a means to an end. In the case of our church, the ends are the uses that serve the Lord's church on earth. Hopefully, the means will continue to grow to support the Lord's uses here on earth.
     I feel most privileged to have been able to serve the overall Church and Academy in this use, and thank the General Church Board and Corporation for their interest and support during this time.
     Neil M. Buss
CHOSEN PASSAGE 2002

CHOSEN PASSAGE       URSULA GROLL       2002

     Here is my favorite passage, and how I discovered the Writings:

     Divine love and wisdom cannot but be and have expression in others it creates. The essence of love is not to love self but to love others, and through love to be conjoined with them. It is also the essence of love to be loved by others, for thus is conjunction achieved. The essential ingredient in all love consists in conjunction; indeed, in it consists its life, which we call pleasure, gratification, delight, sweetness, bliss, happiness and felicity.
     Love consists in willing what one has to be another's, and in feeling the other's delight within oneself. That is what it is to love. In contrast, to feel one's own delight in another and not the other's delight within oneself is not to love; for this is loving self, whereas the first is loving the neighbor (Divine Love and Wisdom 47).

     How I Discovered Swedenborg and the New Church
     After working in Germany from 1986 to 1989 as a "headhunter" for a large management consulting firm-we looked for "real big shots," members of the board, top executives for the largest companies-I wanted a new job.

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A well-known headhunter advised me that I should finally write my doctoral thesis. Then I would be able to be independent and establish my own firm. As I considered what I wanted really
to write about (the material at the university had always been boring) and what really interested me, Swedenborg simply occurred to me. Because I had studied Scandinavian literary criticism, I would in any case have taken a Scandinavian theme. But I thought to myself: Since literature bored me, I must do something totally different, and something in my head simply said "Swedenborg." Then I looked up an article about him in an encyclopedia and knew, "That's it." So I abandoned my old job as a headhunter, bought myself a computer and all the books of Swedenborg, and began to write. That was my biggest "capture." I had a new job, a new "head" and was independent. To be sure, I earned not a penny from there on, but I was happy. You know the feeling, don't you?

     [Photograph]

     Ursula Groll

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SWEDENBORG IN CONTEXT 2002

SWEDENBORG IN CONTEXT       Rev. MICHAEL D. GLADISH       2002

     The New Century Edition Introduction to Heaven and Hell

     Bernhard Lang is a professor of religion at the University of Paderborn, Germany. In 1995 he co-authored a book called Heaven, a History, and in 1997 he published Sacred Games, a History of Christian Worship. Now (2000), described on the cover as an eminent historian of religion, he has written a lengthy (55-page) introduction with two appendices for the Swedenborg Foundation's New Century Edition of the book Heaven and Hell by Swedenborg.
     In addition to recommending the new translation (with all its curious new expressions), I would like to offer a brief review of Lang's introduction. It is certainly a unique contribution to the literature on Swedenborg, and, I can't help thinking, a very valuable contribution for those who may wish to see the Writings in the cultural and historical context that Lang provides.
     It is also controversial. By suggesting as he does that Swedenborg was an eclectic who drew heavily on the ideas and work of many others before him, ironically this introduction may cast real doubt on the validity of Swedenborg's own experience as a revelator, thus on his own claims to original ideas inspired directly by the Lord. Of course we can't judge Lang's motives, but the language he chooses clearly reinforces this impression.
     For example, summarizing five sections of his introduction, he writes, "From our attempt to offer elements of interpretation, Heaven and Hell emerges as a work echoing a variety of cultural and intellectual currents. Building on archaic views of the permanent conflict between good and evil; adopting Neoplatonic notions of the Deity; drawing on the Renaissance appreciation of the human will and a life in which wealth can be enjoyed legitimately; describing heaven and hell in the detailed manner of baroque spiritual writers and surpassing them; and finally, developing bold ideas about marital love in heaven and trying to be true to the visionary experiences of his own romantic spirit, Emanuel Swedenborg created a work of imposing complexity" (emphasis mine).

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     To the extent that the new reader of Heaven and Hell is affected by this humanistic appraisal of the work, it may be fairly asked whether the Foundation has made a big mistake. After all, why would we, who believe in the Divine Authority of the whole work, endorse an introduction that calls this into question? Is there even, perhaps, a risk of profanation in this mixed communication of the very skepticism Swedenborg deplored and the noble claims of the book itself? We may well wonder.
     But that's not all. In the section on early readers of Heaven and Hell, Lang appears to go out of his way to list 18th century criticisms and objections to the book, either as heresy or as fantasy, and when he does cite the experience of one devout reader, it seems he can't resist a patronizing allusion to the "impressionable age" at which he accepted Swedenborg's claims. Meanwhile, throughout the introduction Lang offers not one word of his own endorsement of any of the ideas in Heaven and Hell. Thus as an exercise the whole thing really is quite curious.
     Still, having said all this, I rather like the essay. For the believer it conveys important information on several fronts. First, by acquainting us in some detail with the intellectual background and culture of 18th century Europe, it vividly confirms what the Writings themselves say about all revelation being given in terms accommodated to specific states. Remember, even the Ten Commandments were known to every nation in the world, but they were still given from Mount Sinai amidst great signs and wonders in order to affirm their Divine authority.
     Second, Lang serves adequate and sufficient notice to all believers in the Divine authority of the Writings that this conviction is as open to criticism as any other miracle the Lord per-formed, and it very usefully acquaints us with a number of the arguments that may be used for that purpose.

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Like the contents of Heaven and Hell itself, this is important information, as it keeps us from being caught off-guard, and gives us the opportunity to prepare for inevitable challenges when we share our confidence in the book as revelation.
     Finally, for the believer, especially one who is academically inclined, Lang presents an exciting view of the intellectual canvas on which the Lord, through Swedenborg, was able to paint His most magnificent picture of Himself, His kingdom, the spiritual sense of His Word, and all the other things necessary for our regeneration. Whether purposefully or not, he invites us to consider thoughtfully the wonders of Divine Providence in preparing Swedenborg just as (and when) He did to stand on the shoulders of many great thinkers throughout the ages so that he could see clearly what the Lord would reveal to him.
     For the new reader (one who has no basis yet on which to judge the work), an accurate historical and cultural background such as this, not just for Heaven and Hell but for all of the Writings, can be very helpful. In addition, as I like to say, the truth speaks for itself. So when diligent readers finish the introduction and begin to read the text, they will be struck immediately by the power of the doctrine in its own right. In fact, since the work itself is far easier to read than the introduction, many readers may simply "cut to the chase" and, if they read the introduction later, may wonder why Lang was so qualified in his acknowledgment of Swedenborg's Divine authority. So the spiritual needs of "the people of simple heart and simple faith" referred to in the opening passage will be met as hoped, and Lang's essay will provide other benefits, as outlined above.
     In conclusion, quite apart from Lang's introduction, there are many other interesting and useful features of this new edition of, as Lang puts it, "Swedenborg's most popular work." The format itself for example, though the book is large and heavy, is very attractive, easy on the eyes with nice wide margins (good for marginal notes), and red print to set off chapter headings and passage numbers.

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About thirty pages of scholarly notes at the end of the book treat the curious reader to all sorts of interesting information about the text. An index to the work, a table of Scripture passages and another table of parallel passages in other works add to its usefulness as a reference tool. And, of course, the translation is refreshing despite some rather unorthodox treatments of the Lord, mankind and the "universal human" (typically done for the sake of gender inclusiveness).
     As a pastor, then, and as an individual seeking light and perspective, I recommend both the book and the introduction to every serious reader of the Writings. My only wish is that the two things could have been separated - indeed, that they will be separated in the future, and that no other editions of the Writings be published with such academically qualified, spiritually equivocating introductions. Meanwhile, I think we can and should make the best of it, and be sure to add our own qualifiers if we use the book in our outreach efforts.
REVIEW 2002

REVIEW       Leon S. Rhodes       2002

Johnny Appleseed: A Voice in the Wilderness-A New Biography of a New Church Missionary, by William Ellery Jones

     Our country has been blessed by having great people, popular presidents and politicians, military men, authors, artists and athletes, scientists, scholars and stars of stage and screen-and an orchardist! The name John Chapman (1775-1845) is not always recognized, but children, youngsters, men and women agree in admiration of an eccentric hero, "Johnny Appleseed." We all recognize the primitive portrait of a barefooted, crudely garbed and pan-hatted wilderness wanderer who roamed the midwest in the first half of the 1800s, scattering apple seeds (to bear lovely blossoms and fruit in later years), and also the spiritual seeds he called "Good news, fresh from heaven."

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     The charming new paperback published by Chrysalis Books has been gathered, arranged and edited by William Ellery Jones to present an enchanting biography, Johnny Appleseed: A Voice in the Wilderness (available for $10 from the General Church Book Center and other bookstores), about 120 pages with a marvelous map cartographed in 1945, and a very valuable "Resources" list, an "index of sources, treatments, fiction, facts, poetry, music, films, programs and memorials." Author Jones, founder of the Johnny Appleseed Center, has done far more than merely gather a casual collection as for a scrapbook, for the reader finds a wondrously expanded picture of our most unusual pioneer, including a new Story of Johnny Appleseed (thirty pages by Ophia D. Smith), The Religion of Johnny Appleseed by John W. Stockwell, and a dozen pages of "new information" by the book's author.
     This handy book amplifies and clarifies the popular idea of this gentle pioneer/evangelist, close friend of all living creatures (including the native Americans whose language he spoke), and especially the children who helped him accumulate seeds. Chapman, a paragon of a nurseryman, was not merely a vagabond for half a century, but true to his surname ("a peddler of books") he established orchards which subsequently evolved into communities and modern cities, and was probably the earliest New Churchman in America, working with Swedenborgians like Francis Bailey, the first American publisher of the Writings. Gentle and friendly, though motherless as an infant and bereaved of his bride, he had a hardy and cheerful nature even under the most severe circumstances in unimaginably difficult times, with an angelic philosophy we all should know better and remember in times such as these. A variety of celebrations, like the many varieties of apples, will be held in numerous places, with poems, songs and stories, honoring the forerunner of all who care about our environment and our heritage.
     Leon S. Rhodes

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Editorial Pages 2002

Editorial Pages              2002

     THE STORY OF SWEDENBORG

     During the year 2000 I did some editorials on Swedenborg telling the story of his own life, and I began to attempt an over-view of the biographies of Swedenborg that have been published over the years. Eventually I realized that it was beyond me to chase them all down.
     One of the short biographies I recommended was one incorporated into a booklet of quotations brought together by Dr. Michael Stanley. It was published in England in 1988 under the title Emanuel Swedenborg, Essential Readings. Another was the appealing booklet by Brian Kingslake called A Swedenborg Scrap-book. This was published by Seminar Books in England also in 1988 (three hundred years after Swedenborg's birth). The final pages of that book provide an outline that is especially useful.
     I would like now to mention another little sketch that is much more recent. In about seven pages Dr. George Dole tells the story of Swedenborg in his book A Thoughtful Soul: Reflections, from Swedenborg. Published by Chrysalis Books of the Swedenborg Foundation, it is a fresh and interesting overview.
     That book has a foreword by Huston Smith, who speaks of "seers" on this earth. He says that "Swedenborg must be numbered among the greatest."
     The main feature of this book is its series of quotations from the Writings. The last of them is from Arcana Coelestia 3742: "There is only one life, and it comes from the Lord alone. Angels, spirits and mortals are only recipients of life. This has been made known to me from so much experience that there is not the slightest doubt left . . . . Our appropriation of the Lord's life comes from His love and mercy toward the whole human race, from the fact that He wants to give Himself and what is His to each individual, and that He actually does so to the extent that we accept it-that is, to the extent that we are involved in lives of goodness and lives of truth, as images and likenesses of Him."


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     A RELIGIOUS VIEW WHEN ONE'S COUNTRY IS THREATENED

     (This is quoted from the Intelligencer Record, a newspaper with a circulation of 44,000. It was published on October 26, 2001.)

     By DON ROSE, Assistant Pastor, Bryn Athyn Cathedral

     In heightened concern for our country, many of us turn for light to our religious teachings. In doing so I have chosen some passages that others may find useful.
     The book True Christian Religion talks of the Ten Commandments. Concerning the fourth commandment on honoring father and mother it says: "In the broadest sense this commandment means that people should love their country since it supports and protects them."
     What if our country is attacked? The book goes on to say: "That one's country should be loved, not as one loves himself but more than himself, is a law inscribed on the human heart, from which has come the well-known principle that if the country is threatened with ruin from an enemy or any other source . . . it is noble to die for it. This is said because so great should be one's love for it."
     Another theological book of Emanuel Swedenborg speaks of the charitable duty of people in different walks of life, and here's what it says of the commander of a country's army: "He does not love war but peace; even in war he continually loves peace. He does not go to war except for the protection of his country, and thus is not an aggressor, but a defender. But afterwards, when war is begun, if so be that aggression is defense, he becomes also aggressor. In battle he is brave and valiant; after battle he is mild and merciful. In battle he would be a lion, but after battle, a lamb. He does not glory in the overthrow of enemies, but in the deliverance of his country and his people from the invasion of an enemy, and the destruction and ruin which they would inflict. He acts prudently; cares faithfully for his army, as a father for his children and loves them, every one according as he does his duty sincerely and valiantly."
     And what about the men doing the fighting? "Charity in a soldier.

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If he looks to the Lord and avoids evil and sincerely does his duty, he becomes a form of charity. He is against unjust war and the wrongful shedding of blood. But in battle it is another thing. There he is not averse to it, for he does not think of it, but of the enemy as an enemy who is out to kill him. When the battle is over, his fury ceases. He looks upon his captives after victory as neighbors, according to their quality. Before the battle he raises his mind to the Lord and commits his life into His hand; and then he lets his mind down from its elevation into the body and becomes brave, the thought of the Lord, which he is then unconscious of, remaining still in his mind, above his bravery. And then if he dies, he dies in the Lord; if he lives, he lives in the Lord."
     I have thought of the above passage in honoring those who took action on the plane in Pennsylvania which otherwise would have been directed to wider destruction.
     May the casualties be as few as possible and the conflict as brief as possible. May we be given strength for whatever comes, and may there be in the end justice and peace.
ACADEMY OF THE NEW CHURCH 2002

ACADEMY OF THE NEW CHURCH       E. Kent Rogers       2002

     SECONDARY SCHOOLS

     Position Available for 2002-2003 School Year

     A full-time position for a Media Center specialist will be available July 1, 2002. Applicants should have a master's degree in Library Science in an ALA accredited program, or a bachelor's degree in an appropriate field, with previous experience in library work.
     The Secondary Schools are seeking a candidate with strong organizational and communication skills who enjoys working with adolescents, and who is committed to the mission of New Church education. To apply, send a letter and a resume to Margaret Y. Gladish, Principal of the Girls School, P.O. Box 707, Bryn Athyn, PA 19009; e-mail: mygladis@newchurch.edu; phone: 215-938-2595; fax: 215-914-4880.

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ON MR. ORTHWEIN'S "FREEDOM" 2002

ON MR. ORTHWEIN'S "FREEDOM"              2002




     Communications
Dear Editor:
     Since I moved to Nepal, I have been almost totally separated from the things of New Church societies: events, sermons and services. New Church Life is the exception! I have been receiving New Church Life each month, thanks to the generosity of Mrs. Grant (Wren) Doering. I wonder if she knows how much her gift is appreciated. I am always happy when the next issue shows up in my mailbox.
     On October 1st, 2001, the July 2001 issue of New Church Life arrived in my box. In it was an inspiring Independence Day sermon by Rev. Walter E. Orthwein entitled "Freedom." I found this sermon extremely interesting. Reading it was like travelling along an unknown, scenic road. Throughout the sermon Mr. Orthwein would surprise me by bringing out a variant new point, a truth that led in an unforeseen direction. Due to the fact that it takes several months for issues to arrive here, I read this sermon after the terrible and tragic events of September 11th, and so was able to see the words of that sermon played out in life in some remarkable ways. Let me set out some of the ways.
     Early in the sermon Mr. Orthwein discussed the fact that the Lord is the source of freedom and that "Deliverance from the bondage of sin . . . is the eternal proclamation of the Lord's Word in the spiritual sense" (p. 291). However, "in our natural state we are not aware of needing to be liberated" (p. 292) because our bondage is disguised as the pleasure of the senses.
     America is known around the world for many things. Unfortunately, materialism and empty sensuality are among those things. These are ideals espoused and pushed in much of our TV and other media. It is easy to become enthralled by media themselves, and then to what they offer as ideals. The media are used as a mirror of who we are, and some even use them as teachers explaining who we are to be.

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     Mr. Orthwein brings out the fact that the word "Jubilee," the name of the year of liberation for the Israelites, comes from a word that means "recall," and Jubilee itself means "The sound of a trumpet." He continues to say that it is "the clear loud voice of Divine Truth that awakens us from spiritual lethargy . . . calling us to the Lord's kingdom" (p. 293). In the September 11th attacks, were we not as a society awakened from our spiritual lethargy? Did we not experience a recall to what is
important in life-love for one another and humble love for God? Before the September 11th attacks, what images and messages were we given in the media about ourselves? After the attacks, in the media, I saw people praying; I saw people helping one another; I saw people joining together. While there were also terrible acts of revenge and racism which are not to be downplayed, I believe that I witnessed a great awakening and recollection in our great nation.
     Drastic misfortune was the pearl through which our nation drew closer to God. By terrible circumstances we are driven to realize our frailty and need for God. I hope that this recall outlasts the pain of our loss. Mr. Orthwein asks: " . . . [W]ill we preserve the spirit of genuine freedom which [gave birth to the new civil order of the United States of America]?" (p. 295) If what 1 have seen of America these last three weeks from halfway across the world is an accurate depiction of our society, I believe that the answer to this question is yes.
     Mr. Orthwein goes on to say that if we use civil liberty merely as a tool to fulfill our natural desires, our society will eventually crumble and die. He says that the nation "must wake up and . . . return home [like the prodigal son] to the principles which are its heritage, to the God in whom it professes to trust." He continues: "Periodically in the life of the nation we need to hear the trumpet of Jubilee calling us back to our spiritual heritage" (p. 296).
     I believe that we have heard the trumpet call. The trumpet is Divine Truth of the Word (see p. 296). How is the terrorist attack a form of Divine Truth? I see it as such in two ways.

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First of all, it recalled to all of us the truth professed over and over again in the Word: this world is temporary; our tallest and greatest buildings will eventually fall; our bodies must die. We must lay up for ourselves treasure in heaven.
     Second, it forced us to take a look at ourselves in asking why someone would attack us. We saw our shortcomings and our selfishness. If the routine, often violent and crass media of other days had been played on September 11th or 12th, it would have been rightfully perceived as terribly irreverent and insulting. Suddenly, those forms of "fun" and entertainment which are embedded in natural lusts and selfishness came into drastic and glaring contrast with the real meaning of life-love for God and for each other expressed in action. It's not the media that would have been different, but our state of mind. When we recall God and the importance of loving one another, base forms of entertainment are not appealing, not enthralling. We have, at least for a while, been liberated.
     To stay liberated we must actively and continually recall to ourselves the meaning of life as given by the Lord: to love one another as He has loved us, to lay down our lives, for each other (see John 15:12,13). Men and women before us laid down their physical lives to create the United States of America-they laid down their lives for us, whom they did not know. We have to lay down our natural desires in order to serve the Lord and also our country. These last few weeks I saw Americans laying down their worldly desires and lusts to help and serve one another-giving hard-earned money as relief aid, giving of their time to assist rescue workers, refusing to sleep in the hope that they might save someone from the rubble, calling home to say "I love you" as their building crashed down. It was truly beautiful. I saw these words come alive: "The wilderness and wasteland shall be glad for them, and the desert shall rejoice and blossom as the rose" (Isaiah 35:1).
     People seemed to emulate this Psalm: "The Lord is my light and my salvation; whom shall I fear? . . . Though an army should encamp against me, my heart shall not fear; though war should rise against me, in this will I be confident.

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One thing I have desired of the Lord, that will I seek: that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord and to inquire in His temple" (Psalm 27).
     When they had lost control of the environment around them, many people put their trust in God and remained in a controlled, calm state of mind. I was reminded of a favorite passage: "Those who trust in the Divine . . . remain even-tempered whether or not they realize desires, and they do not grieve over loss; they are content with their lot. If they become wealthy, they do not become infatuated with wealth; if they are promoted to important positions, they do not consider themselves worthier than others. If they become poor, they are not made miserable either; if lowly in status, they do not feel downcast. They know that for those who trust in the Divine, all things are moving toward an everlasting state of happiness, and that no matter what happens at any time to them, it contributes to that state" (AC 8478:3).
     I now live in a country where freedom of speech and religion are not fully permitted, and where only a month ago institutionalized racism in the form of the caste system was abolished. Since living here I have gained new appreciation for how fortunate and blessed I am to have been born and raised in the United States of America. I hope that the charity and spirituality I have seen in the wake of the attacks does not represent a fear-driven, brief and shallow attempt at self-preservation, but that it represents an often hidden, yet strong life-current that runs throughout our societies.
     E. Kent Rogers
     Kathmandu, Nepal
PERCEPTION 2002

PERCEPTION       Dewey Odhner       2002

Dear Editor:
     Perception plays an essential role in even recognizing the Word. Logic is not enough. There are sacred writings of other religions that are just as logically consistent as the Writings.

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How do we know that the Writings are the Word? Logic can draw conclusions only from assumed premises. We humans are so adept at assuming premises that we do it without noticing. In spiritual matters we get our premises either by historical faith or by perception. Historical faith is fine as long as it is true, but errors of historical faith tend not to be corrected until we open up to perception. But if we are open to perception, then we are open to correction of any errors of perception that we may have assumed.
     The identification of the Word is not the only area where perception is needed. We also make assumptions in interpreting the Word and applying it to life. The policy of excluding women from the priesthood does not logically follow from the Writings without additional premises. Why do we believe that those premises are correct? Most of us who made those assumptions probably first did so because that's what we were taught to think, and then we forgot we were making assumptions. Now we have no motivation to re-examine those premises if we don't believe we are capable of receiving any perception until we are fully regenerate to the celestial degree. But if that were the case, we would have no way of determining what comprises the text of revelation except from tradition.
     Dewey Odhner
     Horsham, PA
INCLUSIVE EXCLUSION 2002

INCLUSIVE EXCLUSION       Gerald M. Lemole       2002

Dear Editor:
     I am sorry that Dr. Bell took my comments personally. It would appear that some of them were inflammatory and counterproductive. That was not my intention. As a friend reminded me, sometimes the written word seems more harsh than the spoken word, where motive can be better inferred. The response in the November NCL seems to me to be a contextual distortion of my letter; it appears that he has missed my point and continues to expound on those issues which so obviously rile him.

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Dr. Bell may have addressed some "grave and common errors," but they were not in my letter. He is gravely mistaken if he interpreted my meaning as "worshipping some unknowable God," which I agree is often the product of unbridled self-intelligence. These observations are unrelated to my position. Please re-read my letter.
     Furthermore, his statement that I am unaware of the "ad nauseum" discussions about women clergy in recent years seems to serve as a springboard to take off on an obviously emotion-packed topic for him. As for not recognizing "boiler plate New Church doctrine," of course there are fundamental natural and spiritual differences between men and women. Of course their affections are different. CL 33 clearly describes these affections as different. It does not say women are deficient in intelligence or cannot have a role in the church since their affection is different from men's. It is evident that "one cannot be simply converted into the other," but women offer a different approach of both affection and understanding that could be complementary and expansive to the present attitude in the priesthood. Divine Providence 4:4 says that a form is more perfect as its constituent elements are distinguishably different and yet united. I do not believe that those women who want to enter the ministry do so in order to be more like men. It seems to me they are saying, "We have something special to offer," and I would agree.
     I am not as qualified to debate theology as a learned clergyman whose life is of the study of the doctrine of the New Church. However, I am not without resources, as there are many priests who would disagree with Dr. Bell's interpretation of the doctrines concerning "some grave and common errors" he perceives.
     The "Great I Am" is Jehovah. This is the interpretation of the Hebrew "I Am Who exists" (past, present and future). Jehovah the unknown, ineffable and unperceivable (usually and falsely pictured as a wise old man in the old Christian Church) is knowable only in his Divine Human form, the Lord Jesus Christ.

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When I pray, I pray to our Lord and see Him as a tall, fair-complexioned Caucasian man, and I suspect that is how I will see Him in heaven. That doesn't mean that the Semitic Yemen Shepherd, the Chinaman from Beijing, the black man in Capetown, or a woman in Peoria will see Him that way.
     In the reference TCR 294, we see in the Latin in which Swedenborg wrote, "Jehovah Deus in Humana Forma." Note that he does not write, "virilis forma" or "masculina forma" but the proper grammatical Latin feminine of the words for human form.
     Also, in TCR 787 God is described in Latin as homo (human being regardless of gender) and not as vir (a male) when translating the quotation "like seeing a man in the air or the sea." Persona and homo are not gender-specific. The terms for God, Creator, Redeemer, Regenerator and Savior are grammatically masculine, but are biologically neutral. In Latin, the masculine is inclusive; only the feminine is exclusive. When Swedenborg uses adjectives as nouns to speak of God in forms such as "the infinite," "the Divine" and even "the Divine Human," he has a choice of masculine, feminine and neuter. In these cases he always chooses the neuter, never the masculine.
     Let us suppose, for argument's sake, that Dr. Bell's interpretations of the doctrines are accurate, and Jehovah is masculine. Why should that prohibit a woman, who is using her intelligence to lead her will, from becoming a minister? A minister is not God, nor a God form, but God's representative, who can be a man or woman, since both are in God's image and comprise the church (see CL 125). Since the beginning of the General Church, women were given little voice in church government. This position was held on doctrinal grounds. The Heavenly Doctrines remain the same, but the church's readings of them do change. When women were asked onto both the General Church and Academy boards, the reexamined
interpretation of doctrine obviously was a response to cultural changes.

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There are those who remember when, based on interpreted doctrine, girls of the Academy were not allowed to compete in sports with other schools, and were strongly discouraged from pursuing typically male-dominated professions. Swedenborg never wrote about an exclusive male ministry. I believe the present topic is another cultural change that we may have to face in the future.
     Lastly, I was not "taking a shot at the order and organization of our [mine also!] church government" (Oct. issue, p. 470), but trying to demonstrate to Dr. Bell the arbitrary selection of "acceptable" or "unacceptable" old-church ways having been used or rejected in the past.
     This brings me to the real subject, which both Dr. Bell and I agree is the core of the discussion: the role of women in the church. Until a year and a half ago, I was opposed to having female ministers because of my cultural bias and the same arguments that Dr. Bell proposes. However, after many discussions with clergy and informed lay people, I see no sound theological reasons, although I still have some cultural prejudices against women ministers. Although it is not my preference, I do defend their right to pursue a legitimate call to the ministry. There are many women (even if a minority) in or church who perceive themselves to be disconnected and unheard. To deny them participation in church service and ritual will neither increase the fervor of the men of the church nor increase the women's confidence in the church leadership. Taking the "hard line" as Dr. Bell's tack suggests, as in the Jewish, Eastern Orthodox and Muslim faith, will not adequately alleviate or answer the problem. There are many subjects that Swedenborg left open to interpretation. He stated that the influx of truth is received differently by each individual. This is not a "belief du jour" (Oct. issue, p. 471), or "New Church-lite" (Nov. issue, p. 521). Discussion of these various opinions makes for the life of the church and growth of the individual.
     Gerald M. Lemole, M.D.
     Huntingdon Valley, PA

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INTERNATIONAL PUBLICATION 2002

INTERNATIONAL PUBLICATION       Donald G. Barber       2002

Dear Editor:
     The General Church is an international organization with New Church Life, as I understand it, being the official record of the discussion within the church of the understanding of doctrine and related subjects. I then wonder how to understand the second line after the heading of the Sound Recording Library's promotion on the inside of the front cover. I would suggest that "our nation's tragedy" would have been more appropriately worded as "the recent tragedy in the United States."
     The description of the size of the Ukraine at the beginning of the article by Freya Fitzpatrick (Nov. 2001 NCL, p. 503) seemed to be directed to readers in North America. Perhaps the addition of dimensions in miles (and kilometers) would have been more meaningful to a wider readership.
     Donald G. Barber
     Etobicoke, Ont., Canada
CHAPTERS IN THE PATH 2002

CHAPTERS IN THE PATH              2002

     This new book by Rev. Geoffrey Childs has 41 chapters. Here are some of them: The Birth and Infancy of Jesus; The Early Education of Jesus Christ; The First Temptations of Jesus; Comfort and Insights for the Child Jesus; The first Rational of the Lord as a Child; The Salvation of Humankind; His Mercy Is Forever; The Origin of Doctrine; The Birth of the Divine Rational; The Lord's Most Grievous and Inmost Temptations; Enrichment of Jesus' Rational; The Means to Glorify the Natural; The Betrayal by the Hereditary Sensuous; Love of Dominion in the Hereditary Sensuous; New Truths Come to Celestial Love; Celestial Love and Charity Reunite.

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APPLICATIONS FOR ADMISSION TO THE ACADEMY OF THE NEW CHURCH GIRLS SCHOOL OR BOYS SCHOOL 2002

APPLICATIONS FOR ADMISSION TO THE ACADEMY OF THE NEW CHURCH GIRLS SCHOOL OR BOYS SCHOOL              2002

     Recruiting packages will be mailed in early February. These include an application form for admission of new students to the Academy Secondary Schools. If you have not received a recruiting package, please contact the school secretary at 215-938-2556. Application should be made by March 1, 2002. Letters should be addressed to Mrs. Margaret Gladish, Principal of the Girls School, or Mr. R. Scott Daum, Principal of the Boys School, The 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 dormitory student. Completed application forms should be received by the Academy by April 15, 2002.
     All requests for financial aid should be submitted to the Business Manager, The Academy of the New Church, Box 711, Bryn Athyn, PA 19009, by June 1, 2002.
     Please note: The earlier the request for financial aid 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, gender, or national or ethnic origin.
     Margaret Y. Gladish          R. Scott Daum
     Girls School Principal          Boys School Principal

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MINISTERIAL ANNOUNCEMENTS 2002

MINISTERIAL ANNOUNCEMENTS              2002




     Announcements






     The following pastoral moves are effective July 1, 2002:
     The Rev. Christopher Bown has accepted a call to become the pastor of the New Church Buccleuch, in Gauteng, South Africa. He will also lead the South African Theological School, and he will be visiting pastor to the Cape Town group.
     The Rev. David Ayers has accepted a call to become pastor of the Olivet Church in Islington, Ontario, Canada.
     The Rev. John Odhner has been appointed Assistant to the Pastor of the Bryn Athyn Society.
     Rt. Rev. Peter M. Buss
     Executive Bishop

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EVANGELIZATION SEMINAR 2001 2002

EVANGELIZATION SEMINAR 2001              2002

     Last fall, Bryn Athyn College was host to the Evangelization Seminar. The theme of the seminar, "Freely Give", was from the book of the same name, written by the Rev. Erik Buss. The following is a list
of cassettes available from this well attended and enthusiastic gathering.

          Plenary Talks
     Freely Give - Rev. Erik Buss
     When Lightning Strikes - Chuck Blair
     Thy Kingdom Come - Theresa McQueen
     The Jonah Syndrome - Rev. David Roth

          Workshops
     Answering Questions - Rev. Douglas Taylor
     The General Conference in the 21st Century - David Friend
     To Ghana and Back - William Radcliffe
     What Works in Boulder - Panel
     The Bryn Athyn Cathedral Visitors - Frank Vagnone
     Church Development in Russia and the Ukraine -
     Lenka Machova & Duncan Smith
     New Church Evangelization: An Overview - Anna Woofenden
     Top Ten Ways to Grow a Church - Rev. Thomas Kline
     Bryn Athyn Newcomers - Panel
     Rise Above It: Spiritual Development through the Ten Commandments -
     Ray Silverman & Bob Merrell
     New Century Translation - Rev. Jonathan Rose

     Opening Worship Service:
     Healing of the Nations - Rt. Rev. Peter Buss

     Concert: John & Lori Odhner with Guest Artists

     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 a catalog or tape, call or write to:
     GENERAL CHURCH     )))
     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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What Is Popular with Teenagers? 2002

What Is Popular with Teenagers?              2002

     Way of Wisdom: Meditations on Love and Service

     Emanuel Swedenborg

     Grant R. Schnarr & Erik J. Buss, Editors

     "Love and Wisdom, without action, are only concepts. They become real when they are used." From Emanuel Swedenborg's Apocalypse Revealed.
     This collection of 100 quotations has been a popular item with teens this holiday season. Adapted from the works of Swedenborg, in words for present-day understanding, these quotations are useful for personal meditation, self-reflection and personal growth. Paperback, $9.95 US

     Words of Life

     Rev. Paul Sperry
     "Practical meditations on Sacred Subjects." The thoughts and concepts in this little book offer an insight on many subjects important in our everyday lives. Originally printed in approx. 1925, the language has not been made `modern'; however the concepts are still valued by readers today. Purchased by teenagers this holiday season. $3.50 US

     Cards by Lennette

     Concept by Donnette Alfelt, designed through Fountain Publishing
     These are packs of 24 business-card sized quotation cards that bring the incredible messages contained in Swedenborg's Writings into our daily lives. Popular with today's teenagers as well, they can be used as bookmarks, placed on desks and included in letters for a special inspiration. $4.00 US includes display stand.

     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., 8:00 am-4:00pm     phone: 215.914.4920

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Title Unspecified 2002

Title Unspecified              2002

     Vol. CXXII     February, 2002     No. 2
     New Church Life
     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
     REVEALED THROUGH EMANUEL SWEDENBORG
SCHOOL POSITION AVAILABLE IN GLENVIEW 2002

SCHOOL POSITION AVAILABLE IN GLENVIEW              2002

     The New Church Preschool in Glenview is currently seeking a teacher for its Junior Preschool program (three-year-olds). The job currently involves two to three mornings a week, curriculum development and
teaching. It could be expanded, depending on program needs and the applicant's qualifications/wishes.
     The following qualifications are recommended by the Pre-school Advisory Committee: a love for working with little children; a bachelor's degree in education or a related field; the ability to connect with parents and students of varying religious and cultural backgrounds; a familiarity with New Church teachings; and organizational skills.
     We encourage anyone interested to contact Rev. Peter Buss, Jr. (847-729-6130), or Roxanne Junge (847-724-8800), or send a letter of application to: New Church Preschool, 74 Park Drive, Glenview, IL 60025.
TEACHING POSITION IN PITTSBURGH 2002

TEACHING POSITION IN PITTSBURGH              2002

     The Pittsburgh New Church School is accepting inquiries and applications for an elementary school teaching position in the fall of 2002. We welcome your interest whether you are seeking full-time or part-time employment. One aspect of the job is as the teacher of the pre-kindergarten/kindergarten classroom, and the other is as a co-teacher in the upper grades' classroom (grades 4-7). The job requires excellent teaching abilities, a love of learning and applying a New Church philosophy of education in the classroom, strong organizational and communication skills, creativity and the ability to take initiative as well as to work well as part of a team.
     Anyone interested should contact the Rev. Nathan Gladish, the current principal, or the Rev. Amos Glenn, next year's principal, by email to ngladish@aol.com or by letter to 299 Le Roi Road, Pittsburgh, PA 15208, or phone 412-731-7421.

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Notes on This Issue 2002

Notes on This Issue              2002

     It is the custom in New Church services to have an unobtrusive opportunity to make a freewill offering as each person enters the church. The sermon in this issue is about making an offering to the Lord.
     In this issue we publish from the Bishop a report for which we did not have room in the January issue. Bishop Buss addresses variety in the church. He observes that whereas angels see internal distinctions, we tend to focus on external preferences.
     Bishop Alfred Acton has returned from travels that took him to Australia and the Philippines. The photograph of him on page 58 was taken recently in Japan. He participated in an unusual evangelistic endeavor. We are grateful to Mr. Tatsuya Nagashima for his description of a different kind of evangelization in Japan. We are accustomed to dealing with audiences that are predominantly Christian. How do non-Christians respond to teachings about life after death? See the samples of individual reactions on page 59.
     We are pleased to report that the third volume of Spiritual Experiences (formerly called Spiritual Diary) is ready for print. We could see copies as early as March.
     We almost always print advertisements from the General Church Book Center and the Sound Recording Committee. This month we just could not fit in all the material.
     
     TEACHING POSITIONS ADVERTISED

     We have received advertisements from Toronto, Glenview and Pittsburgh. See page 82 for the opening in Toronto's Olivet Day School. The other two are on the inside cover.
     
     Academy of the New Church
     Secondary Schools Summer Camp

     This will be held in Bryn Athyn July 7-13. See the January issue, p. 12.

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WHAT SHALL I RENDER TO THE LORD? 2002

WHAT SHALL I RENDER TO THE LORD?       Rev. JAMES P. COOPER       2002

     A SERMON

"What shall I render to the LORD for all His benefits toward me?" (Psalm 116:12)

     One of the ironies of life is that although God created us to live to eternity as spirits, we must first live in the world of nature to fix and establish those loves and truths that will form our eternal character. The same kind of thing is true of the Lord's church on earth. On the one hand, it deals with truth from the Divine, serving to bring God's own truth to all people, yet it is tied to bricks and mortar and the efforts of good men and women.
     The church exists in the world to serve, to help the Lord in His work of leading men to heaven, and this it does in many different ways. One way the church functions to lead us to heaven is by requiring us to freely sacrifice what is valuable to ourselves for the sake of the Lord. We can see this principle at work in the parts of the Word that speak of the Jewish Church, for most of that portion of the Word is dedicated to all the rules of when, how, and what the Jews were to sacrifice to Jehovah. It is also true that their worship was purely external, consisting only of sacrifices while their hearts remained evil, and that the Lord expects more of us-that our external should exist only to reflect our genuine internal worship. But the fact that we may or may not be more interior than the ancient Jews is irrelevant, because even the angels in the highest heaven have rituals of worship and sacrifice, because these things correspond to and support their genuine internal worship.
     It is our custom in the New Church to play down the offertory. We do not, as many churches do, pass through the church collecting money during the service. Instead, for doctrinal reasons to be discussed in a moment, we prefer to arrange for an unobtrusive opportunity to make a freewill offering as each person enters the church.
     There are several reasons for making the offertory the first act of worship. One is that it corresponds, like the sacrifices of the Jewish Church, to a humbling of the loves of self and the world, a necessary preparation for a proper approach to the Lord.

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Giving a gift upon entering has its roots in the gifts given to judges and kings in the ancient days, and symbolizes our willingness to submit to the Lord's government. By giving an offering, we are symbolically admitting that the Lord is superior to ourselves, and therefore putting ourselves in a mood to listen to His truths and to obey.
     A second reason is that when a gift is freely given, it is from the person himself, that is, it is a representation of his true character. This is because freedom comes from the heart, and only those things that are done in freedom truly express the heart, thus the essential character of the person (see AC 1947:4).
     We read a few of the many passages from the Word which teach this important point:

     Speak to the children of Israel, that they bring Me an offering. From everyone who gives it willingly with his heart you shall take My offering (Exodus 25:2).
     Heal the sick, cleanse the lepers, raise the dead, cast out demons. Freely you have received, freely give (Matt. 10:8).
     "And let them take for Me a collection" signifies the interior things of worship that were to be represented, and that are the things required; "from every man whom his heart hath moved willingly" signifies that all things should be from love and thus from freedom; "ye shall take My collection" signifies the things required for worship (AC 9456).
     All freedom that is from the Lord is freedom indeed, but that which is from hell, and in man therefrom, is bondage. It is known from the Lord's Word that worship from freedom is truly worship, and that spontaneity is pleasing to the Lord; therefore it is said in David: "I will freely sacrifice unto God" (Psalm 54:6). Therefore there were freewill offerings among the Children of Israel; their sacred worship consisted chiefly of sacrifices, and because of God's pleasure in what is spontaneous, it was commanded:

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That every man whose heart impelled him, and every one whose willing spirit moved him, should bring an offering to the Lord (Exodus 35:5,21,29) (TCR 495).

     A third reason is that the Heavenly Doctrines teach that because of the two reasons just mentioned, a person should give a present to the Lord on approaching Him (see AC 5619), and so we place an offering bowl so that the very first thing we do upon entering the church is to freely make a symbolic sacrifice, recognizing the Lord as our King and admitting our need to obey His Word.
     And this leads us to the next point, which is that in order for this offering to truly be a sacrifice of spiritual value, it must be seen that it is a gift to the Lord, not to some earthly organization, although it is the church which receives those gifts in His name.
     The local congregation of the church is not a club. There is no membership fee. It is an earthly organization created by people to help each other in their individual approaches to the Lord. All are welcome to participate in any and all of the sacraments and rituals of the church without charge. However, the doctrines do teach that there can be no genuine worship without sacrifice of some kind, without giving up something that you value, whether it is your time, your money, or your sin. So why should you make an offering to the church when in your heart it is the Lord to whom you are really giving the offering? Because the Lord is present by correspondence in the church, just as He was present with the Jewish Church through the rituals performed by the priests, and through prophets, judges, and kings who also received gifts in His name. "That they gave presents to kings and priests on approaching them is evident from many passages in the Word; and that the presents given to priests
and kings were as if given to Jehovah is evident from other places in the Word" (AC 4262:3, emphasis added).
     Over the years, from the time of the Most Ancient Church to our own time, there has been an incredible variety of churches with corresponding rituals and customs.

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But while the people and the traditions may change from time to time and place to place, the principles of doctrine do not. Another one of the principles regarding the importance of sacrifice has to do with the importance of privacy in such matters. The Lord taught in the gospel of Matthew: " . . . but when you do a charitable deed, do not let your left hand know what your right hand is doing" (Matt. 6:3), and in many other places He criticized the leaders of the Jewish Church for their public prayers and devotions, saying that they were like unwashed dishes, for although they appeared outwardly to be pious and generous, their interiors seethed with hidden evils. (See Matt. 23:25-26, Luke 11:39,40.) Our offerings are not to be ostentatious. They are not to be openly revealed or discussed, for they are an entirely private matter between each of us and our God. The nature and degree of our sacrifice are to be as private as our prayers confessing our sins to the Lord.
     Once we have accepted that the Word teaches how important it is for us to begin worship with a freewill offering to the Lord through the church, the obvious next step is to search the Word for an indication of how great that sacrifice needs to be to have a spiritual benefit. Many passages in the Word, particularly in the Old Testament, suggest that one tenth of one's produce was the minimum required. We read first what Jacob promised to give to Jehovah in return for His blessings and leadership: "And this stone which I have set as a pillar shall be God's house, and of all that You give me l will surely give a tenth to You" (Genesis 28:22).
     And rater the Lord instructed the people through Moses: "And all the tithe of the land, whether of the seed of the land or of the fruit of the tree, is the Lord's. It is holy to the LORD" (Lev. 27:30).
     A "tithe" or "one tenth" was chosen because the number 10 corresponds to "remains."

[Remains] are all the states of love and charity, and consequently all the states of innocence and peace, with which a man is gifted. These states are given to man from infancy, but less by degrees as the man advances into adult age.

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But when a man is being regenerated, he then receives new remains also, besides the former, thus new life (AC 1738).

     We therefore interpret the Lord's command to give one tenth to be symbolic rather than literal-that it is not the actual amount given that matters spiritually, but the impact that it has on our life, a doctrine that is supported by the following teachings:

     And he shall offer one of the turtledoves or young pigeons, such as he can afford (Lev. 14:30).
     Then He looked up and saw the rich putting their gifts into the treasury, and He saw also a certain poor widow putting in two mites. So He said, "Truly I say to you that this poor widow has put in more than all; for all these out of their abundance have put in offerings for God, but she out of her poverty has put in all the livelihood that she had" (Luke 21:1-4).

     The Writings are relatively silent on the matter of contributions to the church, in part because in Swedenborg's time there were state religions which were supported by taxes. Therefore, one's taxes were used in part to build churches and support the priest-hood, and the Writings do speak quite clearly to that point, as we see from these two passages from the True Christian Religion:

     Since man was born for eternal life, and is introduced into it by the church, the church is to be loved as the neighbor in a higher degree, because it teaches the means which lead to eternal life and introduces man into it, leading to it by the truths of doctrine and introducing into it by goods of life (TCR 415).
     The public duties of charity are especially the payment of tribute and taxes. Those who are spiritual pay these with one disposition of heart, and those who are merely natural with another. The spiritual pay them from good will, because they are collected for the preservation of their country, and for its protection and the protection of the church, also for the administration of government by officials and governors, to whom salaries and stipends must be paid from the public treasury. Those, therefore, to whom their country and also the church are the neighbor pay their taxes willingly and cheerfully, and regard it as iniquitous to deceive or defraud.

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But those to whom their country and the church are not the neighbor pay them unwillingly and with resistance, and at every opportunity defraud and withhold; for to such their own household and their own flesh are the neighbor (TCR 430).

     The third commandment is that we are to keep the Sabbath; we are to put aside some time each week for the worship of the Lord, to spend some time to reflect on the truth that all the gifts that we receive are not really from man's ingenuity, but are actually the Lord's blessings. We should approach the worship experience in appreciation for all the Lord does for us. The Psalmist said, "Bless the LORD, O my soul, and forget not all His benefits" (Psalm 103:2). And when we reflect on all our benefits from the Lord, if we are in the sphere of humility and worship, we must then be drawn to consider what are our obligations to God in return for His loving eternal care.
     Again from the Psalms: "What shall I render to the Lord for all His benefits toward me?" (Psalm 116:12) What does the Lord want in return for His gifts? What does He require of us? The prophet Micah tells us, "He has shown you, O man, what is good; and what does the LORD require of you but to do justly, to love mercy, and to walk humbly with your God?" (Micah 6:8) To "walk humbly" is to put away the loves of self and the world. To "love mercy" is to earn the Lord's forgiveness by forgiving others; and to "do justly" is to perform the works of charity, to sacrifice that which is of value to you for the sake of something higher.
     The Lord Himself taught in Luke that by giving generously we are preparing ourselves for the life of heaven. He said, "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). Amen.
     
Lessons: Psalm 103; Luke 21:1-4; TCR 425

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"UNIVERSAL CHURCH" EVANGELIZATION PROJECT 2002

"UNIVERSAL CHURCH" EVANGELIZATION PROJECT       TATSUYA NAGASHIMA       2002

The World of Buddhism

     Tokushima, where we live, is on Shikoku Island south of Osaka. It is noted for its 88 Buddhist temples for a traditional pilgrimage. The Great Master Kobo, alias Kuhkai, learned Mahayana doctrines in China, and preached Shingon (mantra) Buddhism in the ninth century. Having had the severest discipline for many years in deep mountains, he was told to obtain miraculous power to save the farmers from famine, begging rainfall from heaven. After his death, the followers built a number of temples honoring the saint miracle-doer.
     [Photograph of a temple.]
     The World Almanac 2001 tells that in North America there are 258,770,000 Christians and 2,637,000 Buddhists. It means that the Christian-Buddhist proportion is approximately a hundred to one. It interested me, because in my country the Christian-Buddhist proportion is approximately one to a hundred. One per cent Christians in Japan is comparable to one per cent Buddhists in North America.
     Owing to the fact that Buddhistic influence has been strong for centuries, Tokushima is the only big city in Shikoku where no Christian schools have ever been opened. As you rarely see a Buddhist in the U.S., we rarely see a Christian in Japan, much less in Tokushima.
     In such a Buddhistic province my wife and I have been living for almost ten years. You can see white-linen clad pilgrims with straw hats on their heads, long sticks in hand, walking on the roads, visiting temples, honoring the great guru.

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You can imagine how the New Church can survive here, if you can imagine how Buddhism could survive in Bryn Athyn. Since 1989, more than 100 people were baptized into the New Church by the visiting bishops in my country, but none is from Tokushima.

A New Approach with a New Trial

     The Divine Providence, however, opened a new way for the people here when we successfully invited some sixty citizens to a public hall last year and Bishop Alfred Acton talked to the people on the subject of death. We introduced the speaker as the former president of Bryn Athyn College, a professional scholar in classic languages, philosophy and theology. The topic was "Beyond One's Death," focusing on the human "life and death" issue with near-death experiences.
     In October 2001, my negotiation with the Dean Prof. Manabu Abe, Shikoku University, was successful. They invited Prof. Alfred Acton to talk to 160 Social Welfare majors on the topic of "Counseling the Dying."

     [Group photograph.]

     Front: Mrs. Hisako Sato, Henrietta and Alfred Acton
     Back: Prof. Manabu Abe and Mr. Nagashima

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     Bishop Alfred Acton and Henrietta were warmly welcomed, and we dined together with all the administrative staff, including President Fukuoka and the owner of the college, Mrs. Hisako Sato. An hour-and-a-half lecture was attentively listened to, and quite a few good questions followed. We collected the questionnaires and the following is the result:
     1. Was the lecture adequate for the topic "Counseling the Dying"? Affirmative-99.2%
     2. Do you think that the message is acceptable? Affirmative-83.8%
     3. Does the message give the power to live your own life? Affirmative-59.5%
     4. Can you use the message for those who are at the terminal crisis? Affirmative-79.3%
     5. Do you want to hear such a message again? Affirmative-92.3%
     Bishop Acton's message was logically well-ordered and clearly delivered. It would have been better transmitted if they had understood his English, but simultaneous interpretation is always necessary for this kind of lecture. The message was so well accepted that 92% of the students showed their desires to listen to him again. Wasn't that an encouraging sign of success? Let me mention some personal comments:
     * I have come to know that the death issue is simple and clear. I highly appreciate Mr. Acton's message, because I first got a positive view about death.
     * I was attracted by the speaker's view in which death and love are conjoined. It will be a good time for the dying if one is being loved at the time.
     * I knew that death is not painful. It is tranquil and beautiful.
     * Prof. Alfred Acton's message was acceptable. I have come to know the way to face a dying person.
     * The speaker was frank and sociable. I really want to see him again if I have a chance.
     * His message was very well supported by his own experiences. His idea about terrorism was also clear and agreeable.

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     * I was surprised that the speaker used an example from a coed. But that is why the issue was so well clarified.
     * I was very much attracted by Prof. Acton's speech. It was very good for me to listen to him.
     * I would pray at a death bed if I were a Christian.
     * I was very much moved by his speech. It is wonderful to tell the truth to a dying person whom you love.
     * I have got a great compassion for the English-Japanese interrelated message. It was also good to hear a well-organized step-by-step procedure.
     * I got convinced of my own progress as a human being while listening to him.
     The message was not a type of evangelization nor a type of doctrinal study, but one which is similar to courses in ethics, sociology, nursing, psychology, education, philosophy, etc., at any educational institution. Still, the message contained quite a few rational truths supported by higher spiritual truths revealed in the Writings. I have discovered that the listeners had changed their idea of "death" from a sorrowful, fatal, desperate connotation to a quiet, beautiful and lovable one.
     On one hand, such a project fails to show visible results in New Church evangelization. After the lecture, nobody asked for a copy of the Writings, nor decided to read the Bible or go to church. None is curious about the speaker's religious background except that he is a Christian. Still, on the other hand, well cultivated rational truths derived from the Word came into the listeners' minds, and possibly got some rooting within. The Word was spread, even wrapped with some deducted truths.

The Universal Church Viewed from the New Church

     It was almost a miracle that 160 college students listened to a New Church bishop's message in an area of conservative Buddhists. It is how the Lord works upon them from now that counts, and nothing else. But is this a new type of outreach which may be called "Universal Church" Evangelization?

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The Writings tell about the universal church as follows:

The Lord's church is scattered over the entire globe of the world. So it is universal. And in this church are all those who lived in the good of charity according to their religion. And the church, in which the Word is and the Lord is known thereby, is in relation to those who are outside of the church, like the heart and lungs, from which all the viscera and members of the body are animated variously according to their forms, locations and conjunctions (HH 328, trans.).

The Lord's church is universal, because the church is in all those who are in the good of life, aspire for heaven from their doctrine, and thereby conjoin themselves with the Lord (AE 331a, trans.).

     Generally, in such a non-Christian country where 99% of its population are Buddhists, Shintoists and indifferentists, direct doctrinal teachings are beyond their means. In the West, one's sincere question will be how three Persons can be in One God, and hopefully could find solution in New Church doctrine. In Japan, however, one might ask why more than three, because Buddhistic images can be found in a thousand human bodies. Moreover, no wonder there were eight million gods in Shintoism. Enigmatism conjoined with inscrutability could insinuate some holiness within, which easily leads one to conjecture that logical clarity in religion might be a sign of shallowness.
     In groping to know how to reach people, we should see their needs in terms of status-quo humanness. To the mental soil which is not so much rationally cultivated as practically, we must take a practical approach. The people here are much less excited to rebuke the imputative transference of our Lord's victory to human beings for salvation than to think of a happy state of a mind purified from greed. Since "truth" and "correctness" are hardly distinguishable from each other, affection for the truth is hardly noticed, because they seek correctness more than truth. The affection for truth, however, is indispensable for understanding the doctrines of the New Church.

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     For these two decades, my struggle has mainly been focused on the New Church core-making, based upon a sound understanding of the Heavenly Doctrines, because there is no church without sound understanding of pure doctrines (see TCR 245).
     What is revealed by the Writings is absolutely true, but how to apply each doctrinal truth to each particularity must be determined by human endeavor and trial. As Rome is not built in a day, so the church is not built in a day either. It is going to be built for eternity in the spiritual world and in heaven. Actually there was a long history on earth before the time finally arrived for the Lord's Second Coming. The Writings are also indicative about it as follows:

As for the reformation of the nations, they were not all in the same devotion nor in the same doctrine, because they were not all of the same natural disposition nor were they all educated and taught similarly from infancy. The Lord never breaks the living principles which a person learns from infancy, but He bends them. If there are some things which are revered as sacred and not against the Divine and natural order, and if they are indifferent in themselves, the Lord leaves them alone. He is patient enough to let them remain in persons (AC 1255, trans.).

     When translating Arcana Caelestia into my language, I am sometimes appalled by the truths which had never come into my mind. One of them was how the Lord revealed Himself to Abram as Shaddai, saying "I am God Shaddai." God Shaddai is the name of an idol which was first represented to Abraham, Isaac and Jacob (see AC 1992).
     When the first Christian missionary, Francis Xavier, came to our country in 1549, he knew no vocabulary in Japanese. When his interpreter Yajiro was asked how to say "God" in Japanese, he borrowed "Dainichi (the universal Buddha representing the Sun)" from Mahayana Buddhism-because they had no Japanese equivalent of God. Xavier went out and preached on the street saying, "Worship Dainichi!" Afterwards however, finding out that Dainichi was the Buddhistic divine, he rushed back to the street exclaiming, "Don't worship Dainichi!"

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In the long run, the pioneer Jesuits decided to employ the Latin Deus instead, and preached "Deusu o ogame! -Worship Deus!" I wonder how Xavier would have preached
if he had known and believed the following:

The Lord wanted first to be represented before them by the name of Shaddai. It was because He does not want to break suddenly, much less in a moment, someone's devotion inseminated from infancy. If this were done, it would eradicate and destroy the sanctity of one's worship and devotion which had long been implanted. The Lord never breaks but bends. The holiness of devotion inrooted from infancy should not be violated, but it needs a slow and gentle bending (AC 1992).

     The Writings seem to tell us that angelic instruction will also be given without destroying their born-and-bred propensities if there is charity within.

This has something similar to do with the gentiles who while being in the body worshiped idols but lived in mutual charity. In the other life, their holiness in devotion inrooted from infancy is not taken away in a moment but successively. The goods and truths of faith can be easily implanted in those who lived in mutual charity. Afterwards they receive them in joy, because charity is the soil itself. This happened to Abraham, Isaac and Jacob. The Lord was patient enough to retain the name of God Shaddai so much so that He even said to them that He was God Shaddai (ibid.).

Outreaching Approach by Derived Truths

     "Universal Church" evangelization will be a new approach to the public. Each one of us can help the Lord come to the common people through a pipeline of solving problematic issues of the modern world. One's conversion into the New Church is not aimed at as the end in view, but we invariably show respect to the other faiths and religions as far as there is the good of charity in them. Laymen prepare the way so that the priests may come and teach, give a lecture on whatever topic it might be.

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The possible themes will be as follows:
     1. Life and Death-Near-death experiences, euthanasia, death in dignity, terminal care, hospice, etc.
     2. Medical Ethics-Brain death, transplantation, surrogate gestation, designer genes, artificial organs, cloning, etc.
     3. War and Peace-Self-defense and collective defense, terrorism, suicidal martyrdom, etc.
     4. Society and Government-Globalization, cross-cultural communication, etc.
     5. School Education-Bullying, school disintegration, value of life, creativeness, etc.
     6. Child-caring-Family love, domestic violence, parents' absence from home, etc.
     7. Crises in Life-Diseases, joblessness, divorces, separation, bereavement, etc.
     8. Mental Diseases-Mental suppression, shame, torpor, frustration, fear, resident-care
     9. Gender Issues-Choice of partners, discrimination, uses of both sexes, prostitution, etc.
     10. Senior's Life-Long life and its value, comfort and happiness, hobbies and commitments, etc.
     11. Christianity-Doctrinal basis, morality, life view, world view, prayers, etc.
     12. Religion in General-Judaism, Islam, Christianity, Buddhism, Hinduism, etc.
     At any rate, this project is worth being given by General Church ministers, because no issues are solved without the Heavenly Doctrines, which are the only source of unfathomable Wisdom. The Word can be sown in hungry minds through mediate words from the Word. The New Church can help all those of other religions to be empowered with their own good of charity and conjoined with the Lord.

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Evangelization: Growth through Pains

     Since the start of the new 21st century, we know that the General Church has launched a good deal of new projects of evangelization. Through Bishop Buss' "A Plan for the General Church," the recent editions of Missionary Memo and New Church Life, we are informed of a drastic increase of evangelical ideas with the practical growth of inquirers through the successful outreach programs. "The Future of Evangelization" by Rev. Grant R. Schnarr in Missionary Memo reports the outstanding results of various programs. That was beyond my imagination in 1983 when I first visited Bryn Athyn. The General Church has grown at unexpected speed during the last two decades.
     Rev. Erik Buss's Freely Give is also a product of the New Century. He invites people to join those who invite others. Why do we have to invite people into the New Church? The answer is different in each person's commitment and level of regeneration, from natural level to rational, rational to spiritual, spiritual to celestial. But one thing is common: we must grow.
     Bishop King's "UNC-Universal New Church" project in the Philippines is also noteworthy. He explained in his letter to me on Oct. 5, 2001 as follows: "It is an outreach effort by the San Diego Society of the New Church. It does not seek members for the General Church. It seeks to strengthen individuals, organizations and groups of worshippers who would like to investigate the Writings of Swedenborg to incorporate them in their worship and value systems."
     Evangelization-in whatever form it might be, or whatever success or failure it might result in-is a continuous struggle against solitariness, despair and frustration through trials, errors and pains. We just intrude into the hellish domain face-to-face, hearing their discouraging voices shouting, "Stop it. It's of no avail!" We often cry out with David, "Lord, how they have increased who trouble me! Many are they who rise up against me.

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Many are they who say of me, 'There is no help for him in God' (Psalm 3:1,2).
     The moment we switch the channel, the Lord quietly says, "Be of good cheer; I have overcome the world" (John 16:33). Actually One who fights against them is He.
     The New Church is a militant church. If you don't fight, you will lose.
     We can scarcely find quotations from the Writings which directly encourage us to advocate evangelization. However, Swedenborg himself spent half of his life evangelizing the Lord's Second Advent. By his evangelization we have come to know the Lord. That is as good an incentive as could ever be given.
JACOB'S CREEK NEW CHURCH FAMILY CAMP 2002

JACOB'S CREEK NEW CHURCH FAMILY CAMP              2002

     The theme for the tenth annual Jacob's Creek New Church Family Camp is "The Path to Heaven." Registration information will be sent to anyone who would like to consider attending Jacob's Creek Camp this summer, and as always, everyone of any age is welcome. The dates are Sunday, August 11 to Thursday, August 15. The camp is located in southwestern Pennsylvania, about an hour east of Pittsburgh. All rooms are air-conditioned and have private baths. This is a great opportunity to have outstanding doctrinal presentations combined with lots of stimulating discussions and just plain fun.
     If you would like to receive registration information, please email Mrs. Joseph S. (Pat) David at jdavid@csonline.net or phone her at (814) 432-2009.
     The Camp Director is Rev. Patrick Rose, who will invite three additional ministers to join him on the staff. Jacob's Creek Camp is a church-wide camp and welcomes New Church people from all over the world.


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REPORT OF THE BISHOP OF THE GENERAL CHURCH 2002

REPORT OF THE BISHOP OF THE GENERAL CHURCH       Rev. Peter M. Buss       2002

     I would like to take this opportunity to discuss a subject that is of great interest in our church.

Variety in Our Church

     How do we respond to variety in our church? We know that there is great variety in creation. The Cathedral in Bryn Athyn was built to honor this principle, with no item being exactly the same as another. It is impressive to look at the wrought iron work, for example, and see how patterns that are varied can come together so beautifully into a whole. Each is different, and there is also a harmony.
     Yet within variety there must also be unity. Every church organization needs unifying principles which allow various interpretations and different ways of expressing its faith. How do we attain both variety and unity?
     Here is the essential problem: While the New Church is small, it doesn't have the luxury of consisting of many different organizations. So people join the General Church because it has some very specific unifying beliefs. I am not suggesting that we don't share some of these with our sister organizations, with whom we work in mutual respect and, I think, a growing harmony. But when people join the General Church, there are certain essentials which, taken together, declare its nature. We worship the one God, the Lord Jesus Christ, and acknowledge that evils are to be shunned as sins against Him and that goods should be done because they are from Him. We believe that the Writings are the Word of the Lord, equal with the Old and New Testaments. By this acknowledgment we recognize them to be holy as well as "authoritative." We declare that the threefold Word is our authority, and for that reason we have no written constitution. We believe that the education of our children should, where possible, be carried out in church, school and home in harmony, and to that end we have schools, as well as offering resources for Sunday Schools, home schooling and individual family lessons.

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We believe strongly that the New Church is the religion of the future, and that it is a deep responsibility to share it with the world. We acknowledge that people come to good or love through truth. Thus we
are devoted to the study and teaching of the truth of the Second Advent, with the purpose in mind that it can lead people away from unhappiness into the good of life which is heaven.
     I could mention many other cardinal tenets which the General Church holds dear. These are the unifying principles. Yet there is also growing variety in our church, and to some this is a source of concern, while to others it is not moving quickly enough.
     And here's the problem: if you believe in the unifying principles themselves, you will wish to support the General Church and worship within its sphere. You may feel that you don't wish to belong to another body of the church, because as yet, being small, we don't have "many churches," which the Writings tell us will exist in time. But you may not like aspects of the variety which you see growing in our organization. Others in the organization see things differently from you, and you are very concerned about that. It is a common tendency to believe that one's own views are correct, and that others' views, if conflicting, are perhaps dangerous.
     The Writings say that there is great variety in churches, and they come both from internal qualities and from external preferences (see AC 1155, 2864). Interestingly, they also observe that the angels see the internal distinctions, and we tend to focus on the external preferences (Ibid.). The many sacrifices introduced by the Lord in the Israelitish Church were to express the differences of the internal
character of the people (see AC 8936; cf. NJHD 221; also AE 329:8).
     Even in heaven there is variety in worship, "yet they are a one, for they are all led as a one by the Lord" (AC 1285). Clearly this variety is good in itself, for thus the Lord can inflow in different ways into people (Ibid.). Note these teachings:

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The church "cannot but be various and diverse in respect to doctrinal things; that is to say, one society will profess one thing to be a truth of faith . . . and another will profess another thing, because it is so said in the Word" (AC 3451:2).

The church "will everywhere differ, and this not only as to societies, but sometimes as to the individuals within a society" (AC 3451:2, emphasis added).

     Does this sound familiar? We have long rejoiced in our different viewpoints. The church longs to allow for this, so that people may be led to see the truth for themselves, for if they are compelled, they do not indeed see the truth (see CL 295 et al). And the challenge is that when there are these differing viewpoints, then they translate into differing responses-even to variety in worship.
     The Writings say that variety is useful, since a whole benefits by having many parts, and each different part "attaches itself like a congenial friend to another . . . . From this is the saying that variety gives delight" (HH 56; cf. AC 37). Therefore the Lord likes variety, for it images His infinite approach to us (see AC 6232:2). The angels experience variety so that they can come to know and love the different kinds of goods and truths (see AC 10200). Their approach is a pattern for us to follow the next time we are tempted to see danger in another's different viewpoint.

There Also Need to be "Constant Things"

     The people in heaven love their own kinds of things best. They love their own home, no matter how grand an alternative they may be offered (see AC 1628). They seldom leave their own society, preferring its goodness and its sphere (see HH 49).
     The Lord provides constants to all things of life-the rising and setting of the sun, the seasons, and so on. "These things and many more have been provided from creation in order that things may exist in infinite variety, for variety can exist only in what is constant, fixed and certain" (DP 190). The passage goes on to give an example of a church building: "In like manner a temple must be constant in order that the various acts of worship, sermons, instruction and pious meditations may be possible in it."

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The Lord "created the constant things so that varieties might exist in them" (DP 190).
     Then there is the lovely teaching about the need for rituals, which cover the deeper levels of thought and feeling as clothing covers the body. Without these rituals, the deeper forms of worship don't have a covering in which they can be experienced (see TCR 55).
     Finally, the Writings say that all external forms in the New Church will take their origin from internal principles. "And I saw no temple therein, for the Lord God Almighty and the Lamb are the temple of it." This represents that there will be no external form or ritual in the New Church which does not have a harmony with inner beliefs and loves (see AR 918).
     Variety exists within certain constant forms. How do we establish a balance? Today new forms of worship exist in our church. Some love these new forms, some prefer the old ones. Some feel that each is better in itself-which may imply a feeling of superiority to or a judgment on those who prefer the other forms. Some feel that our newer forms are not reverential or correspondential enough, and others feel that the more traditional forms do not touch the affections enough. When such positions are taken, there is a danger of division.
     How can we bring these concepts-of variety in worship, and even in doctrinal understanding-together with those essential principles that define us as a church? How can we have unity and, like the angels, rejoice in variety?

Soundness and Purity of Doctrine: To Lead to Charity

     The Writings teach that a church is not a church because it has the Word. It has to understand the Word, and it is the soundness and purity of its doctrine which makes it a church (see TCR 245). Clearly we are expected to study and understand the Word, to seek to see its central teachings and to delve into its deeper offerings.

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As we do this, we will indeed argue with each other and debate issues.
     The Lord warns us-gently, and with understanding-that we will focus on the understanding of doctrine too much at times, feeling that the knowledge of specific points is almost good in itself. Everything can be carried to excess, even a love of studying. It may be excessive on two counts: Either we are tempted to study for the sake of proving ourselves good and wise, or we begin to make the knowledge of truth an end in itself. It is never that; it is given to lead us to heaven, to charity.
     Note this rather remarkable teaching: The Ancient peoples, the Lord says, differed in doctrinal understanding, but were united by acknowledging love to the Lord and charity to the neighbor as the essentials; for to them, "matters of doctrine existed not so much to guide their thought as to direct their lives" (AC 2982; emphasis added).
     Yes, we must study the doctrine, and seek to have our under-standing of it as pure and sound as it can be. This is very important at the early stages of a church, for how else can it be founded? I hope that nothing I say in what follows diminishes this importance in the General Church's priorities. But it is the purpose of the study that matters, and that dictates how we will handle variety of opinion in our church.

Charity Must Be Foremost

     We do know how we should handle differences: We must regard others with the eyes of charity. The following is one of the most powerful teachings to this effect. Note especially the final two sentences. It is speaking about the divisions between churches in the Christian world.

This situation would never exist if they were to make love to the Lord and charity toward the neighbor the chief thing of faith. In this case their doctrinal differences would be no more than shades of opinion concerning the mysteries of faith which truly Christian people would leave to individual conscience, and in their hearts would say that a person is truly a Christian when he lives as a Christian, that is, as the Lord teaches.

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If this were so, all the different churches would become one, and all the disagreements which stem from doctrine alone would disappear. Indeed the hatred one person holds against another would be dispelled in an instant, and the Lord's kingdom would come on earth (AC 1799).

     There are many passages like this. The Lord says again and again that we need to regard another person's life, and form one with him or her on that basis, and not allow our differences in doctrinal understanding-let alone in worship procedures-to divide us. Here is another teaching. Note the question that we ought to be asking.

Although there are so many variations and differences in matters of doctrine, or so many derivatives, nevertheless they all together form one church when everyone acknowledges charity to be the essential thing of the church, or what amounts to the same, when everyone regards life as the end in view of doctrine-that is, when everyone asks, "How does a member of the church live?" rather than, "What does he think?" For in the next life everyone is allotted a place by the Lord that accords with the good constituting his life, not with the truth he knows from doctrine separated from that good (AC 3241, emphasis added).

     Amazingly, the Lord even says that people can be in falsity and, if they strive to live in charity, the Lord causes them to be part of His universal church. He gives examples of falsities that we rightly fight against: that faith alone saves and that good deeds produce the reward of heaven. The Lord Himself can bend both of these falsities to good, leading the person who is in faith alone to think that he ought to live a good life, and helping the one who takes credit for good works to slowly learn how to serve unselfishly (see AC 3451).

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     Does that mean that falsities don't matter? Of course not! If the falsities of faith alone and taking the credit for our own goodness were unimportant, why did the Lord spend so much time warning us about them? Left to flourish, they harm people's lives. But in those who are seeking to obey the Lord, He softens them. The Lord looks upon the heart and leads the willing heart if charity-the wish to do what is right-is present.
     I would suggest that the charity that needs to be present is two things: first, a real longing to do what is good and true to someone else, and second a humility about ourselves and our need for the Lord. This teaching is found in AC 4956. Its importance is that it allows us to see that we need to be humble about our differences.

Anyone who has charity toward the neighbor is moved by an affection for goodness and truth because they come from the Lord, and such a one turns away from evil and falsity because these come from himself. When he does this, humility is present in him as a consequence of his recognition of what he is in himself; and when such humility is present, his state is one in which goodness and truth are received from the Lord. These essential ingredients of charity . . . (AC 4956, emphasis added).

     Rituals or "religious practices" can differ, the Writings say, if charity is the essential (see AC 2385). In fact, it is the spirit of charity that stops our worshiping outward things (see AC 2722). The Writings warn us that a tendency to emphasize externals of worship-make a big point of which things are "exactly right"-is a sign that we are focusing on the externals of the church (AC 8762; cf. 6587).

Four Essentials in the New Church

     The Writings do say that there are some specific things on which we must agree. No one can be together in a church unless these are held sacred. They are:

     The acknowledgment that there is one God, the Lord, and His Human is Divine (see TCR 2,3; cf. AC 1834; HH 512 et al).

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     The acknowledgment of the Word and its holiness
     The acceptance that life is eternal
     The acknowledgment of the life of charity. This is expressed in various ways, but it means first and foremost that we must accept that the Ten Commandments are the laws of the church, and that love to the neighbor is the second Great Commandment (see AC 1834, 3454, 8637, 5135; AE 837:4 and many other places).

     Doctrine does divide if any of these is brought into doubt. For example, we cannot be led by any specious reasoning process to question who our God is. He is the Lord Jesus Christ, and He alone. Any other formulation of God in our church is a return to an invisible God and cannot be tolerated. Nor can the General Church retreat from its adherence to the Divinity of the Writings, for they are the Lord with us.
     And here is the important point about the study of doctrine: It is only when we are very diligent in studying it that we stay firmly rooted in these essentials. These four essentials are the ones that the hells spend their time trying to negate.

Firm in Internals

     One of the cardinal principles of the early General Church was to be "firm in internals, yielding in externals." We need to have this as a clarion call at this time in our church, since we can allow external differences in preference to divide us.
     If we place too great an importance on externals, we are external people! A person may be troubled if he doesn't do deeds of worship, but a charitable person is worried if he doesn't obey the Lord (see AC 108; cf. 2724). To make too much of externals is to "make internal worship external"-to make the form to be the substance (AE 1175). This was what the ancient Israelites did, and this too has been done in the Catholic Church when they made the bread and wine of the Holy Supper to be powerful in themselves (see AC 10149; cf. 2722; 4680:2).

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     Faith alone is to emphasize the external too much-the formal in place of the reality (see AE 1175). The Writings speak of people who get a feeling of "security" when they have worshiped, because they have "done well" (see TCR 182:4; DP 340; BE 65; 114). But the only "security" is humility before the Lord and obedience. Worship is a means to an end, not the end itself. "The Sabbath was made for man, and not man for the Sabbath" (Mark 2:27).
     We may love certain rituals. They may reflect to us the internal realities of this greatest church of the Lord-the one that will last into the ages. It is good to love them. But they are means to an end, and we can adjust them. Let us not suggest that they have to be observed or else the church is "in danger."

But There Are Certain Things That Must Be Present in Worship

     What are the essentials of worship? I would suggest the following from the Word:

     Charity (see above)
     Adoration of the Lord (see AC 1150)
     Humility before Him (see AC 2327; 7750; et al). Note the following teachings in this connection:
          a. We need to realize that we are "dust and ashes, that is, nothing but evil, and that the Lord is the Greatest and Holiest" (AC 7550).
          b. "When the heart is truly humble, nothing of the love of self and the world stands in the way" (AC 8873). Thus when we are truly humble, the Lord can enter in (see AC 8271). "To this one will I look, even to him who is humble and of a contrite spirit, and who trembles at My Word" (Isaiah 66:2).
     Worshiping the Lord in His Human. He is God, but God is the Lord Jesus Christ (see AC 10370).
     We need truth and a willingness to obey (see AE 696:6).
     We need to worship Him from the Word, that is, to be sure that we are speaking honestly and from His truth (see AC 10203; 10299).

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"Give ear to my prayer, which is without lips of deceit" (Psalm 17:1).
     Worship must be free. However, we should compel ourselves (see AC 1947).
     There ought to be preaching and instruction (see HH 222). These are not "essentials."
     There needs to be prayer, of course, because it is the purpose of worship.

     It is certainly appropriate to ask whether forms of worship meet the above requirements. It is even fair to ask whether they meet our sense of what is humble or reverent, although we need to be aware that other people's senses may differ. We need to be watchful that our worship does not descend from a glorification of the Lord and a spur to repentance, and become instead something that will make us feel a false sense of "security" at having worshiped.

Reasons for External Worship

     Now, the Writings say quite often that worship is not essential in itself! We don't go to heaven depending on how well we worship. But we should reverse that, and say that a person who is in charity will worship! As the Lord puts it: when one is in charity, the worship is something on which his loves can rest, and then they are "complete and firm, and the whole person is directed by the Divine" (AC 10436:2).
     Here are some of the benefits of external worship listed in the Writings:

     It is a corresponding expression for the internal It attracts the heavens (AC 4311)
     A reminder of our spiritual duties (AC 1618) A prompt when we are tempted (CL 307) Communication with heaven
     An expression of charity (AC 1798)
     Conjunction with the Lord (AC 10436)

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     It inspires states of holiness (remains), which return through-out life and in the world to come (AC 1618)
     It helps to control the lower mind (AC 1618)
     We learn during worship services (AC 1618; cf. HH 222).

Customs Are Useful but Not Mandatory

     It is interesting that many customs exist from correspondence, but not all of them are practiced by us today. Why not?
     I would suggest that while these customs are correspondential or representative, they may not suit the nature of certain individuals or groups. For example, the Word speaks of clapping of hands, dancing, and shouting in worship. In Western lands this is not very common. In fact, if such customs are introduced, there is a tendency to suggest that these forms are "not New Church." Yet they appear in the Word. Consider this passage:

"Sing, O ye heavens, for Jehovah hath done it; shout for joy, ye lower parts of the earth; break forth into singing, ye mountains, O forest and every tree therein; for Jehovah hath redeemed Jacob, and hath shown Himself glorious in Israel" (Isaiah 44:23; 49:13). Here the Lord, His coming, and salvation through Him are treated of; and because these things were about to take place it is said, "a new song." The joy on this account is described not only by "singing," "singing psalms," "breaking forth," "being joyful, clapping the hands," but also by various musical instruments of accordant sounds; also that the rivers, the sea, the field, the forests, the trees therein, Lebanon, the wilderness, the mountains, and many other things, should rejoice together, exult, sing, shout for joy, "clap the hands," and "cry aloud," together (AE 326).

     Are we obliged to shout or clap our hands? No, of course not. Yet it is a representative act, and many who worship will wish to do so.
     We have many customs that originate from representatives, which we love; for example, gifts of gold to a bride (see AC 3103); giving betrothal gifts (see CL 295; 300). Weeping at a funeral represents a last farewell (see AC 4565).

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It is touching to read that when a person is leaving this world, laying your hands on her or his eyes represents that this person's sensual life is closing, and she or he is entering into deeper levels of life (see AC 6008). What a lovely way to say farewell to a beloved friend.
     The laying on of hands at inaugurations is a representative transfer of the Lord's presence (see AE 79). We build our churches facing the east (see AC 101; 9642:10), and it is noted that this is "still done at the present day" (AE 422:17), although it is hardly an essential if logic does not allow it.
     Then there are customs which we don't use in the Western New Church, and we might even think that they are wrong! The Lord commanded us to wash one another's feet. Now that is not necessarily a command for the New Church, but it is observed that the Ancient Church did it, and "regarded the rite as something external in worship" which represented spiritual washing (AC 3147). A jewel of gold was placed on the nose of a bride to represent perception of the life of good (see AC 3103). When a husband returned to his wife after absence, he gave her a kid of the shegoats-representing the innocence of conjugial love (see AC 3519:7, 4871). (By the way, the customs in some African nations suggest that they descended from such representatives.) Prostration in prayer is still a custom in parts of the world, and it is very representative-and the Writings observe without comment that in Christian lands one merely kneels (see AC 1999; AE 463).
     What is the point?

     We do not have to follow customs because they are representative.
     We need to beware the tendency to disparage rituals we don't use just because we don't use them.
     Making certain externals of great importance is to make external worship far too important; and criticizing others' preferences because of our own is to do the same.

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Changes in Worship and How to Respond

     Worship has changed in our church. Even when I was young, we used a much more complicated ritual. Today the most liturgical of our services is more simple than in those days. And contemporary services have grown up.
     What question should we ask? One of them is simple: Do the new forms allow for the participants to worship the Lord in humility and according to the essentials listed above? If they do, then we should not find fault with them, even if they are not what we personally prefer.
     At times people are concerned that some forms are less doctrinal than others. I have even heard some services criticized because they are not "distinctively New Church," when everything taught in them was true, even if presented in a simple form.
     Now I am very concerned that there are fewer forums for the true study of doctrine in our church, and I am worried that in time some of the very important values of the Writings will become lost to many of our people. This problem, which is a serious one, needs to be solved by a return to reading the Word and to meetings where the Word is taught and discussed and where the teachings are reflected on as they apply to our lives. What we need to do is to inspire our people with a desire to find truths in the Word itself, to discuss the Word and how it applies. We need more books and pamphlets which allow people to reflect on the values of our church.
     The Sunday sermon is indeed a time of instruction, but it is hardly a forum where people will learn more than a very few points. It is properly a reflection on a truth and how it applies to life, hopefully in a sphere of humility and affection.
     I would observe that when Swedenborg was asked what the theology of the New Church was, he said, "That God is one and that charity and faith are one" (ISB 20). He didn't go into many details; he emphasized two of the essentials.

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It is in fact useful to have forms of worship which appeal to the affections, and which provide for humble worship of the Lord, and for the life of charity in the light of the Word.
     But there are other questions that should be asked. Do new forms have reverence in them? Do they lead to the Lord? Is He the center of all worship?
     And here is one that is at the crux of some of our concerns: Do we prepare people for changes? If new forms are useful, do we give people adequate time to understand them, and do we allow them to see from the Word that the forms are appropriate ways of performing the uses of worship?

A Personal Reflection

     I grew up with the Whittington Psalmody. We learned the four-part harmony, and the congregation by and large loved it. The sacred words were so beautifully rendered, and many of the melodies are in my mind today when I read the Psalms.
     Then I moved to a congregation where there were some who disapproved of the music itself, and where many others had never learned it. To them the Whittington Psalmody did not stir the affections. I kept including this music in the services, but I noticed many people standing silent, unable or perhaps unwilling to sing music that seemed unattractive or quite difficult. It seemed to be rather a poor way to prepare people for the sermon that followed. They sat down to listen to the sermon after having had the feeling that they were left out of a part of the service.
     I came to realize that a form I personally loved had passed out of the useful life of the church. It just happened. And I realized also that this has probably been happening for centuries. Forms that one generation loved are replaced, perhaps by forms that will themselves be replaced.
     Today many parts of the Word have been set to more modern music, in ways that touch the affections of a new generation. Some of the more contemporary music is lighter and to many it is more joyful.

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Will these forms survive, or will they serve a generation and then give way to new forms?
     The answer is that it doesn't matter. The real question is, Will humble worship of the Lord remain? Will the uses of worship be performed? Will people's hearts be inspired so that they live the life of religion in the days that follow?

"Firm in internals, but yielding . . . !"

     As a church we face some very important battles. This crown of all the churches needs to be established, and the General Church of the New Jerusalem is a small servant of the Lord in building His New Church. The hells want to destroy in us a vision of the Visible God. They would love to make the Lord Jesus Christ seem remote, to deprive us of that vision of Him that the threefold Word now lays open to our view. The hells want to make us question the Writings when we don't like what they say-to suggest that they are tainted with Swedenborg's own culture, not truly Divine. The hells are fighting against true marriage, seeking to destroy it in every innocent heart that longs for this beautiful human love, and we need to devote our attention more and more to helping each other overcome the all-too-common obstacles to this love. Our children grow with the bright and happy vision of this love; we need to do whatever we can to ensure that they have the best chance of attaining it.
     The hells rejoice in humanism-in suggesting that we are intrinsically good, and that life which doesn't take much account of the Lord Himself is the "realistic" life on this earth. They turn us away, whenever they can, from thoughts of eternity, because when eternity is present, sensual desires are put in their proper perspective (see AC 6201, 6202).
     And the hells do everything they can to destroy true charity. They would like us to think that deeds are charity (they are, but only when guided by the truth); they inspire the spirit of "faith alone"-the idea that speaking about true things makes us good; they breathe the spirit of contempt for others and of manipulation of them for our own ends, and all the other emotions which banish gentle love from the earth.

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And they hate the teachings about repentance: they try to make us feel that these are too negative, so we can avoid them.
     These are our battles. These are the internals! Let us focus on them, and come together as one church to do so. Let us put aside the more minor differences we have, and set our minds to the large challenges which face the New Church as it begins to dawn upon the earth. There is so much to be done, so much to be gained, so much that could be lost.
     This is our challenge. This is our privilege. And in becoming dedicated to these internal values to an ever greater degree, and in seeing the Lord's church growing in our children and in the world, we will find our very great reward.
     Rt. Rev. Peter M. Buss
OLIVET DAY SCHOOL POSITION AVAILABLE 2002

OLIVET DAY SCHOOL POSITION AVAILABLE              2002

     Olivet Day School has an opening for a full-time teacher for the upper elementary grades starting in September 2002. Applicants should have a bachelor's degree in a field related to education. Previous teaching experience is an asset.
     To apply or inquire further, please contact James Bellinger, Principal, 279 Burnhamthorpe Rd., Etobicoke, Ontario, Canada M9B 1Z6. Phone: 416-239-3054; email: JBellinger@on.aibn.com; fax: 416-239-4935.


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Editorial Pages 2002

Editorial Pages              2002

     CAN WE BE MORE CLEAR
     ON WHETHER THE WRITINGS ARE THE WORD?

     Some conversations on whether the Writings are "the Word" would be unnecessary if a clear point would be kept in mind. It is the point about legitimate uses of a term both in a wider sense and in a more narrow sense. If we forget this point, we might find ourselves in unproductive disagreements.
     I am struck with the way the fourth volume of Arcana Coelestia begins. It says there that " . . . few know what is meant by `the Word.' And then it provides clear teaching on the matter and concludes by saying that "all revelation is meant." We will get to that in a moment.
     People use terms like "the Scripture," "Holy Writ" or "the Law" in different ways. Did you know that the term "the Bible" means by secondary definition the Old Testament alone?
     There is no problem when we keep context in mind and we understand one another. But when we don't keep in mind the different legitimate uses of a term, we can fall into obscurity and worse. Possibly the worst scriptural error in history was in misinterpreting Paul's use of the term "the law" in Romans 3. Paul says that man is justified by faith apart from the deeds of "the law." Millions have assumed that Paul meant you don't have to keep the Ten Commandments! That is why the Writings make a point of showing that "the law" here can mean different things. (See TCR 338, AR 417, 571, DP 115.)
     What is meant by "the law"? The Writings give a number of examples to illustrate very distinct usages (see Doctrine of the Lord 8-11). Various meanings in different contexts are shown to us so that we will not make mistakes (see AC 6572, 7463, 8695, TCR 288).
     What about the term "the Word"? The Writings use that term in AC 66, and if you look at it carefully you can see that "the Word" here means the Old Testament. It would not be wise, however, to jump to the conclusion that the New Testament is not the Word.

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     I would like in a later editorial to give illustrations of how mistaken one can be by not observing the different ways in which the term "the Word" is used.
     The Gospel of John says: "In the beginning was the Word." AC 2894 quotes this and says, "Few know what is here meant by the `Word.' It concludes by saying that it can mean "all revelation." One can sympathize with people who have said that the Writings are revelation but they are not the Word! We hope to show another day how this can be resolved by paying attention to the appropriate uses of the term.

     NOTES FROM RUSSIA AND JAPAN

     While we are celebrating the recent publication of the book Conjugial Love in Russian, I notice a few interesting historical facts. I have read that in 1780 there was a full translation of Heaven and Hell in Russian only in handwritten manuscript. It bears the name N.F. Malyshkin. There is a printed title page which indicates an intention eventually to publish. I also read about a poem in Russian by Derzavin dated 1808. There are six stanzas with the refrain, "Swedenborg, you are right"-Pravty, prav ry, Svedenburg. Perhaps more about that later.
     From Japan we have some results on the sales of the first volume of Arcana Coelestia. The truly remarkable story told by Tatsuya Nagashima in the June 2001 issue talks of prospects for sales of his new translation of the first volume. He notes that when the work was first published in this world, four copies were sold in two months. He wondered if he would have comparable results in a land where so few are Christian.
     Well, in the first four months he sold a hundred copies.
"BEST AGE" NOW A PAMPHLET 2002

"BEST AGE" NOW A PAMPHLET              2002

     The item we printed last month called "The Best Age Is the Age You Are" by Donnette Alfelt is a pamphlet, and copies are available. Write to the editor.

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MORAVIANS 2002

MORAVIANS       Rev. Robert McCluskey       2002




     Communications

     
Dear Editor:
     I write to protest David Ayers' harsh and irresponsible, though ultimately ironic, attack on the Moravian Church (April 2001). I have been reading New Church Life for some years, alternately agreeing or disagreeing, but always appreciative of what I read. Never have I been so upset at what I have found.
     In the course of the article Ayers describes the Moravians as: proud, self-serving (proselytizing for numbers, not souls), having a "damnable attitude," hypocritical, rejecting good works, intolerant, distrusting, and hateful. Nowhere does he cite contemporary Moravian doctrine, policy, mission or practice to justify these aspersions. He also states that it is "likely" that Swedenborg's description of the Moravian spiritual character "typifies the Moravian sect's overall approach to religion." On what basis does he draw this conclusion? History and the writings must be consulted, to be sure, but let's not forget about talking to actual Moravians (there is no lack of them in Pennsylvania), engaging them in dialogue and finding out what they really believe and practice now.
     After 18 years with the National Council of Churches of Christ in the USA, working closely with Moravians and a number of other Christian groups, it is clear to me that a spirit of genuine community pervades the council and those who make it up; the marriage of love and wisdom, charity and faith, is evident in countless ways. The mere presence of the member churches demonstrates their commitment to those outside their particular fold, and to genuine ecumenism. By that I mean an attitude which truly affirms the good in other religions, and which actually focuses not on doctrinal differences, but on a common commitment to live together in a spirit of self-denial and mutual charity (see AC 1285:3,
1799:4). This is hardly behavior consistent with the idea that Moravians claim to possess secret truths (arcana?), deny salvation to those who believe differently, or lack sufficient spiritual motivation.

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(This last point puts paid to [finishes off] the whole thrust of the article, which impugns not the doctrine but the underlying motives of Moravians, as if this were something we could ever claim to know, or judge, ourselves.)
     In her book Having Gifts That Differ: Profiles of Ecumenical Churches (1989: Friendship Press), Peggy L. Shriver compiled concise descriptions of the member churches of the NCCC, written by members of those churches. Rev. Dr. Robert Kirven penned the entry for the Swedenborgian Church. From the entry for the Moravian Church we find this under the section entitled "Major Doctrines": "In essentials, unity, in non-essentials, liberty, and in all things, charity (or love)" summarizes the Moravian evangelical Protestant attitude toward doctrine, whose source is the Bible, "the only rule of our faith and life." No special Moravian Church creed has been established, but a number of creeds, including the Apostle's Creed and the Nicene Creed, have gained special importance. The Unitas Fratrum maintains that "all creeds formulated by the Christian Church stand in need of constant testing in the light of Holy Scripture," according to the General Synod of 1957's statement, "The Ground of Unity.
"
     I am concerned when individuals or groups are misrepresented and disparaged without an opportunity for rebuttal or defense. I do not believe it demonstrates tolerance or an affirmation of differences in faith.
     Rev. Robert McCluskey
     New York, NY
BRIDES OF CHRIST 2002

BRIDES OF CHRIST       Rev. Reuben P. Bell       2002

Dear Editor:
     This is in response to the December, 2001 letter by Tryn Clark, in which she questions my treatment of her remarks in a previous communication. I would like to respond, because I believe that she has raised some important issues with respect to 1) the nature of New Church scholarship, and 2) current interest in doctrinal teachings concerning the marriage of the Lord and His church.

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     Ms. Clark identifies herself as the author of an article from which I quoted in an October, 2001 letter to New Church Life (Clark, Tryn Grubb, "How the Church Is the Lord's Bride and Wife," Theta Alpha Journal, Vol. 12, n. 5, April 2001, pp. 9-13).
     The disagreement here centers around three quotations from her article, which I included in some remarks to Linda S. Odhner to prove a point about the process of feminization of a church, namely that along with feminization seems to come a fascination with an ages-old heresy loosely called "bridal mysticism." Mrs. Odhner had previously denied that such a heresy might be afoot in our church, because of our teachings on the "conjugial." My use of Ms. Clark's remarks was to identify what I saw as that very doctrine, which, as Editor, Mrs. Odhner had herself recently read and approved. I saw real irony in this, and thought my comments were both appropriate and convincing. Ms. Clark does not include those quotations in her letter, so I provide them here.
     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.
     Despite her comments, I don't consider my remarks about her ideas to be "off-hand," and my intent was not to "label" her in any way; and I think that her use of these terms moves an academic argument into another arena. The scholarly interchange of ideas must be free and rational, and we must never appeal to our emotions in responding to one another. This limits our effectiveness, and gives unfair advantage to a person who appeals to feelings as argument.

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It "labels" an opponent as overbearing, or at least uncaring, and this effectively shuts off discussion because of the emotional freight these images carry with them. Who wants to be known as overbearing and uncaring?
     Ms. Clark defends her conclusions with the strength of her methods, citing the presence of "fourteen direct quotations, and 32 other references" in her paper. I believe this calls for a discussion of New Church scholarship.
     There are two levels of New Church scholarship. The first is the gathering of truths, or passages from the Writings dealing with the subject at hand. With tools like the Swedenborg Concordance, and more recently a computerized search engine called NewSearch, this level is enhanced as never before. With word-searches and even more sophisticated methods to glean from the Writings the passages we seek, this preliminary level of scholarship is sometimes mistaken for the scholarship itself. It is not this but the second level, the comparison of passages and the interpretation of one with respect to the others, that might be called "arming ourselves with truths." This level produces the rational conclusions that we make (see AC 3786 about comparing passages). Level one is gathering truths; level two is trying to determine what they tell us. Level one is "direct quotations"; level two is what we find in them, in a universal way, according to the degree of enlightenment available to us. New Church scholarship is both together. Level one alone is not scholarship. At best is it incomplete; at worse it is pedantry.
     Ms. Clark invites us to consider three passages from the Writings concerning this problem of spiritual marriage, passages frequently offered in support of the idea that the heavenly marriage is between the person and the Lord. I believe that this problem is an important one, as our correct understanding of it not only serves to define our relationship with the Lord, but informs our sense of spiritual gender as well. I will present them here, and comment briefly on the scholarship that we might bring to bear upon them.
     First, on p. 566 of the December New Church Life we are offered a portion of AR 620 (my emphasis has been added):

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. . . Israel, Zion, and Jerusalem, in the Word, are called "virgins" and "daughters"; for by "Israel," "Zion," and "Jerusalem" is signified the church.

That all 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.

     Standing alone, this quotation might imply that all humans-boys, girls, men and women-are somehow on the same mystical plane, above gender or at least equivalent at some higher level. Perhaps this might support the image of a male as a "bride of Christ." Perhaps not. But if AR 620 is read in its entirety, we find an answer to the "that all who are such" part. Just who are these people who are called "virgins" in the Word? It turns out that they are "those who have loved truths because they are truths, thus from spiritual affections." This is their common bond, and as it is an affection for truths, it is no surprise that the image in the Word that calls them to mind is a feminine one. But they are not brides. This passage refers to their affections, something quite apart from brides or mystical unions.
     Next we consider AE 1099:

. . . a person enters into 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."

     Again, standing alone, this passage might be problematic. Do I, a man, aspire to a marriage with the Lord, to be His bride? If, as it plainly states here, I enter into heaven "as a bride," what does this imply about my masculinity? What can this mean? Clearly the church is the bride of Christ. Revelation 21:2, the quintessential New Church passage, says:

Then I, John, saw the holy city, New Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.

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     Next we must go to other passages that tell us what heaven is and what a church is, and how a person, male or female, might actually be a heaven or a church in least form.

The situation with the people who make up the church taken collectively is much the same as with the person by himself or taken individually. People taken collectively are a church of many members; and the person by himself or taken individually is the church in each of those many members (TCR 775).

     So a church can be a single person. Then we find that

The Lord's spiritual kingdom on earth is the church which is called the Spiritual Church. And because "Israel" denotes the Lord's spiritual kingdom, "Israel" likewise denotes the spiritual person, for in every such person there is the Lord's kingdom; for a person is a heaven, and is also a church, in the least form (AC 4286:4).

     Remember, AR 620 states that heaven and the church are one. A heaven and a church are the same thing on two different levels. But what is it that makes a person a heaven or a church?

A person has communication with the three heavens, because he is created after the image of the three heavens, even so that when he lives in love to the Lord and charity toward the neighbor, he is a heaven in least form (AC 4279).

     It is "love to the Lord and charity toward the neighbor" that make a person a heaven or a church. And although he seems to do them from the narrow perspective of his as-of-self, these are not himself: These are the Lord working through him, as the "new will" at work within him, but by impletion,* not by the marriage union of two into "one flesh." The sphere of charity that proceeds from such a person
as the marriage of good and truth in action is a church, and this is the bride of Christ because it is He, come full circle in the process of the person's regeneration.
     * The soul is of spiritual substance, and resides in the body in the "inmost," a portal that allows the Divine to flow into the natural receiving vessel as a complete entity, residing in, but not combining with this vessel. (See TCR 697:7, CL 220:2, 315:8.)

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     Lastly, on p. 566 we are asked to consider TCR 748:3, a spiritual experience of a wedding in heaven, in which some men there say a remarkable thing:

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 replied, "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 . . . . "

     Again we seem to encounter a melding of genders in a puzzling image of men and women who both represent "virgins," and as such are both candidates for being "brides of Christ." But again we have been given a passage from the Heavenly Doctrine standing alone, waiting to be placed into a context with all those other teachings, about a heaven and a church in least form, the church that proceeds from a person, what that church really is, and how it works. From this context TCR 748:3 adds it own unique contribution. Yes, those men in heaven were "counted among the virgins" who stood with the bride. Their explanation of this-that virgins signify the church-is expanded in AR 620, already discussed above, a passage to which TCR 748:3 clearly refers.
     And here we find the key to the whole problem: "those who have loved truths because they are truths." This is the person who in this life has begun the marriage of good and truth in the life that he or she leads. Once in the next life this process can continue, until the marriage is complete and the person enters heaven, "as a bride enters the bride-chamber and is wedded." Why as a bride? Because it is the church and the heaven in least form that "enters" heaven because they are the church and heaven. It is not the former person who enters there at all.

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     We are not brides of Christ. Our doctrines in their entirety do not suggest anything like this, although bits and pieces of them might when allowed to stand alone. No combination of word-searches in NewSearch will show us this big picture, the New Jerusalem. But the Writings do have everything we need to build it, by complete and objective scholarship applied in the spirit of charity, appealing all the while to the Lord for enlightenment.
     Rev. Dr. Reuben P. Bell
     Sudbury, MA
SEPTEMBER ISSUE 2002

SEPTEMBER ISSUE       Rev. Ian Arnold       2002

Dear Editor:
     Just a word of thanks for the September 2001 issue of New Church Life, which I so much enjoyed reading. I actually started with the article by Sylvia Shaw, "Teaching Heaven and Hell as World Literature," which I found absorbing and, in one place, where she talks of the young student killed in a car crash the night before he was to propose marriage to his fiancee, quite moving.
     I found the whole issue scintillating, and congratulate you on the continued high standard you maintain.
     Rev. Ian Arnold
     Marion, Australia
PERCEPTION 2002

PERCEPTION       Rev. Lawson Smith       2002

Dear Editor:
     With regard to the letter in the January issue about perception (p. 36), one of my favorite passages on this subject is TCR 11:3 -

Everyone can see that a man's knowledge of God is his mirror of God, and that those who know nothing about God do not see God in a mirror with its face toward them, but in a mirror with its back toward them; and as this is covered with quicksilver, or some dark paste, it does not reflect the image but extinguishes it.

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Faith in God enters into man through a prior way, which is from the soul into the higher parts of the understanding, while knowledges about God enter through a posterior way, because they are drawn from the revealed Word by the understanding, through the bodily senses; and these inflowings meet midway in the understanding; and there natural faith, which is merely persuasion, becomes spiritual, which is real acknowledgment. Thus the human understanding is like a refining vessel, in which this transmutation is effected.

     Another passage (AC 6047:2), possibly familiar from the confirmation service, shows us how we grow beyond historical faith:

One must first learn the doctrinals of the church, and then exploration is to be made from the Word as to whether they are true; for they are not true just because the leaders of the church have said so and their followers confirm it. When this exploration is done from an affection of truth, then one is enlightened by the Lord so as to perceive, without knowing whence, what is true, and he is confirmed in it according to the good in which he is.

     A key point that we can see from both of these passages is that all of our perceptions, assumptions, premises and conclusions always need to be tested by exploring the Word. It is the source of genuine knowledges about God, and the only foundation for a clear, true faith, conscience or perception. Let's by all means continue to explore from the Word whether the doctrinals of the church are true, looking at as many passages as we can. When passages are brought together rightly, then we will have a beautiful, shiny mirror in which we will be able to see the face of God.
     Rev. Lawson Smith
     Kempton, PA
SPIRITUAL WORLD INFLOWS 2002

SPIRITUAL WORLD INFLOWS              2002

     The spiritual world flows into the natural world the way a cause flows into its effect.     Heaven and Hell 567

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NEW COMMITTEE 2002

NEW COMMITTEE              2002




     Announcements






     The CUCIS has now been established. It is a branch of the World Outreach Committee. The letters of its name stand for Committee for Uses to the Commonwealth of Independent States. Its goal is to spread knowledge of the New Church in the Russian-speaking areas of Eastern Europe, where there is now freedom of religious activity.
     We hope later to speak of the accomplishments of this committee. One example is the part it played in the publication in Moscow in 2001 of the book Conjugial Love in Russian.

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RISE ABOVE IT 2002

RISE ABOVE IT              2002

     College Course Now Offered Online

     Bryn Athyn College announces its first web-based course, Rise Above It: Spiritual Development through the Ten Commandments. The course, based on the book by Ray and Star Silverman, is available online for three credits.
     Dr. Harvey Cox, the eminent professor of Religious Studies at Harvard University, said of the course text, Rise Above It: "This is a thoughtful book, which for the first time to my knowledge brings the ancient wisdom of the Ten Commandments to bear on the college experience."
     Students will study the Ten Commandments as they appear in the religious writings of Hinduism, Buddhism, Judaism, Christianity, and Islam. They will apply the Ten Commandments to their own lives and report, via email, on this experience.
     According to Rev. Dr. Ray Silverman, the instructor, "This course invites you to participate in the greatest endeavor on earth, the refining of the human spirit through the study and practice of the Ten Commandments."
     The cost for the class is $696, and registration is limited to 12 participants. The class runs from March 11-May 17, 2002. To register, please contact Jennifer Beiswenger at the college office: jjbeiswe@newchurch.edu or call 215-914-4828. For more details about the course, contact Ray Silverman: rjsilver@newchurch.edu or call 215-938-2519.
WEBCAT AVAILABLE 2002

WEBCAT AVAILABLE              2002

     WebCat, the Web version of the Swedenborg Library's online catalog, is now available. Anyone using a web browser can have easy access to our library catalog, and to public service announcements such as opening hours, special programs, new book lists, etc., as well as our unique Swedenborgiana and New Church collections for scholars and seekers anywhere in the world. To access WebCat, point your browser to:
     http://swedlibeatalog.newchurch.edu
     Carroll Odhner,
     Director Swedenborg Library

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Title Unspecified 2002

Title Unspecified              2002

Vol. CXXII     March, 2002     No. 3
New Church Life
Notes on This Issue 2002

Notes on This Issue              2002

     Sometimes one hears the comment that a particular sermon was really helpful. A case in point is the sermon by Douglas Taylor on the opposite page. It seems to address common human feelings in a way that is truly helpful. If some "feel uneasy" when this subject is mentioned, they may feel considerably less so in taking the message of this sermon to heart.
     The subject of the Ancient Word strikes a note of adventure. "Seek for it in China, and peradventure you will find it there among the Tartars." Two men who have traveled and sought it in China are Dr. James Brush and Rev. Christopher Bown. We thank them and Huiling Sun for the material they have sent for our readers.
     A phenomenon some of us did not expect is the growth and development of what is being called "Eldergarten." This is now of considerable significance in the church. Picture 136 seniors making the journey to Florida and getting into some serious doctrine. We are printing almost all of the thorough report so ably prepared by Martin Klein. For reasons of space economy we did not include a summary of the sermon by Bishop Buss at the conclusion of this successful event.
     For space reasons we did not print last month a report on newspaper articles that appeared in 2001. On page 127 we are able to give examples from some of those articles.
     We have six letters in this issue, one of them from England and two from Australia.
     We would like to call attention to the important notice about mailings (p. 141), and to the new on-line family magazine (p. 114).
     We have just seen the Winter issue of Harvard Divinity Bulletin. It is volume 30, number 3. The issue is forty pages long. On the cover five articles are mentioned, the first of which is by Huston Smith, a notable scholar who taught philosophy and religion at M.I.T. Syracuse and Berkeley. His most recent book is Why Religion Matters. The current article is called "Intimations of Mortality." It was given as a lecture at the Harvard Divinity School last October. The way Swedenborg is presented is quite striking. You can find some quotes from this article on page 125.

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SELF-ESTEEM 2002

SELF-ESTEEM       Rev. DOUGLAS M. TAYLOR       2002

     A SERMON

"You shall love your neighbor as yourself" (Matthew 22:39).

     The idea of self-esteem is a difficult one for many New Church people. It makes them feel uneasy; they are inwardly resistant to it. The reason is that they recollect so many passages in the New Revelation which say that mankind is nothing but evil, that the human proprium (what is one's own) is essentially evil, and that the love of self is the source of all evils (see DP 139:7).
     For example, we read in the Arcana Coelestia that " . . . [M]an of himself can do nothing of good and think nothing of truth" (see 874-876, 2946:2); " . . . that man of himself, or from his freedom, would incline toward the deepest hell" (3854:2); that " . . . of himself man is nothing but evil, and . . . what is in him, so far as it is from him, is nothing else than infernal" (3875); that "of himself man cannot but do what is evil, and turn away from the Lord" (233:2); and that "whatever is from [man] himself, or of his own, is nothing but evil, . . . which continually exhales as from a furnace, and continually endeavors to extinguish the nascent good" (5354:2, 3), besides many, many other passages to the same effect.
     Those evils are well exemplified by the two characters in our readings from the Word. The insatiable love of dominion from the love of self is dramatically illustrated by the ravings of the king of Babylon, nicknamed Lucifer, in Isaiah chapter 14, and by the Pharisee's so-called "prayer" in Luke 18. He was not really thanking the Lord, but boasting to Him, praising himself and revealing his self-righteousness and contempt for others in comparison with himself.
     If we have nothing but such evils, how can we possibly have any self-esteem, any feeling of self-worth? How can we love those qualities in ourselves? They are directly opposite to the heavenly qualities that we wish for. We may well say to ourselves, "I am no angel, but surely I'm not as bad as that!"
     No doubt you are not as bad as that.

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Let us be well aware that all of those negative passages we read are speaking of man "as he is in himself," that is, as we would be without any Divine or heavenly influences if we had nothing but our own natural and hereditary inclinations. We would indeed be nothing but evil. We would be ruled and consumed by the love of self, the love of domineering, and the love
of the world. Self and worldly status would reign supreme. When making any kind of decision, the only considerations for us would be, "What about me? What will I get out of it? Will I lose anything?"
     What is more, there would be nothing to counteract these attitudes, except perhaps some not-so-enlightened self-interest. We would not necessarily act on those evil feelings for fear of the consequences to self, but they would still be smoldering within us, waiting for a safe opportunity to erupt into action.
     We need to be aware of this reality, of the fact that in and of ourselves without any higher influences, we are nothing but evil. We know this is the case, not only from doctrine but also from experience, when we lapse into what is our own and forget or ignore the Lord and what comes from Him. Not only do we need to be aware of the reality, but we also need to acknowledge and accept it, rather than attempt to fight against it or ignore it.
     Yet this is not the whole story. We are not left only with what is our own, our proprium. We are also given the good affections and true thoughts that flow in from the Lord. No one is denied these heavenly gifts. Everyone without exception begins life by receiving them in his or her infancy. Even the vilest and most vicious person began life by receiving them. That is why there is such a tender sphere of innocence with every newborn babe and infant. They are all-each one of them-under angelic influences. That is why the Lord said: "Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always behold the face of My Father who is in heaven" (Matt. 18:10). These heavenly influences are called in the New Revelation "remains" or "remains of good and truth."

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     While these remains of goodness and truth are most obvious at birth and in infancy, they are not limited to that period of life. For we read: "But what are remains? They are not only the goods and truths that a man has learned from the Lord's Word from infancy, and has thus impressed on his memory, but they are also all the states derived from them, such as states of innocence from infancy; states of love toward parents, brothers, teachers, friends; states of charity toward the neighbor, and also of pity for the poor and needy; in a word, all states of good and truth. These states together with the goods and truths impressed on the memory are called remains, which are preserved in man by the Lord and are stored up, entirely without his knowledge, in his internal man, and are completely separated from the things that belong to man, that is, from evils and falsities. All these states are preserved in man by the Lord in such a way that not the least of them is lost" (AC 561). That they are not limited to childhood is revealed in this passage: "Remains are all the states of the affection of good and truth with which a man is gifted by the Lord, from earliest infancy even to the end of life" (AC 1906).
     By means of these good and true states of mind, the Lord in His mercy protects us from ourselves. He provides an antidote to the lusts and twisted reasonings that belong to what is our own. This is of the Divine Providence of the Lord. It is the Lord with us. This is what we should love and cherish.
     Now our text tells us that we should love our neighbor as ourself. But how are we to love our neighbor?
     We are constantly reminded in the New Revelation that to love the neighbor does not consist in loving the person of the neighbor (see AC 5028, 10336). We could be deceived. We could fall victim to a charming scoundrel, male or female. Loving the neighbor does not mean deriving delight from the appealing personal qualities of a person whose character leaves much to be desired. It means considering first the
character of the person seeking our aid. We are to be a friend to what is good.

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The goodness of the person's character is what we should love, cherish, and foster. Good received from the Lord is the neighbor to be loved. That is why the Heavenly Doctrines always say the neighbor, not our neighbor or one's neighbor. We are to love the Lord as reflected in the neighbor. This goodness or genuine love from the Lord is the neighbor wherever it is received, whether by an individual, a group of individuals, our country, the whole human race, the church, or the Lord's kingdom.
     In order to determine the character of those we meet, we are allowed to judge their words and actions. Not only are we allowed to do so, but we are also urged to do so, for the sake of protecting the common good, although we are not to judge their lot to eternity, for that is a spiritual judgment that only the Lord can make.
     To love the neighbor, as just defined, is to work to foster, develop, and increase the reception of that goodness from the Lord. But if that is the way to love the neighbor in others, it is also the way to love the neighbor in ourselves. Loving, fostering what we have received from the Lord is the only genuine self-esteem, the only genuine self-worth. "So far as anyone receives from the Lord," we read, "he is worthy" (AE 196). Just as we are to love what is from the Lord in the neighbor, so we are to love what is from the Lord in ourselves. That will save us from any proprial, egotistical self-esteem, any boastful self-love, which is from hell-provided, of course, that we really acknowledge that all good affections and true thoughts are from the Lord alone.
     We all know that we have received "remains of good and truth" from the Lord in infancy. We also know from doctrine that these gifts have continued ever since. But we may be reluctant to admit this for fear of being self-righteous or conceited. Yet it is important that we look back over our life to acknowledge from experience how the Lord has helped us shun our evils as sins, how He has enlightened us from time to time, and how He has sustained us in our temptation battles. To deny these things is to deny the providence of the Lord.

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     Our reading from the Arcana Coelestia gave us further enlightenment as to loving oneself. It did this by clarifying the relationship of the means to the end in view, as follows: "A person who is in the good of charity and faith loves also himself and the world, but in no other way than as the means to an end are loved. The love of self with him looks to the love of the Lord, for he loves himself as a means to the end that he may serve the Lord; and the love of the world with him looks to the love of the neighbor, for he loves the world as a means for the sake of the end that he may be of service to the neighbor. When therefore the means is loved for the sake of the end, it is not the means that is loved, but the end" (AC 7819, emphasis added).
     The means to an end is like a servant. The end in view or the aim or goal is like the master who is to be served. If we have received charity and faith from the Lord, and if those qualities are our ruling love, they are like the master who rules the household of our mind. We love to serve the Lord and the neighbor. That is the love of our life. Everything we will and think, everything we do and say, serves that love. It is a means to that end or goal. We enjoy a feeling of self-satisfaction whenever we find that we have in some measure served the Lord and His kingdom, which is the neighbor. That self-satisfaction is not selfishness. It is the delight belonging to use. Use can be defined as being an influence for good in the hands of the Lord. To the extent that we have received from the Lord, to that extent we are not delighted because we have done something good. We are delighted because good has been done-because from the Lord we love what is good.
     Here we also see the difference between individuality and selfishness. Each one of us has a unique use to perform. We each have our own individual way of being an influence for good and doing good from the Lord. That is our individuality. That is our use. To love that use is not selfishness, nor is protecting that use selfishness. It needs protection because it is precious, and must not he destroyed. Selfishness enters in and destroys our use when we lose sight of what should be the real end in view, and instead make self the end or goal.

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     "Those who are in the love of self," we read, " . . . acknowledge as neighbor those who love them most, that is, in proportion as they are their own; these they embrace, these they kiss, to these they do good, and these they call brothers; indeed, because they are evil, they say these are the neighbor more than others: they count others as the neighbor in proportion as they love them, thus according to the quality and quantity of their love. Such people derive the origin of neighbor from themselves" (NJHD 89).
     On the other hand, if we put the Lord first in our life and therefore make Him the source of the neighbor, so that He is loved, served, and worshipped, we need not fear that we are being egotistical if we love our unique use, if we are pleased with ourselves because we are a means of loving the Lord and the neighbor. That love is from the Lord, not from what is our own.
     The self-esteem that is from the Lord also applies to our love of country. The principles are the same. There can be a merely natural love of one's country as well as a spiritual love. In the natural love, there is no regard for the goodness in the country, or the lack of it. The country is loved solely because it is the country of one's birth. This love is from what is one's own, an egotistical love. It is epitomized in the slogan, "My country right or wrong." This is the kind of love of country that has given patriotism or nationalism a bad name. This is the love of self on the national scale.
     However, a spiritual love of country is founded upon what is from the Lord in the country. A person with a spiritual conscience loves his or her country not only because of its civil and moral goodness but because of its spiritual goodness as well. Civil good refers to the state of law and order in the country; moral good refers to the quality and quantity of the moral virtues in the country; a country's spiritual good depends on its attitude to religion there, whether the life of religion is helped or hindered (or prevented). In the ideal state, the country is governed by the Lord.

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What is from Him permeates religion in that country. The spiritual conscience thus generated gives a soul to the country's morality and to civil obedience. The laws of the land are framed, administered, and practiced from a spiritual-moral conscience. In such a country the citizens can have a genuine self-esteem with regard to their country, for they would be looking to the Lord and His kingdom as the end in view. This is the ideal set forth in Psalm 22: "The kingdom is the Lord's, and He is the governor among the nations" (v. 28).
     We have a clear choice. We can love ourself and the world from and for self, that is, exclusively from what is our own; or we can love them from the Lord with us. If from what is our own, it is an infernal kind of self-esteem. If from the Lord, it is a spiritual kind of self-esteem, part of our heavenly proprium. It is something in us that the Lord can and does love and foster.
     May we pray the Lord to help us shun a merely natural self-esteem, so that we may receive the heavenly kind, and enter more and more into His kingdom. Amen.

Lessons: Isaiah 14:4-15; Luke 18:9-14; AC 7819 KOREAN BOOKLET 2002

KOREAN BOOKLET              2002

     The English title is The Eternal Gavel. The contents are all in Korean. It includes translations of sermons by Bishop Peter Buss and Bishop Alfred Acton II. Among the other articles is one by In C. Lim entitled, "A Brief Thought on the Transmission of Swedenborg's Theology into Korean." The editor, Rev. Dzin P. Kwak, is to be congratulated on bringing out this attractive booklet.

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IN SEARCH OF THE ANCIENT WORD 2002

IN SEARCH OF THE ANCIENT WORD       Dr. Rev. JAMES BRUSH, CHRISTOPHER BOWN AND HULLING SUN       2002

     Part One: Background and Foundation

I. The Doctrine Supporting the Search

     One of the most fascinating "pieces of news" from the Heavenly Doctrine is that there was in the world an incredibly ancient Divine revelation, formed first as holy perceptions in the minds of the earliest peoples forming a church on this earth. It is said that those perceptions were collected by a branch within that Most Ancient Church called "Enoch" in some written form as doctrine, but probably as pictures of things from the human body and from nature-"correspondences" of those perceptions.
Yet the men of the Most Ancient Church with its complete dominance of will over thought eventually became corrupt as hereditary evils were multiplied, each generation adding to that of the previous one. The intensity of those corruptions is said to have been the greatest ever seen on this earth. That church, with the men forming it, completely destroyed itself with a flood of intensely diabolical doctrine inspired by its accumulating evils. Before this happened, however, Divine Providence inspired the perceptions which Enoch collected to be transferred to a new race of men forming within it, whose inherited evils of the will were separated from the intellect by the creation of conscience within the human mind. This succeeding church was called "Noah," and branches of it were called "Noah's sons: Shem, Ham and Japheth." Collectively, Noah, Shem, Ham and Japheth are designated in the Writings "The Ancient Church," and its revelation received from Enoch, the "Ancient Word." When that Ancient Church declined in integrity from a state of charity toward the neighbor into faith alone and the Babylonian love of dominion through religion, the Ancient Word failed to be reproduced from generation to generation and disappeared from most of the world. The Ancient Word was, however, probably retained in Egypt for a time, and possibly taken from there by Moses as he led the Children of Israel into the wilderness.

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Fragments of it were then copied by him, and later by Joshua and by
Samuel during David's lifetime, into our Word after they had entered Canaan-over a total period of about 300 years (1200-900 BC). However, this then-primitive people, lacking any perception of an antiquity as old as man's very beginnings, and the significance that this alone of all its Divine attributes conferred upon it, allowed it to disappear from their midst, perhaps during the reign of Solomon.

II. The Ancient Word and Its Antiquity from Modern Science

     The Writings speak of the men of the Most Ancient Church as being a separate race of mankind, possessing even a unique physiology, respiring internally with only a tacit external respiration. Archeological studies have indeed revealed a race of mankind existing before our own (the Cro-Magnon race) given the name "Neanderthal" from the name of the vicinity in Germany in which unique skeletal remains were first found in the 19th century. They have now been found also in many parts of Europe and the Middle East, especially in present-day Israel. Current estimates are that Neanderthal man arose about 500,000 years before the present (BP) and overlapped with Cro-magnon man, which arose about 90,000 years BP, but the former came to an end about 40,000 years BP. The two races coexisted therefore for about 50,000 years. Probably valid speculation within the pages of New Philosophy has concluded that Neanderthal man is the race from the Most Ancient Church, and that Cro-magnon man arose with the beginning of the Ancient Church.

III. The Doctrine of the Ancient Word and Its Development

     Doctrine concerning the Ancient Word seems to be the only teaching in the Writings to have developed in complexity with time. In the early publication of the Arcana Coelestia beginning in 1749, two passages in the book of Numbers (21:14, 15 and 27-30) are recognized early as coming from the Ancient Word: the first from the "Wars of Jehovah" and the second from the book called "Prophecies" or "Enunciations"
(M'shalim in Hebrew) (see AC 2897).

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Two others from the book called Jasher (meaning "Upright") from Joshua 10:12, 13 and II Samuel 1:17,18 are not recognized as being from it until the publication of the Doctrine of the Sacred Scripture (n.101-103) in 1758. In both places the Ancient Word is said to be "lost."
     In True Christian Religion (TCR) n. 279 (published 1771), there is excerpted the following: "Moreover, I have further heard from the angels that the first chapters of Genesis which treat of creation, of Adam and Eve, the garden of Eden, their sons and their posterity down to the flood, and of Noah and his sons, are also contained in that Word, and thus were transcribed from it by Moses.* The angels and spirits from Great Tartary are seen in the southern quarter on its eastern side, and are separated from others by dwelling in a higher expanse, and by their not permitting anyone to come to them from the Christian world, or, if any ascend, they put them under guard to prevent them from leaving. Their possession of a different Word is the cause of this separation." (Apparently Swedenborg was allowed to circumvent this prohibition against departure.)
     * This information is an elaboration of that presented in much more abbreviated form in AC 2897.
     The Ancient Word as a doctrine from the above is seen to extend in its basic concept and sources of evidence for its authenticity. Until 1766, however, it was declared to have been totally lost to the world except for the overt extracts in our Old Testament Word. It is said "overt" because there are fairly numerous verses in the Old Testament (see Young's Analytical Concordance to the Bible) with the word translated "old" in them associated with the Hebrew words qedem, me-az, me-etmol, me-olam, olamim, min ha-olam and rachoq that most probably refer to the Ancient Church and its Word.

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The Writings seem to be the first to conclude that the four "overt" passages named above and the opening chapters of Genesis came from a single source (the Ancient Word). Christian scholars see no relationship among them. Jewish scholars, more perceptively and independently, have come to a similar conclusion to the Writings that they are from a lost book (in the singular), but have failed to link them to Genesis 1-11.
     But the most startling aspect to the doctrine concerning the Ancient Word is that presented in Apocalypse Revealed (AR), published 1766, n. 11, an excerpt from which is now presented: "Concerning this Ancient Word, which was in Asia before the Israelitish Word, it is fitting to relate this news: That it is still preserved there among the people who live in Great Tartary*; I have spoken with spirits and angels in the spiritual world who came from there, who said that they possess a Word, and have possessed it from ancient times; and that their Divine worship is performed according to this Word; and that it is composed purely of correspondences. They said that it also contains the book of Jashar, which is mentioned in Joshua 10:12, 13; II Sam. 1:17, 18, and also that with them are the books mentioned by Moses, as The Wars of Jehovah and the Prophecies (Num. 21:14, 15, 27-30); and when I read to them the words quoted thence by Moses, they examined whether they were there, and found them. From these things it was manifest to me that the Ancient Word is still with them. While I was speaking with them, they said they worship Jehovah, some as an invisible and some as a visible God. Moreover, they related that they do not allow foreigners to enter their territory except the Chinese, with whom they have peaceful relations, because the emperor of China is from there.

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And further, that they are so populous that they do not believe any region in the whole world is moreso. This too is plausible when one considers the wall so many miles long which the Chinese formerly constructed as a safeguard against invasion from them. Seek for it in China, and perhaps you will find it there among the Tartars**."
     * In a map from the period republished by Swedenborg, "Great Tartary" extended from the Caspian Sea in Russia to Korea including Siberia, but also modern-day Outer and Inner Mongolia and Manchuria (the latter now called in China the "Northeast").
     ** It was the practice in Europe from the 17th to the 20th centuries to reserve the term "Tartars" to mean the Manchus, that group northeast of the Great Wall of China from whom the last dynasty of emperors of China came (1644-1911) (The Manchus by Pamela Kyle Crossley, Blackwell Publishers, 1997, p. 1 ff).

IV. Are the Writings Correct in Their Predictions about the Ancient Word?

     The question asked above is of prime importance. The validity of the prediction of AR 11, of course, is a component part of the Writings themselves. The question then becomes: Can that part be removed without damage to the whole? The Writings proceed from the literal sense of the Word with a massive, intensely reasoned system of rational doctrine supporting the existence of the spiritual sense, from which is derived the doctrine of the spiritual world and of the Lord Himself. Its system of thought is totally unequaled in scope and profundity by anything else in the world's published literature! This system came through the human intellect of Swedenborg, but its first source, as he states, could be none other than the Infinite Divine Lord Jesus Christ. It is too vast, intricate and self-consistent from beginning to end to be of human invention. The prediction concerning the Ancient Word itself is an integral and internally consistent part of that whole, and cannot logically be separated from it without radically changing the system. Such a removal would attack and destroy the integrity of the whole. It is repeated and expanded from its first introduction in the first work (AC 2897) and continues to the last (TCR 279).

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Thus Swedenborg was certain that it was true-the revelation of its continued presence in the world (see AR 11 and TCR 279) had been revealed by the Lord.
     The last sentence of AR 11 seems unique and of major importance to the New Church. It states: "Seek for it in China, and perhaps you will find it [the Ancient Word] there among the Tartars." In its first phrase, "Seek for it . . . ," the translation is not as markedly different from the totally informative tone of that which precedes in the entire numbered paragraph as it is in the original Latin. As communicated by translator N. Bruce Rogers, when the original Latin verb is examined (quaerite), there is found the much more forceful imperative form with the tone of that which must be done; one finds in addition it is the plural form of the verb. Thus that which is presented addresses not only the individual reader but the church as a whole. AR 11 is part of the Apocalypse Revealed, which is prophecy throughout concerning "the state of the church at its end; and thus concerning what is to be before the final judgment, concerning and after that . . . " (AR 227) " . . . the New Church, which is the New Jerusalem" (AR 2). The search for the Ancient Word is thereby elevated to being a very important use of the church-it is not then a simple suggestion. The word "perhaps" is inserted in the last sentence of AR 11, most probably indicating that the search will be difficult, as the two authors have found-but not impossibly so, or the command would not have been given. A second interpretation could be that the Tartars, who (from the viewpoints presented above) refer specifically
to the Manchus, might not be the only group among whom to solicit the Ancient Word. AR 1 1 refers in the opening section quoted from it above to "Great Tartary," but specifically to that part within China.
Until the early 20th century this also included Outer Mongolia. Very recent research has suggested also considering this region.

V. The "Mystery" of the Orient and the Ancient Word

     A number of writers on China have commented on phenomena they have observed that are difficult to understand by Western modes of thought.

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Shamanism described in the second part of this series is one of them, and forms one aspect that has led to the term "the Inscrutable East." Two preliminary comments concerning it can be made: 1) It is probable that most of those phenomena that gave rise to it are related to the Ancient Word remaining in that part of the earth, and 2) The peoples of the Orient understand little more about those phenomena than westerners.
     A second major mystery of the Orient is the Chinese language, primarily its written form, but including also its spoken form. Remnants of its earliest written form are found on tortoise shells and the shoulder blade of the ox, the scapula, of an age some 4,000 years old. Undoubtedly though, their form is much older, but in this form written on a substrate which can survive nearly unchanged in soil for at least this long-their purpose was divination-questions about the future written in relatively simple ancient Chinese characters. "Yes" or "no" answers to the questions were obtained by touching a heated rod next to questions, causing a crack around the characters, its direction indicating the answer. Such divination probably presumed the characters themselves to be from the Divine who knows the future. The Shaman religion is now known to have been widespread in China then, especially in the courts of kings, Shaman adages of the time forming the religious text of Daoism called the Dao De Jing (or Tao Te Ching). As seen below, the origin of the characters is most likely the Ancient Word-a perception long ago lost in China by everyone except, perhaps, by a few indicated below.
     The ancient form of the Chinese characters was partially pictorial representations resembling human "stick figures" in various attitudes, such as in prayer. In the Han Dynasty (206 BC-220 AD) a new form of the characters, called somewhat enigmatically the "Clerical Style," replaced the simpler forms with various combinations of compounded pieces called "radicals" used to form the current Chinese characters, the meanings of which are well known.

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The philosophy, rationale or system behind the selection of radicals was never revealed. It was not until the early 1700s that they were collected and analyzed by scholars during the reign of the Emperor Kang Xi, and it was concluded that there were 214 of them. Their meanings are the sun, moon, earth, flesh, hand, heart, eye, mouth, and 206 others, the form of which originally resembled the meanings. One writer has called them "hieroglyphic" in character like those of Egypt. It is thought probable by one of our authors (J. B.) that the re are two more which may have been overlooked or disappeared to form a total of 216-a number divisible by 9, which is of central importance in the numerology of China and undoubtedly has a relationship to the Ancient Word. It is probable its cause is the number 3 multiplied by itself, the trine within it representing (among many others) the celestial, spiritual and natural levels of the human mind that were known from correspondences in the Ancient Church's Word. When the "radicals" composing each particular Chinese character are examined, the radicals selected seem to follow no apparent pattern related to their literal meaning. One example is the verb meaning to think (xiang), which consists of the radicals for a tree and an eye on one level, below which is the radical for the heart. The three seem to bear no resemblance to thought until their correspondences are considered: the tree meaning perception (as well as the man of the church who has spiritual perception); the eye, the understanding within which perception is expressed; the heart radical below symbolizing perceptive understanding proceeds from the good of affection in the will for wisdom. Of course an opposite meaning also follows: the perceptive understanding of falsity is motivated by the will's love of sensual thought.
     Design seems evident even in the spoken language. Spoken Chinese consists only of 405 single syllable sounds, which are varied by pronouncing each one in 4-6 specific "tones" to indicate different meanings,
depending on the dialect of Chinese spoken. The number 405 is, of course, divisible by 9 to yield 45.

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     The above evidence of design in the language is completely unique in the world to Chinese, and strongly indicates that in the era of that design, correspondences were understood by them, most probably from the Ancient Word. Though China was quite meticulous in maintaining historical records and literary works during the period, there seems no written evidence that the source of their inspiration was such a document. The most obvious conclusion is that, like the evidence north of the Great Wall, the pictorial forms of the Ancient Word were utilized in forming the radicals into the Chinese characters but maintaining the source in greatest secrecy. That the Writings lead us north of the Great Wall to China's "Northeast" (formerly Manchurian) provinces is most likely be-cause the impediments to its discovery there are much less than among the enormous numbers of Chinese south of it. Moreover, the latter long ago lost the very tenuous but somewhat helpful connection of the Shaman religion to those who have it.
     Central to the search for the Ancient Word, however, and critical to its development and understanding are two topics: The Shaman religion and its "theology" which must be discussed in the second part of this series before describing the active search for it.

     (To be continued)
www.NewChurchVineyard.org 2002

www.NewChurchVineyard.org              2002

     An on-line family magazine from the G.C. Office of Education featuring materials for all ages focused on a new theme every month.

     Joy Comes in the Morning (Easter) in March 2002
     Life is Eternal in April 2002

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ELDERGARTEN Florida, January 2002 2002

ELDERGARTEN Florida, January 2002       MARTIN E. KLEIN       2002

     Speaking to a church filled to capacity with General Church seniors and friends, Rev. Derek Elphick, Pastor of the Boynton Beach New Church, opened our Eldergarten retreat by showing us the apostle Peter, going confidently toward Jesus, walking on the storm-tossed waves. But after all, Peter was still of little faith, and sinking down into the waters of natural knowledges, he called out to be rescued by the Lord. Although Peter would later be named as the rock of truth upon which the church is founded, the natural truth he represented at this stage was not yet saving.
     Thus we began our Eldergarten studies of: The Human Mind with Rev. Doug Taylor; The Gorand Man with Rev. James Cooper; and The Word of the Lord with Rev. Robert Junge.
     In the first session with Doug Taylor we learned that the human mind is the spiritual substance of the brain, the spirit where we live and where we perceive what we sense from the world. It is not the soul. The soul is the human internal that cannot be perverted. We learned of the three degrees of heaven: the celestial, spiritual, and natural (love to the Lord, to the neighbor, and love of obedience, respectively). The will and the understanding are common to all three degrees.
     Our first session with Jim Cooper reviewed the degrees of heaven and showed us that the Lord's love (through wisdom) created us, and that His end is that we should love Him in return, and so be happy. Because all things refer to what is prior, all things refer to the Lord. All things were made by the Lord, so they correspond to Him. This correspondence is our connection to heaven, that is, to the Gorand Man.
     Every least thing of the human body corresponds (in use) to some part of the Gorand Man, or conversely, every heavenly society functions in the Gorand Man exactly as do the organs and cells of a human body.


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     Bob Junge started his first session with the observation that each generation must affirm the foundations of its roots, their own beliefs and vision, while the older generation sustains the uses of the church.
     "What is the Word?" Bob asked, "and why do we need it?" "The Word is all Divine truth," or, "What the Divine has revealed is the Word." The Word is complete, is entirely about God, is Divine love taking form, is life itself. All genuine truth is from the Word, and the Word, including the Writings, was dictated by the Lord. We need the Word because without it we can know nothing about God, about what is spiritual, about the way of salvation, about life after death, or the purpose of creation. The Lord provides a universal perception about the Word that "It is so."
     The Word conjoins man to heaven. Without it the human race would perish. The Writings (knowledges of the internal sense) are enabling that tenuous conjunction to continue, and we have a responsibility to the whole human race to make this Word known. We have all been called. The Lord urges us to say, "It is so!"
     With that, we broke for a perfectly organized and perfectly delicious box lunch on the church lawn, enjoying fluffy white cumulus clouds, blue skies and temperatures in the low 80's. We were free then to nap, to visit, or to see the sights until worship at 9 a.m. on the morrow.
     On our second morning, Pastor Elphick gave us another picture of Peter, who represents faith in all its stages. This Peter, having acquired knowledges, seemed to be in full acknowledgment of the Lord. But faith is an up-and-down thing, as we saw when Peter denied the Lord thrice before the cock crew.
     Beginning our second session on the human mind, Doug Taylor reviewed the degrees of the human mind and then showed that there are three continuous degrees in the natural itself: rational, middle-natural, and sensuous. Man is born into the sensuous natural (material ideas), grows to the point of drawing generalized conclusions in the middle natural (scientifics), and finally achieves rational natural (perception) by cognitions from the Word.

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The rational is opened by the Lord when we live according to these cognitions from the Word.
     Jim Cooper started his second session about the Gorand Man with handouts showing a schematic of the human alimentary (food-processing) canal. This represents the world of spirits where people first come after death, and where they are subsequently absorbed or expelled.
     The reason you have a liver is because the Gorand Man (heaven) has a "liver." The spiritual world is real; the natural world is a reflection. For an example, let a slide projector's bulb represent the spiritual sun. Then the transparency is the spiritual world, and the screen image is the natural world-a living image of what is real.
     Bob Junge's second session opened with a reminder that the Word is essential to our relationship with the Lord, to our relations with other people, and to our own salvation.
     We must strive for a living interaction with the Word, that is, with the Lord's Human, for it is the most profound text of human relations on this earth, a revelation of truths from the mouth of Jehovah Himself.
     We have to see how the Lord is leading us through His Word; we have to figure it out, and do it, and He will lead us to loving relationships through all eternity.
     The spiritual sense is in every single thing of the Word. By studying the Old Word and the New Word together, we form ideas of how to love the Lord and others. But just as a courted young woman does not reveal all to her suitor at first blush, neither will the Writings yield up the deepest insights all at once. The more we see the ratio of the spiritual sense to the letter, the more we will see the Human of the Lord.
     When we do the acts of repentance and study the Word affirmatively, He will reveal His Human to us ever more clearly; that is His covenant.

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     After another excellent box lunch, we were again free to rest our weary bones, or do as we pleased.
     That evening was strictly high class with a pre-dinner, poolside party in the country club setting of John and Sonja Snoep's Home Association clubhouse, including every family's best pot-luck hors d'oeuvres. No calories counted.
     But Wednesday was break-day-time to really do the "Florida thing." 80 of us elected to tour the Harbor Branch Oceanographic Institute in Fort Pierce. We saw dolphins, alligators, and long-necked storks, some turtles, and anhingas drying out their wings, but never did we see one unicorn. There were scads of other tours available, from the famous Morikami Japanese Gardens to the more humble Wakodahatchee (let's face it) swamp with its mile-long boardwalk.
     Back to business on Thursday morning, Derek Elphick showed us the culminating stage of Peter's representation of faith when he declared, "You are the Christ!" (the King!). The first of faith is knowledges; then comes acknowledgment; and finally, trust. The Lord must be King in our lives.
     For his third presentation on the mind, Doug Taylor infilled his description of the external man, showing that in the middle-natural degree of our natural minds we generalize and conclude about the scientifics from our sensuous, but none of this is "truth." Truth can be seen only in the rational from cognitions of truth formed from the Word.
     Our middle-natural, developed from youth to adult, is where dwell all the delights of learning, discovery, success, honor, glory, and all the moral virtues. The ruling loves we form here can be the basis for opening our rational, or by abuse they can serve to close the rational. Thus, for many, the middle-natural is the highest degree they will ever have opened. In fact, scientific knowledge is usually held up as the highest goal of worldly achievement.

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But the actuality is that knowledge is not wisdom. Spiritual rationality and wisdom come from God's truth revealed in His Word.
     Jim Cooper began his third presentation by showing that studying the functions of the heart and the lungs can give you a clear idea of marriage, of creation, and of the human mind.
     For example, to help understand how human affections (our loves) work, consider how much control we have over the function of our hearts. We must take a course of long-term action if we wish to affect the way our hearts behave. And just similarly, our affections can be modified only by purposeful action over time. The heart (our love) is the Lord's domain, but with our cooperation and effort we can amend our loves.
     The lungs, however, come much more easily under our own control. And again, just so, can we modify our understandings, filling them easily with all kinds of selected knowledges.
     Likewise, the influx of the will into the understanding is exemplified by the interaction of the heart and the lungs.
     Bob Junge began with a review: It is vital for man to be affirmative to the Word. The Writings of Swedenborg are the Lord's second coming. The Writings are the Word. The Lord is the Word. The Lord and the Word are the Human Form. There is an internal sense to the Word. Divinity is a series, not just a definition. Our lives must also be a series: step by step. The spiritual sense of the glorification models life for us. If we use the Writings with the Old and New Testaments, the Lord will be born in us too. The Word of the Lord, is the best and only true text for understanding human relations.
     The doctrine of genuine truth is given to us in the Word as clear and relevant statements, unclothed by any internal sense, just as the face and hands of an otherwise clothed person are clear and unmistakable. These truths are held in common by the church.
     When we read the letter of the Word, the Lord instructs us basically, but when we read with the assistance of the Writings, He gives us an "Aha!" insight.

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The Writings allow one to get direct answers from the Word as to exactly what the Lord is teaching.
     The apostolic church was in simple charity. They did not really understand the glorification, and the more they strayed from it, the more they favored faith alone. Historical faith became supreme while the Lord Himself (the Word) became hidden. In the New Church, each generation must demand to see the Lord in His Word. Historical faith [explain] must never again hold dominion over the church.
     We were again well nourished by another selection of box lunches. And after some personal rest and relaxation, many of us were entertained in the evening by a slide-showing by Roger and Bar Smith as they took us along with them on a trip through the Great Northwest.
     Friday began with worship conducted by Rev. Dan Heinrichs, who told of David's defense of Israel against Goliath by means of live smooth stones (truths from the Word), and trust in the Lord. We also must face giants, and the way is by means of simple truths from the Word and total trust in His power to save.
     Doug Taylor began his fourth session discussing the "Ishmael rational," that wild-ass state we all must go through in which we apply harsh and unbending "truth" to others and not to ourselves, convinced, for the while, that goodness is in us. This is the natural-rational. Three attributes common to this state are: 1) a critical attitude toward the Word, 2) finding fault with others, and 3) claiming self-righteousness.
     Three countermeasures from the Lord are: 1) an affirmative attitude to the Word, 2) the application of truth to ourselves only, and 3) acknowledging the Lord alone as the Christ. These factors will allow us to have the spiritual degree of our natural opened by the Lord. Opening of this spiritual-natural permits a perception of genuine truth from the Lord in His Word. It is characterized as being in the "good of intention."

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     The New Church must not allow the natural-rational to prevail (using cognitions from the Word as means to power our way to dominion). No! Shunning evils as sins comes first. Only then can the Lord open our spiritual-rational to form a bridge between the external and the internal man. Then, for the first time, we discover "truth." The New Church must be in the spiritual-natural, ruled from above, not from below, firm in the good of intention.
     For his fourth session on the Gorand Man, Jim Cooper delved into the operations of the brain. Infants can readily focus their eyes and identify faces, and they know how to suck. But early on, neural pathways become established for later learning. Crawling, for instance, establishes neural pathways that are essential for learning how to read. Previously unused brain cells are gradually programmed into becoming long-term memory. " . . . [A]ll these things are in exact accordance with the heavenly form; for such a form is impressed by the Lord on the heavens, and thence on the things that exist in man, and especially on his cerebrum and cerebellum" (AC 4040).
     Science is totally unable to assign motive-forces to most of our physiological and chemical activities. But the fact is that the operation of the brain in the body is an accurate reflection of the operation of the Divine Human.
     Bob Junge's fourth session started with a review of the fall of the Christian churches. The Catholics fell into historical faith, a belief based on human authority. They did not enquire of the Word. The Reformation broke the back of Catholic rule, returning to the Word as the true authority, but they fell into the idea of faith alone. Fundamentalists did not have any ratio between the natural and the spiritual. Theirs was a belief by command with piety, but without calling upon reason. Islam is presently struggling with its own form of extreme fundamentalism.
     The New Church, however, is to base everything on the Word of the Lord as infilled by the Writings, our understanding of the internal sense being our only guide.

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     The big caution for the New Church is that acquaintance with doctrine is not enough. The Lord enters through the soul. If you want to learn the Word, you must live it. We must meld the Writings with the other two Testaments. From AC 6822: "Every doctrine is to be drawn from the letter." Dig in and don't worry about it.
     Light your lamp from the Word. Because you have seen it yourself, make up your mind to live by it. Affections will flow in from heaven. Work with correspondences. They are a cause/effect relationship. More and more you can be rational as a matter of conscience.
     After another superlative lunch, we were free to prepare for Holy Communion, which was administered with special music at 4:00 in the afternoon.
     Rt. Rev. Peter Buss started off our "Evening with the General Church" by reminding us that the nature of government must have the public good as an end, rather than the good of an individual. Governors desire to know how to promote the public good. If we do not have an idea of spiritual government (mutual love), we will not have a spiritual church. Our guiding principles must be, first, from the Word, and second, from a life of charity.
     With these things in mind, he noted that the General Church has several goals in many areas:
     Instruction, doctrinal studies, and research
     Pastoral training: how to serve
     Translation
     Evangelization
     Young-adult programs
     Shared services
     Congregational support
     With that the Bishop turned the evening over to a cadre of experts, featuring Phil Schnarr, Office of Education; Bill Buick, Director of Development; Anna Woofenden, Office of Evangelization; and Bruce Henderson, Office of Development and Communications.

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     There followed a comprehensive slide show summarizing how the church is addressing all of these areas. The number and scope of all the activities and initiatives were impressive.
     "I will return to Zion and dwell in Jerusalem. Then Jerusalem will be called the City of Truth, and the mountain of the Lord Almighty will be called the Holy Mountain. Once again men and women of ripe old age will sit in the streets of Jerusalem, each with cane in hand because of his age. The city streets will be filled with boys and girls playing there."
     With these touching words from Zechariah, Rev. Fred Schnarr opened worship on Saturday, our fifth day of Eldergarten.
     Man is first in the innocence of good and truth given by the Lord. He then is introduced into knowledges, intelligence, and finally into wisdom. But he always has the freedom to return to innocence through remembrance of childhood states of innocence that remain hidden within, as represented by children playing. As we grow old, a desire grows within us to reach out to the Lord, even as once we did to our parents, but this time in a state of growing wisdom that freely puts our total trust in Him alone.
     In his final session on the human mind, Doug Taylor taught that when truths are raised to the light and heat of heaven by actually doing them, they are implanted into our spiritual memories and stored there permanently. After death, these living truths become our book of life, and other truths that remain in our middle-natural (scientifics) are put to sleep.
     The last thing of the mind to be regenerated is the sensual. The sensual will is the last bastion of self-love, and it needs to be put in the last place in our lives. When we are governed by sensual appetites, we are at the level of beasts, and happiness can never be found through the sensual.

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When the images of the imagination are controlled by the rational, then the sensual does not rule, and the regenerate man rises above the sensory and looks down on it.
     The distinct steps of the regeneration of the human mind as presented actually overlap and move about. What predominates is what determines what degree of development we have achieved.
     In his fourth session on the Gorand Man, Jim Cooper reiterated that everything natural has its origin in the spiritual world. There is a general influx of evil which affects everyone and keeps us in equilibrium, and we can invite this evil sphere at will. But for the most part, our spiritual life is not the cause of our diseases. Some life-styles, however, can serve as a direct pathway for influx from hell, such as intemperance. Disease comes from the grand monster (hell), and the spirits there can inflow into our evil loves when invited, but they are not allowed to flow into our organs. However, once a disease has invaded, spirits are sometimes allowed to exacerbate the condition.
     When the body can no longer correspond to the spirit, the spirit passes directly into the other world.
     Bob Junge began his final session on the Word by pointing out that unless you can see the Lord in His Word, you cannot be regenerated. Then he showed how our approach to the Word is similar to the way we should establish new human relationships. At first we approach the Word through historical faith. We should seek with an affirmative attitude, looking for what is good and true in this faith, sort of like selecting a doctor-we get references and evaluate them, looking for primary values and beliefs. This is the way we should seek any new relationship, looking for what is parallel with the Word and with our own beliefs. Working to a common use, such as committee work, can speed this process and enhance the work of the committee. You work with what you find that is compatible.
     Conjunction is a fulfillment of love joining together in affection and use (such as a common love to the Lord).

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     Covenant is an agreement not possible without conjunction.
     Consent is an essential of both conjunction and covenant.
     Communication is affection and thought given and shared.
     Correspondence is the unfolding of the Word.
     The Word is our Lord, Jehovah the Christ.
     So ended the four lessons of our Eldergarten, 2002.

     136 seniors from 11 states were drawn to this 7th Florida Eldergarten. The brainchild of Rev. Fred Schnarr, this once tiny gathering of seniors, first held in 1955, has matured to become one of the most coveted annual events among New Church elders this side of heaven. Mayhap we will see you at Eldergarten, 2003.
HARVARD DIVINITY BULLETIN 2002

HARVARD DIVINITY BULLETIN              2002

     The following is from Huston Smith's "Intimations of Mortality: Three Case Studies" from the Harvard Divinity Bulletin (referred to in Notes on This Issue, p. 98).
     "I shall be considering here three paranormal phenomena: a savant, Emanuel Swedenborg; a phenomenon, near-death experiences; and third, experiences that used to be called psychedelic . . . . I begin with Swedenborg.
     "In tagging Swedenborg a savant, I use that epithet loosely. If I were speaking to an audience of committed Swedenborgians, his accounts of Heaven and Hell would fall on our ears not as intimations of immortality but as the truth of the matter as God revealed it to his latest prophet. As it is, I am approaching Swedenborg empirically, from this side of the divide, to see how far we can move toward believing his reports of Heaven and Hell without resorting to divine revelation."

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     Later Huston Smith asks whether anything but prejudice would cause us "to reject out of hand the possibility that Emanuel Swedenborg was a savant whose clairvoyance extended into the after-life." Further, Smith says that for 27 years Swedenborg "visited Heaven and Hell daily and recorded what he found in his five-volume Spiritual Diary."
REVIEW 2002

REVIEW              2002

     New Reflections, from Academia

     Those familiar with the previously published works honoring Professor E. Bruce Glenn (The Arts: An Affectional Ordering of Experience and A Perspective of New Church Education) will welcome the recently published collection of eight intriguing lectures and articles evidencing the unique and superior ideas of New Church scholars in today's areas of study. New readers will enjoy joining those aware of the outstanding perspectives and striking insights made possible by our scholars.
     The widely varied topics, sorted into "Revelation," "The Arts" and "History, Mathematics, and Physics," are based on the extraordinary vision arising from the teachings of the Writings applied to contemporary studies and experience. A reviewer can choose to mention subjects of special interest, and I consider the study by Brian Henderson subtitled, "The Importance of Religion and Public Morality for the Early American Republic" of enormous importance in understanding the real meaning of "the separation of church and state." I feel sure, too, that readers will find Nina Kline's amazing exploration of the "Influence of the Five Churches on the History of Mathematics" both fascinating and surprising.
     This little volume, price $20, available at the Academy Book Room and the General Church Book Center, is a delightful reminder of the kind of thinking that sets the New Church apart.
     Leon Rhodes

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     Editorial Pages
     
     PASSAGES FROM THE WRITINGS QUOTED IN THE NEWSPAPER

     In the January issue we reprinted from a newspaper an article called "A Religious View When One's Country Is Threatened." Most of the article consisted of direct quotes from the Writings, First a short passage from True Christian Religion and then longer quotations from Doctrine of Charity.
     During the year 2001 the Intelligencer Record printed a couple dozen articles by me which included quotes from the Writings. Here are some examples.
     In January an article on innocence said,

Theologian Emanuel Swedenborg says that little children are direct receivers of what is called innocence. This vital innocence is received from God by children and influences people around them.

There is a chapter on innocence in the book Heaven and Hell. In this we read that innocence "shines forth from the face of children and from some of their movements and from their first speech, and affects those about them."

     In February an article on sudden death says:

Swedenborg quotes Matthew 24:44, which speaks of one coming as a thief "at an hour when you do not expect." He says, "This means that if a person knew the hour of his death, he would get himself ready."

But, says Swedenborg, if we knew, we would act "from fear." What we do from fear does not remain and become part of us, but what is done from a willing love "does remain; therefore we should be getting ready all the time."

     In March an article on prayer quoted the Writings as follows:

"Prayer, regarded in itself, is speech with God, and at the same time some inner view of the matter of the prayer. To which there answers something like an influx into the perception or thought of the person's mind, so that there is a certain opening of the person's interiors toward God."

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     Then there was an article about the future, which said about a business man:

He thinks of the morrow, and yet does not think of it. He thinks of what should be done on the morrow, and how it should be done; and yet does not think of the morrow, because he ascribes the future to the Divine Providence and not to his own prudence.

     In May an article on "peace" quotes as follows:

Peace is like the morning time or dawn in spring, when, once the night has passed, all things of earth begin to take new life from the rising of the sun; the dew that falls from heaven spreads a leafy fragrance far and wide, and springtime's gentle warmth makes meadows fertile and instills its charm in human minds as well.

This is because morning or dawn in springtime corresponds to the state of peace of angels in heaven.

     Another article mentions the teaching that no two faces can be alike and quotes as follows:

This infinite variety would be impossible except from an infinity in God the Creator.

     Another article tells of Swedenborg's seeing a married couple in heaven.

They were holding hands and speaking together from true married love. From the faces I was given to see an image of married love and from their conversation its vitality.

     Here is one more example from 2001.

"The fact is that a person is in this world in order to be introduced through services he renders here into the things which are of heaven. One's life in this world is hardly a moment in comparison with life after death, for this is eternal."

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     These articles appeared on the religion page of a newspaper with a circulation of forty-four thousand. One hopes that they were appreciated by a good number of readers.
     
     WHEN WE TALK ABOUT "THE WORD"

     Last month we talked about using the term "the Word" in wider and restricted senses. We suggested that one of the great scriptural errors of history was based on the failure to see the wider usages of the term "the Law." What Paul wrote about the deeds of "the law" was taken to mean that we don't have to obey the Ten Commandments.
     Here is another example. A section in the work Doctrine of the Lord is devoted to the meaning of the saying that the Lord "fulfilled all things of the law."
     The section begins: "At the present day many persons believe that . . . . " These people think it means the Lord fulfilled the Ten Commandments, and so we don't have to. "This however is not the meaning" (Lord 8). Following this the Writings provide a number of passages which use the term "the Law." After giving a series of clear examples the Writings say, "From these passages it may now be clearly seen that by its being said that the Lord fulfilled all things of the law is not meant that he fulfilled all the commandments of the Decalogue" (Lord 11).
     There are also clearly different uses of the term "the Word." Failure to take those differences into account can lead to unnecessary arguments.
     I have read sincere efforts to show that the Writings of Swedenborg are not "the Word." A striking example is the place where the Writings say, "The books of the Word are . . . . " And then a list is provided!
     At the end of the work called The White Horse there is a section under the heading: Which are the books of the Word. The books are listed. Are the books of the Writings on the list? Actually there are two lists. "The books of the Word of the Old Testament are . . . . "

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And after that the books of the New Testament.
     This famous teaching also occurs in New Jerusalem and Its Heavenly Doctrine. It is n. 266, the concluding paragraph of the chapter called "The Sacred Scripture or The Word." In the Arcana Caelestia it is n. 10325, the concluding paragraph of a section on faith and charity.
     No, the Writings are not in the list of the books of the Old Testament nor in the list of books of the New Testament. We noted last month that the Writings can use the term "the Word" to mean only the Old Testament. For example see AC 66, which talks about the four different styles of "the Word."
     The Writings are not the Old Testament. The Writings are not the Bible. But may we rightly call them the Word? More on this later.
SUPPORT OF THE CHURCH 2002

SUPPORT OF THE CHURCH       Geoffrey Cooper       2002




     Communications
Dear Editor:
     The Writings of Emanuel Swedenborg are the Word of the Lord, giving us a true internal sense of the Old and New Testaments, and a rational understanding of the way of life for all of us in this world - teachings that make sense.
     The growth of the church by spreading the truth throughout the world is uppermost in our minds.
     The education of our children and grandchildren in the doctrines of our church is of vital importance.
     A church school, teaching the truths of our church to our young people and others who are seeking a true picture of the way to heaven, is of utmost importance.

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     Attendance at our schools is not growing as we would hope. But having the facilities for a complete education to reach all the phases of growth in our minds is very important.
     We must do a great deal more as alumni of the Academy to insure the growth of the church in the world. For all of us in the church who want the Lord's truths of life to be spread throughout the world, it is time to become involved in helping to insure the efforts of evangelization.
     To have only 10% of the alumni of the Academy contributing to its support and growth is shocking, to say the least.
     As a start, let us all make regular yearly monetary contributions to the Academy. If you are already contributing, double your yearly contribution. Make a concerted effort to ask at least five of your friends to do the same, and ask each of them to talk to five of their acquaintances, and so on. Do not, however, cut your contributions to the General Church or your local society.
     Contributions of cash are needed. At present the endowments of the Academy cover about 74% of its expenses and only 5% comes from contributions. The balance comes from grants and tuition. A real endeavor by all of us could change this considerably.
     Money alone cannot guarantee a growth of the ANC and the church. We as individuals must become involved in trying to spread the truth to which we have access. More and more people are searching for reasons why we are all here on this earth.
     Let's do it.
          Geoffrey Cooper
          Bryn Athyn, PA
HOW MAY WE PROVE? 2002

HOW MAY WE PROVE?       Karl J. Boericke       2002

Dear Editor:
     In the past I have often prided myself on the fact that I am fourth generation New Church on my mother's side and fifth on my father's side. However, this may be more of a curse than a blessing.

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     Growing up in such an environmental background has made it difficult for me to distinguish what is the actual truth from what has been programmed into me from childhood. Or to put it differently, it is difficult for me to separate what I actually have proven for myself from what I have been told is the truth through years of chapel, church and religion classes.
     One thing I am sure of is that God is very real in my life. What I am not sure of is what He looks like (theologically). I want to believe that Swedenborg's vision is correct, but cannot accept this on faith.
     One truth I have taken to heart is the concept "You will know them by their fruits." As I investigate the various religions that color God's landscape, I look to see what ultimate goods have resulted from them. The full spectrum of this theological buffet can be very daunting, but my general understanding to date is that the New Church does not have any distinguishably positive fruits, at least none that can be seen as any different from those carried on by other traditions of the past. This may sound like a critical cut to the New Church, but it is the way I see it. One explanation I have come up with for this lack of fruit is that the New Church is still in its sapling stage and needs to mature much further before it will produce, or before the fruits will be ready for market.
     Regardless of the above, I remain devoted to proving for myself that Swedenborg's vision is more correct than that of Buddha, Paul, Mohammed or Gandhi, each of whom has some truths that fill me and appear to be in line with my own understanding of God as He has proven Himself to me.
     I ask the readers of New Church Life to help me in my quest, by either naming some unseen fruits of the New Church, or by sharing with me their own vision of how they have proven Swedenborg for themselves.
     Karl J. Boericke
     Sellersville, PA

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MORAVIANS 2002

MORAVIANS       Rev. David W. Ayers       2002

Dear Editor:
     Thank you for printing Rev. Robert McCluskey's letter responding to my article "Swedenborg and the Moravians" in the April 2001 NCL, as it provides a good opportunity to clarify a few things.
     First, I am sorry Mr. McCluskey feels that my article constituted a "harsh and irresponsible attack . . . on the Moravian Church." Far from being an attack on individuals who claim affiliation with the Moravian Church, the article focused, as stated on page 160, on the "opportunity to see behind the veil of temporal appearance into the spiritual character of a people, a church and a mindset." Swedenborg's discoveries focused on collective spiritual characteristics, not on individual persons or personalities of everyone claiming to be Moravian. While Swedenborg learned much about the individual named Zinzendorf, he was not so much focused on him as a person, but on the spiritual qualities that he exemplified. Swedenborg never wrote that every Moravian is damned, but he did write about certain damning characteristics that typified Moravian doctrine and life. He learned about these things from the Lord, and wrote of them at the Lord's command. We know the Lord does not give us harsh and unreasonable lessons, but He will tell us what we need to know, even if it rocks our boat.
     Mr. McCluskey is concerned that modern Moravians are indicted by affiliation with the Moravian Church. The Writings teach that people of all religions can be saved if they acknowledge God and live according to the tenets of their religion, even if those tenets include false teachings-and this includes people of the Moravian faith. However, people who do not live according to what they claim to believe-no matter what religious group they belong to, whether General Church of the New Jerusalem or the Moravian Church-are guilty of faith alone, and are in spiritual trouble. This is, of course, not helped when people hold to false doctrine that encourages evil of life.

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Swedenborg essentially learned that the Moravians talked one game and lived another; they claimed to be Christian, yet lived in unchristian-like ways; they presented one face to the world, while their inner characters were much different. This mindset is damning, and this is what he focused on.
     People of all religious persuasions are "harshly treated" in the Writings, not because they belong to a certain group or faith community, but because they are internally corrupt. Just look at what the Lord commanded Swedenborg to write about Catholics ("the whore of Babylon"), the Reformed ("the great red dragon"), and the Jews. By the way, Swedenborg has also been accused of anti-Semitism because of his penetrating analysis of the Jewish Church.
     Mr. McCluskey speaks of his 18-year experience with the National Council of Churches of Christ in the USA, and of the many fine people working within that body. I am certain that he has worked with many truly Christian people, doing the best they can with what they have been given to work with, even if their doctrinal beliefs contain some falsities. And it is what a person does with what he knows that counts-not what or how much he knows.
     However, Mr. McCluskey bases his conclusions on personal experience of people living in the natural world, whereas Swedenborg wrote of what the Lord taught Him from the spiritual world. Mr. McCluskey's angst is quite understandable, as it seems incredible to us that anyone who seems to be saying and doing the right things could be so internally corrupt. But Swedenborg learned about the Moravians from the other side of the grave. He too was probably amazed at how different the Moravians were from how they appeared in the world. The Lord showed him that appearances can be quite deceiving indeed, and that it is motivation that really forms a person's character.
     Swedenborg's revelation obviously does not speak of the specific Moravian people that Mr. McCluskey feels are ill done by my article. However, any person of any faith who shares the internal character of the Moravians Swedenborg wrote of is in real spiritual trouble, regardless of the external appearance.

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     Sometimes the Writings say things that really upset us. The hard sayings about the spiritual characteristics of church groups such as the Moravians, Catholics or Jews are good examples of this. When we feel upset by these things, it provides us with a good opportunity to examine where our thoughts and feelings are coming from. Are we thinking from natural or spiritual principle? How we respond to these troubling revelations can help us to see exactly how we treat the Writings: do we believe what they say because they are revelation from the Lord-even the hard teachings? Or do we find ways to criticize and discount them because they make us feel personally uncomfortable, or appear to cast unfair aspersions?
     The Writings' analysis of the Moravian Church is far from simply "Old Church bashing." Rather, the Writings' characterization of the Moravians provides us with an incredibly valuable lesson: that no person is safe from the mistakes the Moravians made-even, or maybe even especially, those who would be of the Lord's New Church. As I concluded, "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" (p. 177).
     Rev. David W. Ayers
     Penshurst, Australia
ACQUIRING TRUTH 2002

ACQUIRING TRUTH       Rev. N. Bruce Rogers       2002

Dear Editor:
     If Gerald Lemole detected a tone in Reuben Bell's response to his first letter, it no doubt represented something of the same frustration that I have felt on reading Dr. Lemole's letters. Dr. Lemole says that he is not without resources, but he seems to be innocent of all the doctrinal arguments that have been published in support of an all-male clergy, most of them published in the pages of New Church Life.

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Either that, or he chooses simply to ignore them. He holds instead to an opinion bolstered by doctrine but not rooted in doctrine. By that I mean that his arguments are given a doctrinal cast, but do not represent any doctrine directly relating to the priesthood or to the church. They are the kind of arguments developed to support a conclusion already reached, rather than arguments growing out of the evidence they are supposed to be founded on.
     It is not enough to intimate that women should be admitted to the priesthood simply because they feel they "have something special to offer," as Dr. Lemole seems to suggest. Of course women have something special to offer. There are whole professions occupied primarily by women on which we all depend. Imagine the catastrophe to society if women should withdraw from the many and varied contributions they make to the public good! But if a qualification for the priesthood is a male mind, then women do not qualify for that.
     Dr. Lemole points out that the Doctrines use Latin words grammatically feminine or neuter as well as words grammatically masculine to describe the Lord in His Divine Humanity. But grammatical gender and sex are not quite the same thing. Surely no one would argue that because Divinum Human is neuter, therefore the Lord in His advent was without sexual identity.
     Here is the kind of argument we wish we would see, and to which we would wish everyone to pay serious attention. Married Love 125 states:

In the case of married couples, the church is implanted first in the man, and through the man in his wife, because 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. Nevertheless, this sometimes happens, but only in the case of men who either are not lovers of wisdom and so are not part of the church, or who hang like slaves on the bidding of their wives.

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     Now admittedly this statement does not mention the priesthood, but it does mention the church. And it says that the truth of the church in an orderly state of marriage is communicated from the husband to the wife. People unhappy with the statement rush to point out that it is made "in the case of married couples," and is not applied to men and women in general. But think about it. Are priests to be married or not? If we should admit women into the priesthood and they marry, what is to be the source of the doctrine that they then preach? Are they to get it directly from the Word, as we would normally expect, or as good wives are they to get it from their husbands? In the latter case, let us hear instead from the husbands. In the former case, let us hope they have patient husbands who do not mind living in a state of marriage "not according to order." Or if we are reluctant to make possible a state not according to order, perhaps we could require that women priests remain unmarried and forever celibate. But I doubt many would favor that.
     In short, marriage and the priesthood do not work together for women. If marriage is the ideal state, as it is in heaven, then admission into the priesthood is for women not ideal, and for married women is not according to order.
     Here then is an argument directly founded on doctrine, in contrast to arguments advanced to defend notions that can only have been gained from some other source.
     For people inclined to argue that preaching and teaching are not central to the priesthood, see Arcana Coelestia (Secrets of Heaven) nos. 10789-10794, and The New Jerusalem and Its Heavenly Doctrine nos. 311-315. As I have said again and again in one milieu after another, priests are not meant to be social workers. They are meant to be spiritual workers, focused on the salvation of souls by teaching truths of doctrine and by that means and not some other means leading to goodness of life.
     Rev. N. Bruce Rogers
     Huntingdon Valley, PA

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GOOD AND EVIL 2002

GOOD AND EVIL        Dr. David Lister       2002

Dear Editor:
     Rev. Eric H. Carswell writes in NCL for November 2001 on David's strengthening himself in the Lord his God (1 Samuel 30:6). King David had just suffered a tragedy similar to that suffered by New York on September 11, 2001, with the destruction of the Twin Towers, which, as Eric says on page 486, raises the question, "Why do bad things happen?"
     This question assumes that we know what is good and bad, and this in turn depends on the spiritual state of the person posing the question. "From the subject it is known what is predicated" (AC 620), and that the celestial and the spiritual "are not together in one subject" (AC 9470:6). They differ from each other as much as sunlight differs from starlight, or as Pope puts it, "Dim as the light of moon and stars is reason's light . . . to man." This implies that celestial states have different assumptions about goodness and truth from spiritual states, and from the two other grades of state, natural and sensual.
     King David belonged to a representational church. The Most Ancient Church was celestial, and would have understood the things described in I Samuel 30:6 quite differently. By King David's time the Garden of Eden was but a dim memory, the perfume from the tree of life only occasionally scenting the cool of his day. Long ago man (homo, male-female) had eaten the fruit from the tree of the knowledge of good and evil, and made what they assumed was a private matter about this between themselves, hidden in the separated perceptions of the garden. This led to a disagreement with the Lord as to what goodness and truth are.
     This lost celestial state can be experienced to some degree by meeting chronically sick children in hospital. They accept their disease as the "given." The Holy Lamb of God still walks in England's green and pleasant land from their point of view. They do not criticize or complain as adults do. They do not have a private idea of what good and evil are.

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They wander around naked. "Why do bad things happen?" hardly enters their minds.
     Is it possible for modern adults to regain this happy state? The solution is hinted at in Genesis and amplified in Swedenborg's book Conjugial Love (see specially paragraph 444). Henry Corbin, in his book Swedenborg and Esoteric Islam translated by Leonard Fox (Swedenborg Foundation 1995), gives a beautiful explanation of Swedenborg's doctrine. This is very apposite for the present time of stress between Christianity and Islam.
     Having fallen into a deep state of obscurity, man (homo) was conscious of being alone and desolate, and did not like it. Waking from this sleep was precisely the moment when God gave woman to him, and as we all know, the first heady days of conjugial love make everything "good" again. But as we also know, the first and great commandment is to love God (not the opposite sex) with all our heart, etc. The state of conjugial love is however a guidepost, and more than that, an instrument of hermeneutics for the state of love for God, where all things are good.
     Our church is called The General Church of the New Jerusalem, a bride adorned for her bridegroom. We have a body of doctrine, which explains how this state is attainable.
     That attainment is the perception that the knowledge of good and evil belong to the Lord. Our being related to Him by some-thing similar to conjugial love makes the problem of good and evil irrelevant. They are His problems, and we had better stick the fruit back on the tree and hope the cherubim do not notice!
     Dr. David Lister
     Hampshire, England
TEACHINGS THAT CHALLENGE OUR FEELINGS 2002

TEACHINGS THAT CHALLENGE OUR FEELINGS       Bill Hall       2002

Dear Editor:
     Prompted by NCL April 2001 editorials, I am writing about the doctrine that of ourselves we are nothing but evil and that the proprium is "less than dirt."

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There is no question in my mind that this is the whole truth. Man left to himself is nothing but evil.
     Incidentally, to me this major truth shows that all children need to have healthy social interaction with others. This healthy social interaction may not prevent evils from coming forth, but at least it will help the child to adapt to the lives of others. It will enable the child to perceive the truth that others have similar rights and needs.
     When we turn to Divine Revelation, we learn to have a wider perspective about the truth that of ourselves we are nothing but evil. In the Arcana we read, "The Lord is with every man and leads him, and provides that whatever befalls him, whether sad or joyful, shall turn to his good. This is the Divine providence" (AC 6303).
     If we look at AC 5992, we find a beautiful illustration of how we are led by the Lord and His angels away from hell and toward heaven. We read, " . . . for if the angels were to intermit their care for a single moment, the man would be precipitated into evil from which he could never afterward be brought out."
     And in Joshua 1:9 we read that the Lord is with us wherever we go, and thus we are to be strong and of good courage and not to be afraid nor dismayed.
     As mentioned in a radio talk by Rev. Douglas M. Taylor, everyone without exception is born with hereditary tendencies to evil, but no one is born into actual evil. The Lord gives all rational human beings the freedom to examine themselves and, as if from self, to reject the hereditary tendencies to evil.
     So we see that part of the regenerating process is indeed to acknowledge from the heart that of ourselves we are nothing but evil in the sense that we one and all have inherited tendencies to evil. The next part in the regenerating process is to acknowledge from the heart that the Lord is perpetually present with everyone, giving us the freedom to follow His teachings and to live as He would have us live.


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     I gratefully acknowledge my debt to Rev. Brian W. Keith for his uplifting sermon, "The Lord is with You Wherever You Go," in which he quoted from Joshua 1:9 and from AC 5992. Finally, from Mr. Keith's sermon we read, "We are never alone. We are never abandoned. We are never without Someone who loves us and takes care of us."
     Bill Hall
     Queensland, Australia
IMPORTANT NOTICE ABOUT MAILINGS 2002

IMPORTANT NOTICE ABOUT MAILINGS               2002

     In an ongoing effort to deliver Church and Academy-related mailings to you more efficiently, the Development Office has been working with the Data Center to streamline and automate the combined General Church and Academy address database.
     Because of recent software conversions, you may have noticed problems in the printing of your name and address on certain subscriptions, publications or general mailings. If you notice errors in how your mail is addressed, we would be happy to correct them.
     In addition, with the global reach of Internet communications, there is a growing need to collect e-mail addresses. At present, e-mail addresses for only 25% of our alumni, members and friends are on record (and are constantly changing).
     You can contact the Data Center at datacenter@newchurch.edu or 215-914-4990, or write to P.O. Box 743, Bryn Athyn, PA 19009-0743. You may also send notices through the Development Office, development@newchurch.edu or P.O. Box 708, Bryn Athyn, PA 19009-0708.
     We apologize for any inconvenience past problems may have caused you, and we look forward to hearing from you, electronically or on paper. Thank you.

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PORTABLE EDITION OF HEAVEN AND HELL 2002

PORTABLE EDITION OF HEAVEN AND HELL              2002




     Announcements





     The New Century Edition of Heaven and Hell has so far come out in a grand volume that is not ideal to carry on a trip. Due out in June is a volume without the hundreds of endnotes and introductory material. We hope to have more information about this volume next month.

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AUDIO RECORDINGS FOR EASTER 2002

AUDIO RECORDINGS FOR EASTER              2002

     In the speech of man two things unite, namely, sound and its articulation into words. The sound belongs to the affection of man's will, and the articulation of the sound belongs to the thought of his understanding. These two unite in human speech, but are distinguished by the hearing. For the affection is known from the sound, and the thought from the words, which are articulations of the sound. This is so natural a thing that man gives little thought to it; but he knows it to be true when he hears it. (Apocalypse Explained 1216)
     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
     Festival Service Titles (with music)
     Mary Magdalene - Rt. Rev. Peter Buss (#103820)
     The Lord's Transfiguation - Rev. Thomas Kline (#103797)
     Offering Clothes and Branches - Rev. Prescott Rogers (#103818)
     The Power of the Lord - Rev. Donald Rose (#104821)
     Sermon Titles
     Born of Jehovah - Rt. Rev. Alfred Acton, II (#104835)
     Intercession: The True Version - Rt. Rev. Peter Buss (#102370)
     Oh Foolish Ones Rt. Rev. Louis King (#102890)
     The Sacrifice of Isaac - Rev. Thomas Kline (#103797)
     Doctrinal Class Titles
     The Holy Week - Rev. Karl Alden (#103747)
     The Lord and Judas Iscariat - Rev. Erik E. Sandstrom (#102248)
     Why Was Jesus Crucified? - Rev. Jeremy Simons (#104325)
     Believing in the Lord's Resurrection - Rev. Walter Orthwein (#102250)
     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 Easter recordings or to borrow or buy a tape
     or to order a catalog, call or write to:
     GENERAL CHURCH
     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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Religion and Science: From Swedenborg to Chaotic Dynamics 2002

Religion and Science: From Swedenborg to Chaotic Dynamics              2002

     By Gregory L. Baker
     Foreword by Robert W. Gladish

     Conventional wisdom suggests that science and religion are unrelated and often in conflict. Yet, both areas contribute to the total human knowledge. In Religion and Science Dr. Baker examines this relationship from both his own experience as a physicist and his religious faith - based upon the theological writings of Emanuel Swedenborg. The bulk of the book provides an interweaving of religious and scientific thought. Topics range from the "big bang" to "chaotic dynamics".
     $16.95 US
Title Unspecified 2002

Title Unspecified              2002

     Learn to Pray
     Prayers from the Word for Personal Use
     Collected and Arranged by
     The Rev. Kurt Horigan Asplundh
     "Lord, teach us to pray. . ." (Luke 11: 1)
     "Prayer. . .is speech with God," the Writings say, "so that there is a certain opening of the person's interiors toward God. . ." (AC 2535)
     First published in 1999, this pocket sized book quickly sold out and customers have since requested it time and time again.
     Good news! It's off to the printer as NCL goes to press and should be available in ample supplies by March 2002.
     Anticipated price $4.50 US
     General Church Book Center
     Box 752, Cairncrest Annex     email: bookstore(anewchurch.edu
     Bryn Athyn, PA 19009     Internet:nvww.newchurch.org/bookstore
     Temporary Hours: Tues., Thurs. and Fri., 8:00am-4:00pm
     phone: 215.914.4920

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Title Unspecified 2002

Title Unspecified              2002

Vol. CXXII     April, 2002     No. 4
     New Church Life
Notes on This Issue 2002

Notes on This Issue              2002

     When we talk about "the Word" we usually mean what is written. "We should know however, that the laws of the universe and the laws of the heavens existed before anything was written." There is food for pondering in the sermon by Rev. Erik Sandstrom. His theme about the Word fits nicely with the passage in the editorial which says, "It has been necessary that of the Lord's Divine Providence some revelation
should come into existence, for a revelation or Word is a general recipient vessel of spiritual and celestial things."
     We were pleased to be able to print in one issue the entire study on the subject of grief. This has meant that other things were delayed, but we expect that there will be wide appreciation for this searching and emotive treatment of an important subject.
     The article by Dr. Jonathan Rose is really lifted out of the publication called Logos, which is put out by the Swedenborg Foundation. We have published most of the article which gives insight into the aim of the New Century Edition of the Writings.
     Notice in the report of the council of the clergy that there were 312 baptisms last year compared with 278 baptisms five years earlier. Of the 312 baptisms 118 were adult baptisms. There were sixty-seven weddings compared with sixty-six five years previously.
     In this issue we list the contact addresses for General Church places of worship. The next time we print such a list will be after the changes which are to take place on the first of July. There will be a number of pastoral moves.
     Your attention is called to the announcement on p. 184 concerning the New Church "Vineyard." This is an on-line family magazine from the General Church Office of Education. It features materials for all ages focused on a new theme every month. The theme for the month of May is "The Lord Is My Shepherd."
     Correction: The first Eldergarten was held in 1995, not in 1955 as was incorrectly stated on p. 125 of the March issue.

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WRITINGS ARE CREATIVE 2002

WRITINGS ARE CREATIVE       Rev. ERIK SANDSTROM       2002

     A SERMON
     
"It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you are spirit, and are life" (John 6:63).

     The Word in itself is unwritten. Neither does it have a beginning in time nor an end. It is the Divine Law that reaches all the ends of the universe, and it surrounds and infills all things, creating and sustaining. The word "law," however, may suggest something that is fixed and determined, cold and impersonal. Divine law, of course, is nothing of the kind; it is more than vibrant with life: it is life-life forming itself into action. Another word for it is "spirit," the Spirit of God. This is also called the Divine Proceeding. But we should not think of this Proceeding as something that is moving through space, for it is in all space at all times, being omnipresent. It is said to "proceed" as it operates. It releases its power in created things, large and small, insofar as these are ready to receive. The Word that "was in the beginning with God and was God" is what so proceeds and operates. True, therefore, that "by the Word of the Lord were the heavens made; and all the host of them by the breath of His mouth" (Psalm 33:6).
     This same Spirit also operates on human minds, on the will and understanding there. It is then called "The Holy Spirit." Not that the Holy Spirit is different from the Spirit of God that fills the universe. But only human beings can say and acknowledge, "Holy, holy, holy, Lord God Almighty, who was, and is, and is to come" (Rev. 4:8, Isaiah 6:3). We may think that the reason why the Divine operation is called Holy Spirit, only when it reforms and regenerates men and women, or works to build states for future use in children, is that "Holy" is put into the mouths of those who may know what it means.
     The Holy Spirit is also called the "Spirit of truth" to let us know that Divine light and life are within the written Word, in the truth there, and the "Comforter," so that we may understand that there are peace and security when the Lord in His Word works salvation in confused and erring human minds (see John 16:7, 13).

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"Comfort ye, comfort ye My people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned" (Isaiah 40:1, 2). Heaven itself is the final comfort.
     But when we talk about "The Word," we usually mean what is written. We do not think of the "breath of His mouth," or the Holy Spirit. We should know, however, that the laws of the universe and the laws of the heavens existed before anything was written, and that the things written, whether veiled by correspondences, parables, or rational language, draw from the infinite ocean of truth that was always there and is the spirit and life of all truth.
     The written Word being such is creative, that is, it is creative because its spirit and life are. The unwritten Word created the universe: "In the beginning was the Word . . . . All things were made by it; and without it was not anything made that was made" (John 1:1,3). This same unwritten Word, now called the Holy Spirit, creates new human minds. It creates a will that was not there by birth, and over the years forms an understanding by means of instruction, to become a married mate for that new will. But it operates by means of its voice, its spokesman, the written Word. By obeying the written Word, therefore, we allow the Holy Spirit to operate. For influx, that is, operation, is according to reception.
     This order began in earnest when the Lord came into the world. Before His advent as the "Word made Flesh," the spirit and life within could not speak openly. The language was by sensual correspondences. Therefore, the church of the Old Testament, the Israelitish Church, was not a real church; it was only "a representative of one." But while teaching and leading in the world, the Lord began to draw aside the veil that had hidden and protected much truth in His former Word.

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He now said, "I have come to fulfill . . . " (Matt. 5:17); and also, "Ye have heard that it was said to them of old time . . . but I say unto you" (Matt. 5:21). This beginning of an opening up of the old Scripture was in the Lord's first advent; and at the end of His sojourn in the world "the veil of the temple was rent in twain from the top to the bottom" (Matt. 27:51). But in His second advent He completed what He had then begun. And we read concerning this in the Apocalypse Explained: "At the end [of the Jewish Church], which was when the Lord came into the world, the Word was opened interiorly; for when the Lord was in the world He revealed interior Divine truths that were to be for the use of a new church about to be established by Him and that did serve that church. For like reasons the Word has been opened interiorly at this day, and still more interior Divine truths have been revealed therefrom for the use of a new church, that will be called the New Jerusalem" (AE 948:2).
     These successive openings revealed above all the Lord in the glory of His Divine Human-first a little of it, and then as much as an earthly mind could contain. As we read, "The Word became flesh, and dwelt among us, and we beheld His glory" (John 1:14); and then in the promise of His second advent: "They shall see the Son of man coming in the clouds of heaven with power and great glory" (Matt. 24:30)-"glory" first, then "great glory."
     This-that the Lord taught from His Divine Human-was new. In His Human He was God-with-us, our God visible. They now listened to someone who stood before them, whom they could ask questions, someone who taught them as they had never been taught before. He explained to them, not only commanded. True, His explanations were mostly through parables, but still, the Author of the Word could say for the first time: "Have ye understood all these things?" (Matt. 13:51)

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     This teaching of the Lord from His glorified Human is what is especially ascribed to the Holy Spirit. What He now said had a new force. They sensed the difference. "The people were astonished at His doctrine: for He taught them as one having authority, and not as the scribes"-not as from the Old Testament (Matt. 7:28, 29). Therefore the Holy Spirit is first named in the New Testament, and then again many times in the Writings. The proceeding Divine is nowhere called the Holy Spirit in the Old Testament. Instead, the language there is that the prophets spoke from Jehovah, and three times is there a reference to the "Spirit of Holiness" (Psalm 51:11, Isaiah 63:10, 11; see TCR 158).
     And we must know that the Holy Spirit, the Spirit of truth, operates on the understanding. So the Lord said, "Ye know Him; for He dwelleth with you, and shall be in you" (John 14:17).
     Again there is no difference in the spirit itself that goes forth from our God. But the Lord always accommodates His approach to the state and needs of His people at the time when He speaks to them; thus one way when they could not really do more than obey from fear, another way when they were able to understand the distinction between deed and motive, and yet another-still from His Divine Human-when He could take them into His confidence and explain to them the very heavenly arcana of His doctrine. These accommodations are marked by the changing names of His Proceeding from "Spirit of Holiness" to "Holy Spirit" or "Spirit of truth."
     Nor was the Lord less glorious in Himself before His advent than after it. In His prayer to the Father (which set forth His union with His Divine) He said: "Glorify Thou Me with Thine own Self with the glory which I had with Thee before the world was" (John 17:5). But He had not yet revealed this glory in the world, not yet assumed His Divine Natural-although before the advent His Natural had been with Him in potency from eternity (see DLW 233).

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We should know that the adjectives
"celestial, spiritual, and natural" are attached to the word Divine "relatively to reception" (AC 6417e, TCR 195). So now He is said to "assume" His Divine Natural, because for the first time it "became Flesh," and He revealed it. People had not seen it, or received it, before. But now they could say: "And we beheld His glory, the glory as of the Only-begotten of the Father" (John 1:14), the glory of the Divine in the Flesh.
     This then is why the Gospels state: "The Holy Spirit was not yet, because that Jesus was not yet glorified" (John 7:39).
     Now why is this matter important to us-indeed, of crucial consequence? Because of this: That when we see and comprehend our God, and understand His teachings, then we can intelligently and by choice cooperate with Him. The more we know Him, the more fully are we able to cooperate. This is different from obeying from fear. Cooperation belongs to men and women who are spiritually free-whom the truth has set free, for they have understood. They have seen an alternative way of life, and have seen intelligently. And through the Writings we are able to know our Lord more.
     So the teaching in the True Christian Religion is especially for people of the New Church-those who have the Writings in their hands. We read: "The reciprocal conjunction of the Lord and man . . . is a mutual conjunction, and is effected, not by action and reaction, but by cooperation; for the Lord acts, and man receives action from the Lord, operating as if from himself-indeed, of self from the Lord" (TCR 371:6, emphasis added) To "receive action" is to respond to Divine influx.
     This is cooperating with the Lord in the end He has in view, and therefore also in the very purpose of the Word. The end in view is a heaven within each person, and, collectively, a heaven from the human race. A heaven in a person is a new creation in him.

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The Word is creative, for the Word sets forth what man may confirm and do. Just as the Spirit of God pervades the universe, creating and sustaining, so that same Spirit, operating now by means of the language of the Word, thus as the spirit and life of that language, creates and sustains, yet with a difference: for no longer does that same Spirit ignore any will of the objects of its creation as it does its work, but is now awaiting consent and invitation. The Holy Spirit, proceeding from the Lord, operates by consent and invitation. "I stand at the door and knock: if any man hear My voice, and open the door . . . " (Rev. 3:20).
     In the Lord's second advent, the application of truth to life is primarily an application to the life of the rational mind. That is the arena of cooperation. The application to the works of hands and the speech of lips follows as a consequence.
     The Word has always been creative, yet always according to the measure of the truth visible there. Salvation, heaven, was ever the end in view. Therefore, even in the most heavily veiled form of the Word-the Old Testament-truths sufficient for salvation are there for use. As the Writings note: "The Word [in the literal sense] is like a man clothed, whose face is naked, and whose hands also are naked. All things which pertain to a person's life, and consequently to his salvation, are naked there; but the rest are clothed" (SS 55, emphasis added). Because of this, therefore there has always been freedom in spiritual things, narrow in scope in Old Testament times, extending more widely in the Lord's first advent, and having no limits in His second.
     And the prayer in the Psalm: "Create in me a clean heart, 0 God, and renew a firm spirit within me" has ever been contained in any form of the Word, whether couched in those words or others (Psalm 51:10). And the answers as well as the prayer itself are in the Word.

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     But the Lord operates by an internal way as well: by immediate influx through the soul, and by mediate influx through the angelic heaven. By His immediate influx He grants the person the faculties themselves-freedom and reason-which enable him to act as from self; and by His mediate influx He enkindles the will and enlightens the understanding, provided the person's mind is open upward and closed downward. Yet the actual cooperation between God and man is by means of the Word, for that is where man meets his God; and that is where he discovers true and full freedom: in the Word he finds the alternative way of life, as distinct from the way of his native inclinations.
     The Writings are eminently creative. It is as if the Lord is now repeating His words with special underlining: "The words that I speak unto you are spirit, and are life."
     And as always, the Word creates in three stages-those of repentance, reformation, regeneration. The first is determinative. For "good before repentance is not good, nor, before repentance, is charity charity" (Char. 207). And repentance consists in self-examination, and as a result of the examination, shunning evils as sins against the Lord. Let us look especially at this first stage in the way of regeneration.
     Sometimes we hear that people are troubled by the call for repentance. They say, "I don't shoplift, or slander, or tell lies, I don't hurt my neighbor; so what am Ito repent of?" Indeed, keep on resisting those things and all the other things in the letter of the Ten Commandments. But the more interior the Word, the more demanding is the life according to that Word. To shun evils as sins against the Lord is to shun them by comparison with the standard He is setting up; and it is in His Word he sets it up-we do not find it anywhere else. To shun evils as sins against the Lord is therefore the same as shunning them as sins against the Word. Even more specifically: to shun an evil is to shun it as a sin against its opposite, as this opposite is seen in the Word.

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Without knowing and acknowledging the opposite good or the opposite truth, we do not know what sin is.
     Self-satisfaction is a sin, so is intellectual conceit, and so is omitting to do what ought to be done. And we know and perceive the shamefulness of these sins if we truly believe these truths, these opposites: 1. that the good we felt and did was not at all genuine unless we responded to an inflowing heavenly affection, the touch that awakened the good we felt; 2. that the truth we saw was murky and confused, unless humbly we admitted a ray of light from heaven's sun as we pondered; 3. that not doing what we know could and should be done is alien to the very sphere of the kingdom of uses, which kingdom is heaven. It is the same with regard to any other disorder in our affections and thoughts. Here-in, therefore, is this teaching true: If a man shuns an evil as sin, he comes into the good that is opposite to the evil . . . [for] the latter is removed by the former" (Life 70, 71).
     In our day the awesome challenge is to shun evils as sins against the Writings. The Lord meets us there. He opens eternal vistas to our sight. The whole order of creation is there; the three heavens are there; the laws of repentance, of reformation, and of regeneration are there; so is the misery of temptation, and also the state of peace; and so is the nature of internal happiness and the ugliness of the evil that destroys happiness. Above all, the glory of the Lord in His own visible Human is there.
     These Writings ought to be read and cherished with the knowledge that the Lord as the Holy Spirit speaks in all their doctrines and in all explanations. As the servant of the Second Advent testifies: "The Lord manifested Himself [to me] in Person, and filled [me] with His Spirit, to teach the doctrines of the New Church from Him by means of the Word" (TCR 779).

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And more: with the acknowledgment that He speaks in these Writings to save the world in the night in which all previous churches have come to an end, and to redeem and lift up any man and woman who will open these books, and pray: "Create in me a clean heart, O God, and renew a firm spirit within me." For all the doctrines in these books are spirit and are life. Amen.

Lessons: Psalm 51, John 6:54-63; AC 9818:12, 13 GRIEF 2002

GRIEF       Rev. ALAIN NICOLIER       2002

Presented as part of a workshop at the New Church College Ministers' Seminar, September 2001

"Then Jacob tore his clothes, put sackcloth on his waist, and mourned for his son many days. And all his sons and all his daughters arose to comfort him; but he refused to be comforted, and he said, For I shall go down into the grave to my son in mourning.' Thus his father wept for him" (Genesis 37:35).

     From time immemorial we can observe that death is part of life, that it is an unavoidable issue. It is an inevitable passage, a reality for which we must find a place in our own consciousness.
     The subject of death has two aspects. The first is about what happens to the deceased one, the surrendering of his temporal, earthly covering and the lifting up of his spirit which fully enters a more refined world. In the New Church knowledge of this aspect of death is well-developed, and numerous studies on the subject enable us to know in detail that everyone's eternal future will be according to his or her personal choices. We are also well aware of our responsibility to prepare for the next life while we are in this world. We need to develop a spiritual quality so that we can participate in the building up of the angelic heaven and, simultaneously, of a kingdom of peace and love on earth.


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     The second aspect of death is the experience of grief for people who are close to the deceased person, those who are left behind and who suffer from the departure of the loved one. Thought concerning this aspect of death seems to have been developed less than the first. Therefore I propose to explore its depths with you.
     The fact is that we live in a time when death is given less and less attention, when it is hidden away and often considered a dead end, a mystery, even a punishment. We often feel alone and helpless in the face of death, and sometimes guilty. This is why we try to push its stark finality as far back as possible in our society. Desperate therapeutic measures are one of the many examples of this.
     It soon becomes obvious that we focus more on the dying one than on ourselves. It is also obvious that knowledge of the spiritual survival of loved ones whom we have lost is often meagre consolation as we come up against the emptiness they have left behind them-the confusion, despair, and loneliness.
     Even so, we turn away from grief in the face of death today and we often try to flee even from appropriate suffering. We try to get our mind off it with various substitutes, and even try to stop thinking about it altogether. Some people start travelling, or drinking, or taking anti-depressants and other substances, only to find themselves, sooner or later, faced with the unavoidable reality of the other's absence and the suffering caused by it.
     In the Word, grief has an important place in everyone's life. We see it supported by numerous mores and diverse traditions whose object is both to show the respect due to the deceased and to allow grieving individuals to assimilate the loss to which they have been subjected and to express their suffering step by step.

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     In the Hebrews' time, grief was most often expressed by several distinctive signs:
     - tearing one's clothes
     - wearing sackcloth around one's loins
     - sprinkling oneself with ashes, groaning, lamenting
     - shaving the head.
     Of course these customary signs are representative of a mental state of which the Children of Israel were most often unaware.
     The act of tearing one's clothes expresses a person's extreme, profound grief, mixed with a feeling of injustice and confusion. In the internal sense it represents the ordeal borne by someone who, although he may be in a state of good, is infested with falsities.
     The damage done manifests itself in the dissipation of our faith and the destruction of every feeling of order and continuity. You see, clothing represents the beliefs that one has acquired but that may or may not have been confirmed by experience. So after the death of a loved one, these beliefs are questioned, because an inability to understand assails the mind and plunges it into doubt and confusion. (See AC 4171, 4763, 9171, 9287, 10536.)
     The first state of a grieving person is one of shock, in which everything seems to crumble-all the hopes and dreams that he had envisioned, the values he had acquired, and even the certain-ties upon which his life rested. Because he feels momentarily lost and unable to do anything, he needs to be surrounded by support lest he lose touch with reality.
     So "tearing of clothes" represents the emotional ripping that he feels, and the ruination that accompanies it. This state must be taken into account by the attitude of people around him, who should not try to stop or smother his extreme displays of intense grief, as often happens, unfortunately.

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In fact those around the grieving person, not having resolved their own loss of loved ones, tend to prevent others' expressions of sadness and helplessness in order to avoid stirring up deaths in the past from their own unconscious.
     Another state of a grieving person is represented by "the wearing of sackcloth" which, as it is not really clothing at all, expresses the destruction of all peace and joy. On this subject a passage from the Writings tells us: "The rending of garments signified grief on account of injury to the truths of the church, because they were rent asunder, as it were, by falsities. The putting on of sackcloth signified mourning on account of the deprivation of good and truth, and the consequent vastation of the church . . . . And [that] for the reason that grief of mind and mourning of heart, being interior, were at that time represented by external things" (AE 637:4 and 637.6; see also AC 4779).
     From this passage we can see that the loss of a loved one brings about suffering which is felt on an intellectual level, that is, in the head, and also suffering on the feeling level, that is, of the heart. So there are two aspects of grief to which the Writings call attention and which are important to recognize if we are to handle grief in an effective way.
     Throughout this study I am stressing handling of grief that really works. My object will be to describe how incomplete and repressed grief brings an even longer-lasting and more intense depression upon an individual.
     If the "tearing of clothes" relates more to intellectual pain, the "sprinkling of ashes" expresses pain of the heart. You see, the idea of cinders is connected to the consuming of wood by fire. Wood represents the idea of external good, or of love and will in their outmost form. For wood comes from fruit-bearing trees: you can burn it to warm your body and to cook food, or to make offerings.

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It is also used for building homes or ships, as well as for many tools that are useful to people. Sometimes extracts from certain trees are used for medicinal and cosmetic purposes. Thanks to all its characteristics, wood is expressive of the feeling element.
     In an opposite sense, ashes, which are wood burned and so reduced to nothing, represent the disappearance of love, of feeling, and of all will. For without wood there is no longer fire. The sprinkling of ashes therefore expresses the absence of the inner fire which animates someone, and the inertia that accompanies this absence, plunging him into extreme sorrow and a kind of stupor. (See AC 9723, AE 1145, 1175.) If this is intense, the grieving person rolls in ashes to express his confusion and humiliation.
     From these descriptions we see that grief in biblical times was unabashedly expressed, without the reserve we have today. On the one hand, the Israelites would publicly show their pain, and on the other hand they were encouraged to do so both by those around them and by their traditions. Many other outward signs were also shown, such as leaving off any finery, and having a neglected appearance. They slit their tunic or coat at the neckline, shaved their heads, tore out their hair, fasted, wept, lamented, beat their chests. Sometimes, paid mourners lamented with a great noise, and musicians played sad and piercing melodies in order to draw out expressions of the sadness that was felt. Such customs have been abandoned over time in our western world because they have been judged to be exaggerated and even useless.
     Nevertheless, we shall see in what follows how much rituals make possible the emptying out of the suffering caused by the death of someone close, and little by little permit the return to normal life.


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     Time is also essential for grief to run its course properly. For the Israelites, mourning lasted seven, thirty, or seventy days, depending on the individuals and the bond by which they were united. But today, time is a most rare commodity; we never have enough time to do everything-no time to relax, no time to love. And when death comes unexpectedly, we don't take time to do our grieving either. We don't leave others time enough to live [with] their grief. We want it over quickly. We especially want to avoid thinking about it, encouraging it, or showing it-so we keep it secret, repress it, smother it or ridicule it.
     But grief is a matter of disorientation, and a time for re-centering. It is an intense emotion to which one needs to commit time if he wants to avoid getting into a hellish cycle of emotional and intellectual compensations [avoidance mechanisms?], and to avoid profound depression, or maybe even his own death!
     Grief is a matter of growing toward the continuation of life and the passage of time, and the grieving individual needs to do that at some time or other, freely, without impatience, and with no cut-off point. Obviously each of us will need a different amount of time to assimilate the reality of our new life without the presence of the loved person. We must realize that the wound to the spirit is very deep, and that emotional scars take longer to heal than bodily scars.
     Expressing grief is a long, sorrowful journey which should allow the one left behind to become reconciled with the circumstances of death, to gradually to accept the utter absence of the loved one, and consequently the end of work and pleasures previously shared, of plans, of a common future      For grieving people, time has stopped. Suddenly everything has become relative. Their values, priorities, needs and joys have disappeared, leaving only emptiness and a non-existent future. Stripped of its usual routines, time drags on in its emptiness, for the loss endured radically alters every aspect of the grief-stricken person's life, and he or she feels shaken, defeated, vulnerable and devoid of motivation.

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     The element of time, seemingly suspended for the survivor, is closely tied to his emotional state. It too is as if suspended. In Divine Providence Swedenborg tells us of the relationship between time and emotional state in these words: "Carefully decide whether thought is in time and space. Suppose thought to go on for ten or twelve hours; may not this length of time seem to be no more than one or two hours, or may it not seem to be one or two days? The apparent duration is according to the state of affection from which the thought springs. If it is an affection of gladness in which there is no thought about time, ten or twelve hours of thought seem no more than one or two; but if it is an affection of sorrow in which time is attended to, the reverse will be true. All this makes clear that time is only an appearance in accordance with the state of affection from which the thought springs" (DP 49).
     If we apply this passage to a person who loses someone close to him, we see that his painful state completely transforms his awareness of time. Time seems to drag by, because it has stopped. It is hard for those around him to understand this because their mental state is different from his. And what to them may seem like prolonged grief will be grief which began only yesterday for the survivor. And it may be the same after several months or even several years. So we are frequently dealing with a time-gap between two differing perceptions: some will say that the grieving person "enjoys" suffering, or "is sinking into gloominess," or is "prolonging his pain." The failure to understand is due to a different perception of time which passes for the one, and is frozen for the other.

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     Voltaire said concerning time: "Nothing is slower for one who waits; nothing is faster for one who enjoys himself; it causes everything unworthy of posterity to be forgotten, and immortalizes the big things" (From Zadig.)
     Thus even though everyone else knows that several months or years have already passed since the departure of the loved person, for the one who grieves it can seem that it happened yesterday. For him the present does not exist and his awareness is fastened on the past and the future. His past is living and full of the presence of the loved one, while his future is an immense emptiness filled up with her absence.
     Thus, in grief, time is both a friend and an enemy, simultaneously plunging an individual into the pitiless paradox of remembrance, and of the future. "Jesus said to him: Follow Me and let the dead bury their dead" (Matt. 8:22).
     By this reaction to the man who wanted to bury his father before following the Messiah, Jesus shows him that the more urgent thing is to follow Him, that is, to look after his own regeneration, because his father will be taken care of in the spiritual world.
     With these words He also shows us that when we are moved by grief, it is fundamental to look after ourselves, because running away only delays the day of reckoning and magnifies the problem. Generally speaking, we have a tendency to resist the feeling of sadness that engulfs us by swallowing our tears and tensing our throat to keep back the flood of tears which wants only to be released. But it's a spiritual law of behavior that the more one resists this release, the more the anguish persists.
     Let us therefore analyze together what is going on in the feeling of grief. Earlier we touched on the altered concept of time that afflicts a grieving person, seeming to keep him in a time warp, as it were, apart from those around him.

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Time is momentarily suspended, and the consciousness of the sorrowing person oscillates between past and future.
     When the loved one is gone, the mind is assailed by different emotions which quickly become unbearable if they are not expressed or shared. Right away there are regrets mixed in with the bitterness of remembering, regrets about not having done, or not having said, or of having done or said this or that.
     There is the useless pity, provoked by his own self-love, which caused so much unjust behavior in the relationship, so many hurts which might have been avoided with a little more love. With the passage of time, what was beyond comprehension begins little by little to be grasped.
     There are also regrets about love not spoken, expressed a thousand times but never named, which showed itself in the silence, the reserve, the misplaced bashfulness and sometimes the pride which kept us from saying "I love you"-so difficult to say sometimes, yet now we would like to shout it out.
     Another emotion which hits a grief-stricken person is doubt, the questioning of everything. Was I really loved, or did I really love? In time, memories can change past events, embellish or blacken them. Memory can be a reflection broken off by the strength of emotions which can mar one's perspective and alter judgment.
     Intense grief causes the individual to concentrate only on the beautiful and strong moments spent with the one who has passed away, unconsciously making his memory selective. It makes him forget the hurtful, wounding, distant and awkward interactions, and to cover up the hurts, the conflicts and the frustrations.
     Because of this selective memory, the one grieving experiences revulsion and anger in the face of the situation, which seems unfair to him, especially in the case of accidental or premature death.

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His lack of control over the cruel course of fate makes him furious and frustrated.
     Another thing is that he is unconsciously plunged again into childhood situations in which he experienced anger toward people who meant a great deal to him and by whom he felt abandoned. His current loss reactivates these similar past experiences and confronts him with his own finiteness.
     We need to know that a human being's emotional memory groups similar emotions together, and that every sad experience in the present releases a chain reaction which revives all similar experiences from his past which have been pushed back. In fact, a disagreeable emotion is stored in the emotional memory when its exterior manifestation is prevented, whereas one which is freely and completely expressed is simply stored in the external memory.
     Examples come to mind particularly from some funeral ceremonies where I at times observe people experiencing great upset when they scarcely know the dead person. For them funerals release emotions tied to the loss which has been re-pressed. It is the same with other emotions such as anger, a sense of injustice, impatience, anguish. But I will return to this phenomenon later on. Other emotions which assail the mind of the bereaved one are anxiety, guilt, resentment, isolation, insecurity. Anxiety is tied to the loss of love which stirs up a feeling of abandonment, rejection and violent disapproval of the loved one. Fear of losing one's grip and not being able to bear the finality of the other's absence also results. This anxiety has disorienting effects and tends to alarm the one who is grieving. To get through the crisis he or she will need empathetic and patient people who repeatedly demonstrate affection, validation, and moral and practical support. Guilt and resentment are contradictory emotions which often surface together or alternately.

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On the one hand the grieving one thinks he is responsible for the death of the loved one, for not doing what was necessary to save her. On the other hand he is angry with her for abandoning him. These thoughts recur frequently, are often irrational, and do diminish with time. However, their exaggerated nature and their persistence require more vigilance on the part of supporters who need to keep the one who is suffering from sinking into self-punishment or even self-destruction. So it is important to listen to him in a calm, non-blaming way, and to help to bring about a form of forgiveness. Sometimes, when faced with the unfurling of the emotions felt at the time of the loss, it isn't unusual for the bereaved one to experience emotional numbness. What appears as a kind of indifference is simply an anaesthetising response by which the survivor, in a state of shock, protects himself against unbearable grief. He will manage not to lose his mental health and to respect his own emotional fragility if, over weeks and months, he expresses his grief, little by little, without drowning in it. A funerary practice universally practiced in ancient times was the viewing of the deceased who, after having been embalmed and dressed was presented to the eyes of all to allow for the final outpourings of grief in direct contact with the deceased, before his physical disappearance, whether by cremation, or burial, or some other way. In the course of time this practise has little by little been toned down, being judged too morbid. The ritual is now hurried and reduced to the bare minimum, preventing the survivors from being fully conscious of their loss and expressing their grief. Even if it brings on a violent emotional shock, confronting the tangible reality of the death of someone close is a pre-requisite for the good working through of the grief process. I have noticed that some of my therapy clients who have experienced the violent shock of the death of someone they loved dearly find it very difficult to integrate this loss and to function normally if they have not seen the body, whether because of physical impossibility or because they were prevented from doing so.

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At times an adult with behavioural and psychological problems discovers after a number of sessions that his interior pain is linked to forgotten grief, way back in his childhood or adolescence. The fact is that children have great difficulty dealing with the idea of death and taking in the stark absence of the loved one if they have been overprotected and kept apart from the circumstances of the death, the grieving rituals, and the viewing of the deceased person under the pretext that they are too young to understand and to endure the experience. Some of the explanations given to children, although well-meant, only add to the weight of their unhappiness and complicate their experience of grief, and even upset them uselessly. For example, children may be told that someone "has gone to sleep forever." A young child, who understands neither the meaning of death nor the dimension of time, may refuse to sleep for fear of not waking up. Or they may be told "so-and-so went on a long trip." The child may ask, Why didn't he say goodbye to me, and when is he coming back? Or perhaps, "Your mother has gone to heaven with the angels," which might make the child want to die so he can go and be with her. Whatever their age, it is important to give children who have lost a close relative a clear and frank explanation, illustrated if necessary with an example from the animal or vegetable kingdom. In addition, beyond an explanation, a child especially needs security and love. And the sharing of not understanding, pain, or injustice on the "feeling" level is worth a thousand words. So we should share pain with them without trying to cover it up, and we should enter into all the rituals of grief together with them so they can empty out all their emotional pain. I spoke earlier of the selective way the memory groups emotional wounds in the same mental file to show that one absence, abandonment or death recalls a thousand others, and even though the past may be over, it is not really finished, especially if expressions of suffering and frustration have been repressed and have accumulated over time.

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     From earliest childhood each of us has suffered numerous losses, and these can reappear dressed in forms very different from one another, as for example: the blows which shake our firmest convictions and wound self-esteem, rejections of every kind, the non-recognition of fundamental needs, major and minor broken relationships, abandonments, physical or psychological mutilations, separations, transformations, escape tendencies, and many more.
     As long as we exist we are in the grips of the dilemma of connecting and disconnecting. Our equilibrium depends on perpetual movement, not on permanence and inertia. At birth, nature already imposes on us our first tearing away from our mother-a first desertion, from that state of communion and well-being-which pushes us into a new world with noise, tumult and its ambushes, as it were. For the first months of life, even the first years, the anguish of separation is keenly felt each time a mother goes away-mother who is the first home port, the first landmark. Very early on our life is what a stranger from a foreign universe experiences, different and unsure. To grow up is also to suffer; luckily life offers us its compensations and rewards.
     As adults the anguish of separation is reactivated and felt all over again whenever experiences are perceived to be like past ones. For example, the loss of a friend may be associated with betrayal or lack of loyalty, or the loss of a love may send us back to a profound and sad state of questioning who we are. Divorce, loss of a job, children leaving the family nest, the change of physical appearance that comes with age-all these losses can be perceived as hard to accept and to come to terms with, if the work of healing oneself is not undertaken.

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     Our lives are sown with losses, and it is useful for all of us who know that, to some degree or other, to observe and to question ourselves when we experience profound and inexplicable sorrow. For example, it can happen to us that we feel profound pain when faced with events which have nothing to do with us, such as a tragic film, or a catastrophe broadcast through the media, the death of a stranger, the suffering of a child. In these circumstances it's the intensity of the pain one feels which characterizes the reaction and expresses a former unresolved grief.
     A happening that touches us personally can be an indication of a particular earlier event which wounded us and of which we have repressed emotional expression.
     Our internal memory is the book of life mentioned several times in the Word, and the whole affectional [psychological?] history of our lives is inscribed on it, with its joys, sorrows, gains and losses, its deaths and rebirths.
     On this subject the Writings tell us: "All the good whatever that a person has thought and done from earliest childhood through to the very end of his life remains . . . . All is written in his book of life, that is, in each of his memories, and in his true self, that is, in his character and disposition. From that . . . he has formed a life for himself and, so to speak, a soul . . . . All a person's deeds, and all his thoughts, are written and appear as if read in a book when they are drawn from his memory" (AC 2256).
     Other passages of the Writings speak of grief as an initiating experience which reveals an individual to himself and permits him to be uplifted (see AC 6539, 2910, 3471, CL?] 444). Thus death is a part of life, and grief is an emotion to fully live and not drive back, if we want to grow and to be regenerated.
     Khalil Gibran says to us, about death: "If you really want to contemplate the spirit of death, open your body wide to the heart of life. For life and death are one.

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For what is it to die but to stand naked in the wind and immerse oneself in sunlight? When you have reached the top of the mountain you will at last begin to climb. And when the earth reclaims your limbs you will truly dance."

Readings: Genesis 37; 2 Samuel 13; Matthew 8; John 11; AC 2910; AE 1164.
FREDERICK EMANUEL DOERING FUND 2002

FREDERICK EMANUEL DOERING FUND              2002

     CANADIAN SCHOLARSHIP FUND

     Applications for assistance from the above funds for Canadian male and female students attending the Academy of the New Church in Bryn Athyn, Pennsylvania, for the school year 2002-2003 should be received by one of the pastors listed below by the end of May if at all possible.
     Ideally, acceptance for admission to the Academy should pre-cede application for financial aid, but because academic acceptance (including processing of transcripts from other schools, etc.) can take several months, the Academy business office needs to begin on the financial arrangements before then. Grants are usually assigned in the spring, hence the early deadline.
     In addition, students from western Canada may be eligible for travel assistance and even for another special grant. The vision is that no Canadian student who really wants to attend the Academy should be barred from doing so for financial reasons.
     For more information, help or application forms, write:

     Rev. M. D. Gladish               Rev. M. K. Cowley
     2 Lorraine Gardens               58 Chapel Hill Drive
     Etobicoke, Ontario, M9B 4Z4     Kitchener, Ontario N2G 3W5

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COUNCIL OF THE CLERGY REPORT [Part 2 2002

COUNCIL OF THE CLERGY REPORT [Part 2       Rev. David H. Lindrooth       2002

     2000-2001

     The Rev. David H. Lindrooth, Secretary

          SACRAMENT/RITE DATA
                                   1990-     1995-     2000-01
                                   91     96     
Baptisms
     Children                         178     168     194          
     Adults                         128     110     118
          Total                         306     278     312
Holy Supper Administrations               128     239     254
     Public               
          Average number or Communi-     
     cants                              26     22     28
     Private                         25     59     50          
Confessions of Faith                    36     32     19
Betrothals                              51     40     26
Marriages                              75     66     67
     Blessings on a Marriage               1     7     6
Ordinations                              5     2     8
Dedications                              0     0     5
     Church               
     Home                              5     2     6
     School                         0     0     1
     Other                              2     0     2
     Unspecified                         0     2     0
Resurrection Services                    39     58     58
Interment Services                    n/a     n/a     10

     Prepared with Judith M. Hyatt,
     Assistant to the Secretary

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INTO THE HEART OF THE ENGLISH GALAXY 2002

INTO THE HEART OF THE ENGLISH GALAXY       Rev. Jonathan Rose       2002

     Translation Theory and the New Century Edition

(Below are selected quotations from Rev. Dr. Jonathan Rose's article by this name in the current issue of Logos.)

     As a full-time translator for the New Century Edition, I read and study Swedenborg's Latin original and then attempt to recreate that Latin in English. In that process, I have come to find that, although both languages have words, phrases, and sentences, the rules and traditions in Latin are very different from the rules and traditions in English. The two languages are not merely different worlds; they are different galaxies.
     The theory and practice of how to translate Swedenborg's Neo-Latin were markedly different a century ago than they are today. The aim then seems to have been to use the portion of the English galaxy that was closest in all possible ways to the Latin galaxy, no matter how far from the center of the English galaxy that was. Now the aim is to go from the heart of the Latin galaxy to the heart of the English galaxy.
     The English galaxy is much larger than the Latin galaxy. It has a much vaster vocabulary. All languages borrow from other languages to some extent, but English is extraordinary for its long history of wholesale importation of other languages' vocabularies. For centuries, Latin held the erudite vocabulary for the world. The vernaculars were comparatively impoverished, especially in terms useful for expressing scientific or philosophical thoughts. Later, when English took on a new role as a scholarly language, it borrowed heavily from Latin to create its academic vocabulary.
     Despite all its borrowed wealth, however, at its heart English has always remained an Anglo-Saxon language. Studies have shown that virtually all the most frequently used English words are Anglo-Saxon. The stars at the very heart of the English galaxy remain its short pithy words with "ght," "th," and so on, which are alien to the Latin tongue.

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     Beyond employing a remote vocabulary in their English translations, the translators of the past also tried to make English obey the rules and laws of Latin grammar and syntax. It is not only inadvisable to render Latin grammar in English, it is impossible. The result is not English. At best it is a hybrid language with no pedigree, difficult for English readers to comprehend.
     The New Century Edition aims to translate Swedenborg's Latin not into Latinate English but into the heart and soul of the English language-into a language faithful to the rules and traditions that are central to English.
     For the purpose of illustration, let me quote the brief opening sentence of Heaven and Hell 39. The first version was translated by John Ager, a well-respected translator of a century ago, who used a less Latinate style than other translators of Swedenborg at the time: "Finally, a certain arcanum respecting the angels of the three heavens, which has not hitherto come into any one's mind, because degrees have not been understood, may be related."
     Compare this with the current New Century Edition translation by George Dole: "Lastly, let me disclose a particular secret about the angels of the three heavens that people have not been aware of until now because they have not understood levels."
     In this second rendition, the vocabulary is closer to the heart of English: "secret" rather than "arcanum," "about" rather than "respecting," "until now" rather than "hitherto." In addition, the word order is markedly different. In the first rendition, twenty-two words separate the main subject from its verb; in the second, they are very close. Although there are just as many clauses in each rendition, in the first the reader's mind has to hold several pieces of information while awaiting the resolution of the main verb. The second feeds the reader information in a more familiar and English sequence, making it easier and more pleasant to read.

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Editorial Pages 2002

Editorial Pages              2002

     THERE MUST BE HEAVENLY TRUTHS SOMEWHERE

     It is necessary that there shall be heavenly truths somewhere. The book Divine Love and Wisdom seems to serve a necessary use to angels! We read in number 284 of that work: "We are considering these matters because angels have lamented before the Lord that when they look into the world they see nothing but darkness, and that they find in people no knowledge of God, heaven and the creation of nature on which to rest their wisdom."
     Last month we talked about correct uses of the term "Word" in a restricted sense and in a wider sense. In a wider sense it is quite correct to call revelation "the Word."
     There is a section in the Arcana devoted to the subject of "the Word." One of the paragraphs begins as follows: "I have con-versed with certain spirits concerning the Word, saying that it has been necessary that of the Lord's Divine Providence some revelation should come into existence, for a revelation or Word is a general recipient vessel of spiritual and celestial things . . . . " This is paragraph 1775, which concludes with these words: "It is necessary that there should be heavenly truths somewhere, by which man may be instructed, because he was born for heavenly things, and, after the life of the body, ought to come among those who are heavenly; for the truths of faith are the laws of order in the kingdom in which he is to live forever."
     While we consider that the Writings of Swedenborg may rightly be called the Word, we bear in mind that there may be many who know something about them but are not ready to think of them as revelation or even that they contain "heavenly truths." As they read more, they may eventually come to view them in a different light.
     It is necessary that of Providence some revelation should exist and that there should be heavenly truths somewhere, for we are born for heavenly things.

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     STRIKING THINGS IN VOL. 3 OF SPIRITUAL EXPERIENCES

     What we used to call the "Spiritual Diary" is coming out in a new translation under the title: Spiritual Experiences. We congratulate Dr. John Durban Odhner on the publication of the third volume. Here are some examples.
     Number 4095 has the following heading: On the inflow of life from the Lord, and His Providence in the very least things. Here we read, "When I was writing about the Lord's inflow and of His Providence in the very least things, I realized more clearly than ever before, and confirmed by various considerations, that this is the case, and that it cannot possibly be otherwise, even if thousands of arguments should fallaciously affirm the contrary."
     In number 4100 we learn that everyone is indeed something. "Spirits especially cannot bear that expression, that they are nothing, but they were told that they are always something, but in whatever respect they are something, that is from the Lord."
     Another number notes that if you know a food is good for you, you come to like its taste. This illustrates that principles or conviction can tame our passions. We read, "It is clear that conviction in bodily life is able to tame the passions, as, for example, when someone is convinced that a certain food is more nutritious than another, even if it is in itself tasteless, or tastes bad that while before he arrived at that conviction it had tasted disgusting, he eventually prefers a bad and bitter taste to a pleasant one. In this way, one tames a passion, and so also in other cases" (4117).
     Number 4164 is about the recollection of a person's states. We read, "1 have heard and observed that evil spirits were let back into the state of their infancy and childhood, and it was then described what they had been like. From this it was evident that every state returns and can be brought back to people, and that by means of all their good states their states of evil may be tempered."

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Number 4178 says that there is nothing without a cause and purpose. "I realized clearly that nothing whatsoever, not even the very least things in a human being's action, speech, thought, can exist without a cause, and no cause without a purpose. And because the Lord is the very Purpose Itself, and all and the least things are from Him, nothing whatever can exist, not even the very least, without a purpose within a cause."
     Finding your way out of a forest is a theme in number 4393. Did you find the way all by yourself? "Providence is as when one walks in dark forests, the exit out of which one does not know; but upon discovering it, attributes the find to his own wisdom; whereas providence is like someone in a tower who is watching the person's vagaries, and leads him without his knowledge to the exit."
     Number 4399 says that spirits and angels reside in human feelings, for example in the affection of gardening. In 4415 we find a conversation with Cicero who was amazed at the invention of printing that came into the world.
     4422 is the one in which Swedenborg learned that only four copies of the first book of the Writings were sold in two months. The angels said that the Lord compels no one. He could have compelled people "to receive His words, and Himself, but compelled no one."
     4425 and 4426 say that it is appropriate to judge whether a person is suited to serve a certain function, but warn us that we cannot judge what others are like inwardly. "Only the Lord knows. A thousand can appear alike outwardly, in fact speak alike, and yet be wholly unlike as to those qualities. The motives of everyone as to those qualities can never be known. To judge about them on the basis of deeds, is to be deceived."
     4427 paints a picture of angels being willing to give away precious things.

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They dwell in "atmospheres, as far as the eye can see, of gold, diamonds, rubies, pearl, when yet they are the ones who would like with all their heart to give these and even more to others, even to the point of depriving themselves of them, if only others may enjoy them."
     4441 speaks of the simplicity and the sweet feeling of rest in the concept that the Lord is in control. It speaks of "the simple mental picture of the Lord, that He rules all things."
     "Medicines help," we read in 4650, but still more the providence of the Lord. 4677a puts us in mind of a thing some call "writer's block." The presence of a sphere or aura affected Swedenborg so that for a while "all desire for writing and doing anything useful was entirely taken away from me."
     In 4773a we have a man seeing his own burial. As his coffin was lowered he wondered why there were burying him since he was alive. He heard the priest say that he would rise up at the time of the last judgment, when he knew that he had already been raised up. 4807a speaks of the troublesome coming together after death of people who hated each other. The message is that we should be reconciled with our brother and put hatred behind us.
     At the end of the volume we come to the heading About the Lord Seen in a Dream: Here we read, "In a dream the Lord was seen by me, with the face and the figure in which He had been when He was in the world. He was such as to be inwardly full, so that He could have ruled the whole heaven from within. There was a certain one not far away from Him at whom He was gazing, and then He raised His eyes a little, and knew at once who, and of what character the person was. And He was often sleeping with His eyes, so to speak, when He was inwardly in Himself. Also when I awoke He was faintly seen by me, and it was said that so He had appeared, in short, He was filled with heaven and with the Divine."

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REGARDING PERFORMANCE AND WORSHIP 2002

REGARDING PERFORMANCE AND WORSHIP       Rachel Gardam       2002


     

     Communications
Dear Editor:
     This is in response to Alan Ferr's letter in the May 2001 NCL.
     One of my goals in life is to make my life a form of worship. I am striving to perform for the Lord. It has been suggested that performance has little or no place in a worship service. I disagree. The minister in every church service performs for the Lord. When we sing in worship services, are we not performing for the Lord? We go to church to receive instruction on how to perform better for the Lord. The people who perform scenes from the Word at contemporary services feel that their performance is beneficial to those watching. The people watching may be visual learners or children and therefore benefit more from seeing the stories of the Word demonstrated than by simply hearing the sermon alone. How then can we disagree with performance in our external worship services?
     I would like to agree with Mr. Ferr that, "Performance is doing, and is not necessarily 'diametrically opposed' to worship-even if it is a theatrical performance. It can and should be conducive to worship." All summer long I performed both for the Lord and for other people. I worked at an amusement park telling a story, as people of all ages, dressed up in costume, acted it out. I would like to believe that the Lord worked through these performances to instruct people. My employers, Carl and Patricia Odhner, are members of the General Church and have incorporated New Church ideas into their shows. The stories they wrote have New Church principles placed subtly within them. The people who saw the shows, whether they knew it or not, walked away with a better understanding of truth.

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Perhaps deep down they perceived the fundamental ideas incorporated into the shows.
     Worship should be free; no one should feel forced to perform the external motions of worship if they do not internally will to do them. Sadly, there are people who feel that they must attend church but are not happy to be there. They feel in a sense forced, by society, their spouse, or some other pressure to perform. A passage from Divine Providence states that, "Worship that is forced is corporeal, lifeless, vague and gloomy . . . . On the other hand, worship that is not forced, when it is genuine, is spiritual, living, clear and joyful . . . . there is heaven from the Lord in it" (DP 137). People learn more when they feel they have chosen something for themselves from freedom. For example, when no one in the audience volunteered to be a part which was needed in the show and we were forced to recruit someone, they often ended up playing that role less enthusiastically than if they had freely volunteered to play the part.
     Everyone must work on his or her willingness to perform for the Lord. He presents us with endless opportunities to perform for Him, and it is up to us whether we do or not. Everyone has the right to freely choose how, where, and in what form they wish to worship. No one should feel forced to perform for the Lord; but when He asks for volunteers, hopefully we will find the courage to raise our hand. The Writings state, "That all true internal worship springs from freedom, not from compulsion, and unless it springs from freedom it is not internal worship is evident from the Word . . . " (AC 1947:4). It is a well-known fact that people learn more when they are enjoying the process by which they are learning. We simply absorb more when we enjoy things. "The truths and goods which a person has learned but for which he has no affection do indeed enter the memory, but they are lodged there as insecurely
as a feather on top of a wall, which is blown off by the slightest puff of wind" (AC 40 18).

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It is when we love performing for the Lord, going to His worship services and doing His work that we learn the most. For some, this love expresses itself in volunteering to play in a show a part that it is desperately needed. For others, this love expresses itself through acting out a story from the Word at a contemporary worship service. The love of performing for the Lord can manifest itself in many different ways.
     I am not trying to say that traditional worship services are not enjoyable, for performance is a part of them also; however, I believe that there are other ways of worshipping. A great deal of good can come from theatrical performances, both in and out of worship services. We have a choice every day whether or not to live our lives performing for the Lord. If we choose to perform for Him, He will help us make each performance better and better. Clearly our lives can be a form of worship, depending on how we choose to live them. Alan Ferr noted this in his letter with a quote from the Writings, "A person is worshipping all the time if love and charity abide in him, external worship being only the outward expression of it . . . " (AC 1618).
     Whether we perform for the Lord or choose to perform for the devil, we are still performing. If we perform for the Lord, we also perform for others, our lives becoming a form of worship. Performance is an important part of every worship service. Worship is an important part of every performance. Performance and worship are woven together tightly, each dependent on the other. When I am telling the story and I see the joy in people's eyes, especially the little children's, I know we are not only performing for the Lord; we are worshipping Him.
     Rachel Gardam
     Kempton, PA

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PASTOR SEARCH 2002

PASTOR SEARCH       Steve David       2002

Dear Editor:
     A note from Pittsburgh. The Pittsburgh Society recently went through the pastoral search process. I served on the committee, and, with the blessing of my committee colleagues, wanted to send you a brief note.
     We interviewed five ministers in depth, and spoke to several others by phone. Four were able to arrange visits on weekends and lead Sunday worship.
     We had our moments of disgruntlement, as candidates that we had hoped to talk to were rapidly snapped up by other congregations. The process could probably be improved (we have some ideas), but on the whole, it works. Both Bishop Buss and our regional pastor, Brian Keith, were very open, helpful, and available at all hours.
     Here, though, is the main point: The New Church is working. We are on the right track. We have some really good men in the clergy. All five of the men we met with were interesting, committed, thought-provoking admirable people. They love the church, and they are looking to the three-fold Word for the truth.
     It was inspiring to be on the committee. At times each of us on the committee was stirred with a new good thought or affection. Some moments were electric.
     Steve David
DISPLAY AND WORSHIP 2002

DISPLAY AND WORSHIP       Irene W. Odhner       2002

Dear Editor:
     I would like to make a contribution to the discussion started by Dr. Reuben Bell in the June 2000 issue of New Church Life. I enjoyed reading his article, "Principles of Worship," and agreed strongly with many of his points.

181


However, I took his advice and decided to dispute his definition of performance. Webster's Third New International Dictionary defines it in many ways, but the only ones that seemed to apply to the situation were: "the execution of an action," "representing a character in a dramatic work," and, seemingly the most applicable, "a public presentation or exhibition." I suggest that another word could be more appropriate for his purposes. The word "display" is defined in the same source in a similar way, but may also mean, "ostentatious show; exhibition for effect."
     Dr. Bell brought up a very important issue. Culture has lessened our attention spans. Religion and worship have changed accordingly. We may need to be reminded of the underlying principles of worship as this change occurs. Some of the things that can be easily supported as essential elements in worship are self-examination, humility, and praise, and I agree that we should make our worship services conducive to these. However, I do not understand what he means when he says we should "minimize the presence of person and enhance the sphere of selfless worship," or how this can be done exactly. The world is populated with individuals. The Word is populated with individuals. It is full of stories of people's lives, representations of their struggles, examples that we can look to and learn from. Even in the most traditional worship services, we start with these stories being represented to us so that we may, as individuals, examine ourselves, and enter into worship. For some people, when we see these stories performed on a stage, presented to both our eyes and ears, they enter more quickly into our understanding. Representations of the individual are not always detrimental to worship. They can even play a part in carrying out these principles of self-examination and humility.

182



     I do agree that worship must never be allowed to become display, or "theatricals [which] lead people away from true divine worship" (TCR 320). This is a valid warning against putting man before God in a worship service. We must always put the message ahead of the performance. However, despite the sphere we create or the clarity of the message, internal worship comes from the worshiper, not the form of worship. As Mr. Alan Ferr writes in the May 2001 issue, " . . . [I]f 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" (p. 234). Also, " . . . 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" (p. 236). There is no direct doorway from one person's understanding to another's; we cannot make someone think holy thoughts. All we have is the
external worship service. The only way to apply these principles directly to worship may be to apply them to ourselves personally, to our own internal worship.
     If Dr. Bell did not state it in his first article, his "Reply to Mr. Ferr's Letter" (August 2001) made it clear that he disapproves of our contemporary worship services. He says, " . . . [T]his movement has divided the Bryn Athyn Church community into two groups who rarely worship together" (p. 364). I don't believe this statement to be valid. There have long been multiple services each week so that families could choose the time and style of worship best suited to them. Effectively, the community was divided into two groups who rarely worshiped together. This has always been the most useful way of organizing our services. The entire population of Bryn Athyn worshiping together is something that is not practical, and not necessarily good in such a diverse community.

183


Different people benefit from different kinds of external worship services, and many people feel that the contemporary service has made them part of the community. Kara Johns Tennis, in her letter in the October 2001 issue, illustrates how the contemporary service is much better at teaching truths to children, and many other people. The use of a sermon is limited in these areas.
     Personally, I enjoy the traditional cathedral service, but I recognize that the distraction of the beauty of the Cathedral affects me as much as the energy of a contemporary service. I do appreciate the peace of the surroundings that leave room for thought, but there are other problems. It can indeed inspire awe and humility at times, but it can also inspire awe at the accomplishments of man. How can we judge whether an artistic expression came from genuine praise to God? How can we judge what kind of display will help others to be humble or to praise? The beauty of the cathedral is as much external as the pageantry of contemporary service. They might equally be considered ostentatious display. They are both striving to help us understand and praise, and they both sometimes fail.
     Just as a place of worship or service need not be ornate, a service need not be formal or formulaic. The cathedral service can indeed teach us more if it can teach us well. Some people do not receive what they need from this type of service. The sermons can seem wordy and overly intellectual, and can be hard to raise into the understanding. People who are literary-minded can follow it more easily, and it provokes thought and self-examination in them. Others, who are more proficient in different forms of self-expression, may benefit more from those forms in worship. Also, there is more room for humility and thought, but less room for praise. Some people, as I do, feel comfortable with the forms of praise available in a cathedral service. I am familiar with the music used in these services and I enjoy singing it.

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Others feel that it is restrictive not to be able to be more spontaneous, sometimes sharing what they have observed about themselves, or clapping in time to the music. They would not feel involved in a service with more somber forms of praise. It would simply be external to them, seeming to have no spirit. It would be only display of piety.
     Neither of these services is a perfect way of worship. One is not necessarily better than another in principle. The issues brought up in this discussion apply to all kinds of worship. We all must apply these ideas to our lives and the community in the way that our reason tells us is the best. If we are to examine these forms of worship, and whether they inspire self-examination, humility, and praise, we must examine them equally. We must look at each element to determine whether it is useful to some people or merely a display. It is time that we discussed this issue if people feel that it is dividing us so much. We all need to see both sides of the issue. I hope that this will be a valuable contribution to that discussion.
     Irene W. Odhner
     Horsham, PA
www.NewChurchVineyard.org 2002

www.NewChurchVineyard.org              2002

     An on-line family magazine from the G.C. Office of Education featuring materials for all ages focused on a new theme every month.
     Life Is Eternal in April 2002
     The Lord Is My Shepherd in May 2002

185


PUBLIC WORSHIP AND DOCTRINAL CLASSES 2002

PUBLIC WORSHIP AND DOCTRINAL CLASSES              2002


     

     Announcements





     
     GENERAL CHURCH OF THE NEW JERUSALEM
     Contact persons for
     PUBLIC WORSHIP AND DOCTRINAL CLASSES

     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 flood 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 Crescenta
     Candace Frazee, 1933 Jefferson Drive, Pasadena, CA 91104. Phone: (626) 798-8848. E-mail: Sila880aol.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. Jonathan Cranch, 2520 Emerson St., Palo Alto, CA 94301. Phone: (650) 328-2788.

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 Sound-side 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.

189




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. Mine: 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 Glen-cairn 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, 0H 45240. Phone: (513) 825-7473.
     Cleveland
     Wayne and Villa 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: (7I7) 367-3964.
     Eric
     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 Ivyland New Church, 851 W. Bristol Road, Ivyland, PA 18974. Pastor: Rev. David Lindrooth. Phone: (215) 957-5965.

190


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 Kunkles 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. 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, 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., Penshurst, NSW 2222. Phone: 61-02-9594-4205.

     BRAZIL

     Rio de Janeiro
     Rev. Cristovao Rabelo Nobre, Rod Mendes Vassouras, km 41, Caixa Postal
     85.71 I, 27.700-000, Vassouras, RJ Brasil. Phone: 55.024471-2 183.

     CANADA

Alberta
     Calgary
     Evelyn 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: (780) 957-3625.
     Edmonton
     Mrs. Wayne Anderson, 6703-98th Street, Edmonton, Alberta TOE 3L9. Phone: (780) 432-1499.

British Columbia
     Dawson Creek
     Dorothy Friesen (Secretary), P. O. Box 933, Dawson Creek, BC V I G 41-19. Phone: (250) 782-1904. Or Danelle Kilber at: dckilber@neonet.be.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 2BI. 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. 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

191



     Surrey
     Mr. Nathan Morley, 27 Victoria Road, Southern View, Guildford, Surrey GU1 4DJ.

     FRANCE

     Beaune
     The Rev. Main 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.
     Dome
     Rev. Nicholas W. Anochi, 2 Rocky St., Dome, I'. O. Box TA 687, Taifa. Madina, Tema
     Rev. Simpson K. Darkwah, House No. AA3, Community 4, c/o 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 Dacchidong, 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: 27-11-443-3852.
     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
     Rev. Albert Thabede - see address above. Durban (Westville)
     Rev. Erik J. Buss, 30 Perth Rd., Westville. 3630. Phone: 27-31-2629043. Enkumba
     Rev. Edward Nzimande, P. O. Box 848, Pinetown, 3600.
     Eshowe/Richards Bay/Empangeni
     Mrs. Marten Hiemstra, P. O. Box 10745, Meerensee 3901. Phone: 03 5 1-32317.
     Hambrook
     Rev. Albert Thabede - see address above. 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, Wynherg, Cape Town.
     SWEDEN
     onkoping
     Rev. Ragnar Boyesen, Oxelgatan 6, S-565 21 Mullsjo.
     Stockholm
     Rev. Goran R. Appelgren, Aladdinsvagen 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.

192


ELDERGARTEN 2002 2002

ELDERGARTEN 2002              2002

     BOYNTON BEACH, FLORIDA

     The recordings from this year's Eldergarten are in! Once again our deepest appreciation goes out to Patrick Arnoux for his expertise in producing outstanding recordings of the classes given during this wonderful event. They are:
     Your Mind Is You - five classes by the Rev. Douglas Taylor
     (5 tapes, catalog #105621 - #105625)
     The Gorand Man - five classes by the Rev. James Cooper
     (5 tapes, catalog #105626 - #105630)
     How the Lord Speaks to Us with Authority in His Word
     five classes by the Rev. Robert Junge
     (5 tapes, catalog #105631 - #105635)
     The complete series of Eldergarten is fifteen tapes, catalog
     #105621 - 105635. These recordings are available to
     borrow for .25 each or to purchase for $2.00 each.
     Please note: Past Eldergarten recordings are also available.
     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:
     GENERAL CHURCH
     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

193


Title Unspecified 2002

Title Unspecified              2002

     Emanuel Swedenborg's Diary,
     recounting
     Spiritual Experiences
     during the years 1745 to 1765
     Third Volume
     Containing paragraphs numbered from 3427 1/2 to 4832a
     Translated by J. Durban Odhner
     Someone with me, asleep
     "3855. Someone was sent to me who was so fast asleep that he was not at all concerned about the attacks of evil spirits, and I was also given the realization that the sleep of some is such that they believe
themselves to be utterly safe, because protected by the Lord, as I sensed from the aura of his sleeping state. The evil spirits began to attack, but confessed that they could do nothing. 1748, 4 Nov."
     Published 2002 by the General Church of the New Jerusalem.
     $15.00 US Postage additional
     Remember the General Church Book Center at the Cathedral and at the Annex for terrific gift ideas!
     -     Mother's Day
     -     Father's Day
     -     Graduation
     -     19th of June
     -     Birthday
     General Church Book Center
     Box 752, Annex     email: bookstore@newchurch.edu
     Bryn Athyn, PA 19009     Internet:www.newchurch.org/bookstore
     Hours: Tues., Thurs. and Fri., 8:00 am-4:00pm     phone: 215.914.4920

194


Title Unspecified 2002

Title Unspecified              2002

Vol. CXXII     May, 2002     No. 5
     New Church Life
Notes on This Issue 2002

Notes on This Issue              2002

     We apologize to readers for our lateness. The April issue was not sent out until May, which is possibly our latest mailing in a hundred years. This issue will be late too, and the next one. We have had some unexpected changes in putting this magazine together.
     The next apology is to writers. Material has not received the usual attention, and the letters department has had to go on hold for a while. If you have written a letter, you may wish to rewrite it due to the considerable time delay. We hope to have better news next month.
     Thank you to the people who have stepped in to help in our temporary difficulties.
     The sermon this month comes from Rev. Derek Elphick of the Boynton Beach Society in Florida. He will be moving in July to the Oak Arbor Society in Michigan. In the sermon he writes, "The evils that we see in this world are not new. We are dealing with the same beast, the same beast of fifty, a hundred, . . . a thousand years ago! The only difference between the past and the present is that the evil now lies out in the open-and that is a good thing and part of the Divine plan."
     We begin this month a study by Rev. Erik E. Sandstrom on what has been called "the New Age."
     We are publishing with permission as an article a letter that was sent, not to us, but to Mr. Karl Boericke. It is particularly striking to read what a difference was made by the discovery of an inexpensive book in a used book store.
     We have received for this issue more than fifty baptism reports. They come from Canada, South Africa, Arizona, Georgia, Maryland, California, Pennsylvania, the Philippines and especially from Ghana.

195


PROTECTION OF INNOCENCE 2002

PROTECTION OF INNOCENCE       Rev. DEREK ELPHICK       2002

     A SERMON
     
     We read this morning that the truths which children learn and believe in their earliest years, but which they later either endorse, have doubts about, or refuse to accept, are the following:

     That there is a God, and He is one.
     That He created everything.
     That He rewards those who do well and punishes those who do evil.
     That there is a life after death.
     That the good go to heaven, and the evil go to hell.
     That the life after death is eternal.
     That people ought to pray daily and do so in a humble way.
     That people ought to keep the Sabbath day holy.
     And that they ought to honor their parents, not commit adultery, kill or steal; and many other truths like these. (See AC 5135.)

     This is a striking set of rules, for a number of reasons. First of all, we notice that these are spiritual rules, the rules of religion. We also notice that they're not abstract or philosophical. They are uncomplicated, clear and to the point-statements of reality-and not "theories" or "suppositions." Upon closer reflection we also notice that these truths lead not just to happiness, peace and security in the world but to spiritual happiness, peace and security as well! And to the adult, this list serves as a pleasant and refreshing reminder that the life which leads to heaven is not as difficult as we sometimes think.
     But there's another striking feature to this set of rules, and it concerns our children. We're told that these basic truths, these truths of religion, these rules of life are eagerly learned and believed by a child.

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The small child eagerly receives these spiritual realities because his mind is so closely connected with the Lord and His angels, particularly the angels from the heaven of innocence (see AC 2303). A child, in a very real sense, has a direct pipeline to the Lord and heaven.
     And so it becomes incumbent upon us all, if we wish for an orderly society, to support each other in finding ways to protect this innocence, to nurture it in our children for as long as we can. And as we will see later on, the protection of innocence isn't something reserved just for children. As adults, we too need to support each other in the protection of innocence!
     Innocence simply means a "willingness to be led by the Lord" (see HH 281). This has huge ramifications for adults because there are so many things that confront us in life that take away our innocence, our willingness to be led by the Lord, and the truths of His Word. There are so many things in our adult world that make us seriously doubt if the Lord is in charge. This is why we would do well to heed the Lord's call to become as "little children." Many secrets of heaven are revealed to the person who chooses this path, some of which we will address today.
     But it all begins with the child who, in his earliest age, is especially "open" and willing to be led by the Lord. The Latin verb used to describe this "eager learning" of children is "arripio," which means to seize or latch onto something (see AC 5135:3). From a child's perspective, life is so very simple. He seizes, latches upon the things that really matter. He knows that the Lord is in charge, and since only He is in charge, He directs all things. He sees evil in this world, but since the Lord is so much more powerful, the child also knows that the Lord will conquer evil. And so the child has no problem accepting a heaven and a hell, a life after death, where good people go to heaven and where people who insist on doing evil go to hell. And it is this "cause and effect" relationship in life that makes such a profound impression on the young child's mind.

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     Now there's a powerful reason why we want to protect and nurture this innocence in children, this willingness to be led by the Lord. One teaching in the work Heaven and Hell says it's the acquisition of spiritual truths that provides for the future mental and spiritual development of everyone. The teaching goes on to say, if it is taken away a person can no longer "think spiritually" (HH 512:3). And it is by teaching children to "think spiritually," by teaching children to live life in this world with a spiritual purpose, with heaven as the end-in-view, that parents fulfill their baptismal pledge.
     And what is the baptismal pledge? It is the parents' promise that they will raise their children to look to the Lord Jesus Christ as their God and Father. It is the promise that they will teach their children the truths of the Word, and that they will show them that shunning evils as sins against God is how a life of good is learned and lived.
     So what do we mean by the protection of innocence?
     Our government provides protection for the country, as do our military and police. They provide for both our physical and mental well-being. Our jobs and careers provide a certain kind of protection too, in the form of financial and legal security. So the care of children obviously includes these types of protection, since there are many influences in this world against which a child cannot protect or defend himself. In this regard, the work Conjugial Love speaks of how parents are infused by the Lord with an incredible love for their offspring, a love that not only knows no bounds but turns fiercely defensive (and protective) whenever a child is threatened with harm (see CL 391, 392).
     But the protection of innocence goes beyond physical protection and security. It seeks the protection of the spirit, the mind-something that cannot be seen with the eyes or touched by the hands.

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     The teachings of the New Church tell us that truth is the great protector of life. The truths of our faith, the truths of religion, are said to be like the walls of a fortress or city. They protect our minds from the most deadly enemies of all-evil and falsity (see AC 9863, cf. 6419). Of course, people won't take these enemies seriously or believe them unless they become as "little children" and accept the stark reality of hell. For people in this country, the events of 9-11 were a shocking reminder of how capable hell is of injecting its venom into the world. Spiritually speaking, this shouldn't surprise us for the Heavenly Doctrines warn us over and over again that the spirits of hell breathe nothing but fury for our destruction and the destruction of all that is good and true in the world.
     We're taught that "good cannot protect itself except by means of truth, so that truth is the protector and, as it were, the right arm of good" (CL 325; cf. AR 764). And we're not talking about truth in any abstract sense here. Another teaching says the truth of the Lord's Word is the only "force" from which we can resist evil (see AC 6097). No one can resist evil or falsity from his own power (see AC 1661:3). Therefore truth becomes our weapon of choice for one simple reason-it's the only instrument capable of demolishing evil, of seeing the job through to the end.
     So we protect the innocence of our children not so much by shielding them from certain types of influence or by withholding them from exposure to the world; we do it more by equipping them with truth. Of course, children still need to be shielded and withheld from a variety of harmful influences in this world. They have chaste eyes and ears and need the good judgment of their parents to guide them through the twists and turns of childhood and youth. But again, the protection of innocence involves equipping our children with the truths of the Word, with the tools of life that enable them to resist the hidden enemies of evil and falsity.

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     We spoke earlier of the fact that there are so many things that confront us as adults-that threaten to take away our innocence, our willingness to be led by the Lord and His Word. We face many situations in this world that make us seriously doubt if the Lord is in charge. So it becomes quite obvious that not only children need the protection of innocence, adults do as well. The teaching with which we began our sermon said that a person in adult life either endorses, doubts, or refuses to accept the things he believed as a child. So how do we learn to truly embrace those truths of life we learned and believed so eagerly as children? We do it by becoming as "little children" again.
     Take, for example, the simple but profound truth that the Lord is in charge of all things and that He conquers evil. Do we believe it? The work, the Divine Providence, says we confirm ourselves against the Lord and His providence any time we point to an injustice in the world to "prove" that evil is stronger than good. One whole chapter is devoted to this subject alone (see DP 234-274). The list is very specific. A person is said to confirm himself against the Lord and His providence whenever he gets bothered by the fact that the wicked succeed in this world, or when he sees that the "impious" are promoted to positions of honor. He does the same thing whenever he reflects upon the fact that wars are permitted in this world and that justice is not always done (see DP 249-252). A person is said to confirm himself against the Lord and His providence whenever he looks around the world and complains about the fact that the Christian religion is so small compared to other world religions, and that the "un-churched" are permitted to remain "un-churched" (see DP 254-261).
     These examples, and there are many more, are given to illustrate the fact that it's all too easy to accept the appearance as the reality.

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Take for example all the heinous crimes that have come to our attention recently-the sexual abuse, the pornography, the violent, senseless crimes against the innocent. We can be tempted to believe that evil is stronger than good. A well-intentioned parent might conclude that the best thing to do is to grab the children and simply remove them from society and live in the country or some place that is removed from the world. But is this the best way to protect innocence both in ourselves and in our children? In some cases it might be, but not as a general rule. Why? Well, we need to remember all of the things that the Lord is doing in secret to bring about the salvation of the human race.
     The evils that we see in this world are not new. We are dealing with the same beast, the same beast of fifty, a hundred, two hundred, five hundred, a thousand years ago! The only difference between the past and the present is that evil now lies out in the open-and that is a good thing and part of the Divine plan. Evil hates the light, and the more it is brought out into the light, the weaker it becomes. We are deeply offended by the shocking nature of evil, but let us not lose sight of the bigger picture or lose sight of the underlying reality. And what is the "big picture?" The Lord has not only conquered the hells; He has also given us the tools (and thus the power) to resist the hells (see AC 8172:2). Those tools are the truths of revelation, the truths of the Word. And we mustn't underestimate the power contained in the Word-it is more devastating in its destruction of evil than any weapon or scheme devised by man. (See TCR 124.)
     So let us rejoice in the opportunity the Lord has given us to support and encourage each other in the protection of innocence, both in our children and amongst each other. Let us all work to support the essential realities of spiritual life, to accept with humility that there is a God and He is one, and that the Lord has all power in heaven and on earth. Let us also pray daily and keep the Commandments-for in this way we become like "little children," eagerly receiving the truths of eternal life.

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Amen.
     
Lessons: Psalm 127, HH 280,281; AC 5135
     
     "Since innocence is being led by the Lord and not by ourselves, all the people who are in heaven are in innocence, since all the people who are there love to be led by the Lord. They know that to be led by oneself is to be led by one's self-centeredness, and self-centeredness is loving oneself. People who are in love with themselves are not willing to be led by anyone else. This is why angels are in heaven to the extent that they are in innocence; that is, to that extent they are absorbed in divine good and divine truth, for being absorbed in these is being in heaven. Consequently, the heavens are differentiated according to their innocence. People who are in the outmost or first heaven are in innocence of the first or outmost level. People who are in the intermediate or second heaven are in innocence of the second or intermediate level. People who are in the inmost or third heaven, though, are in innocence of the third or inmost level; so they are the very innocent of heaven,
since they above all others want to be led by the Lord the way infants are led by their father" (HH 280).

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NEW AGE AND THE NEW CHURCH 2002

NEW AGE AND THE NEW CHURCH              2002

Introduction: What is the New Age?

     The New Age is a cultural phenomenon which has grown over the last 250 years, in step and at times in connection with the New Church. Its main beliefs are:
     1. The earth and people are on the verge of a radical spiritual transformation. There is an awareness of the oneness of the human family, a relationship between humans and nature.
     2. It is an eclectic embrace of therapies, spiritual beliefs, yoga, medicine, reincarnation, mantra, trances and channeling.
     3. It is an ethic of self-empowerment and spiritual preparation for efficient transformation.
     4. It is a reconciliation of religion and scientific world views. All is one. God is in me. I am god.

History

     Most of the New Age comes from the Enlightenment or Age of Reason era of the 17th and 18th centuries, heralded by Descartes (1596-1650), Locke (1632-1704), Newton (1642-1727), Voltaire 1694-1778), Diderot (1713-1784), Rousseau (1712-1778) and Kant (1724-1804). They spoke for substituting human reason for Christian faith, and the questioning of tradition and authority, both human and divine.
     But the prior movement that had prepared for the Enlightenment, lay with the millenarian Rosicrucians, and their secular counterpart, Freemasonry, both of which declared an alternate way of salvation to traditional Christianity and just the Bible. The brotherhood of man could work to established its own golden age. They claimed that the world is nearing its end, and that new discoveries can lead to the dawning of a new age (Web site).

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     Added to all this was Asian spirituality, especially reincarnation; and monistic ontology, i.e. that the universe is one substance: we and God are in the same meld.
     The New Age arrived in New England in the 1890s from England, as did Swedenborg and transcendentalism. Mary Baker Eddy incorporated it with Christian Science and healing, based on the oneness of God and man. We can reproduce Divine perfection in our body, in all external affairs. The universe is spiritual essence, the body of God. So we are one with and in God. That is the universal New Age motto.
     The Divine can be channeled by New Age leaders in touch with the supernatural: personal transformation can change your life. Anyone in fact may harness the energy, work the body according to spiritual disciplines, diets and human relationships. Angels are rooted in a spiritual realm. The world can be changed from being crisis-ridden and warlike into a world of joy, peace and abundance-a new Golden Age. The change will be apocalyptic: your life will undergo a radical change for the betterment of society. It replaces the Second Coming, and absorbs Pentecostals and Baptists.
     The first New Age thinkers were Phineas Quimby, Warren Felt Evans (who turned Swedenborgian), and Emerson. Mary Baker Eddy synthesized the first three, adding Swedenborgianism. All tend to gnosticism-how to be freed from this world for the spiritual realm. That is why the New Age movement expected a world savior: Madam Blavatsky and Alice Bailey thought Christ would reappear as a theosophical Master (Lewis and Melton).

New Church Links

     There are many easy ties with New Church teachings on the soul in the body.

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Lewis and Melton say Swedenborg's system of finding an inner esoteric meaning in the Bible was recognized as a spiritual connecting method similar to the early Gnostic techniques!
     And as fortune would have it, Gnostic texts have reentered the public domain with the Nag Hammadi library. These 1st to 2nd century Gnostic texts were discovered in 1945 in a village of Nag Hammadi, in Egypt, causing a sensation only superseded by the Dead Sea Scrolls find in 1947. The Nag Hammadi collection was dispersed early on and was first reassembled and translated in one volume in 1977. Since then, their impact has been added to the New Age movement. Gnostics saw Jesus as within oneself, removing any need for a written Gospel or for salvation by the Son of God: instead, you save yourself by Christ in you, and return to an idyllic afterlife whence you already had preexistence!
     The early Christians regarded the Gnostics as the ultimate heretics. The Writings identify them under Valentinians (TCR 378). Although the first Christian Church was rent asunder by such heresies from the start (ibid.), still they could see interior truth by a new light (TCR 109, AE 948.3). They opposed the Gnostic heresies, but in the end fell into heresies of their own. Against the Gnostic (and correct!) resurrection only of the spirit of man, Christians opted for bodily resurrection, since it went with three Divine Persons, and by the Council of Nicea in 325 the Son of God born from eternity was invented; and then at the Council of Chalcedon in 451 AD, Christ was given two distinct Divine and Human natures, with His human still like ours except for sin. This allows for a vicar of Christ on earth (cf. AC 4738). But although Christianity collapsed, it did eradicate Gnosticism by the 5th century AD. Its return to public awareness in 1977 has roused Christians into renewed hostility against it and the New Age.

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Swedenborg's Appeal to the New Age

     The New Age makes use of Swedenborg, whose out of body journeys to heaven and hell are consistent with claims of many Gnostics, making gnosticism and eastern pantheism seem appealing. That is how Swedenborg was brought into New Age by Warren Felt Evans, who compared him with Quimby's theories of spiritual healing (Lewis and Melton, p. 33). Marguerite Beck Block claims Robert Hindmarsh of the early New Church in England as a major impetus to the New Age movement in 1783, by participation in the Theosophical Society which promoted the Heavenly Doctrine of the New Jerusalem (Op. cit. p. 34).
     When these ideas came to America, they mixed with the ideas of Mesmer and magnetism. Says Block, The connection between Gnostic practices and New Church doctrines always existed in the minds of many members of the New Church (ibid).
     Today however, many New Church people wish to tear that claim to shreds!
     Lewis and Melton also explain how Swedenborg's idea of nature being a theater representative of the Lord's Kingdom influence the all is one attitude. Swedenborg's conversations with angels, blended with Christian scripture, make esoteric spiritualistic practices a means of knowing the Divine in our life. The Divine influx permeates the natural world. God is a Divine Human, whose heavenly mansions are like homes here on earth, but in a riot of color and sensual sights and sounds. Heaven is where conjugial love flourishes, coming on earth as a fulfillment of human sexuality (Op. cit. p. 70-71).
     We of course know that such permeation disintegrates under the law that influx is according to reception. God's Divine influx is humanized upon impact. God cannot beam Himself into us, or beam us to heaven. We have to apply the means, which begin with repentance.

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By the same token, the conjugial sphere cannot be beamed down all over the earth. First the obstacles must be voluntarily removed!
     So the New Age abuses more than uses the Writings, e.g. the Divine Human or God as Man, opens a path for humans to become gods as they also walked the earth. Knowledge has power, and the control of the mind's power was a promise implicit in Swedenborg's theology of the Divine Human. Channeling is a new revelation. Spiritualism shows the immortality of the soul and its communication with the dead. Emanuel Swedenborg, by his extensive adventures in the spiritual world, shows how often spirits can speak with people (Op. cit. p. 71).
     Alas, not so. Discrete degrees are ignored all over the place, and that is how truths are falsified (cf DLW 187). God or spirit does not extend by continuity, but are present by discrete degrees which correspond. Moreover, the Writings warn that channeling could leave you in evil:
     It is believed that man might be more enlightened if he should have immediate revelation through speech with spirits and angels, but the reverse is the case. Enlightenment by the Word is by an interior way to the extent that his will is good. But enlightenment by immediate revelation by the exterior way [of] hearing [spirits or angels can take place] even though his will is evil (De Verbo 29).
     We see that any channeling the Divine through us, takes place independently of our evil will. Experiencing esoteric highs is not a sign of regeneration! Only light from the Word can uncover states of evil. Unless evil is shunned, any super-natural experiences just drapes man's interior evil with Scripture or Doctrine. Thus the claim that experiencing Swedenborg's kind of spiritual awareness would be to our own advantage, is met by Swedenborg's own sharp epithet: That is the direct road to insanity! (Swedenborg Epic p. 344). Swedenborg said his experience had not happened since creation ( Invitation to the New Church 43, 44, 52).

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The New Age Today

     New Age works by Cayce, Steiner and Gurdjieff line the stores in the US today, reports Lewis and Melton. They focus on individual transformation and participating in the power of the universe. Evil is a lack of union, and good is harmony and balance between good and evil. The tool for growth is oriental meditation. Enlarge your consciousness, use correct diet, let the body heal itself, use alternative medicine.

New Age Leaders

     Secular humanist Aldous Huxley laid much groundwork for the New Age. Instead of the Word of God, man is that part of reality in and through which the cosmic process has become conscious, and has begun to comprehend itself. [Our] task is to increase conscious comprehension and to apply it to guide the course of events (Groothius, p. 29).
     Teilhard de Chardin gave to the New Age his Omega Point in which all consciousness will one day become fused with The One. It is the West's version of Tibetan Dharmakaya or Oriental Nirvana. Wilber's study on the Spectrum of Consciousness refers to this peak experience (Maslow) under various names from various religious and philosophic traditions: Nirvana, Dharmakaya, Sunyata, Samadhi, Brahmanatman, Purusha, Al Haqq, and among Christians, the Kingdom of Heaven (Bede, p. 135). It is the New Age goal of unity with one's inner self.
     Atheist Bertrand Russell added a denial of Divine Providence or heaven: Man is a product of causes which had no prevision of the end they were achieving, the outcome of accidental collocations of atoms (Groothius p. 41). Dust to dust, Mr. Russell.
     And Barbara Marx Hubbard tells us to move beyond crisis futurism of doomsday scenarios over which we have no control. Instead, embrace spiritual futurism.

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Millions pray to their own inner intuition or awareness of the whole-centered consciousness. Millions awaken to and recognize their Christ-consciousness saying," The Messiah is within!"
     Carl G. Jung
     Carl Jung delved for long into the deeper reaches of the human psyche. Jung seems to have a finger in every modern pie, including the New Age. He looked to verify his archetypes-the accumulated inheritance from the entire human race which harbor all darker sides of personality. His suspicions were confirmed by the first translations of Buddhist and Daoist texts in Europe, in the 1930s. In the West, he saw our deeper mental processes as hidden, coming out in dreams or automatic unconscious responses surfacing in outward behavior, e.g. the faux pas, etc. Now he saw all of it verified in Eastern ancient texts: Whereas before this, I knew of no realm of human experience with which I might have backed up my findings with some degree of assurance, now after reading the Secret of the Golden Flower, this contained exactly those pieces which I had sought for in vain among the Gnostics (Wilhelm, Golden Flower, Jung Foreword).
     Jung analyzes the differences between East and West mentalities: The West cultivates scrupulously accurate observations of nature at the expense of abstractions, while the East cultivates psychic aspects of primitivity together with abstractions. (Jung, Tibetan Commentary, p. lv) Modern patients in the west who know nothing of eastern ideas, still move their unconscious mind along their same lines of thought! (Psychology p. 111) The West's symbolism follows the same pattern as ancient beliefs. Gnostic legends match Manichean ideas, and so does transforming matter into gold, or finding the elixir of eternal life! The patterns are all the same! Eastern mandalas (circular intricate designs) show the same dormant divine transforming every man into a divine being (Op. cit. p. 112).

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     Jung however, similarly to Swedenborg, sharply warns western minds against eastern types of meditation: there lies insanity, the mana personality enslaved by its own dark desires! Jung himself almost succumbed to it.

Critics of the New Age

     Christian critics believe that when the great change expected by the New Age fails to appear, the movement will also disappear. Meanwhile Christians are mounting their challenge. Against the New Age view of Reality, namely, the Universe is one undifferentiated monistic whole, Christians quote the Bible: God created universe from nothing, ex nihilo.
     The New Church disagrees with both: Nothing comes out of nothing. Instead, the universe was created out of God Himself. The Lord emitted substances from Himself, from which He withdrew the Divine in itself, until by discrete degrees, it became inert and finite. Then He flowed back into dead finition, to raise up forms of life variously receptive of His life (cf. TCR 33, DLW 55, 229, AC 7270). Only humans have personal immorality.
     The New Age makes God impersonal, pantheistic, permeating all existence, while matter is conscious. There is no revelation proclaiming the truth, but only mystical states. God is individual in man. Life is cyclical, and we ourselves direct it. Man transforms his own consciousness, and saves himself. Reincarnation makes more sense than resurrection. Death is an illusion.
     Christians point to the Bible saying God is personal, but both transcendent and immanent. His Glory is revealed but also seen through creation. God alone is true Man, and man is only an image of God. Revelation proclaims truth, history is linear, and the infinite transcendent God interceded in space and time. The heart of man is wicked and must be born again and be saved by grace.

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     The New Age sees all religions as so many roads to the same God. Religion is just a change of consciousness. God is in my gut. But Christians reply that Jesus, Moses, Buddha, Lao Tse, Krishna, Muhammad and Confucius, do not say the same thing! Besides, Jesus said "I am the light of the world." No one else said that. Does not that put Christianity above other religions? The New Age uses a Gnostic reply: Split a piece of wood and I am there. Lift up the stone and you will find Me there. Jesus is now enshrined in pantheism: all is one . . . . We are gods, and might as well get good at it (Groothius p. 21, 28).

C.S. Lewis

     Lewis is perhaps the best known and most vehement critic of the New Age: It is Pantheism, congenial to our minds, not because it is the final stage in the slow process of enlightenment, but because it is almost as old as we are. It is immemorial in India. He says that the Greeks rose above pantheism with Plato and Aristotle, but went back into it with the Stoics. Modern Europe escaped pantheism only while they remained predominantly Christian, [but] . . . returned with Bruno and Spinoza. Hegel taught it to the educated, Carlyle and Emerson to lower cultural levels. Lewis final verdict: So far from being the final religious refinement, pantheism is in fact the permanent natural bent of the human mind, [into which it] . . . automatically falls when left to itself (Groothius p. 51, So Lewis roasts the New Age on the contemptible spit of uninformed human mentality.

G.K.Chesterton

     Similarly, Chesterton scorns the NA motto to not love our neighbors, but be our neighbors. I want to love my neighbor not because he is I, but because he is not I. I want to adore the world not as [a mirror image of] one's self, but as one loves a woman, because she is entirely different. If souls are separate, love is possible. If . . . united, love is impossible (ibid.).

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Buber: I and Thou

     The New Age's Oneness erases dualities of Good and Evil. With objectivity gone, the question then is, "Who says so?" The New Age quotes no authority, since each person is it! Its appeal is instead to the Divine truth within everyone. Written revelation from on high is displaced by a search within one-self. But does the New Age mentality in fact lead to higher consciousness? If differentiation is reduced to blanket homogeneity, then it is lower, not higher! Being one with God becomes deceptive when it stops short at creation and does not go on to praise God as the Creator of all His works! (Groothius, p. 164).
     This subjective attitude sets at naught Buber's I-Thou relationship between man and God. If it is also God, then that unity is just one's own soul, not the soul of the God of all. Thus Buber met the One, and called it Liar! The New Age is a lie (ibid.).

Discrete Degrees vs. Pantheism

     Buber saw the need for distinction. Chesterton saw the neighbor as other than self. Lewis saw the New Age as endemic human pantheism. The Writings teach that conjunction between two is by contiguity not by continuity. (DLW 56) Angels are distinct from God, and that is why they can be conjoined with Him. (DLW 57) An eternal conjunction can exist only between distinct genders, a male and a female, while same gender friendships do not inwardly conjoin the two (CL 55). In the Sacred Scriptures, the spiritual sense is distinct from its literal container, just as soul is distinct from body. (SS 4) That is why Scripture conjoins heaven and the Church. However, Heavenly Doctrine consociates angels and people, because the Heavenly Doctrines are the same in heaven and on earth! Only angelic language is ineffable, but not heavenly doctrine! (cf HD 7, De Verbo 3.2-3.4=4-6, AC 4387)

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John bowing to the angel, and told to worship God means consociation. (AR 818, 946) Angels and humans as associates bow down to the same Lord God, and are conjoined with Him. It is that doctrinal consociation which lends some legitimacy to thinking about our company with angels.

The NDE and Reincarnation

     Dr. Raymond Moody and Kubler-Ross et. al. have illustrated Near Death Experience (NDE) adventures. People who were dead and revived by modern medicine, had a consistent series of out of body experiences. They too verify that linear time disappears in the NDE, making it more like reincarnation! Any cultural peak experiences (Maslow) surpass time and space, and release us from fear and death. Bodies feel coextensive, merging. Here is living proof of death as illusion! We ARE one with God.
     But the New Church says, no, mate. That's the spiritual world! There, time and space follow from our spiritual states. Our first experience of it just seems like reincarnation. Instead, however, reincarnation is a mental construct directly resulting from the very common memory-transfer, the deja vu: I've seen this before! People who die keep their memories intact, which at times transfer to us here on earth: we remember what we have never experienced (HH 256). The NDE just verifies this prediction in the Writings. That feeling of oneness is in fact our sensation of the likeness of God, and the tree of life in us: life seems to be our own. But the image of God instructs us that it is a
living appearance.

Claiming Divinity

     But the result of the appearance of self-life, when con-firmed (eating the tree of knowledge), is the Flood brought by the Nephilim, the giants of the earth of Genesis 6: their final atrocity was to claim Divinity dwelt nowhere but in people! (A 1268)

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The likeness was perverted, so they choked and drowned in their own dire persuasions. Their sphere can still choke us to death! (AC 1266-1270) Later, this world wide destruction was wrapped up as Noah's Ark story. (AC 605) The spiritual outcome of this story was a new window of the mind: After the flood, the human brain has a new will or conscience, and the face has been neurally reconnected to the new brain setup (cf AC 1023, 4326). Although we still talk of a divine spark we can never again claim to own God's Self-life to that extent (seedtime etc. never ceasing). If we actually had the slightest grain of Divine life in us, the whole universe would perish! (DP 293) If there were beings having in them anything of infinity it would be God loving Himself and God would be love-of-self itself! To prevent this lunacy, there must be others in whom there is nothing of the Divine in itself (DLW 49).
     We have to grow out of any claim of Divinity within ourselves, for our own mental health. Let's just forget about any Divine spark in anyone.
     Christians too, from some interior truth, say that God would never let anyone assert his own divinity! Just stop and see how seductive the claim to divinity is! (Groothius p. 17). In fact Christian scholar George Tavard explains that the mere act of investigative Biblical research automatically displaces God with atheism: The very method of searching for God precludes His discovery, and so atheism is a faith by default that enthrones itself in God's stead. (Tavard, 1982). That is why Biblical Criticism, ever since Reimarus in 1750s, reaches atheistic conclusions. The very method is anti-revelation. The Writings call it reasoning from below, natural theology or naturalism (AC 5116.4, 8944, AE 1220, DLW 69, ISB 9, TCR 4). The Most Ancients called it the serpent (AC 2588.9).

The Ancient Word

     But what about ancient islanders? When European travelers met up with natives who had never known Christianity, yet believed in God and an afterlife, they thought: Hmmm.

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Here is natural theology! Belief in a God needs no revelation. Hence the caveman theory that fear of a volcano or earthquake scared people into inventing and worshipping a god!
     But there is no such thing. Any least knowledge of God and eternal life must first be revealed. (SS 114) No religion can emerge just from experience. (A 8944) A knowledge of religion does not come to a man from himself, but through another. . . from the Word or by tradition from others who have learned it (DP 254). There Is No Natural Theology Apart from the Word. (Title, De Verbo 16 = 6). Feral children who have been lost and adopted by wild animals (like Mowgli: found in France in 1800s), prove that point: they had no religion, and could hardly be educated. Obviously their human souls have eternal life, but with so few remains they are animallike humans, who are lovingly educated for heaven after death! (SS 116, LJ post. 129, SE 5822).
     Since all religion begins with the revealed Word, and there is no natural theology, how did so many natives in remote areas know God without the Bible? From the preexisting Ancient Word: From the most ancient times . . . religion, knowledge of God, and life after death, [have] not originated in themselves or their . . . own penetration, but from the Ancient Word (SS 117).
     The New Age claim that spiritual truth can be discovered by experience, and so starts from no text or revelation, is impossible, but the truth that all religions are based on some original revelation is also impossible to prove. All we can do is demonstrate it in our own life story.

Reaching Your Angels

     The New Age accepts angels rooted in our consciousness. People easily become enthusiastic about angels, since they link up with elves and fairies of fond childhood tales:

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To connect with angels is the next step in the evolution of conscious beings. And it takes intuition: to tune to the source of inner knowing. We ask: open up. We remove past restrictions. But we cannot demand. We just remain open without judgment or criticism. We accept whatever appears. Contacting them used to take years, but now is open to all who seek. Angels include the elves and fairies of the past, undines, sylphs, fauns, trolls and gnomes. They oversee all living crops, gardens, forests, lakes. Hug a tree, eat grown things. Their perspective is different. (Ask Your Angels, p. 22)

     Angels are messengers of the Creator, and are in the world and within our souls, joining us together with the Universal Mind. If we cooperate with them, they say, we lose our isolation. There is help all around (Op. cit.).
     The methods of reaching that inner consciousness, they say are: sensory isolation, biofeedback, aesthetic experiences such as music, consciousness-raising strategies, self-help groups, hypnosis, meditation (Zen, Buddhist, esoteric Christian), seminars, EST, Life-spring, Dungeons and Dragons, and Jungian analysis; acupuncture and biofeedback, chiropractice and osteopathy, homeopathy, iridology turning to the brain, spine and whole body, like curing like, the eyes as the body's windows, the healer healing from within. All these are methods of saving oneself, or self-help. Add to this UFOlogy and Star Trek as current trends tied into the New Age world.
     Man is no sinful worm, but potential divinity. The reconciliation with the One is by self-development. Potential Divinity is in the human nature. The healer inside us is the wisest, most complex integrated entity in the universe. There is al-ways a doctor in the house!
     Marianne Williamson advises: Surrender to God, let go and just love. Actualize the power of God. Let a power greater than we direct our lives . . . . We are holy beings, individual cells in the body of Christ. (A Return to Love, p. 32) The Atonement of Christ works within us: Return your thinking to the point at which the error was made, and give over to Atonement in peace (Op. cit. p. 72).

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We are God's lamps, He is electricity. How are we healed? Use your body for extending love. Shine your ego away. Every problem bears its own solution. God is not separated from us, He is love inside our minds (p. 81).
     But it may take some time to notice that all of these assume god-in-oneself atheism, or pantheistic idolatry.
     
     (To be continued)
SWEDENBORG PUBLISHERS INTERNATIONAL 2002

SWEDENBORG PUBLISHERS INTERNATIONAL              2002

     The Spring issue of the SPI News Letter is the most attractive and informative issue so far produced. There is a wide variety of publishing news from different parts of the world. You are invited to become a member of SPI. Annual dues of $15.00 or 10 pounds sterling cover operating costs, including the printing and mailing of the biannual newsletter.
     The Swedenborg Scientific Association, Box 717, Bryn Athyn, PA or the Swedenborg Society, 20-21 Bloomsbury Way, London, WC1A 2TH, England.

Note: We have received a copy of the 2002 Japanese edition of Heaven and Hell. It is an impressive volume with 530 pages with an attractive dust jacket. There is an index in three languages and a full list of other books of the Writings as well as books of sermons and collateral works.

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IN SEARCH OF THE ANCIENT WORD 2002

IN SEARCH OF THE ANCIENT WORD       Dr. Rev. JAMES BRUSH, CHRISTOPHER BOWN AND HUILING SUN       2002

     Part Two: The Role of Shamanism in the Search for the Ancient Word

     The enigma of the Shaman stands at the center or near to the center of every part of the search for the Ancient Word, beating like the rhythm of the heart on a hand-held drum, chanting and dancing as bells attached to their special clothing "jangle" in rhythm with the movement of the body. Trances and the spirits are attracted by it, approaching unseen by others. On the chest of this clothing are polished brass or copper "mirrors" in which, it is said, evil spirits can see them-selves and are frightened away. We cannot longer avoid the effort to form some new idea in understanding the Shaman and her (or his) religion in the bright light of the Writings together with other knowledge at hand to do it.
     Those who today possess the Ancient Word, and have possessed it since ancient times from Great Tartary, are from the Copper Age (see Marital Love 77:2), i. e., they are in a state of natural good, and are capable of being kept in that state from good precepts or rules of life of which each house had its own. They probably do not have the love of understanding spiritual truths interiorly. A major indication of their religion is that they have retained monogamous marriages (ibid.:4); thus it is stated in "The Manchu Ethnic Minority" pamphlet of the Ministry of Foreign Affairs of China: "Monogamy has always been practiced by the Manchus . . . "; this state of monogamous marriages has some exceptions, e.g., the conqueror-founder of the Manchu nation, Nurhachi (pronounced Nurhachur), who took many wives to cement political alliances; each subsequent Manchu emperor of China had multiple consorts and concubines in addition to a "legitimate" wife.

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     Although the Writings do not state this directly, something of natural order with all these "Tartar-related groups" is preserved through "the Shaman"-a word derived from Manchu meaning "One who knows." Shamans serve as intermediaries between the spiritual and natural worlds, preserving among them knowledge that there is a life after death containing heaven and hell. Swedenborg did not mention Shamanism
with relation to the Ancient Word, probably because his own function was on a similar uniquely elevated (and rationally participating) level of such revelation. When it was encountered in the search, therefore, it most probably was assumed that it would be recognized as only a minor variant of that which the Writings describe.
     Shamans fulfilled two general functions: revelatory and/or healing. Both their revelations and their healing were for the tribe or group they served. Indeed, all of the prophets of the Old Testament were in a very similar sense revelatory Shamans. In regard to revelations among the Manchus they revealed principles of life and thought which they wrote down in Manchu, calling them shen ben (meaning spiritual books in Chinese, but which are actually scrolls). Prof. Fu Yuguang of the University of Changchun, a world authority on Manchu Shamanism, has collected many of these shen ben and has searched in them for references to the Ancient Word without finding them. With regard to healing, they have the teaching in common with the Writings that diseases are caused by evil spirits (see AC 5713), and that if the evil spirits causing the disease are driven out, the person recovers. Some Shamans, especially in times past, have had the ability to do this; however, a woman Shaman of the Manchu group called "the Udege" in Krasny Yar, a northern village of the Russian province of Primorski Krai, was found who had this ability and who died in June, 2000.

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The Shaman Religion and Native Americans

     Native Americans from current archeological research approximately 15-20 thousand years ago came to North then South America from eastern Great Tartary, and Shamanism has been preserved among them to the present day. This research also gives some minimum age for Shamanism and the Copper Age. With them there also existed considerable knowledge of the treatment of diseases with extracts of plants.
     Of considerable interest is that it is claimed by Manchu scholars that by means of Shamans only, there were revealed a large number of myths. A wealth of them written in Manchu (with some being translated into Chinese) still remain in a form untranslated into English in China. The Writings relate the myths of the Greeks and Romans to the Ancient Church (and by inference to the Ancient Word) Their correct interpretation requires application of a knowledge of correspondences. It is quite possible that these came by way of ancient Greek Shamans as well, though with some relationship to men who had actually lived.
     A myth from the Mohave Apache nation of Native Americans* in Arizona seems quite clearly related to the flood myth of the book of Genesis, chapters 7 and 8, which is known to be from the Ancient Word. Interpreted with the aid of correspondences, it seems even closer to the spiritual sense of the Genesis account-for instance, ascribing the Flood's being caused by blind frogs, thus direful falsities from those in the spiritual world infesting the Antediluvians in this world. It also contains a clear prophecy of the Lord's birth from a virgin into the world (in the myth he is called the Son of God) in order to save the human race by fighting against hell, represented by the Hot Wind.

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There are, of course, flood myths from other parts of the world, but this one is unique in its relationship to the descendants of the ancient Tartars in our midst-the Native Americans-a group of whose very distant cousins in China today still possess the Ancient Word.
     * The Indians' Book: songs and Legends of the American Indians, recorded and edited by Natalie Curtis. (Dover Publications, New York, NY, 1968)

The "Theology" of the Manchu and Native Americans

     Each of the tribal groups comprising the Manchus believes in a Supreme God, but all of Nature is said to have His Spirit within it, e.g., mountains, hills, tigers, bears, deers, horses, etc., to whom prayers can and are directed. Among the Manchus, the name given to the Supreme God is Abka Enduri (meaning in Manchu, the God of Heaven), and He is pictured as the face of a man carved in a tree. The symbol of the tree, of course, we know from the Writings corresponds to the "man of the church," with the symbol of a man's face in its highest sense possibly representing the Lord Himself. However, it is probable that of the several groups comprising the Manchus, each has a different name for the same Supreme Being. An example is the Udege in Primorski Krai (who are also a Manchu sub-group), whose name for the Supreme God is Ba, and whose symbol is the triangle, sometimes carved into a tree. The relationship between, for example, Abka Enduri and Nature is never considered, a clear, rational formal theology as presented in the Writings being very foreign to their present thought, not only to the Manchus, but to the Orient in general. Few know any name for God resembling Jehovah (at least in form-we do not yet know meanings), and resist any inference that their religion has any ancient written form of revelation, insisting that all has come through Shamans and preserved through oral tradition alone. Before about 70 years ago they were enjoined to reveal nothing about details of the religion to strangers for fear of suffering physical afflictions or death, a very real possibility for which there is reliable evidence. There seems among them no certain knowledge of correspondences or representatives.

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     The above problem is set in a nearly identical milieu when one reviews the religion of the Native Americans. A Supreme Being is again acknowledged by them. His Spirit is again seen and felt only in the Pantheon of spirit-gods represented in the vast variety of things in Nature, the relationship between the two's being wrapped in unfathomable mystery. Though each tribe of the Native Americans has its own name for the Supreme Being, the best known is that of the Lakota tribe, more widely known as the Sioux. Their name for this Being is Wakan-Tanka, the best translation of which is "The Great Holy-Mystery." This basic theology is strikingly similar to that found among the Manchus-two related peoples physically separated for at least 15,000 years. The basic form of the Shaman-based religion has remained nearly constant for at least that period and probably even very much longer.
     It must be considered that the Ancient Word was for the Ancient Church in the world for a period perhaps 50,000 years before that established among the "Children of Israel." Prior to that time, that conjunction had to be with the ancient Man of the Church, its Ancient Word and their representative worship in the state of its integrity (which was the Silver Age). That state began to become corrupted as the Babylonian love of dominion invaded it, which is described in Genesis, chapter 11 (see AC 1283 ff.). It is perhaps from the time that this latter state of the Ancient Church began, with attendant attack upon the integrity of the Ancient Word, that only natural good remained among a people far distant from its original home-source in the Middle East.
     In order that heaven could continue to rest upon the "Man of the Church," Divine Providence had to preserve the Ancient Word and its attendant representative worship somewhere in this world. From AR 11 we learn that that must have occurred in a remote corner of what much, much later became part of China's "Northeast" among a people who knew that that worship had to be protected through being sequestered in absolute secrecy from the eyes of the rest of the world.

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Anything less would expose it to the same forces of hell acting through men in this world that had destroyed it almost every-where earlier. It is most probably valid speculation that it was seen in Providence that it needed a further wall around it-a second line of defense to be provided by Shamanism among a people in natural good who could follow rules of a relatively moral life, with little affection for rational penetration and doctrinal development.
     In the Ancient Church, as stated above, forms of worship were followed based upon a knowledge of correspondences, the recognition that spiritual-psychological "ideas" stand behind and are the cause of all things of Nature, giving each thing its particular form. In Shamanism this was partly preserved, but with little understanding or affection for knowing what those "ideas" are, calling them "mystery," but of the quality of "spirit," these are often mostly misinterpreted by non-Native Americans as nature-worship. The injunction in the religion has always been until quite recently that the inner secrets of the religion must not be revealed-with punishment by evil spirits if this prohibition was violated or the religion disrespected. It is most likely this was a protection for the extremely clandestine presence of what may be called the "remnant Ancient Church" hidden among them.
     As indicated in information obtained in the active search for the Ancient Word, even Manchu scholars may have no awareness of its presence, so that it is very effectively concealed even from them. Moreover, it is probable there is sufficient similarity between the Ancient Church practices and Shamanism that the Manchus who might inadvertently encounter it, could easily be persuaded they were witnessing nothing different from that to which they were accustomed. We have only the sparsest details of worship in Tartar-Shamanist religious ceremony, and that mostly from Native American practices.

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It strongly suggests that it too incorporated representatives and correspondences in its worship (and its mythology), especially of the Lord's battles with the hells, but this without comprehension of their meanings. It is only because we know of the Ancient Word's continued presence in the world and of the names of the books from it from our Word that we have been able to glean a few clues to its presence in the former exclusive home of the Manchus-Manchuria.
     Part 3 of this series will cover the actual search for the Ancient Word in China north of the Great Wall.
     
     (To be continued)
www.NewChurchVineyard.org 2002

www.NewChurchVineyard.org              2002

     An on-line family magazine from the G.C. Office of Education
     featuring materials for all ages focused on a new theme every month.

     The Lord Is My Shepherd in May 2002
     Signs in Heaven (New Church Day) in June 2002
Can the Least Be the Greatest? 2002

Can the Least Be the Greatest?              2002

     "In heaven to be least is to be greatest, and to be humble is to be exalted; and also to be poor and needy is to be rich and in abundance. They who are in external things alone cannot apprehend these things, for they think that the least cannot possibly be the greatest, nor the humble exalted, the poor rich, or the needy in abundance, although in heaven this is precisely how the matter stands" (Arcana Coelestia 4459).

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GREATEST TEXT BOOK 2002

GREATEST TEXT BOOK       Walton Coates       2002


Dear Mr. Boericke,
     I read your letter to the Editor of New Church Life, which was published in the issue of March 2002.
     I grew up in the environmental background of a local Presbyterian Church. Our text books were the Old Testament and the New Testament. I do not recall any particular studies of the "Institutes" of John Calvin or of the writing of Martin Luther or of Saint Augustine.
     In college days I was pleased to take a course in the English Bible presented by the Provost of the University of Pennsylvania, Josiah Penniman.
     During those years, I also was helped by hearing a number of sermons delivered by Howard Moody Morgan, D. D., who then was minister of the Tabernacle Presbyterian Church in West Philadelphia. He was a great teacher and I wished to attend all of his sermons that I could.
     However, the most memorable occurrence of that era was a rare visit I made to the old Leary Book Store in Philadelphia, where I chanced upon a used copy of Swedenborg's "True Christian Religion." I think I may have paid 50 cents or certainly no more than a dollar for that book. For the months that immediately followed that, when I did not have to spend time on college courses, I read True Christian Religion until I finished the book.
     I perceived the intelligence, the scholarship, and Divine authorship of that book. I have never doubted that.
     Douglas Taylor's book, "Spirituality That Makes Sense," is a very helpful condensation to help the traditional Protestant Christian to gain insights from the New Church teaching. Swedenborg's True Christian Religion is simply the greatest text book to explain the Christian faith. The inspiration and resultant enlightenment for readers of that Book are a heavenly joy for me. I do not need any other proof.

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     At age 84 years, I am not a better typist than I was at age 16, but I think this is clear enough for you. May the Lord bless you and me for further instruction in this life and in the next. Let's try to be as useful as we can.
     Walton Coates
     Jenkintown, Pa
WHEN I FIRST LEARNED OF THE WRITINGS 2002

WHEN I FIRST LEARNED OF THE WRITINGS              2002

Mr. Wayne Kasmar of Australia writes:

     I first learned of the ideas in the writings of Emanuel Swedenborg in the late 1970's when the Swedenborg Lending Library and Enquiry Center sponsored a fifteen-minute radio program. It was something I stumbled upon by accident but was to prove enormously important in my life.
     How many people can say that as a young person they started searching for answers to the big questions in life-about its purpose and meaning-and then actually found it. I feel extraordinarily lucky to be able to say that happened to me. Yet at the same time it isn't just served upon on a platter. In my experience, it requires a lot of work to build up a big picture of understanding of this kind.

     The above is quoted from the March issue of Candela a quarterly publication of the Swedenborg Association of Australia.

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Editorial Pages 2002

Editorial Pages              2002

     FRIENDLY WARNINGS ABOUT THE "NEW AGE"

     In recent years there have been people who have had experiences with "New Age" movements and who would pass along a caution for others. And there have been people who have read related books with a salutary message. Gods of the New Age by Caryl Matrisciana is a case in point. In 1986 one of our readers shared points in that book in this magazine.
     She told us (p 320, 1986) about the experiences of a woman who warned eloquently about the New Age. Here are some of the things she noted as ingredients of the "New Age."

God is perceived not in a personal sense, but as law, energy, or creative force.

Humanity. People are regarded as part of the Divine, or essentially God.

Salvation is accomplished through enlightenment, or being liberated from attachment to the mind and to the world.

Good and Evil. Goodness is usually synonymous with enlightenment, and evil is associated with ignorance. Moral evil is usually spiritualized away.

     The New Church writer asks: "Do New Church people, in a naive desire to find the good in others and in their beliefs, tend to overlook important differences?" She adds, "It is not difficult to see how people who read the Writings superficially, and also those who accept some ideas in them while discarding others, could be persuaded that 'Swedenborg' fits right in with these `New Age' concepts."
     A few months later, a European correspondent took up the subject, saying that the "New Age" involves a subject "that deserves to be approached with cautious skepticism on the one hand, and serene serendipity on the other."

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     He spoke of problems that arise with converts "coming to the New Church from the esoteric movement and bringing their spiritistic mysticism with them to such a degree that everybody becomes confused as to what the Writings teach and what they don't. It has happened repeatedly in Europe."
     He spoke highly of the book Swedenborg and the Super-natural World by Henri de Geymueller. "A first-rate psychologist, philosopher, and New Church mind, de Geymueller brilliantly captures the shallow substance of most 'New Age' esotericism, drawing a neat line between that and what the Writings teach" (p. 513).
     In February of the 1987 he wrote again and mentioned . . . "[s]ome New Age esoteric groupings which may be found in parts of the New Church. Increasing complexity of our culture leaves people feeling more confused, weaker, and unfree. Some turn to esoterics to overcome the feeling of powerlessness, but which really leaves them weaker."
     He comments that there are things in the New Age "which can help us lead more aware and happier lives right now." He again recommends de Geymueller's book with the help of which "other readers may set off to explore the territory of New Age thinking" (p 91).
     The book Perspectives of the New Age by James Lewis and Gordon Melton is a significant source for the study in this issue provided by Rev. Erik E. Sandstrom.
     I was interested in his quote from C. S. Lewis on the pantheism of the New Age.
     And G. K. Chesterton's quote is one I will remember. "I want to love my neighbor not because he is I, but because he is not I."
     As to the existence of evil, your attention is invited to Dr. George Dole's new book, Freedom and Evil. Dole writes: "We cannot look at the daily news without at least suspecting that we are capable of choosing evil . . . It is awfully clear that we are capable of creating hell for each other.

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What Swedenborg asks you to believe is simply that we are capable of preferring hell to heaven" (p 66).

     THE EARLIEST HISTORY OF MARRIED LOVE

     "To some extent" one can get an idea of what love and marriage were like pretty far back in history. This is noted in number 73 of Married Love which says that what love was like in earliest times "cannot be known from historical sources."
     In exploring the subject of true love, one would want to go back beyond recorded history. To that in a moment.
     I would like to mention a booklet put out by the Institute for American Values. It is called Why Marriage Matters. It provides statistics about the effects of marriage on society. Here is a quotation from page 8 under the heading, "Marriage is a virtually universal human institution."

Marriage exists in virtually every known human society. Exactly what family forms existed in prehistoric society is not known, and the shape of human marriage varies considerably in different cultural contexts. But at least since the beginning of recorded history, in all the flourishing varieties of human cultures documented by anthropologists, marriage has been a universal human institution.*
     * This is from page 8 of the booklet available from Institute for American Values, 1841 Broadway, Suite 211, New York, NY 10023.

     When Swedenborg undertook the mission of writing about married love he knew that it was vital that the quality of that love should be seen "in its original state." We need to know "what it was like when,
together with life, it was bestowed on mankind by God" or when it was "infused into mankind by God" (CL 57).

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     The early ages of mankind "passed away before the dates of our written records" and so "knowledge of their marriages cannot be gained on earth" (CL 73). He knew he had to talk to people who lived before recorded history. His mind was seized with a desire to know what married love was like among the people in the earliest ages.
     "Because I knew that all those people who lived well in those ages are now in heaven, I prayed to the Lord to be allowed to speak with them and be instructed."
     As he made this prayer an angel appeared and said, "I have been sent by the Lord to be your guide and companion" (CL 75). The things that he then learned first hand are "worth knowing and telling," for they confirm the holiness of marriages (CL 73).
CARRYING YOUR HEAVEN WITHIN YOU 2002

CARRYING YOUR HEAVEN WITHIN YOU              2002

     Everyone who becomes an angel carries his own heaven within him, because he carries the love that belongs to his heaven. For man form creation is a little effigy, image and replica of the larger heaven. The human form is nothing else. Therefore everyone comes into a society of heaven of which he is a form in individual effigy. Consequently when he comes into that society, he enters into a form corresponding to himself, thus passing as if out of himself into that larger self, and entering as if from that larger self into the same self within him (Married Love 10).

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ORDINATION 2002

ORDINATION              2002




     Announcements
     Waters-At Westville, South Africa, March 24, 2002, Rev. Gerald Gilbert Waters into the first degree, Rt. Rev. Peter Buss officiating.
LOVE OF COUNTRY 2002

LOVE OF COUNTRY              2002

     "Those whose attitude during their lifetime is such towards their country or the public good have the some attitude in the next life towards the Lord's kingdom, for a persons affection or love follows him, since affection or love constitute the life of everyone." Arcana Coelestia 3816
     
     The following is a list of cassette recordings of sermons that are available from the General Church Sound Recording Library on this topic. Although many of these cassettes were recorded on or near the 4th of July, which is also known as Independence Day in the United States, the messages about love of country ring true wherever you live.
     All Things New - Rev. Reuben Bell
     Peace - Rt. Rev. Peter Buss
     Love of Country - Rt. Rev. Alfred Acton II
     Building Community - Rt. Rev. Louis King
     Providence Over the Nations - Rev. Donald Rose
     Forgiveness - Rev. Mauro de Padua
     Blessed is the Nation Whose God is the Lord - Rev. Ragnar Boyesen
     My House Will Serve the Lord - Rev. Clark Echols
     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:
     GENERAL CHURCH
     SOUND))) RECORDING
     LIBRARY
     (215) 914-4980
     Box 743 Bryn Athyn, PA 19009-0743
     or via e-mail: SRLibrary@newchurch.edu

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Spirituality That Makes Sense 2002

Spirituality That Makes Sense              2002

     Rev. Douglas Taylor

     Born in Australia to Presbyterian parents and educated in Catholic schools, Doug Taylor discovered the Writings of Emanuel Swedenborg as a 25-year old adult. In his own personal experience of searching for answers to spiritual questions, the author found logic in Swedenborg's Writings. "The spirituality I craved was provided by reading the Theological Writings of Emanuel Swedenborg, the eighteenth century scientist, philosopher and theologian". Up to that point Christian teachings, as he was aware of, "seemed inadequate, raising more questions than they answered."
     "This book captures the essence of main points of doctrine of the New Church with thorough support from the Writings and the Bible. This book is an incredible resource to all people interested in learning about the New Church and developing their understanding of New Church concepts." B. Mayer, Missionary Memo
     "A straight forward and simple presentation of the doctrine with illustrations from ordinary life . . . The book's conversational tone makes easy reading, lending itself to the reading chapter by chapter or at one sitting. It invites the fun of give and take that obviously was present in the many [Inquirers] classes [given by the author], which became the basis of the book." Rev. Robert Junge, New Church Life, 2000
     Recommended as a good introduction to the New Church, not only for the new comer, but for the young adults raised in the New Church who are pursuing their own paths and in search of answers.
     Published 2000 by the Swedenborg Foundation $14.95 US
     General, Church Book Center     Cairncrest Annex
     Bryn Athyn Cathedral
     Box 752, Cairncrest Annex
     Bryn Athyn, PA 19009     email: bookstore@newchurch.edu
     Hours: Mon. & Weds. 9:00am-12:00     Internet:www.newchurch.org/bookstore
     Tues., Thurs. and Fri., 8:00 am-4:00pm     phone: 215.914.4920

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Title Unspecified 2002

Title Unspecified              2002

Vol. CXXII     June, 2002     No. 6
     New Church Life

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Notes on This Issue 2002

Notes on This Issue              2002

     Rev. David Lindrooth notes in his sermon: "The New Church makes useful endeavor a focus of its existence because through useful service the Lord is fully present as the one source of eternal spiritual life." He points out that "faith alone" can easily infiltrate our lives. We may stumble by failing to do what we know to be right.
     Kent Rogers has been living and working in Nepal, and it was there that he wrote his "two short observations." He finds it exciting to find a likely earthly counterpart to what Swedenborg saw in the spiritual world hundreds of years ago "perhaps not even having heard of Buddha."
     Leon Rhodes has given us a short review of a remarkable book. Roland Smith in England has provided attractive covers for a number of books, and he has written some interesting and appealing books, including My Side of the Grave and I Suppose I Shall Survive. Once again he has produced something with his own special touch. What we have read of The Hopeful Year is up to Mr. Smith's standards!
     An impressive book for which we hope to have a review next month is the biography of Emanuel Swedenborg by Ernst Benz. There are things to learn and insights to gain from this major work recently published by the Swedenborg Foundation.
     Rev. Erik E. Sandstrom continues his study of "the New Age." We have not included his extensive bibliography but hope to do so in a later issue.

Spanish Edition of Heaven and Hell

     A publisher in Madrid called Siruela has done an edition of Heaven and Hell in Spanish based on the New Century Edition of the Swedenborg Foundation.

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LIFE OF USE IN THE NEW CHURCH 2002

LIFE OF USE IN THE NEW CHURCH       Rev. DAVID H. LINDROOTH       2002

     A SERMON
     
     The Lord has established His New Church on earth with an awe-inspiring sacred purpose. This purpose or commission is reflected in the following proclamation found in the True Christian Religion: "This New Church is the crown of all the churches that have hitherto existed on the earth, because it is to worship one visible God in whom is the invisible like the soul in the body. Thus, and not otherwise, is a conjunction of God with a person possible because a person is natural, and therefore thinks naturally, and conjunction must exist in his thought, and thus in his love's affection, and this is the case when he thinks of God as a Man" (TCR 787).
     This purpose was echoed for us when the Lord gathered the twelve disciples who were with Him in the world and sent them throughout the spiritual world to announce that "the Lord God Jesus Christ reigns, and His kingdom will be for ever and ever" (TCR 791). These are exciting words. A person who truly worships the Lord as He has revealed Himself in the three Testaments for our church opens himself to incredible blessings stemming from the Lord's gifts of wisdom and love.
     We can experience great joy participating in a doctrinal study or listening to a sermon when we see these truths come to life for us, perhaps for the first time. The way the Lord presents Himself in the New Church makes such complete sense and solves so many questions regarding faith and spirituality. The vast body of doctrine united by this clear purpose gives ample supply for almost limitless doctrinal study.
     It is exciting to contemplate these things. However, the true love and wisdom that will establish the church in the hearts and minds of the human race cannot be present unless we move beyond mere contemplation. These truths must be lived.
     The Lord regards uses as central to His purposes of creation.

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In The True Christian Religion we read that: "[P]revious to creation, God was love itself and wisdom itself and the union of these two in the effort to accomplish uses; for love and wisdom apart from use are only fleeting matters of reason, which fly away if not applied to use. The first two separated from the third are like birds flying above a great ocean, which are at length exhausted by flying, and fall down and are drowned. Evidently, therefore, the universe was created by God to give existence to uses; and for this reason the universe may be called a theater of uses" (TCR 67).
     The Lord, by teaching us that He created the world to be "a theater of uses," sends a powerful message about how we should view the truths He gives us in the Word. If the universe was created to the purpose of useful endeavor, can we also conclude that religion exists for the same purpose?
     The concept of making the performance of uses according to the Word the purpose of religion is strengthened when we understand teachings defining "the universal love of heaven." We read that "the universal love of heaven means both love to the Lord and love towards the neighbor. And as each of these looks to use as its end, the love of heaven may be called the love of uses" (TCR 394).
     In uniting the two heavenly loves of love to the Lord with love to the neighbor, the passage says that they can be referred to simply as the love of uses. As the same loves are at the heart of the church, we could then conclude that the universal love of the church might also be called a love of useful endeavor.
     Unfortunately, because of our inherited inclinations to-ward evil, we will struggle as a church in our attempts to connect faith with life. The reality of life shows us that Hell is constantly prowling about in our thoughts and feelings trying to entice us away from that real vision of the Lord and turn us to ourselves in a misguided attempt to create our own enlightenment and joy.

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     Perhaps the most powerful tool the hells use in this endeavor is the persuasion that we can learn, accept and believe the teachings of our church without needing to live according to them. This persuasion is branded as "faith alone" in the Writings, and is soundly rejected. Note the resounding condemnation implied in the following words from The Apocalypse Revealed: "The heresy of faith alone induces on [people's] hearts stupidity, fickleness, and hardness, so that they do not think anything concerning the precepts of the Decalogue, nor indeed concerning any sin, that it ought to be shunned be-cause it is with the devil and against God" (AR 691).
     "Stupidity, fickleness and hardness of heart." These are hardly flattering effects of a life of faith alone. And yet we can see how such attributes evolve when a life of usefulness is not the object of faith. Faith alone breeds stupidity because the truths of faith are applied to selfish purposes. They are then no longer seen or understood to mean that which the Lord intended the truths to mean. Because a person's self-centered and worldly ends are constantly changing to try to adapt to changing worldly desires and fads, faith alone which is used to confirm those ends induces fickleness-or a lack of commitment to any one principle. Hardness of heart is also a product of faith alone because the Lord's love is not present in faith without charity. That void is replaced by the selfish person's own lack of tolerance of others.
     Such passages are patently clear in their teaching us to shun thoughts that separate faith from life. One would think that with clear instruction we could easily side-step such a spiritual mistake. And yet we in the New Church are con-fronted with the reality that there are times "faith alone" infiltrates our lives and threatens to destroy our church just as it has destroyed others.
     This is powerfully illustrated in the following passage from the Apocalypse Explained: "There were spirits who in the life of the body had believed charity, and not faith alone, to be the essential of the church, and thus essential to salvation; nevertheless they had not lived the life of charity, for this was merely their thought and conclusion.

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But they were told that merely thinking, and from thought believing, that charity saves, and not willing and acting accordingly, is similar to believing that faith alone saves; therefore they were cast out" (A.E. 458:2).
     The passage is powerful because, like the membership of our church, these spirits had a clear picture of the need to live charitably according to the doctrines-and yet they still stumbled by failing to do what they knew to be right.
     The story of Peter's final interaction with the Lord after the breakfast on the beach teaches us something of how a church can gradually lose its commitment to live the truths that are presented to them in the Word. Jesus asked Peter three times if he loved Him. Each time Peter, becoming successively more agitated answers "Yes, Lord, You know that I love You." Then Jesus answers with the harsh sounding statement: "Most assuredly I say to you, when you were younger, you girded yourself and walked where you wished; but when you are old, you will stretch out your hands, and another will gird you and carry you where you do not wish" (John 21:18, 19).
     At first glance, this response seems incomprehensible in the light of Peter's insistence that he did indeed love the Lord. But when we look to the rendering of the story in the original Greek, the Lord's motivation for this rebuke is clear.
     The first two times Jesus asked Peter if he loved Him, He used the word "agapao," a word meaning love and carrying with it the connotation of will or purpose as well as affection. It was almost as if Peter wasn't listening because he responded to Jesus' question with a different Greek word for affection-the word "phileo," meaning fondness or friendship. Peter's response to the Lord's question of love could be rendered: "Yes, Lord, You know that I like you." It was therefore in accord with Peter's answer that the Lord on the third occasion drops to Peter's level of faith by asking: "Peter, do you like [phileo] Me?"

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The Lord was asking Peter, a symbol of our faith, if he loved Him with purpose that involved a willingness to act on that love. Peter's reply was lukewarm, indicating that his commitment of faith was infirm.
     The spiritual sense sheds even more light on the story. We are taught that Peter represents "truth from the good of love to the Lord and this is why he was now called 'Simon son of Jonas,' for 'Simon son of Jonas' signifies faith from charity; 'Simon' signifies hearkening and obedience, and 'Jonas' means a dove, which signifies charity" (AE 820).
     Peter, in a general sense, represents the kind of faith we choose to develop during our lives on earth. Ideally, as we turn to the Lord's Word searching for understanding and the wisdom to live according to the Lord's purposes, we gradually develop a faith that holds within it and reflects "truth from the good of love to the Lord." This phrase is used to indicate that a person's desires to know truth are good desires stemming from the Lord Himself. In other words, the faith represented by Peter (the rock) must also be colored by the concepts of obedience and charity as represented by the other two names the Lord used when He addressed Peter.
     When our faith looks completely toward life it provides the solid foundation of a rock. It is unshakable and strong. This kind of faith recognizes who the Lord is and introduces Him into our lives. Such recognition is illustrated in the story in Matthew, where the Lord declares that Peter will be the foundation of the church because of his open acknowledgement of the Lord as God (See Matt. 16).
     The Arcana Coelestia gently urges the New Church to fully use its faith in useful endeavor by suggesting: "The Christian Church exists among those who have the Word and use doctrine to preach about the Lord. Yet no Church at all exists within them if no marriage of good and truth is present in them, that is, if charity towards the neighbor and faith rooted in this is not present in them, thus if the internal features of the Church are not present within the external ones" (AC 4899).

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     Without the life of faith there is no marriage of good and truth with a person. Such a marriage is essential if we are going to be blessed by the Lord with Spiritual Life.
     What happens to a church when it turns away from its purpose of living according to the teachings drawn from the Word? The picture painted by Peter's lack of response to the Lord's question of love is bleak. The faith that turns away from charity in time loses its power like a human body overcome with the weakness and lethargy of old age-a sad fulfillment of the Lord's prophecy with Peter. Such a faith is worn out and weak because it is never connected with the renewing life that comes by conjoining faith with love.
     Such a faith without charity may continue to offer social excitement and intellectual stimulation on an external level. But as the habit is formed of avoiding the connection that must be made with life, that faith weakens and provides fewer and fewer spiritual solutions to life's challenges. Rather the faith alone is concocted into theories that justify a person's own selfish longings and desires. The concepts forming the faith are twisted and bent so that they can be used to support an evil life rather than finding a path leading to the Lord. As it is twisted, such a faith is no longer able to receive the Lord's love and life and it begins to decay as it increasingly becomes infested with falsity.
     It is sad to think anyone might be tempted to go down that path. The Lord's words to Peter are a strong message of warning as they take place in the final chapter of the Lord's presence on earth. Is this a prophecy destined to come true for the New Church as it did with the Christian Church at the time of the Second Coming? Are we as a group, who derive so much delight from the teachings in the Word, destined to lapse into faith alone and experience an agonizing decline of the effectiveness of the truths that the Lord has given us? Or is there a brighter future?

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     The Writings contain a most optimistic answer. We read: "[T]his church is to follow those that have existed since the beginning of the world, and . . . it is to endure for ages of ages, and is thus to be the crown of all the churches that have preceded" (TCR 788). It is a church that has a crown because of its clear revelation of the Lord Jesus Christ. It is said to endure for "ages and ages"-for eternity. And yet we, its members, have to bear in mind that the end or purpose of the revelation that founded our Church is the same purpose that led the Lord to create the universe in the beginning: that uses may be performed.
     The Divine Love and Wisdom contains a teaching stating that: "[b]ecause the Lord is love itself and wisdom itself, therefore He is also useful endeavor itself' (DLW 230). The Lord is useful endeavor itself! Think about that. As we take the knowledge of the truth that the Lord has blessed us with and express that truth in life through useful endeavors, we are participating in the Lord's living in our world: in our church, in our marriages, in our parenting and family life, in our friendships and in our workplace. The New Church makes useful endeavor a focus of its existence because through useful service the Lord is fully present as the one Source of eternal spiritual life. In such a church "Peter" lives powerfully as a faith that opens people's eyes to serving the Lord. It becomes the foundation of a responsive, loving wisdom that is able to justly, yet mercifully, adapt and provide the leadership
that will guide a person on the path to heaven. Amen.

     Note: The first of charity is the shunning evils as sins (T.C.R. 435)-While true, this is first in time not in end, importance or purpose. A person cannot live usefully until evils are repressed through
the life of regeneration.

Lessons: Matthew 16: 13-20; John: 21: 15-25; True Christian Religion #787

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TWO SHORT OBSERVATIONS 2002

TWO SHORT OBSERVATIONS       KENT ROGERS       2002

1. Buddhists in the Spiritual World:

     Here is a passage that caught my eye from Swedenborg's private diary, Spiritual Experiences:
     "A soul brings along with him from the world the adoration of whatever idol he had worshipped in the world. Accordingly, souls are guided right to those whom they had venerated during the life of the body, so as to be instructed there and gradually put off their idolatry.
     "There was one group gathered around their chief. I was told they were from the Indies-worshipping the greatest God. They did this by a ceremony in which, while they were adoring Him, they were magnifying themselves in a certain way, and then straightway prostrating themselves as little worms, due to a notion they had kept with them.
     "Moreover, it had been more or less instilled into them to visualize the whole human race as being whirled around in heaven, and the great God following along with them from above, watching what they were doing. So [they thought of Him as being] present, zealously watching over the whirling realm.
     "His spirits had been taught a way of bringing upon their magnate a kind of breathing. His spirits came also to me, and brought the same thing upon me so that I would know this from experience. They were kind and obedient, and behaving with their simple candor. Their spiraling flow, characteristic of such spirits, proceeded with ease. Later, different ones arrived, who seemed to execute this [action] even more flawlessly. 1747, the 26th day of December" (SD 402).
     Buddhism, as practiced in Tibet and Nepal, is quite different than the Buddhist moral philosophy I studied in college. Here in central Asia, it is most definitely a theistic religion with a "Greatest God," the Buddha, whom they worship and to whom they pray.

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Many times I have seen people doing just what is described in the above passage. Near my house is a place called Swayambhu, considered by local Buddhists to be very holy. Devout Buddhists can always be found circling this site clockwise, spinning the prayer wheels that line the edge of the road as they go. Some of the believers not only spin, but while circling the site they raise their hands up and face inward towards Swayambhu, and then prostrate themselves completely face down in the clockwise direction. When they again stand up to repeat the process, they are a body-length farther in the circuit. In this arduous way they travel the mile or two circuit!
     Furthermore, Buddhist friends here have told me that they believe that time is cyclical and that we all are in the spinning wheel of life. The goal is to move toward the center of the spinning wheel where we will find peace and calm. The last point of interest is that at the top of the Swayambhu hill is a stupa, or temple, with the eyes of the Buddha painted on the top of each of the four faces of its spire. Many Buddhist stupas have these stylized eyes painted on them. These eyes, I have been told, are to symbolize that the Buddha sees everything and is omniscient. I believe that the "chief of the religion referred to in the above passage must be Gautam Buddha. It is exciting to see the likely earthly counterpart to what Swedenborg saw in the spiritual world hundreds of years ago, perhaps not even having heard of the Buddha!

2. Proof of the spiritual world?

     A philosophic or rational proof of the spiritual world is powerless over a mind that actively seeks not to believe. Nevertheless, it does have some value for "doubting Thomases" who want to believe but first seek "proof." It is also valuable as a comforting confirmation for those who already believe. This proof is based on the following axiom:

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     "[W]hat is eternal Is; for that which exists without end Is, since it has its Being from God, who is Infinite-the Infinite in relation to time's being He who is Eternal. But the temporal by comparison Is not, because when it has reached its end, it exists no longer" (AC 8939).
     It is clear that something that comes to an end and has absolutely no effect on anything of the present does not exist and never did exist. In fact, that thing can't be observed. Were it observed, it would be having an effect on the present and would no longer fit the criteria.
     Here we are continually observing the natural world around us and our own consciousness. These things exist. In existing, they predicate the existence of an eternal element, not of what is observed, but of our observing mind. If our consciousness weren't eternal, but were made entirely of natural things, our consciousness would be a mere aspect of the natural universe, governed by the rules of physics and chemistry. Consciousness could be nothing more than an advanced system of transferring inputs into responses according to rules. Regardless of how complex or beautifully robed, we would be machines.
     We see this in animals and in computers. A computer is able to solve complicated problems that would take much longer for humans to solve. Yet a computer is not conscious. In Japan, they have created small robot dogs that, depending on how their owners treat them, express emotions similar to a dog-happiness, remorse, etc. They seem conscious, but they are not aware like we are.
     If we were, like the dog, a complex stimulus response machine, we would not be able to say, "I am conscious" any more than our hand can claim consciousness for itself as an individual entity. The dog is a part and function of the natural universe, just as the hand is a part and function of a person. But we are indeed able to claim consciousness. This proves that our mind is a function of something transcendent to the natural world and that our consciousness is eternal.

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If it were not eternal, there would be no point or function in our consciousness. We would not need to be conscious of our consciousness. Nothing exists that has no use. Again, that which is temporal is non-existent (see AC 8939). Since our observations do exist, they prove that our spirit is eternal and that there is a spiritual world transcendent of the natural world from which we are able to observe the natural world. Furthermore, if the natural world had no transcendent observer, it would not exist. In absolute isolation, nothing is.
MEMORIAL ADDRESS FOR MAX ROSE 2002

MEMORIAL ADDRESS FOR MAX ROSE              2002

     Many of you know Robert and Penny Rose from Glenview, and maybe some of you knew Max, their son. You may also have heard that Max recently made the sad choice to take his own life. He was sixteen. The Rev. Grant Schnarr came to Glenview to offer a memorial address in the wake of this tragedy. This address is one that Robert and Penny want to share with people, as it encapsulated many powerful messages that can serve for good, even to people who didn't know Max.
     To view this memorial address, you are invited to go to www.glenview.newchurch.org and click on the link which reads, "Memorial Address for Max Rose," or you can request a copy to be sent to you by calling the church secretary in Glenview at 847-998-9258.

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HOPEFUL YEAR 2002

HOPEFUL YEAR       Leon Rhodes       2002

     Probably our most creative designer and author, G. Roland Smith, of the British Conference has assembled a delightful collection of inspiring quotations in the 'Daily Readings' format, with fifty-two weeks, each of seven days, with deft little touches and impressive appreciation for worthwhile messages. The Hopeful Year calendar does not begin January first, but any day in the year invites the reader to be comforted and encouraged by the good sense of eloquent and thoughtful authors, sprinkled with his own charming notations. Each 'day' is less than a page, a few only slightly longer, but chosen to encourage ponderings.
     Roland's devotion to the wisdom in Swedenborg's Writings led him to start every week with a selection from the New Word, and subsequent days may be from famous or well-known authors, including "anonymous," Dickens, Eliot, Huxley, Jung, Helen Keller, or from friends we admire. These include poems or the lyrics of a song, but always examples of the great value of the printed page, and simple titles or subtitles indicate their kinship.
     Published by Seminar Books, London. This is a cheering addition to Swedenborgian literature.
     Leon Rhodes
General Church Board 2002

General Church Board              2002

     A report of the General Church Board meeting on May 18 has been produced for members of the General Church Corporation, Administrators and General Church pastors. If you would like a copy of this report, please call the Development Office at (215) 938-2663 or email: development@newchurch.edu

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NEW AGE AND THE NEW CHURCH 2002

NEW AGE AND THE NEW CHURCH       Rev. ERIK E. SANDSTROM       2002

     (Part Two)

Falsity declared as Truth

     Most disagreements between Christianity and the New Age hinge on discrete degrees. If these are omitted, a great falsity can be declared as the truth (DLW 187). The New Age and Buddhism constantly dismiss discrete distinctions. Because discrete degrees (although illustrated in quantum physics!) are today unknown, ignored or dismissed, plenty of falsities are declared as true, with more or less innocence. Angels and goddesses are rooted in us, trolls and elves are projections of ourselves. Our soul is effervescence which has no life after death. God is in us etc. Here are some major contrasts:
     Falsity:
     We live from ourselves.
     We are free to do anything we like.
     If it does not hurt others, it is good.
     We have heaven or God within us.
     We are highly developed animals.
     We can save ourselves.
     We can overcome evil by our-selves.
     Evil and eternal hell do not exist.
     Truth:
     Life is from the Lord, but appears as of self.
     Spiritual freedom is to follow truth.
     If it hurts just yourself, it can still be evil.
     We receive heaven into us by regeneration.
     Only human souls are person-ally immortal.
     The Lord saves us when we shun evils.
     The Lord conquers hell in us when we do so.
     Man invented evil; choice of hell is eternal, freedom is to follow truth.

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No External Separated from an Internal

     The New Church operates by discrete degrees: In the New Church, which is the New Jerusalem, there will not be an external separated from the internal; the reason is the Lord Himself as to the Divine Human, is to be worshipped (AR 918).
     So we must know how externals relate to internals. Any practice in the New Church needs to have a true internal in order to work. Baptism and the Holy Supper are the only true sacraments since they have displaced all other practices of purification, or celebration of the Lord. There are no more universal gates (TCR 721). All other current rituals support these two or stem from them.
     Are there New Age practices which violate this rule? Some people may wish to engage in pagan rituals, and call them religious by New Church standards. However, unless a new internal first reforms an external practice, it runs the danger of being not New Church, but pantheistic. Next step: idolatry. The worst of all idols is always self-a golden idol (AC 10503). Worshipping this idol however feels very comfortable, and works like a charm with pantheism.
     How can we tell which ritual is OK, and which is not OK? In answer, as the natural degree is raised up towards a degree of the higher kind, the higher acts from within upon the outer natural and illuminates it (DLW 256). The external man must be reformed by means of the internal, and not the reverse (DP 150). The external only appears to lead to the internal, but the internal in fact leads the external towards itself (cf. AC 2196, 3207, 9025), reforming it along the way. Any new external must therefore be changed or modified from internal reasons so as to receive the internal, otherwise it is not the New Church.
     It is important to distinguish between internals and externals, since every church has to have both. But interior things are not such as they appear in exteriors (AC 3632, 2994).

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The internal of the Word, of worship, and of the Church is to love truth for the sake of truth . . . from a spiritual affection (AC 10683). People who love truth for the sake of truth, pay attention to internal things (HH 496).
     We should certainly be able to tell if externals are separated from such an internal, because then our affections would be from external loves-profit in the world and being well regarded by others (A 10683). Such pay eager attention to external things (HH 496).
     We can see how dangerous being well regarded by others is, since the fall of every Church involves the collapse of higher internal things down into lower externals, where they become indistinguishable. If no one knows the difference, then the Church becomes a matter of opinion, and people decide how to worship. It then becomes a question of which minister to follow. But the Church should not be loved because of the priesthood! Instead, the priesthood should be honored to the extent it serves the Church (TCR 415). So at least we know how to solve problems: Love the Church first, and priests for serving the Church. Then no one need worry about how well they are regarded, and opinions will follow doctrine.

The Kingdom of God Within You

     The Lord's Kingdom is within us (Luke 17:21). The New Age agrees! So can we reach it by meditation? Can we close our eyes and thread a mental labyrinth to a great inner light? Can we see God in ourselves,
in others?
     It is through the Word that the Lord is present with a man and is conjoined with him, for the Lord is the Word, and speaks with the man in it. The Lord is also Divine truth itself, as likewise is the Word. The Lord is indeed present with a man through the reading of the Word, but he is conjoined with him through the understanding of truth from the Word; and in the same proportion the church is within man.

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This is what is meant by the Lord's words, "The kingdom of God is within you" (SS
78).
     So the kingdom of God is only within you if the Word of the Lord is. If someone wants to be closer to God, the method is not meditation, but a greater understanding of the Word. There is no oneness with God without it. If a euphoric oneness is felt, it can just as easily be with one's proprium, the golden idol. It cleverly represents itself to our desires. We therefore hoodwink ourselves if we think having spiritual experiences is superior to the Word: Evil people can have spiritual experiences as well as good people, since they leave our evils untouched! (cf. De Verbo 29) Good people shudder at the mere thought of any divinity within oneself demonstrated by super-natural experiences.
Conversely, only good people can see more deeply into Scripture, since it alone has the power to remove evil.
     Similar comments can be made about miraculous healing practices, which we could suppose stem from our Lord's earthly miracles. However, no one was ever saved by them even back then, since they deprived man of reason and freedom (DP 130). That is why the Lord, after a miraculous healing, said, "Go and sin no more." Healing was not salvation. It just restored order, so that regeneration could now begin! It was this freedom the Lord came to restore.
     Although the New Age "save yourself, or heal yourself" is false compared to being saved or healed by God, active participation in it is necessary. The New Age involvement with one's own progress is an asset here: If man as from his own prudence did not dispose all things pertaining to his function and life he could not be led and disposed from the Divine Providence (DP 210). Regeneration is the means of salvation and it takes place by cooperation with the Lord: To say that regeneration leaves out man's cooperation, is vanity of vanities (TCR 577). Man himself ought to purify himself from evils, and not wait for the Lord to do this without his cooperation (TCR 331).

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     So self-help here is a useful stimulus for real spiritual growth, which calls for shunning evils as sins. The law is that good is received in exact step as evil is removed: Man is saved by the removal of evils and the derivative falsities that are from the hells, and by the influx then of the good of love and of the truth of faith through heaven from the Lord (AC 10019). We cooperate so that we can be saved. The Lord's Kingdom is within us when the truth of the Word is lived. A growth group activity is a useful exercise of the as of self in our salvation. But it is not by self that evil is removed. It is by truth.

Truth and Experience

     We instinctively want to feel the truth. What is wrong with that, with visiting heaven as Swedenborg did? Swedenborg visited the Lord's Kingdom all right, and examined the experience of truth. He even experimented with how the Writings as the Holy City were transferred from heaven to earth. For that city is the New Church as to doctrine (AR 896). For the Word out of heaven, called Heavenly Doctrine, was written in the following pages . . . in this book (NJHD 7). What was the experiment?
     In the work called The Word of the Lord from Experience, Swedenborg experimented by keeping in his memory what he had talked about to angels, to describe it when he returned to his natural state. But he found it was impossible. Angelic language cannot be converted into human language. Still, he found that all the contents of what they discussed, when heard later from the Lord, could be written! For everyone who writes the Lord's Word on earth, first has a vision of what to write but does not then write, and after the vision is over, he then hears the words to write (cf. AR 36). The same for Swedenborg. He wrote from the Lord while he was reading the Word (TCR 779). He found that everything in heaven which he himself found impossible to express, could nonetheless be expressed to the rational comprehension, in natural language.

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Angels cannot inspire such writing; but the Lord can! (De Verbo 4-6: 3.2-3.4)

A Human Heaven on Earth

     Then how does the Lord's kingdom come on earth? We say, "Thy kingdom come, Thy will be done as in heaven so upon the earth." How is it done?
     The Lord's kingdom is established by the New Jerusalem coming down from God out of heaven. This we saw was the Writings, the New Church as to doctrine, (AR 896) in this book (NJHD 7). Only from the Writings can heaven, the Lord's kingdom, come on earth.
     How? By regeneration. Then people here on earth are angels of the human heaven! (DP 30) A human heaven? That is what it is called. It may be the New Church, but only to the extent that its members are being regenerated. Participating in the Church is to be part of this heaven. The entrance fee is overcoming temptations. The Lord does not lead us into temptations. We do that ourselves! The Lord then delivers us from evil. The method: Repentance. Then, "Thine is the kingdom." That is how what is holy is present.

Desacralization and the New Golden Age

     The New Age desacralizes the Lord's Kingdom by making it coextensive with our existence here. The same is also done but for different reasons, by Modernism and by Post-modernism: holiness is removed. They all edit out the supernatural, leaving a world bereft of transcendence (Grothius).
     Modernism is the hierarchy of the concrete and steel society set up by science and technology, which yields our comfort-able western life-style. It favors a "man-makes-his-own-world" ideal. Its future paradise is a self-sufficient super city. Postmodernism by contrast is pastiche and fragmentation. We negotiate our own world out of all sources.

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We remake our future from all versions of the present. And the New Age is God is within you. It erases all realities of time and space, of mortality and individuality. All three take holiness away from this world. All want the end of this world.
     The New Age indeed reinvests the world and people with some meaning from the oneness of all things (Grothius, p. 162). But all three want the world transformed into paradise. They all omit heaven after death. Two desacralize the world, Fundamentalists re-sacralizes the new world or paradise, but only for the elect.
     Well, the world is not sacred to begin with. However, nature is a theater representative of the Lord's Kingdom (HD 48). Only the Scriptures are sacred: Fullness, sanctity and power in the sense of its letter (SS 22). But the things seen and heard by Swedenborg in heaven were already contained as the spiritual sense of the sacred text of the Word. Now they have been revealed: The things which exist in the spiritual world . . . appear now also, at the descent of the New Jerusalem from the Lord out of heaven (CL 26e). The New Church as to doctrine is seen in heaven in the form of a city (AR 896). Heavenly doctrine . . . is presented in this book (NJHD 7).
     So why should we be surprised that the Holy City is a set of books? The Writings do show us heaven, "Good news fresh from heaven," as Appleseed exclaimed. But the same heaven can indeed be reflected in the theater of nature, by carrying over things seen in heaven's light into things seen in nature's light (AC 6125). Our intellect can do just that: Look at the stars and see the Lord's Kingdom! Behold another's soul in the face. The Lord did (AC 1806). And by His Second Advent, we may do from the Writings. Now we can see the Lord's kingdom everywhere, but by correspondences, and only if we start from the Word (AC 129). Discrete degrees are everywhere acknowledged.

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     So the New Church does not want to remake this world into paradise, especially not by just declaring the two worlds to be one and the same. Nor does paradise on earth come by a puritanical renunciation of the world: In order [to] receive the light of heaven, [man] should live in the world, in offices and business there (HD 126). Any rapture comes not by renunciation and the end of the world, but by work! It is just when a regenerated person does not recognize heaven within every-day life, that he may in fact be experiencing heaven on earth.

The End of the World

     The phrase the "end of the world" is never mentioned anywhere in the Word. Fundamentalist Christians are dead certain it will come, and the elect will be caught up in a rapture, and the rest given instruction to mend their ways, or else they will be annihilated, followed by a new earth for the elect. But alas, it is the age that comes to an end, not the world. There were no ancient astronauts either, visiting
us from outer space, as some crazy people suppose. They were only angels popping down from heaven. Churches end with a judgment, although some of their external formats survive, which are then granted genuine internals among a totally new group of people. Such Judgments have happened several times, and here we still are! Armageddon is after death, so abandon the rapture in paradise and just live the sincere life of ordinary repentance.
     Awaiting "The End" is just an escape mechanism from spiritual responsibility. Channeling-being a channel for God-is just the same. Do growth groups escape from regeneration, which happens in the real world of work? Supernatural experiences just escape repentance and the pain of temptations. Steel and concrete, pastiche, pantheism or reincarnation are all escape pods heading for rapture in paradise, but are poor or even dangerous substitutes for a representative theater of God's Kingdom and salvation by God to eternal life!

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Our one-and-only life begins with our birthday in this world and lasts forever in another world. No one ever returns.

The New Church Version of a New Age

     The whole world relates to its Creator, but as an invisible God, Purusha, or Brahman, Jehovah or Allah, or God the Father. Every world religion looks to the same future, a golden age. But all those ancient religions just prophesied God's Advent and presence among men! But when it happened, they did not know it, and so kept hoping for the same future! It is still their way of being one with the invisible unknowable God, or Brahman. He is Atman within you, and you join him in Nirvana as a drop of water rejoins the ocean, etc.
     Well, there is a real future for the New Church and this whole world. The Lord Jesus Christ is the one and only Savior, He is the visible God. The New Church is to worship one visible God in Whom dwells the invisible, as a soul dwells in a body (TCR 787). That's Him! The First commandment-no other gods before My Faces-means for the New Church to worship no other God than the Lord Jesus Christ (TCR 294). His doctrinal name is the Divine Human (AR 918).
     At His Advent, the Lord took over the use of the celestial angels (AC 6371), and in effect stepped closer to His creation. He clothed Himself with a Divine Natural and by glorification, made it actual (DLW 232-233). After His Resurrection, the Lord can reach everyone, forever, and enlighten all of us as never before (TCR 109e). The light from Him in us, however, is not Him.
     The New Age or Buddhist-like oneness blurs distinct discrete degrees between spiritual and natural light, and ends up making man the source of himself. C. S. Lewis had it right: We slide into pantheism when left to ourselves.
     And esoteric experiences of channeling is inferior to the written Word, since such contacts can happen even if the will is intent on evil. A supernatural experience in any case just fades away, turning people into fanatics (De Verbo 29-13).

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The whole cosmos snarls up between Ego and God-anything but oneness with God! By contrast, the Word is better and should come first, (AC 129), and the truths of Nature or experience can then confirm the Word (cf. SE 5709-5710, AC 2568, 2588). The New Age sees God and nature as different colored marbles rolling in the same plate: Pick whatever you like. The New Church sees them as discrete levels or planes, which correspond. One is intrinsically above the other in value.
     The more closely we are conjoined to the Lord, the more distinct we are from Him, yet the more we feel masters of ourselves. Plus, the more we can as unique individuals humble ourselves before Him (cf. DP 42). That is oneness with God.
     
     (To be continued)
SOMETHING HAPPENING WHILE YOU ARE READING 2002

SOMETHING HAPPENING WHILE YOU ARE READING              2002

     It is well known that one is not saved merely by virtue of reading. One who hears (or reads) without doing is like a foolish man who built his house upon the sand.
     However, we are struck with an indication that good things can happen while one is in the process of reading.
     In Arcana Coelestia 10638 we read, "With those who believe these things, and love it to be so, all evil and falsity are removed while they are reading the Word, because the Lord then enlightens them and leads them. And then they do not think from themselves, nor are they affected by the Word from themselves, but from the Lord."

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Editorial Pages 2002

Editorial Pages              2002

     IMAGINE YOU LIVING FOR OTHERS

     "She lived for others." Such a phrase might be applied to Mother Theresa or to someone outstanding for a saintly life. To live for others may sound extraordinary. Can we think of it as being quite ordinary? Can we even imagine it applying to someone as ordinary as ourselves?
     A place in the Writings that speaks of living for others is number 18 of Conjugial Love. We will return to it presently.
     We sometimes speak of a person "finding himself" or "finding herself." This is finding out who you are. And we may think of it as finding out where we fit in. The Writings say that we are born for the sake of other people (TCR 406). We don't know in childhood in what way we are here for others.
     One question that may come to mind is: "How many others?" Is it our destiny to affect the lives of hundreds? An obvious example is a teacher who affects class after class of children. But there are uses in which one affects relatively few directly. A discussion of this subject could go on into the evening (see below).
     An extreme thought can come to mind as we consider this question. What if we just went off and lived alone on an island? Might we be performing a use to unseen spiritual associates? There is a passage in the Spiritual Diary that talks about our uses to others in this world and our uses to ourselves that we may be regenerated. And it also speaks of uses to spirits and angels while we are in the world. "For man, as to his interiors, is with spirits; and he is there as long as he is in the world, in which all things in the spiritual world terminate" (SD 5003).
     The Lord's kingdom is a kingdom of uses. And we trust that the Lord has a place for us-meaning that what we do and how we live may be of benefit to others. This is an interesting topic for discussion that could go on and on.

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We catch something of a heavenly discussion in number 18 of Conjugial Love: Participants "recounted some of the heavenly delights resulting from the love of being useful, saying that there are millions of them and that people enter into those delights who enter into heaven. And speaking further about the love of being useful, they drew out the day with them with wise discussions until evening." Note: The grave of Johnny Appleseed is near Fort Wayne, Indiana. There is a simple epitaph of four words: "He lived for others."

     HARBINGER OF A NEW AGE

     Way back in 1910 Benjamin Worcester wrote a biography entitled Swedenborg, Harbinger of the New Age of the Christian Church. A century ago, "New Age" carried different connotations. Here are a few notes on that admirable book.
     In an introductory note Mr. Worcester stated that the Lord Himself "by the orderly enlightening of the mind of one of His servants has provided for the enlightening of the many as to His Divine purpose and presence in His Holy Word."
     Before getting into the biography, Worcester talks about a sense of a new coming of the Lord. He says that the Lord told the disciples He had yet many things to say to them, but they could not bear them then. He goes on to say, "The new light now needed must explain the will of God and His providence for man in a rational, intelligible way-not as a substitute for faith, but as her handmaid for her ultimate support. It must be addressed to the understanding and must therefore come, not with authority to compel, but with light leading into all truth, in accordance with our Lord's promise. The mind to receive this new light in fullness must be trained in the learning and reason of the world, and the heart must be open to the spirit. Where was it to be found?"

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     Where was that mind to be found? The next chapters answer that question by telling the story of Swedenborg's life.
     The story is ably told, and on page 176 we read, "One mind has been prepared and taught its mission . . . Though assured of the Divine sanction and aid in the office entrusted to him, Swedenborg entered upon the task in a natural and scientific manner.
     "In 1747 he was ready for the service required of him and prepared for the press the first volume of his Arcana Coelestia."
     On page 262 is the testimony of an acquaintance of Swedenborg. The man asked Swedenborg as he was departing from Sweden whether they would meet again, and he testifies that the answer was "tender and touching." For Swedenborg said, "Whether I shall come again, I do not know; but this I can assure you, for the Lord has promised me that I shall not die until I have received from the press this work, The True Christian Religion, which is now ready to be printed, and for the sake of which I now undertake this journey."
     On the last page Worcester observes that New Church organizations do not make efforts to increase their numbers. "But efforts are continually made to keep the theological works of Swedenborg in abundant supply and within the reach of all who care to learn from him The True Christian Religion, as set forth in this last great work, under that title."
     This leaves me pondering on what is involved in keeping the Writings "within the reach" of people who would benefit by them.
Title Unspecified 2002

Title Unspecified              2002

     Theta Alpha Journal Reminder: Deadlines for the Fall Journal: Articles by July 15. Letters and announcements by July 31. Send to Linda S. Odhner, Box 277, Bryn Athyn, PA 19009.

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STRIKING COMMENTARY ON HEAVEN AND HELL 2002

STRIKING COMMENTARY ON HEAVEN AND HELL              2002

     On Amazon one can write in reviews of listed books. Here are some excerpts from a "review" of the New Century translation of Heaven and Hell. The reviewer is a gentleman by the name of Gabriel Toscana.
     The heading is: Believe or Not Believe, That is the Question.
     As a virtual atheist I wanted to believe that all in Heaven and Hell was a mad fantasy . . . and yet . . . I couldn't. Swedenborg's sobriety, lack of pressure, consistency and intellectual integrity have put me against the wall and made me face the fact, for the first time in my life, that the Bible might be something more than merely the culture of a particular group of people from antiquity.
     Although Heaven and Hell is 500 pages long, it is only a minute fraction of Swedenborg's total output about heaven, hell, God and the Bible.
     It is impossible to transmit in a brief review the feeling and ambience in Heaven and Hell, but it has given me the shock of my life. The Bible and Swedenborg coincide in ways that leave me with the following conclusions: the Bible is true, hell does exist, reincarnation doesn't exist and most of us are on our way to hell due to our love of self.
     If you are a Christian believer, this book will be a source of powerful insights; if you are not a believer, you will probably fight it to death in your mind . . . but if you are sincere, it might prove too much for your mind, and you might, like me, concede defeat.

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ACADEMY OF THE NEW CHURCHTHEOLOGICAL SCHOOL, COLLEGE AND SECONDARYSCHOOLS CALENDAR 2002

ACADEMY OF THE NEW CHURCHTHEOLOGICAL SCHOOL, COLLEGE AND SECONDARYSCHOOLS CALENDAR              2002

     2002

Aug     13-17 Tue-Sat     Sports camps
     18 Sun     Secondary Schools resident students arrive on campus
          8:30 p.m. Secondary Schools Parent-Teacher Forum meeting
          
     19 Mon     Secondary Schools orientation/registration for all students
     20 Tue     Secondary Schools classes begin, College RA's arrive on campus
     21 Wed     New College international students and PAC arrive on campus
          4:00 p.m. President's address, reception-Cairnwood
     22-23 Thu-Fri     College faculty retreat
     24 Sat     New College students arrive on campus
     25 Sun     College orientation for new students begins; returning College
          students arrive on campus
               
     26,     27 Mon-Tue     College registration
          27 Tue     Theological School classes begin
               7:30 p.m. Cathedral worship
               College Service Day
               College classes begin
          28 Wed     
          29 Thu     
Sept     2 Mon     Labor Day Holiday
Oct     18 Fri     8:00 a.m. Charter Day:
          21 Mon     Secondary Schools grading day, no school
Nov     15 Fri     College and Theological School fall term ends after exams
     27 Wed     Secondary Schools break for Thanksgiving
Dec     2 Mon     Winter term begins in College and Theological School Secondary Schools resume classes
               Secondary Schools Christmas vacation begins at noon
               College and Theological School vacation begins after classes
     20 Fri     

               2003

Jan     5 Sun     Resident students return in all schools
     6 Mon     Classes resume in all schools
     20 Mon     Martin Luther King, Jr. Day (in-school observance all schools)
Feb     17 Mon     Presidents' Day holiday in all schools
     28 Fri     Secondary Schools, College and Theological School spring break
               begins after exams
Mar     10 Mon     College and Theological School Spring Term begins
     16 Sun     Secondary Schools resident students return
     17 Mon     Secondary Schools classes resume
Apr     18 Fri     Good Friday holiday for all schools
     21 Mon     Secondary Schools Easter Monday holiday
May 2-4 Fri-Sun     Bryn Athyn College Alumni Weekend
     3 Sat     11:15 a.m. Semiannual meeting of Academy Corporation
               (Pitcairn Hall)
               10:00 a.m. Secondary Schools Graduation
               9:30 a.m. College and Theological School Graduation
     23 Fri     
     24 Sat

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CORRECTION. 2002

CORRECTION.              2002




     Announcements




     The marriage reported last month (Shrock-Brown, April 13) was actually a betrothal.

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Would you like to join? 2002

Would you like to join?              2002

     BRYN ATHYN COLLEGE ALUMNI ASSOCIATION

     PO Box 277, Bryn Athyn, PA 19009-0277

     Whether or not you attended Bryn Athyn College of the New Church, please join us if you are interested in being a part of the College's mission.
     Several months ago, a handful of alumni got together to discuss an organization which would promote Bryn Athyn College's mission: a commitment to higher education in the light of the New Church that prepares students for both the natural and spiritual worlds. After an initial mailing, our association now comprises over 250 members and is steadily growing.
     We are not a fund-raising organization. Our purpose is to establish a network of alumni and friends in order to emphasize the value of New Church higher education, publicize what is happening in the College, and support its further development toward a New Church university.
     To join the alumni association or for more information,
     please contact
     Bryn Athyn College Alumni Association
     c/o Carl R. Gunther
     PO Box 277, Bryn Athyn, PA 19009 USA
     or email dolores.gunther@verizon.net
     Working Toward the Realization of the University Vision

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PRAYER & PROVIDENCE 2002

PRAYER & PROVIDENCE              2002

     Doctrinal Class Series on Prayer by the Rt. Rev. Peter Buss.
     This is a three class series on two tapes.
     Catalog #'s 101349 & 101350.
     Sermon Series on Prayer by the Rev. Frank Rose.
     This is an eight sermon series on four cassette tapes.
     Catalog #'s 102379-102382
     Providence Preparing for the New Church is a two-part class series by the Rev. Erik Sandstrom, Sr.
     Part 1 - The Former Christian Church
     Part 2 - The New Christian Church
     This set includes outlines for each class.
     Catalog #'s 105545 & 105546
     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:
     GENERAL CHURCH GENERAL
     SOUND )))
     RECORDING
     (215) 914-4980
     Box 743 - Bryn Athyn, PA 19009-0743
     or via e-mail: SRLibrary@newchurch.edu

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Title Unspecified 2002

Title Unspecified              2002

Vol. CXXII     July, 2002     No. 7
New Church Life
Notes on This Issue 2002

Notes on This Issue              2002

     "There are many important things to know about love, but probably the greatest of these is that love's most significant element is freedom." This is from the sermon by Rev. Prescott Rogers.
     This month we are publishing the description of a trip to China that took place in 1994 (page 277). Next month's issue will deal with a subsequent trip in 1996 and with an "Ancient Word Conference" in 1997.
     Dr. Wilson Van Dusen has given us a very favorable review of the book on Swedenborg by Ernst Benz. The book was first published in German in 1948. A later version edited by Friedemann Horn was published in 1969. This is the first time it has appeared in English. Benz, says Van Dusen, "shows quite an insight into the full scope of the Writings."
     At a meeting of Swedenborg Publishers International Mr. Duncan Smith showed pictures of a stained glass window featuring Swedenborg. This inspired Dr. Erland Brock to go and visit the church not far from Glenview. He saw the window and brought back a book about the church, which provides the information for this month's editorial.
     There are more than a dozen French speaking countries in Africa. Rev. Alain Nicolier has visited five of them. He expects to be in Benin next month. All the books of the Writings were translated into French many years ago. The pioneer translating was done by M. Le Boys des Guays. (The first readers of the Writings in Russia read them in French.) Presently the first five volumes of the Arcana are available in French as well as such books as Divine Providence, Divine Love and Wisdom, Heaven and Hell, Conjugial Love and True Christian Religion. See Rev. Nicolier's report in this issue.

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LOVE, TRUTH AND FREEDOM 2002

LOVE, TRUTH AND FREEDOM       Rev. PRESCOTT A. ROGERS       2002

     A SERMON
     
     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 (John 3:16).
     Near the beginning of the Gospel of John we are told why the Lord came on earth, did what He did, and suffered what He must-love. Because the Lord is love itself, everything He wills and everything He does is an expression of that love.
     There are many important things to know about love, but probably the greatest of these is that love's most significant element is freedom. Love is not love unless it is given freely. Love seeks to protect freedom so that it might thrive. The greatest essence of a human being-and of humanity-is freedom.
     Like several other terms in the Heavenly Doctrines, the term "freedom" refers to different types of freedom at different times. There is an inmost freedom, the essential ability to choose good or evil. This is given by the Lord only to humans, and it resides in our souls. For this freedom to be exercised in our conscious lives, there must be internal freedom and external freedom as well. Internal freedom is the opportunity to think and to will what one wishes about spiritual things. External freedom is the opportunity to say and to do what one wishes. Internal freedom is a spiritual phenomenon affected by angels, evil spirits and spirits. External freedom is a natural phenomenon affected by people on earth, especially in the form of government and society. To be truly free, a person must be able to exercise his faculty of freedom in his mental and his active life at all times.
     Of the two levels, internal life is more important by far than external life. And it was for this reason that the Lord came on earth-to give back to the human race what the hells had taken away-the internal freedom to think and to will as people chose.

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This was the Lord's redemptive act, accomplished when He had His final victory over the hells at Easter-time.
     It is interesting to note the relationship between internal and external freedom in the history of the churches. It is not a coincidence that the Easter weekend took place at the time of the Passover festival in ancient Judea. Passover was, and is, the celebration of freedom, but a celebration of external freedom commemorating the Exodus of the Israelites away from the slavery in Egypt to the independence, the power and the prosperity in the Promised Land. This greatest act recorded in the Old Testament assured the political, the economic, the social and the religious freedom of the Israelites. In the spiritual sense this redemptive act-the buying back of the Chosen People from the Egyptians-is about the re-establishment of internal freedom with the human race. It is symbolic of human freedom from the dominion of the hells. But the freedom of the Exodus, as far as the Israelites were concerned, was only external, for that is all they wanted. They knew little about and cared little for internal freedom, for they were not concerned with truth and goodness themselves.
     This redemptive act, the most significant event in the history of the Israelites, included the establishment of a new religion, the Israelitish Church. Before this event the Israelites were only a social group, an association of twelve tribes. At Mount Sinai the Lord made the Israelites into both a religion and a nation-a church and a state united in obedience to the social and cultic laws established by the Lord for the Israelites. This was the result of the revelation given at Mount Sinai. The continued freedom of the Israelites depended on that revelation and their obedience to God's commandments.
     The greatest event in the New Testament, of course, is the Easter story which is about the Lord's redemptive act for the human race.

273


As Passover was the celebration of freedom for the Jews, Easter became the celebration of freedom for Christians. The Jews in Jesus's time were hoping for a new age of external freedom marked by the overthrow of Roman rule and the re-establishment of political, economic, social and religious freedom-a new age of power and prosperity ushered in by an earthly Messiah. When they did not get what they wanted, they turned on Jesus and encouraged His crucifixion. They did not get the freedom they wanted, but they got a much greater freedom-internal freedom. Whereas the Pass-over celebration is symbolic of the renewed spiritual freedom, Easter is the celebration of the actual re-establishment of that freedom.
     The Lord accomplished this by judging the Israelitish Church, by subjugating the hells, and by establishing a new religion-the Christian Church-based on the new revelation He had given to His disciples and others, and which was recorded by the Evangelists.
     There is an intimate relationship between freedom and revelation, as marked by the Exodus and by Easter. As the text today from John spoke about the motive of God's actions, His love, a later passage tells us about the means by which the Lord establishes internal freedom:

Then Jesus said to those Jews who believed Him, "If you abide in My word, you are My disciples indeed. And you shall know the truth, and the truth shall make you free" (John 8:31).

     Not only does the Lord give us our inmost freedom, He strives to provide for us the means by which we can mentally exercise our freedom. And truth is that means-a truth that leads to the good of life.
     Unlike the ancient Israelites who cared little for truth and goodness, those who believed in Jesus as the Christ did care about these things strongly. And their care increased as their knowledge did. This is the message of the story of the conversation on the way to Emmaus.

274


The New Testament is filled with explicit and implicit evidence that the disciples and other followers did not truly understand the Lord and did not see Jesus as God. Even when He arose from the grave, they did not understand. They were filled with wonder and with grief-and with a worry that Jesus's mission came to nothing. But the risen Lord met up with two of these followers, and along the way taught them what the meaning was of what had happened in His life as Jesus. He taught them the truth-not just the facts, but the meaning of the events. He expounded the Word to them so that their hearts burned with a love for what He taught them. They understood. And then the disciples understood and became the Lord's apostles, sent out with the mission to baptize and to preach-to spread the good news, news filled with truths and goods presented in a way that truthfulness and goodness could be perceived, and received
openly. This is what ensured spiritual freedom for those generations that lived after the foundation of Christianity, when yet there was little natural freedom.
     Like the Old Testament, the New Testament has commandments in it, but the commandments are about love and faith. And more importantly, the New Testament is a revelation based on instruction more than edicts-emphasizing appeals rather than commands.
     We in the New Church know that the Lord foresaw that the hells would rise up again, causing the need for a second coming, and this time not in person, but in the revelation of the spiritual sense as contained in the natural sense of the Word. In the providence of the Lord, perhaps we can see the Lord in action in the ongoing establishment of freedom as the world has not known since the time of the Ancient Church, when it was in its genuine state. For history shows us that for the most part civilized people have not been free politically, economically, socially and religiously. And revelation tells us that for the most part the human race has suffered under the dominating influence of the hells, who desire very strongly to reduce our spiritual freedom, and more, to eliminate it.

275



     The modern age began in the same century that Swedenborg revealed Heavenly Secrets and heaven's doctrines to the human race. Since that time we can see the rise of and the spread of political freedom, of economic freedom, of social freedom and of religious freedom. These are not as important as spiritual freedom, but they allow the expression of spiritual freedom in natural life, giving the power of ultimates to a truly free life. This truly free life is a result of the Lord's victory over the hells at the time of the judgment of the Christian Church, followed by the establishment of a new religion, the New Church, based on a new revelation-a very special revelation. This revelation has very few commandments in it.
     It has instruction; instruction in the truth that can make a person truly free and the human race free once and for all from the dominion of the hells-the greatest instruction ever given to the human race. This instruction offers us a full explanation of everything important to us. Facts give us knowledge, but explanation gives us understanding. We can under-stand and so truly worship a visible God. We can know and recognize the presence and the activities of the hells and of the heavens, and make choices with full understanding of the consequences. We can use the inmost freedom given to us by the Lord in our souls in a way that surpasses all preceding ages of humanity, for it can be expressed in the internal freedom of choosing truth over falsity and good over evil, and in the external freedom of participating in the decisions of government, in our choice of employment and location, in our choice of being the part of society we want to be, and in our being able to believe, to live and to worship as we please.
     Education is the greatest and the easiest way in which truth can be shared with others. And in the history of education we can see its small beginnings in the ancient world, its gradual spread in the middle ages, and its significant spread in the modern age to various cultures and to various classes and groups within societies.

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This has made truth in a variety of forms more available than ever before. And in turn this has directly led to and participated in the spread of political, economic, social and religious freedom around the world. But the greatest truth is spiritual truth revealed in the natural sense of the Word, for this is what can make a person spiritually free.
     Just as the Lord depended on the apostles to spread the new revelation so that Christianity could be established and that freedom might be shared with others, so too does the Lord depend on those of us in the New Church who wish to be His servants. He wants us to share the liberating truth of the Heavenly Doctrines with our neighbors in the world. And He wants us to share it with our future generations in the New Church. This is the purpose and the value of New Church education in all its forms-teaching the revealed truth of the Heavenly Doctrines in the classroom, in the home and in society, that we may pass on to others the Lord's greatest gift-His truth given from His love for the sake of our free-dom.
     Our present 19th of June celebration, is a commemoration of that greatest gift. In the New Church we can use that greatest gift in the fullness of life-by the exercise of spiritual freedom in the daily life of natural freedom. This is what the Lord has been working toward since the fall of the human race, and He wants all forms of freedom to be established, to grow and to be spread, for then will humans be fully free, and then can we be truly happy. This is what the Lord wants more than anything else, because He loves us.
     
Lessons: Luke 24:25-35 and LJ 33, 34, 73

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IN SEARCH OF THE ANCIENT WORD 2002

IN SEARCH OF THE ANCIENT WORD       Dr. Rev. JAMES BRUSH, CHRISTOPHER BOWN, AND HUILING SUN       2002

     PART THREE: THE ACTIVE SEARCH FOR THE ANCIENT WORD

     How is the Ancient Word to be found? To answer this most important question we must return to the clues given in Apocalypse Revealed, n. 11. In its last sentence there is written: "Seek for it in China and perhaps you will find it there amongst the Tartars." First we must review what has gone before. An early attempt failed to find the Ancient Word. It is clear that one must actually go to China, which was a formidable task when it was written in 1766. One year of sea travel (by land was nearly impossible-see below), was apparently the only realistic way to get there. For this reason an English New Churchman commissioned the British East India Company sailor, William Goodyer, to travel
to Canton, China and to purchase the Ancient Word in 1798. Unfortunately, he died in Bombay, India, on the way to China.
     This fact was falsified either by an associate or an heir who reported that Goodyer had purchased a copy of the Ancient Word written on birch bark in Canton. He had died in Calcutta on the return trip, and it was sold there for the benefit of his widow. The fraud (probably created to recover the remainder of the commission), was only discovered in 1995 when the East India Company's log book of the voyage was checked, documenting Goodyer's death and burial in Bombay in 1798.

First Trip to China-1994

     By the early 1990s, diplomatic relation problems preventing entry into China from the U. S. were overcome, and jet travel to China, had become convenient. In preparation for going to China I (JB) began the study of Chinese at Arizona State University beginning in 1993.

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While studying I learned they were organizing a group trip to China in mid 1994 to acquaint the participants with the country and a little of its most important history. I was able to join the group and we made a one-day visit to Shanghai on China's southeastern coast; then for four days to Nanjing (an earlier capital of China in its southeastern region); then to Xian at China's northern midwestern region (also another earlier capital), at the beginning of the famous Road through which a very large amount of Europe's and the Middle East's gold was brought to China through sale of its silk from 500 BC to 1200 AD. Before the advent of significant sea travel, it was the only way in and the only way out of China, over vast forbidding deserts and nearly impassable mountain ranges. Those great obstacles kept the Far East almost totally isolated from the rest of the world-one of the ways the Ancient Word was kept hidden for so long. From Xian we went to Beijing where we spent six weeks studying Chinese at Peoples University. This provided the opportunity to take advantage of an introduction-a critical necessity if one is to do research in the Orient-to Ji Xianlin at Beijing University, China's foremost internationally recognized university to whom I had an introduction through the Minister of Education at the Chinese Embassy in Washington. I did not know it then, but he was a world-renowned linguistic scholar. I told him I was searching for the Ancient Word and that Swedenborg linked its search to the Manchu nationality (Manchu emperors ruled China from 1644 to 1911.) He said he knew nothing of it, but could introduce me to two Mongolian professors at the same University. They in turn
introduced me to a key scholar of the Manchu language and literature of the Ewenke nationality (a group culturally related to the Manchus), Dular Chaoke, at the Central University for Minority Nationalities in Beijing. His wife, Wang Lizhen, who proved at least of equal importance, is Manchu herself, and of greatest importance, her grandmother was a Shaman.

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They both introduced me to the fact that the Manchus and
their closely related nationalities were followers of the Shaman religion. This fact has now become crucial to searching for and finding the Ancient Word.
     When asked if they had any knowledge of the latter, they reported they knew nothing. Through them I also met with Qu Liusheng (himself a Manchu), curator of the records of the Qing (Manchu) Dynasty written in Manchu and preserved in a part of the Dynasty Palace called the Forbidden City. When asked, he said there was nothing in the archives about the Ancient Word. Dular Chaoke also told of and sent a letter of introduction for me to a Manchu Research Institute in Shenyang, the Capital of Liaoning, the southernmost province of "the Northeast," earlier known as Manchuria. It also contains the palace of Nurhachi (pronounced "Nurhachur"), the founder of the Qing (Manchu) Dynasty. With an interpreter I visited the Institute and spoke with its director, Wu Bingan, and learned of a very large archive of documents in Manchu in the city. Only a quarter of them had been examined and translated into Chinese. He also reported he knew nothing of the Ancient Word and that there was nothing reported concerning it in the translated documents.
     The trip to China ended with a brief visit to Hong Kong on the way back to Scottsdale, Arizona, my home. In considering this first attempt to find the Ancient Word, it seemed in retrospect that it had been remarkably successful. Though the Ancient Word had not been found, a very large amount of information had been gained, key individuals had been met and polled as to their knowledge of it, but all of them denied it; the dictate "Seek for it in China. . ." had been followed, but the rest of the dictate, ". . .and perhaps you will find it there among the Tartars" now was seen as equally important. Without it, the search would have had to be abandoned after inquiry of such key individuals produced no positive response. With it, together with the demanding tone of the first word of the sentence, more information had to be assembled.

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Especially, more had to be learned concerning the role of the Shaman in the milieu of the religion. It would become clearer with time that it was but one aspect of a form of revelation from the Spiritual World to the "Tartars" north of China's Great Wall adapted to their quite natural ability to receive it. It would also become clear that we needed the Shaman's powers together with rational inferences from what was learned at each step to help us find the Ancient Word in that enormous and complex land.

1995-A Report of the Power of the Shaman from Denmark

     In 1995, evidence given above demonstrating the fraudulent nature of the claimed recovery of the Ancient Word was uncovered in England.
     From there I went to Denmark. My wife was from Denmark and on trips there I had often visited their National Museum, where I learned that in the 1930s a Danish explorer, Henning Haslund-Christensen, and a colleague, Werner Jacobsen, under the "umbrella" of the Museum and the Danish Royal Family had obtained large donations from philanthropists for three expeditions to study and explore the culture and religion of the peoples of Outer Mongolia, Inner Mongolia, and Manchuria.
     Over a number of years I had often gone to the Museum to speak with Rolf Gilberg, curator of the collections obtained from those expeditions. I told him of my interest in the Ancient Word and looked for any evidence from the expeditions bearing upon it. Though there seemed nothing of direct relevance, I did obtain from him in 1995 copies of two unpublished separate reports by Haslund-Christensen and Jacobsen of several related incidents which took place in Inner Mongolia in 1938.

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Though unpublished in formal journals, the reports are exceedingly unique in the world's literature in that they lift a dark veil giving some insight into the reason why Shamans and the religion surrounding them have remained such a potent force among the peoples of Asia. Subsequently, of course, the religion remained essentially intact, as Northeastern Asians spread throughout the Americas, beginning, as is now proposed from archeological evidence, 15,000-20,000 years ago. The Danish expeditions were especially interested in Shamanism and wished to collect things used by Shamans in the practice of the religion for forming a Museum collection on the subject. They, of course, could not obtain these from
living Shamans, but finally came to a village where a Shaman had just died. When they asked to purchase the Shaman's effects, they were told that the religion specified they should not be removed from the site where the Shaman died.
     The expedition leaders persisted and finally were allowed to remove them. When, subsequently, other Mongolian villages were visited, though normally extremely hospitable, the expedition was turned away when they learned they possessed a dead Shaman's effects.
     When they later came to a village where was an old woman Shaman they were allowed to visit her. She first stated, surprisingly, that she was expecting them. At the request of villagers she entered the trance state to answer questions-a state in which the Shaman gives answers, but is unaware after she leaves it, what she has spoken. In the trance state she spoke to Haslund-Christensen, stating that in forty days he would become so ill that it would be said he was going to die, but, she added, he would not die. After three days he would recover. She further stated that the Mongolian in charge of the expedition's caravan of horses and camels carrying their supplies, and the dead Shaman's effects (Grontjok by name), would be dead in two months. Of Werner Jacobsen, she stated that he would return to his native country, but would come back to Mongolia and would die there.

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     Both of the expedition's leaders, who were trained in the study of the cultural heritage of technologically primitive societies (ethnography), recorded separately the Shaman's words and the ensuing events essentially identically.
     Haslund-Christensen did become extremely ill, a nurse from a nearby Swedish mission station did predict that he would die and he did rapidly recover on the 4th day. Grontjok was shot by a Japanese soldier while trying to buy horses at a distance from the expedition approximately two months later (the Japanese army occupied Manchuria and Inner Mongolia, from 1931 to 1945). Werner Jacobsen never returned to Mongolia and died in Copenhagen in 1979.
     As stated above, these two highly reputable accounts of the powers of a Shaman were never published, as ethnographic journals refuse to publish such evidence of spiritual world forces in such questionably named, "primitive" religions. I had a conversation with Jacobsen at the Museum in 1976, in which he acknowledged his respect for the credibility of Shamans, but did not mention the spectacular experiences that he and Haslund-Christensen had had with a Shaman in 1938.
     Despite the experiences described above, the dead Shaman's effects were preserved and are presented in a life-like display in the Danish National Museum's Far East collections. When the above account was discussed with Fu Yuguang, a world-authority on Shamanism among the Manchus (mentioned in Part Two of this series), he stated he personally knew of many similar accounts of the powers of a Shaman. The question arises as to the reason why this is not better known as the cause of the persistence of Shamanism for so vast a period in human prehistory and recorded history. We were to have this question answered two years later in a conference held on the Ancient Word in Scottsdale, Arizona.

     (To be concluded)

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NEW AGE AND THE NEW CHURCH 2002

NEW AGE AND THE NEW CHURCH       Rev. ERIK E. SANDSTROM       2002

     (Part Three)

     Many ideas from the New Age are now practiced in the New Church. The question arises: can such practices accomplish the spiritual goals taught in the Writings? It might be useful to see whether we can know our own spiritual state, which may or may not have a bearing on these practices.
     To answer we need to compare with regeneration, which is real spiritual growth. The starting point of spiritual life is self-examination. Reflection and self-examination are needed for repentance and reformation (TCR 525, SE 739), and "to be aware of which ends are present in himself" is a mark of wisdom (AC 3796.3). All we can do consciously, is to shun evils and look to the Lord (DP 125e). The Writings certainly make it clear how important it is to know whether heaven or hell is in us. (See AC 7181.) There are plenty of indications of our regeneration known by self-examination of whatever prompts our thoughts and affections. (See AC 1680.2, SE 1561.) However, there is no ratio between spiritual and natural things (AC 3886, De Verbo 3, LJ posth. 294, 333), so in the end, only the Lord knows where we are (CL 523, DP 197).
     But there may be a problem with trying to "program" our spiritual progress, because people who are actually being regenerated are not "capable of reflecting on the state of their regeneration" (AC 933). Temptations do happen, which are pitched battles over our souls, but which we feel just as "vague anxiety"! (See AC 5036.2.) Besides, you cannot trust your awareness of your own conditions, since angels in whose society you are, suggest to you ". . . that you are not in good, lest you should attribute the good to yourselves" (AC 2380.4, 5). Unless angels do this, ". . . you would sink into temptations."
     Meanwhile evil spirits suggest to you that you "are in good [which will] be rewarded in the other life." If you did not think this, you would "yield" in temptation! (ibid.)

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Given messages so "opposite" to your conscious focus, how could you possibly measure your own condition? That is also why reflecting "within oneself on whether you are good or not, comes from proprium. Whereby these promptings become attributed to you! Instead, the "good given by the Lord is made in him while be does
not reflect from himself on it; that is, while the person remains ignorant of it" (SE 1561).
     There is the further obstacle of telling a natural from a spiritual temptation. Natural temptations are sorrows from being ". . . wounded in the natural life, as to love of self and the world" (AC 8164). Such sorrows; diseases, misfortunes, persecutions, punishments, or suffering as to body, honor, wealth and the like, are very noticeable. We know when we have such a problem, and so we can talk about it. However, these temptations ". . . effect nothing whatever toward man's spiritual life, neither can they be called temptations" (ibid). It follows that if we are sharing such sorrows with others, or solve them by some therapy or in a group situation, any spiritual side of the problem is just brought down to a natural level, whereby any spiritual temptation is turned into a merely natural one. Many of these temptations are connected with one's maternal heredity, which is external (AC 1573), and more easily "rooted out" (AC 4317). Thus such issues are likely to do with our relationship to our parents! But such natural temptations, although more easily overcome, ". . . effect nothing whatever towards man's spiritual life" (ibid). Instead, spiritual temptations occur in everyday life, when we least notice.
     So how do we tackle our spiritual life or regeneration? By finding our hereditary evils! These are "promptings" to all kinds of evil and falsity which we inherit from parents and ancestors, but for which we are not responsible at first. Where are they in us? They "consist in the willing and therefore thinking of [evil]. It is within the will itself and therefore within thought that hereditary evil dwells" (AC 4317).

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It is clear that any exercise in self-examination will help us see what the "agenda" is in our spiritual life!
     Some activities may certainly help in self-examination. Yet it is remarkable that regenerating people ". . . set spiritual life and everyday life so far apart from each other that they do not dare to infer from everyday life any notion about the spiritual life" (AC 4366). So we are likely not to see any connection between our spiritual side and the problems or evils of will and thought in the daily routines of our life.
     Regeneration seems to have "blind spots" in seeing one's own state. Although reflection is in ". . . the very nature of man" (AC 3796), and is needed to advance reformation here on earth, (see AC 5470.2), angels (who are regenerate!) hardly reflect on their own states of life. (See SE 5177.) Thus the more regenerated, the less reflection on what is heavenly in our everyday life. Why? The reason is simple: Regeneration and heavenly light happen together with performing uses in everyday work situations (HD 126). The life leading to heaven takes place ". . . in every office, in every business, and in every work" (NJHD 123, 126). Regeneration takes place "according to one's occupation" (TCR 580, AC 2364, AE 1180). Our evils are removed "in our business and office," by "reflecting on the goals we are reaching for," and by dealing with "unpleasant things which interrupt" (DP 296.10). That is why we don't know when we are being angelic here.
     But if we want an indication on how angelic we are, ask yourself: "How do I react to unpleasant interruptions?" States of regeneration are most noticeable when we deal with ". . . unpleasant things which interrupt" (ibid). How about that: Do we snarl, or do we say, "How may I help?"
     Besides, everyone is judged after death by the way he or she was when alone, because then their thoughts were aside from doctrine. You are not judged by how you were with others, for then you thought from doctrine (AE 114, 193)! For most people are different when with others, from when by themselves.

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When we are by ourselves, we think aside from doctrine. However, by sharing our private anxieties with others present, do we see ourselves more clearly? Group meeting may help focus our view
on what things we regard as allowable or not. This is the greatest indicator to the presence of hereditary or actual evils: What evils do we allow in the secret of our own mind? (See Charity 5.)
     We can only know that when we are alone.
     We think from doctrine when with others! If we receive therapy, or have a group activity, we are engaging in our "public" behavior, which by definition is structured by doctrine, and therefore does not indicate our spirituality. When we are in private self-examination we can see our secret self. Our evils can be seen only in private.
     However, self-examination is not regeneration. Self-examination leads to private repentance: "Go into your closet, close your door, pray in secret" (Matt. 6.6), means to confess directly to the Lord in His Divine Human, seen in His Word. (See TCR 113.6.) When we confess this way, there is no need to ". . . list one's sins before the Lord, nor to pray that they may be forgiven" (TCR 539). Don't tell others your problems: "There is no need to list one's sins," because by confessing them to ourselves, ". . . they are present to the Lord because they are present to man. The Lord led [you] to search them out . . . and has disclosed [your] sin" (ibid). If however, someone wants to ". . . feel relieved," then ". . . confess to a priest" (ibid).
     The reason confessing evils to oneself or to a priest is recommended, is because that way we face the Word: ". . . [T]o abstain from evils from any other reason whatever than from the Word does not purify the internal man" (AE 803 b.4). "The way to heaven is for a man to abstain from evils, from the Word," which alone removes evil, without which ". . . the Lord cannot enter and impart heaven" (AE 798.7e). Only the Word has power to remove evil, which is why we examine ourselves and confess our sins in private, to ourselves, thus to the Lord and His Word.

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The Holy Supper exists for this purpose. Still, "man is in no wise purified by all these works unless he examines himself, recognizes
his sins, acknowledges them, condemns himself for them and does the work of repentance by desisting from them; and unless he does all these things as of himself but still in acknowledgment from the heart that he does them from the Lord" (DP 121).
     Furthermore, confessing ourselves guilty of all kinds of evils can have a potentially disastrous consequence: "The confession of all sins is the lulling to sleep of all, and at length blindness" (DP 278). Confessing all our problems to others may promote them instead, and blind us to them, to boot.
     Public confession, however, seems to work for Alcoholics Anonymous, because alcoholism and drugs are substance abuses with physical addictions, which take you completely out of society. Here a social conscience helps bring you back. AA however is more like physical healing, after which the Lord says, "Go and sin no more." Confession at AA restores the person to balance, so that actual evils can then begin to be tackled. But such a confession is not a miraculous healing of all problems: Not even when the Lord healed people, were they saved by it. Instead, their regeneration could then begin! Only the Word has power to begin our regeneration, and confession is then to be made to the Lord alone. Physical addictions excepted, risking blindness to our interior evils by making a public confession of them, is too great a price. Confessing evils to ourselves brings them before the Lord, since that way He has already led us to see them. Seeing our own evils from the Word gives us the ability to overcome them in spiritual temptations. We do not do them, and in their avoidance in the Lord's name, we can perform genuine good works. It is a spiritual extension of the "do no harm" motto of Hypocrates.
     Another consideration of New Age methods, is the great danger attached to any idea of instant salvation or instant spiritual growth.

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Such an idea may ". . . induce a sense of satisfaction" (DP 340), an instant relief, but on the part of the proprium! The thought "I am saved," or "I have now moved closer to God or heaven," so easily combines with the gratification of "living after the flesh," and thus masks the consequence of doing ". . . no good action at all" (AC 794). That is because such a satisfaction abandons the Ten Commandments, since "how" you live no longer matters! Because God can now save everyone instantly, damnation becomes absurd, and God Himself becomes the source of evil. (See DP 340.) Hell is empty or just temporary. Hooray!
     That is why such spiritual smugness is labeled ". . . the flying fiery serpent" (ibid). If the New Age idea that "God was Man in the heavenly realm, [so] a path is open for humans to become gods as they walked the earth" (Lewis and Melton p. 71),-then falling for any cheap feeling of relief could be fatal! Beware of looking for the Lord in ourselves or in other people. He is found only in His Word.
     With all these caveats, New Age activities in the New Church seem to concentrate on the uses of self-examination, and education. Perhaps they just make you feel better in general, apart from regeneration. Any sense of God's immanence in man or in nature must be disciplined by the spiritual sense of the Word and by discrete degrees and their laws. Handling spiritual problems by natural methods risks too much, since internal things must not be made external. That was "Nimrod's" persuasive fallacy, (see AC 1175, 1176) which at one time killed the Church by its popularity! (See AC 1173.)

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EMANUEL SWEDENBORG: VISIONARY SAVANT IN THE AGE OF REASON 2002

EMANUEL SWEDENBORG: VISIONARY SAVANT IN THE AGE OF REASON       Wilson Van Dusen       2002

     by Ernst Benz
     Swedenborg Foundation,
     West Chester, PA, 2002, hardback $24.95

     Here is a fresh breeze in the Swedenborg realm. At first you may think this is just another biography of Swedenborg. It is that and a great deal more. The main competing biography is that of Trobridge, 162 pages in the latest edition. Benz's is 536 pages, a substantial work, 3.3 times as large. This was first published in German in 1948. It unfortunately came out when Germany was still recovering from World War II and had a paper shortage, so many notes and references were omitted. Some main references have been put back. Benz is a true European scholar, easily reading in several languages materials we would not likely see here in the United States. But more than that, he seems to muster all that is available on every point.
     Swedenborg did not ever seem to write down the momentous event when the Lord came, and gave him his life's task. So our author finds every allusion to this event by others and compares the slightly differing accounts. I came to see Benz as a substantial scholar. He will find it all, including sources we are likely to know little about, and then analyze what it all means. As a long time follower of Swedenborg, I naturally looked for any sign of bias. But the author's conclusions are based on such an even-handed review of evidence, I came to rely on him. In addition, he puts Swedenborg into the larger picture of the historical currents of his time. Many great philosophers and major figures Swedenborg didn't actually refer to are in this book because they represent major currents of his time. So, though this is a biography, it is larger and of greater scope than any we have seen before. Benz found Swedenborg's father's diary so we learn more of his father and his life circumstances.


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The young Swedenborg ran out of money in London and came home feeling he was a great scientist. He returned to Sweden and recommended professors in a department take a cut in salary so he could join the staff. This, of course, went over like a lead balloon. I was taken aback by evidence he was greatly impressed by his achievements as a scientist. Everything about his Journal of Dreams period is chronicled. Coming into the spiritual made him more humble.
     Unfortunately Benz did not know of The Messiah About to Come, the work in which Swedenborg found the internal sense, but everyone else has missed it too. There is a more careful study of The Word Explained and The Worship and Love of God than I have seen before. Our author has studied other European mystics and compares Swedenborg to them, particularly Jacob Boehme. He sees him most similar to St. Bernard of Clairvaux.
     In the United States we still seem in some doubt that Swedenborg is even a mystic, and here Benz compares him to other mystics. A major point is that Swedenborg is no prophet. Rather, he is a visionary out to illuminate the fundamentals of Christianity. Swedenborg takes the unusual approach of backing up doctrinal matters with his actual experiences in heaven and hell. He doesn't really want to produce something of his own but rather to illuminate the depths of scripture. Things seen in heaven and hell illustrate his points. He is a visionary. His gift as a mystic was that he was allowed to see so much more, which he shares with us.
     A number of personal details also come out. His diet was poor, far too simple with too much sugar. Yet he was never ill. He only had dental problems which he credited to demons. He was in bed an average of 13 hours a day, but part was exploring spiritual worlds. There is every sign of a quiet unobtrusive scholar who spent much time exploring the worlds beyond this one.

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At first this required a deep trance, but later he could be in this world and the other at the same time.
     Benz has a particular interest in, and feeling for, Swedenborg's visionary experiences, hence the book's title. A long center section deals with a careful analysis of these visionary experiences. He makes good use of the memorable experiences. This long section on the visionary ends with Swedenborg in a theological debate in heaven with leading scholars. Here, the modest man with a slight stammer in this world, could bravely speak up in heaven. There, he and his books were known and respected. Instead of the scorn and misunderstanding he met in this world, he found himself understood and supported in his doctrines in heaven.
     I recently did a study of what was promised of the New Church in this world. While reading Benz's dramatic account of the scene in heaven, I came away with the extraordinary idea that the New Church was actually founded in heaven. If you turn to the dramatic debate in heaven you might come away with the same feeling!
     In part four of the book; Doctrine, he deals with giant themes. Correspondences led to the internal sense of the Word, which is the Lord's Second Coming. Existence is a theater of representations of the Divine. All things in nature drift toward the human and even toward the Divine human. The Christian church waited so long for the Second Coming it faded from people's awareness. Heaven and Hell solved a number of doctrinal problems. Insipid protestant guesses about the next life were replaced by a stronger sense of what awaits us.
     Benz takes a little getting accustomed to. He loves and respects Swedenborg's visionary experiences and easily lives and moves in them. We see Swedenborg anew and in greater depth in the panorama of his visions. But it all makes sense; Swedenborg seeks the living truth of religion.

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He finds it first in the direct experience of heaven and hell and from this corrects serious misunderstandings of the life beyond this one. But as a mature spiritual explorer, he corrects some fundamental doctrinal errors.
     Benz is invigorated in this visionary material. He presents the Writings with a liveliness and an inner insight we are not accustomed to, so this is beyond a biography of great sweep and detail. He shows quite an insight into the full scope of the Writings: A fresh breeze in the Swedenborg literature. The paper cover of the book mentions esoteric Christianity six times. This comes in part from the translator and it is in the translator's preface. To me this is a strange idea. What are the hidden, esoteric secrets in Christianity for which we should select, train, and initiate the special few? There are none. What Swedenborg presents is for all who want it. Thankfully, Benz doesn't dabble in the esoteric. Like Swedenborg he tries to make it all clear.
     Wilson Van Dusen
www.NewChurchVineyard.org 2002

www.NewChurchVineyard.org              2002

An on-line family magazine from the G.C. Office of Education
     featuring materials for all ages focused on a new theme every month.
     The Lord Our God in July 2002
     The Lord's Prayer in August 2002

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Editorial Pages 2002

Editorial Pages              2002

     A STAINED GLASS WINDOW ABOUT THE NEW CHURCH

     Some of our readers know about the special window in an Illinois church, but many do not.
     The Kenilworth Union Church (built in 1892) is dedicated to "the worship of God over and above all minor differences of approach."
     There are nine denominational windows in the church, one of which "tells the story of the Swedenborgian religion." Joseph Sears, a New Churchman, founded the town of Kenilworth and donated the land upon which the church was built.
     A handsome 235 page book about the church was published for its 100th anniversary. On page 92 is a color photograph of the Swedenborg Window or Church of the New Jerusalem window.
     Facing the altar to the right, the first window depicts the story of the church of the New Jerusalem.
     On the left side of the window stands Emanuel Swedenborg. To the right stands Robert Hindmarsh, the English printer, who established New Church groups in England and sent Swedenborg's books to America. Other figures include the Reverend John Clowes, who translated several of Swedenborg's books and spread his doctrine in England, James Glen, who introduced Swedenborg's teaching to Americans in a series of lectures in 1784 at Bell's Book Store in Philadelphia, and John Chapman, who sowed the Gospel, as well as his apple seeds, through the midwest.
     Swedenborg's summer house is depicted in the lower right side
     Kenilworth is only a few miles from the New Church Society of Glenview. Visitors who came to see the window have been warmly welcomed by the good people of Kenilworth.

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NOT BRIDAL MYSTICISM 2002

NOT BRIDAL MYSTICISM       Linda Simonetti Odhner       2002




     Communications
Dear Editor,
     Dr. Reuben Bell, writing in the February NCL, sees "real irony" in the fact that I approved Tryn Clark's article for publication while claiming that bridal mysticism is not a danger in the Church. It's an interesting coincidence, but I don't see it as ironic, for two reasons. First, I want Theta Alpha Journal to offer a range of views. I do not have to agree personally with the opinions expressed in all Journal submissions, nor consider them representative of General Church orthodoxy, to approve them for publication, because I agree that the scholarly interchange of ideas must be "free and rational."
     Second, I don't equate Tryn Clark's assertions with bridal mysticism, as I will demonstrate. Dr. Bell then discusses the nature of New Church scholarship, saying that it incorporates two levels: the first is gathering passages, and the second is comparing them for the purpose of interpreting their meaning. (He speaks of "gathering truths," but I believe it would be more accurate in this instance to say "statements of truth." Truth enters our minds when we understand the statements correctly.)
But these two levels can be seen as two ends of a continuum representing differing degrees of context, from the most immediate to the most comprehensive. It is fine to take the passages on the Church as bride and wife and submit them to careful scrutiny in the light of context and comparison of passages to divine their true meaning. But if this is the proper scholarly way to approach the Writings, how should the teaching in Conjugial Love about men's "superior light" be seen?

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     When others point out that it occurs in a book about marriage and nowhere else in the Writings, and that all who regenerate are said to raise understanding above the will, it is not consistent to turn around and brush those points of con-text and comparison aside as irrelevant with the words, "The Writings mean exactly what they say." As the letter in question states, "At best it is incomplete; at worst it is pedantry." If "exactly what the Writings say" is a matter of studied interpretation, not merely of taking statements at face value, then the Writings are not as unambiguous as some might like to believe. Complete objectivity is worth striving for, but none of us will ever attain it; it belongs to the Lord alone. Claiming objectivity for our own takes us farther away from it. Dr. Bell's examination of the passages cited in Tryn Clark's Theta Alpha Journal article emphasizes that human beings, both male and female, are linked in the Word to virgins and brides through their affections: affection for truth, love to the Lord, charity to the neighbor. It is not we ourselves, but the loves which the Lord has planted in us, that make the symbols apt. I don't see where this refinement of insight conflicts with Tryn Clark's conclusions; rather, it shows how they are not bridal mysticism. Both her article and the Writings compare us, as to certain qualities, with virgins and brides, but
do not equate or wholly identify us with them. We are not asked to try to assume the literal emotions or sensations of a bride in relation to the Lord, as is done in bridal mysticism.
     And we don't dress up seven-year-old girls in little wedding gowns for their first communion, like the people pictured in a recent newspaper.
     Linda Simonetti Odhner
     Horsham, PA

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MISSIONARY NEWS ABOUT FRENCH AFRICA 2002

MISSIONARY NEWS ABOUT FRENCH AFRICA       Rev. ALAIN NICOLIER       2002

     As most of you know by now, I have started to visit French Africa upon request of the readers of the Writings from Togo in 1996. So Togo was the first place where the Lord decided to spread the good news of His Second Coming among French speaking countries there.
     Since then, in His great mercy He has been opening more and more countries to His work of salvation, and I have to tell you, friends, that it has been for me a thrilling, gracious and humbling experience to be an instrument in such a venture.
     In 1997 the first Swedenborg Association was set up in Lome and a few baptisms were performed in the South Atlantic Ocean. That was the starting point of what was going to be a succession of surprising blessings.
     The next few years saw the beginning of Swedenborg Associations in Cote d'Ivoire, in Benin, and last year in Belgian Congo, in the capital Kinshasa, and in French Congo in the beautiful capital, Brazzaville.
     In six years time five New Church circles have been planted out there, holding great promise of development meeting the spiritual needs of a suffering continent. The more the Lord calls me back there, the more I feel His Divine hope of forming His true bride out of the wilderness, the land of the gentiles, as it is written in the Word: "The Africans are more receptive of the Heavenly Doctrine than others on this earth, because they freely receive the doctrine concerning the Lord, and have it as if implanted in themselves that God will appear altogether as man. They are in the faculty of receiving the truths of faith and especially its goods because they are of a celestial disposition." (Last Judgement posthumous work 118).
     Other passages talk about celestial "genius" or celestial "nature," meaning that their minds are mainly driven by "will qualities" such as affections, emotions, perceptions and feelings.

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Of course it does not mean that an African does not have rationality or understanding, he is just not driven by them, as can be white people.
     Yes, the Africans never conquered, explored or invented. However, they have been conquered, explored, exploited and reinvented by many nations, whose aim in the past and still is today, to put aside the African culture in order to replace it by their own, their more "civilized" one.
     Acknowledging all that, I still don't want to present the Africans as mere victims of western conquerors, spoilers and missionaries, for they carry themselves their own responsibility in what has become their land, and they bear the guilt of the pernicious effects of black magic which led them to superstition, fear, ignorance and utter poverty.
     As everyone else, the Africans need to be regenerated and thus are in need of the truths of the Second Coming, but the means are different and the process different, due to the variety of their cultures, their traditions, their history and mostly their nature. So let us not make the same mistakes of our predecessors in our missionary efforts and take the time to listen, to observe and to learn, so as to be true instruments in the Lord's hands.
     There are over 1000 dialects presently spoken by approximately 300 ethnic groups, even though among themselves they speak their own dialect, when among different ethnicities they will speak either French or English.
     There are 15 French speaking countries in Africa-namely: Senegal, Mali, Chad, Gabon, Republique Centrafricaine, Congo Brazzaville, Congo (Zaire), Guinea Equatoriale, Cameroon, Mauritania, Niger, Cote d'Ivoire, Togo, Benin, Burkina Faso.
     So far the Word of the Second Advent has reached five of them, and my goal is to bring it to the 15 of them, first getting interested readers organized in associations, second, in getting interested, dedicated and able young men to get trained as priests of the New Church, and third, in getting all the books of the Writings duplicated in French and distributed (fortunately they have all been translated in French, except for the diary, but not all are in print).

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The books that are available are: HH; CL; DLW; WH; Rep and Cor; Arcana 1, 2, 3, 4, 5; TCR; NJD; 4 Doct; DP; Charity. We are soon putting out Influx, and have put 3 books on disc on our Web site. We have five biographies of Swedenborg, one of which is in print, and we edit a monthly newsletter. We also need to reprint collateral literature, which we are out of at present time.
     I am planning to go back to Benin this coming August in order to touch base with the circle there and to interview some candidates for the ministry. My purpose is to eventually have a minister for each of the 15 countries so as to slowly be able to start a French department in Accra's theological school.
     As you can tell, things are moving fast with the spread of the Heavenly Doctrines in Africa, and support is greatly needed in order to have all the books of the Writings in French made available for the training of priests and for evangelization.
     Right now I am able to travel and do some missionary work with the help of the evangelization committee, thanks to Grant Schnarr for all his support, but funds are already insufficient and there is a pressing need arising to set up a separate fund to help spread the good news in French Africa. I regularly receive letters from different African countries asking for books and visits which I am not able to honor due to the lack of means. This is all in the Lord's hands in the leading of His Divine Providence.
     And it is also in our hands.

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ORDINATION 2002

ORDINATION              2002




     Announcements
     Glenn-At Pittsburgh, Pennsylvania June 2, 2002, Robert Amos Glenn, into the second degree, Rt. Rev. Peter M. Buss officiating.
SELECTIONS ABOUT MARRIAGE 2002

SELECTIONS ABOUT MARRIAGE              2002

     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
     (215) 914-4980
     Box 743 - Bryn Athyn, PA 19009-0743
     or via e-mail: SRLibrary@newchurch.edu

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Title Unspecified 2002

Title Unspecified              2002

Vol. CXXII     August, 2002     No. 8
New Church Life
Notes on This Issue 2002

Notes on This Issue              2002

     This magazine is getting back to its normal time table. As we put this issue together we did not have the communications together in the usual way. One Canadian gentleman has a letter on page 316 and another on page 326.
     "One of the reasons that churches struggle in America today is the resistance that they face from an increasingly secular culture. The teachings of the New Church explicitly declare that the church will struggle for acceptance in this part of the world, because its doctrines are contrary to many things that are widely believed and practiced." This is from the sermon in this issue, "Like Children in the Marketplace."
     Mr. Robert D. Merrell has provided a striking look at the way three things may be applied to marriage enrichment. They are the twelve steps of Alcoholics Anonymous, the Ten Commandments and the Lord's Prayer. Spend a little while looking at the diagrams beginning on page 314 to help you appreciate what is being suggested. Note the examples of things for partners to do, such as "Prayer for the marriage. Pray for a knowledge of the Lord's will and the power to do it."
     The twelve steps are also mentioned in an editorial on page 323 where it is noted how belief in God makes part of those steps.
     The story of the search for the Ancient Word covers a period of years. We thank Dr. James Brush for continuing to give us some particulars of a remarkable story.

     BOULDER, COLORADO, OCTOBER DEDICATION

     The Boulder Society has had to close its "Eden" day school, but they have sent the following invitation:
     The New Church at Boulder is pleased to invite you to share in the celebration of the dedication of our new church building the weekend of October 12-13, 2002. We would be honored to have you with us to share in this exciting event. If you would like information on accommodations or more information on the weekend, please contact Cecy Orrico. 303-255-0369 or cecy.orrico@attbi.com.

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LIKE CHILDREN IN THE MARKETPLACE 2002

LIKE CHILDREN IN THE MARKETPLACE       Rev. JEREMY F. SIMONS       2002

     A SERMON
     
"To what then shall I liken the people of this generation, and what are they like? They are like children sitting in the marketplace and calling to one another, saying: `We played the flute for you, and you did not dance. We mourned to you, and you did not weep" (Luke 7.32).

     The reference to children in the marketplace is to a game that has always been common with children. They pretend to be adults, playing roles such as mother and father, and creating little dramas that they act out. Often these games break down, and when one no longer wants to play, or doesn't respond appropriately, the others sometimes complain with words such as those of our lesson. "We are having a celebration," they say, but they get no response. So they say, "Now we are all mourning, because something bad has happened,"-but the other is no longer playing.
     The "generation" that the Lord was criticizing wanted Him to be just like them, playing the game that they played-dancing when they played the flute, and weeping when they mourned. When He preached a different message, they denounced Him, just as they did John. They said that John "had a demon," and they called the Lord "a glutton and a winebibber!" Neither John nor the Lord responded to their authority. Nor in turn did the leaders respond to their messages.
     Similarly today, every society or culture makes demands of those who are part of it. Those who are not in accord with the beliefs and practices that are commonly accepted-who do not dance and mourn with those around them-are likely to be criticized. Yet the role of religion is to change the culture, and to change each person in it. So in some sense it will always be at odds with many prevailing views.


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     John the Baptist also questioned the Lord, sending disciples to Him to ask if He was in fact the One who was to come. John's questioning was far different than the questioning of the scribes and Pharisees, however, looking to confirm rather than deny the truth.
     Our topic today is the issues surrounding holding religious beliefs, and living the life that they teach, when they are different from those around you. It is also about the way that people often characterize one another, or characterize various types of people both inside and outside of the church, as "having a demon" or being "a glutton and a winebibber." Because in any society or religion there is always
a tension between various ways of seeing and practicing the truth, and the tension can be unsettling. In many ways we are all like children in the marketplace. We play games our own way, and argue with those who do not play as we do.
     Our lesson began with the story of John sending disciples to the Lord to ask "Are You the Coming One, or do we look for another?" The Lord did not answer directly, but simply told them to report what they saw happening: "[T]hat the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have the gospel preached to them." These were, of course, the very things that were prophesied about the Messiah (Isaiah 35 and 61).
     There was no tension between John and the Lord. The question and response were in harmony with one another, being exactly what the other wanted to hear. It is good to question religion when the questions reflect a genuine love of the truth. When a person asks, "Is this really according to the Word?" or, "Is this really what the Lord is teaching?," the question is what the Lord is hoping they will ask. It is important to challenge doctrine, otherwise we might be led away from a charitable and useful life by ideas that are unbalanced or untrue. John was implying no criticism. He was looking for the truth.

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     The Lord then speaks to the people about John the Baptist, who represents the foundation of true doctrine. "What did you go out into the wilderness to see? A reed shaken by the wind?" (Luke 7:24). He is speaking about the solid nature of the Word. John the Baptist represents the Word in the letter-rough and ordinary in many ways, yet which like nothing else points to the Lord. "A prophet and more than a prophet." "Among those born of women there is not a greater prophet than John the Baptist" means that in the world there is no greater truth than that found in the letter of the Word. "But he who is least in the kingdom of God is greater than he" means that the Word as it is understood by the angels is greater than it is in this world (AC 9372.6).
     There is no disagreement or tension between John and the Lord. John's teaching prepares the way for the Lord. The disagreement is with the Pharisees and lawyers. So we read: "And when all the people heard Him, even the tax collectors justified God, having been baptized with the baptism of John. But the Pharisees and lawyers rejected the will of God for themselves, not having been baptized by him" (John 7:29, 30).
     The baptism of John represented purification from evil (AE 724). So the meaning is that the people were willing to be purified from evil, but the Pharisees and lawyers were not. This is, of course, the root of the problem, and the root of their criticisms. The Lord said to them: "For John the Baptist came neither eating bread nor drinking wine, and you say, `He has a demon.' The Son of Man has come eating and drinking, and you say, `Look, a glutton and a winebibber, a friend of tax collectors and sinners!' But wisdom is justified by all her children" (John 7: 33-35).
     "Wisdom is justified by all her children" means that if you choose to call a certain point of view "wisdom," you will find ways to justify it. The Pharisees and lawyers believed in their own wisdom, and they justified it by unfairly characterizing the ways of John and the Lord.

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They neither "danced to their flute" nor "wept to their mourning," so they seemed to them to be unreasonable and wicked.
     John was severe in his speech and in his actions. He neither ate bread not drank wine. By "having a demon" they meant that he was possessed, or abnormal-a fanatic who was not to be trusted. The Lord, however, was completely different, preaching mercy and love and living a normal life-style, associating with all kinds of people. But this didn't satisfy them either, and, suggesting perhaps that He should have been more like John, they called Him "a glutton and a winebibber, a friend of tax collectors and sinners!" Clearly, they were in trouble whichever way they went, unless they danced and mourned with those around them.
     One of the reasons that churches struggle in America today is the resistance that they face from an increasingly secular culture. The teachings of the New Church explicitly declare that the church will struggle for acceptance in this part of the world, because its doctrines are contrary to many things that are widely believed and practiced. We read:
     A New Church will "at first be among a few, because among those who are not in the life of charity, and thus not in truths" (AE 756).
     "It is of the Lord's Divine providence, that the church should at first be among a few, and that it should successively increase among many. This is because the falsities of the former church must first be removed. For before this, truths cannot be received, since truths that are received and implanted before falsities are removed, do not remain" (AR 547).
     Concepts that are widely accepted in a culture inhibit the acceptance of new ideas that are opposed to the common beliefs. If a person, or a church organization, does not accept the prevailing views in a culture, they will often hear their views described in negative terms. Religious people are often considered to be narrow and judgmental, or naive, gullible, and unrealistic.

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This is especially true in the realm of beliefs about marriage, where the teachings of the New Testament about such things as divorce and sexual behavior are often vehemently challenged.
     Just as the Lord's way of living was mischaracterized as "gluttony and drunkenness," the very language that we use to describe beliefs and ways of living can become inadequate and prejudicial. For example there are few good ways of describing a chaste and sexually moral person, especially a chaste and moral young person, that do not sound priggish and self righteous to most people. A person who is clean-living, up-right, religious, pure and virtuous, is a person who sounds to many people as though they would be difficult to get along with, much less have a relationship with. The language itself reflects commonly held concepts, or misconceptions, and makes it difficult for people to want to live in a manner that words can't even describe in a positive and appealing way.
     In a similar vein, it is challenging to satisfy people within a church organization, because memberships are commonly polarized along liberal-conservative lines. One side or the other is likely to be vocally unhappy no matter what kind of changes are made. John the Baptist was considered fanatical because of his abstemious way of living and his forceful rhetoric. The Lord, on the other hand, was in many ways opposite to John, yet He was criticized even more strenuously-on opposite grounds. Critics within a church organization, or any organization, will tend to describe things that they don't like, especially new things, as being opposed to the teachings of the church-typically as either too liberal or too conservative. The actual teachings of the church are often forgotten in the controversial debates that follow. These debates can be quite confusing, as we read in the Arcana Coelestia, "For if a thing is subjected to minute questioning or to doubt and the mind is anxiously fixed on such, ideas supporting this attitude and weighing the mind down are never absent" (Arcana Coelestia 5386).

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The point is that it is often the spirit of resistance itself, rather than any great love of the truth, that drives the debate.
     In our lessons we read about communities in the next life of those whose use corresponds to that of the skin-since the human race as a whole reflects the human form, and every individual and community is a part of that form. We read: "So far as their spiritual life was concerned they were the kind of people who had allowed themselves to be convinced by others that this or that was the truth. And once they had heard proofs drawn from the sense of the letter of the Word they fully believed it and stuck firmly to the opinion they had received. They also based the life they led, though this was not an evil one, on the same convictions. But other spirits who do not possess a similar frame of mind to theirs find it difficult to have any dealings with them because of their rigid adherence to the ideas they have accepted and because of their refusal to be led away from these by reasonable thinking" (AC 5554).
     These are not wicked people, but they are hard to deal with because of their rigid opinions. Their fault is that they allow themselves to become completely convinced of something without investigating and understanding its merits from the Word. Therefore they demand that others dance to their flute and cry to their mourning, and when someone is of a different frame of mind they are unable to accommodate their thinking (see AC 7298).
     At the end of this passage, this comment is made: "Very many spirits like that come from this planet, for our own globe is taken up with things of an external nature and responds to internal ones in the way that the skin usually does" (AC 5554). That is, the skin contains and resists the pressure of the internal organs, and therefore we tend to resist internal and spiritual things.
     The message is that we tend to be external and rigid people, who do not investigate or pay close attention to what the Word really teaches.

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This was the nature of the Pharisees and lawyers who criticized the Lord and John the Baptist. The happy message of the New Church, however, is that this attitude is not the one that will prevail in the long run.
     It is sometimes difficult and uncomfortable to hold to beliefs and practices that are not shared by the culture in general. We are fortunate to live in a remarkably religious country that emphasizes religious tolerance, even though the pressures of an increasingly secular society continue to erode religious belief.
     The Lord's comparison of the people to children in the marketplace is a reminder to us to know what we believe, and not to unthinkingly adopt majority opinions like children playing a game. It is extremely important for people to understand their beliefs, to read the Word regularly, and to pray for understanding. We need to be like John the Baptist, approaching the Lord with our questions, and opening our eyes to see the results of what He has taught and done.
     The church on earth exists to promote love to the Lord and love to the neighbor. All of the teachings of the Word revolve around these two points. The Pharisees and lawyers failed to see this, and rebuked those who taught the truth. If we are baptized by John-that is, purified from evil however, we have the opportunity to understand, and justify God. For wisdom is justified by all her children. Amen.

Lessons: Luke 7.18-35; Arcana Coelestia 9372.5, 6; 5554

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MARRIAGE ENRICHMENT 2002

MARRIAGE ENRICHMENT       ROBERT D. MERRELL       2002

     Through the Unity of the 12 Steps, the Ten Commandments and the Lord's Prayer

     Let me start by acknowledging the work of Ray and Star Silverman in Rise Above It. The influence will be obvious, and I hope my years of reading 12-step literature as well as the Word, will also be evident.
     What a privilege it is to be able to address this important topic. I believe that all of life is about one thing only, namely that we are invited to make a close connection to the Lord by means of His Word.
     I see the Lord's Prayer, the Ten Commandments and even the 12-steps as parallel statements. Each carries both the content of a prayer, and suggests a path of life leading to closer contact with the Lord.
     The Lord's prayer, which most of us use only as a prayer, is also a list of phrases that guide us to a better life. This thought came to me as I read Rise Above It. That book shows the Ten Commandments to be a path to a better life and it shows that the Commandments parallel the phrases of the Lord's prayer.
     What surprised me was that when they were lined up with the first ten steps from the 12-Step program, it only required a little imagination to see that the correspondence continued almost perfectly.
     The 12-Steps are obviously tasks, and it may be more difficult to see them as a prayer. I see them as a prayer because when I focus on the 12-Steps as a guide to my life, it feels to me as if the Lord is touching me in a special way that helps me keep my life in an orderly fashion.
     THE FIRST COMMANDMENT: You shall have no other gods before me. In our entire life, It seems to me that there is only one choice before us.

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Either we serve the Lord, or we serve ourselves. We serve the Lord by serving other people, and I believe that it is His will that we serve Him that way. Alternatively, we could choose to serve ourselves by seeking after things for ourselves or of the world. This is what it means when it says having a false god. In marriages, the forces against marriage use love of dominion (over love of the Lord or love of our partner) and the always accompanying false love of deceit to destroy marriage love. The task then is to watch for times when we wish to control our partner, and especially when we are willing to lie in the process. Whenever we discover this going on, we can stop immediately and pray for the Lord to lift us out of such a false and evil state and to be again allowed to serve our partner. This is not as difficult as you might
imagine. It may be enough at first just to identify that the false god of control is present and just let that be known to you and maybe to your partner.
     The Lord's prayer sets our mind towards the Lord's leadership. The Commandment calls specific attention to an area that could benefit from attention and maybe amendment. The corresponding step suggests a task to address a direction we can now pursue. The marriage task helps when the disturbing factor is affecting our marriage quality. But let us look at a few more commandments.
     THE SECOND COMMANDMENT Hallowed be Thy name. As a prayer, this phrase reminds us that the Lord is holy and deserves our utmost respect and reverence. As a task, this phrase tells us to be mindful of the fact that calling on the Lord's name is powerful. This is specifically asking the Lord for help. THE SECOND COMMANDMENT: Do not take the Lord's name in vain-reminds us to use His name to give us the power over evil and falsity. The second step says that we came to believe that the Lord could restore us to sanity. Notice that here the steps refer to evil and falsity as insanity. Many of you have heard this definition of insanity, but I will repeat it here for those who have not.

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Insanity is when you do the same thing over and over expecting a different outcome.
     This step also closely parallels the eleventh step which is that We sought through prayer and meditation to improve our conscious contact with the Lord, praying only for knowledge of His will for us and power to carry it out. The second commandment suggests that we pray for the Lord to make it clear to us what false god is trying to interfere with the quality of our marriage. We can pray together for our marriage. Praying together does not mean praying at the same time, but sharing our internal prayer with our partner and when we have some sense of what we desire for the marriage, then each of us asking the Lord for His help and guidance.
     Notice that the first two steps or commandments can just be a process of awareness and are not always action steps.
     Step three can be the turning point in your marriage work. Learning to turn your life and will over to the Lord is tricky. In the first place, you cannot check to see how it is working, because if you do check, that is the act of taking it back from the Lord. I call this the step three paradox. The way it works is that you decide to turn it over and you never look back. You decide that whatever happens, it is in the Lord's hands and will have a better outcome than you could have dreamed. This is a time for gratitude, to the Lord and to your partner.
     In terms of pure hard work, step four can be a big one. The step suggests that you look at your own childhood and notice the things that are not yet fully resolved and may be playing themselves out in your day to day affairs and you may not even know it. The task is to remember what it was like to grow up with your parents. Fortunately, for many this is a happy task. But for some it can be quite painful. Sometimes childhood is really disturbing. The task is not about feeling sorry for yourself if it was difficult, but to look at opportunities for forgiveness and for examination of traits in ourselves that can be re-evaluated. What is important is to find when such childhood wounds are interfering with a healthy relationship at the present time.

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     The fifth task is to look at opportunities to encourage and support your partner in their path or direction. Mainly we want to not take away our partner's vitality. Don't kill them, with words or deeds. Be a life giver.
     The sixth task asks us to never introduce anything that reduces the purity of our relationship. Don't adulterate the relationship. Notice that dominion or deceit adulterates as much as lust and disrespect.
     The seventh task asks us humbly to invite the Lord into our relationship and remove anything that could destroy the relationship.
     The eighth task suggests that we carefully guard the truth and not lie about anything. Doing this while listing all who we may have harmed can be a penetrating task.
     The ninth task is to refrain from letting things of the world become more important than our partner or our relationship with the Lord.
     The tenth task is to follow this program in detail every day. We can also reach out to others who may be suffering and carry the message to them.
     I suggest that these steps and tasks are just following the ten commandments and are not very difficult if we are diligent.
PROVIDENCE IN MARRIAGES 2002

PROVIDENCE IN MARRIAGES              2002

     The Lord's Divine Providence is most specific and most universal in connection with marriages and in its operation in marriages.
     Conjugial Love 229

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     1 Lord's Prayer - OUR FATHER WHO ART IN HEAVEN. . .

TEN COMMANDMENTS #1     12-STEP STEP #1               MARRIAGE STEP *1
You shall have no          We admitted we were power-     We admitted we are power-
other gods before me.     less over alcohol and that     less over dominion,
                    our lives had become           deceit, and other harmful
                    unmanageable.               practices and our lives
                                             have become unmanageable.

TASK - False gods are those     TASK - Notice that major false gods are deceit and
loves that separate us from          dominion. Notice that the misconception is
the love of the Lord. Identify     that self and things of this world are more
the false loves ruling over us.     important than the Lord or our partner.
                              Share about this with your partner.

     2 Lord's Prayer - HALLOWED BE THY NAME. . .

TEN COMMANDMENTS #2     12-STEP STEP #2 (& 11)          MARRIAGE STEP *2
You shall not take     Came to believe that a power     We came to believe that
name of the Lord your     greater than ourselves could      the Lord could restore us
God in vain.          restore us to sanity.          to sanity.
                    (Sought through prayer and
                    meditation), to improve our
                    conscious contact with God as
                    we understood Him, praying only
                    for a knowledge of His will for
                    us and the power to do it.)
     

TASK -Name false gods      TASK - Pray for the marriage (not just for yourself);
and pray.                for your partner. Pray for the willingness to work with
                    the partner and to become known by the partner
                    (intimacy). Pray together for the marriage. Pray for a
                    knowledge of the Lord's will and the power to do it.

     3 Lord's Prayer - THY KINGDOM COME; THY WILL BE DONE. . .

TEN COMMANDMENTS #3     12-STEP STEP #3               MARRIAGE STEP #3
Remember the Sabbath     Made a decision to turn our     We made a decision to turn
day, to keep it holy.     will and our lives over to     over to the Lord our lives
                    the care of God as we           (negative practices such
                    understood Him.               as controlling behavior)
                                             and our will (the desire
                                             to control our partner).

TASK - Rest your body,     TASK - Rest from work on the relationship, but notice
quiet your mind,          at least one thing each day about your partner that
restore your soul.     brings gratitude. Share this with your partner.


     4 Lord's Prayer - AS IN HEAVEN, SO UPON THE EARTH. . .

TEN COMMANDMENTS #4     12-STEP STEP #4               MARRIAGE STEP #4
Honor your father and     Made a searching and           We made a searching and
mother.               fearless moral inventory      fearless moral inventory
                    of ourselves.               of our controlling
                                             practices including deceit
                                             and other harmful
                                             practices.

TASK - Identify good      TASK - Review childhood wounds. What was it like to grow
qualities in your      up in parents home? People's traits are neither positive
parents and express      nor negative. Reframe your concepts of parental and
appreciation. Make a      personal traits, as the Lord would see them. Notice
list of your parent's      these qualities in your partner and in others. Share
good traits.          the findings with your partner.

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     5 Lord's Prayer - GIVE US THIS DAY OUR DAILY BREAD. . .

TEN COMMANDMENTS #5     12-STEP STEP #5 (&12)          MARRIAGE STEP #5
You shall not murder.     Admitted to God, to          We told the Lord, another
                    ourselves, and another          human being and ourselves
                    human being the exact           the exact nature of the
                    nature of our wrongs.          wrongs found.
                    [Step 12 - Having had a
                    spiritual "awakening as a
                    result of these steps, we
                    tried to carry this message
                    to alcoholics, and to practice
                    these principles in all our affairs.]

TASK - Be a life giver. Let     TASK - Guard the secrets of the home. Don't say
your words be kind, true and     things to others that could hurt your partner or
useful.                    other 151 members. Support your partner in their
                         uses and loves with words of encouragement.

     6 Lord's Prayer - FORGIVE US OUR DEBTS, AS WE FORGIVE OUR DEBTORS. . .

TEN COMMANDMENTS #6     12-STEP STEP #6               MARRIAGE STEP #6
You shall not commit     Were entirely ready to have     We became entirely ready
adultery.               God remove all these defects     to have the Lord remove
                    of character.               all of these defects of
                                             character because they
                                             threaten our marriage.

TASK     Be prepared for the     TASK - Become entirely ready for the Lord to
Lord to remove impurities     purify your relationship by removing lusts,
from your thoughts and          dominion, deceit or any other false god. Do not
actions.                    blame your partner but look inside to find the
                         causes in yourself.
     
     7 Lord's Prayer - AND LEAD US NOT INTO TEMPTATION. . .

TEN COMMANDMENTS #7     12-STEP #7                    MARRIAGE STEP #7
You shall not steal     Humbly asked Him to remove     Humbly ask the Lord to re-
                    our shortcomings.               move all of these defects
                                             of character from us.

TASK- Do not take the     TASK - Honor the Lord's presence in your partner's
Lord's credit. Watch     thoughts and actions. Humbly ask the Lord to remove
out for pride.          those things that might destroy our marriages. Do not
                    steal credit, time or even attention from your partner.

     8 Lord's Prayer - BUT DELIVER US FROM EVIL.

TEN COMMANDMENTS #8     12-STEP STEP #8               MARRIAGE STEP #8
You shall not bear      Made a list of all parsons      Made a list of all that
false witness against      we had harmed, and became     may have been harmed by
your neighbor.          willing to make amends          your controlling or
                    to them.                    deceitful behavior and
                                             became willing to make
                                             amends to them all.

TASK - Fight falsity (and     TASK- List those things (thoughts, words or
evil) by acknowledging that     actions) which may have been harmful to your
you really do no know the     partner or the relationship. Do not lie. Be
truth about other peoples      honest with yourself, your partner and others.
lives. Use the but and do      (Avoid the pretense that you did not harm them).
not nationalize or justify
harmful behavior.

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     9 Lord's Prayer - FOR THINE IS THE KINGDOM. . .

TEN COMMANDMENTS #9     12-STEP STEP #9               MARRIAGE STEP #9
You shall not covet      Made direct amends to such      Make changes in acts &
your neighbor's house.     people wherever possible,     words to heal the
                    except when to do so          relationship.
                    would injure them or
                    others.

TASK - Do not desire      TASK - Accept your status as is and apologize for
things of the world      the times when other things became more important
more than the things      than the relationship or your partner. Do not let
of heaven.               your desire for things of the world become more
                    important than your relationship.

     10     Lord's Prayer-AND THE POWER AND THE GLORY FOREVER, AMEN.
     
TEN COMMANDMENTS #10     12-STEP STEP #10               MARRIAGE STEP #10
You shell not covet      Continued to take personal      Practice steps 1 through 9
your neighbor's           inventory and when we were     daily.
(things).               wrong promptly admitted it.

TASK - Do not desire     TASK - Continue to ask the Lord to purify love of self.
to control the loves     Continue to examine our traits and when wrong, promptly
of others.               admit it. Especially the desire to control or deceive.
                    Include step 12, carry the message to others still
                    suffering.
COMMUNICATION 2002

COMMUNICATION       Fred Hasen       2002

Dear Editor:
     
     I read with interest Martin Klein's detailed account of Eldergarten 2002 which appeared in the March edition of NCL. As one who attended, it served as a timely review.
     Among those that attended were seven regular attendees from two of the larger societies of the General Church: Toronto and Kitchener, both of which are located in the province of Ontario; which incidentally is an integral part of Canada.
     Fred Hasen
     Kitchener, Ontario

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IN SEARCH OF THE ANCIENT WORD 2002

IN SEARCH OF THE ANCIENT WORD       Dr. Rev. JAMES BRUSH, CHRISTOPHER BOWN AND HUILING SUN       2002

     THE ACTIVE SEARCH FOR THE ANCIENT WORD

1996-Second Visit to China-The Search for Shamans

     In 1996 I returned to China as part of another group visit organized by Arizona State University, but this time I was with them only during the most of their study period learning Chinese in Beijing. While the group was traveling I inter-viewed Wang Lizhen, hoping to learn more about Shamanism among the Manchus. As a child she had been carefully taught by her grandmother (Shaman), about the religion. Interviewing her was greatly aided now by her acquisition of a very comprehensible English in the intervening two years, even though she had no previous instruction in the language-a feat of genius which even more astonished me when I subsequently taught the language a year later to more ordinary Chinese students.
     I had been led to conclude, since the visit to China in 1994, that Shamans were inextricably linked in some mysterious way to finding the Ancient Word. I learned that Wang Lizhen's grandmother had taught her about the Spiritual World, that within it were Heaven and Hell, and that between the two was a place which she called "Ren Jian" in Chinese, which means literally, "The People in Between" world. That world, she was taught, contained spirits with whom men in the natural world are conjoined-a concept identical to the doctrine concerning the World of Spirits of the Writings!
     In speaking with Fu Yuguang and other Manchus, I learned that this is not the doctrine of Ren Jian among them-rather among the Chinese as well-Ren Jian is considered identical to the natural world. Thus her grandmother had been uniquely enlightened in a manner consistent with the Heavenly Doctrine.

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In 1994 when I learned about her grandmother, I had presumed she was no longer living, but discovered that she was still alive and living just outside Harbin, the capital of the northernmost province of the former Manchuria. When Wang Lizhen had questioned her in 1994, she replied that she knew nothing about the Ancient Word. Nevertheless, as soon I learned she was still in this world, I asked if I could speak with her.
     When she called to determine this, she learned from her parents that unfortunately she was gravely ill and not expected to live much longer. Indeed, she did die about two weeks later-a regrettably lost opportunity in the search for the Ancient Word. Wang Lizhen's husband, Dular Chaoke, was away in Huhot, Inner Mongolia, at a Manchu research institute doing linguistics research during the period described above. When he returned the three of us flew to Hailar, a large city in northeastern Inner Mongolia. It was important for several reasons: It was his home town, in which he had many important contacts, and it was also a major site of the Shaman religion for both the Ewenke and Daur (Manchu-related), nationalities in times past. Her grandmother's influence had given Wang Lizhen a lifelong interest in Shamanism, and she had interviewed an aged Ewenke Shaman near Hailar a year earlier-we hoped to speak to her again to determine if she could be of help to the Search. What we found was t
hat we were to be blocked a second time. Not only had her grandmother so recently died, but likewise the Hailar Shaman had left this world in the intervening year-a second opportunity blocked. Nevertheless, we know that the time of a person's leaving this world and governmental suppressions are precisely determined ultimately by infinitely complex determinations of Divine Providence. The closeness of the occurrence of the two Shamans' deaths was obviously not accidental. From this knowledge we can know, too, that that same Providence was utilizing those deaths to further, not hinder, the recovery of His Ancient Word.

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Moreover, it was that same Divine Providence which first taught the human race through Swedenborg with the power of the greatest Shaman, "The One who Knows," that the Ancient Word existed and could be found in China, north of the Great Wall among the Tartars, as predicted.
     Dular Chaoke had many contacts in Inner Mongolia and Heilongjiang. He had done linguistics research over that whole area, so he contacted by telephone all of those centers to determine where there might be a Shaman with whom we could speak, but could find none.
     The earlier Japanese occupation, and later the Cultural Revolution (1966-1976) with antireligious propaganda had attempted to undermine and occasionally murder living Shamans, all of which had been determinedly effective. It was decided from this that our only chance, though remote, would be to visit the so-called "most primitive" Manchu-related group, the Elunchen, now living in a northeastern Inner Mongolian city-town called Alihe. This group had lived by hunting and fishing in the mountain forests of Inner Mongolia for uncounted ages in a manner closely resembling that of the corresponding forest-dwelling Native Americans. They lived in structures made from birch-bark, indistinguishable from tepees, navigating rivers in canoes made of the same material. The Shaman was the heart of their religion, but they had no written language.
     Nevertheless, they preserved a rich orally-preserved "myth-literature" that has been named by our companion, author Christopher Bown, "an echo of a book of the Ancient Word" quoted in our Word. (We would find it reduced to written Chinese five years later.) The Chinese government persuaded the Elunchen to leave the forests to live in houses built for them in communities in the 1950s, one of them being Alihe, to which we traveled by train from Hailar.

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(We were to visit Hailar again five years later to actually find three "new Shamans" who had arisen in the intervening time.)
     On our first visit, which took three days by car, we went to a very small isolated outpost village about 100 miles away, there to speak with an old person (63 years old), to determine if a Shaman might still live there. Unfortunately, he reported that there was then no living Shaman, but there had been one in years past, who had died. While in Alihe we also were taken into the countryside about ten miles distant to observe a cave and to see Chinese characters carved into the stone a short distance inside the cave many years earlier.
     We were told only rather obscurely what it said. We learned the actual text of its message some five years later when we spoke with the professor who had discovered it, living in Hailar. We were then to obtain a clear translation of it in English demonstrating a most probable reference to the Ancient Word's being in that area some 1500 years earlier; this is presented in the research accomplished in 2001. Since we could find no Shamans in Alihe, Wang Lizhen suggested something might be learned by interviewing elderly people who had known Shamans. This, however, produced little information of use.
     From Alihe, Wang Lizhen and I returned to Beijing via Harbin, where she remained for some time visiting her parents, who lived there.
     Dular Chaoke returned by train to Hailar to do some re-search before returning to Beijing. To obtain a train to Harbin it was necessary to go to the city of Jiakedaqi (an Elunchen name) about 25 miles from Alihe where we had to wait 8 hours for the needed train. While waiting Wang Lizhen met and we spoke with an Elunchen couple and the wife's father whom we told that we were looking for a Shaman. He related that he had heard that there were `new' Shamans in Dan Dong, a city at the southern end of the Yalu River forming the border between China and North Korea (the Yalu River is famous as a heavily contested area of the Korean War).

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On the basis of that information we would visit the city in 1998. After we reached Harbin, I returned by air to Beijing to rejoin the students studying Chinese in Beijing as part of the Arizona State University travel group and later returned with them to the U. S.

1997-The Ancient Word Conference

     It seemed very important to confer with other members of the New Church who had written papers about the Ancient Word in order to:
     1.) Hear their ideas and perceptions concerning it;
     2.) Present to them what had been found thus far in the search for it; and
     3.) Have them meet with Wang Lizhen and Dular Chaoke from whom they could learn more of the religious and cultural milieu in which the Ancient Word should be found; further to present to them the teaching
from the Writings about the latter.
     Support was provided by the Carpenter Fund (C.F.) for the American attendees, namely; author Rev. Christopher Bown, Rev. Stephen Cole and Suzanne Bernhardt, representing the Carpenter Fund. James Brush provided support for attendance by the Chinese citizens. Chinese-English dual-language translation of all of the presentations was provided. Nearly all of the subjects and their contents presented at the conference have been interspersed in these three reports, except for one which is of very great importance. Wang Lizhen provided critical information relating to the cause of the extreme paucity of information concerning the interior doctrine and worship of the Shaman religion. Obviously under some duress she revealed that to talk of such things to those who are not part of the religion is in her words, to ". . . cause bad things to happen to you."

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Likewise, the same is involved in showing disrespect for the religion of which the experience of explorer-ethnographer, Haslund-Chri
stensen, given above, is probably the only carefully and expertly recorded example of it.
     Though he was a "foreigner" he had, through careful study, gained knowledge near to that of a "Tartar," and so brought himself within its spiritual constraints. It is quite possible that the nearness of the Ancient Word among the Tartars, though they are "perhaps" unaware of its presence, is sufficient to cause a code of secrecy to be enforced by constraints from the spiritual world acting on them-this to even completely misrepresent what they do know. True Christian Religion n. 279 states:
"The angels and spirits from Great Tartary are seen in the southern quarter on its eastern side, and are separated from others by dwelling in a higher expanse, and by their not permitting anyone to come to them from the Christian world, or, if any ascend, by guarding them to prevent their return. Their possessing a different Word is the cause of this separation." From Apocalypse Revealed, n. 11: "Moreover they related that they do not suffer foreigners to come among them, except the Chinese, with whom they cultivate peace, because the emperor of China is from their country." The two excerpts are closely allied with each other, the entire text of the first incorporating most of the text of the second-the one seems to be a natural world effect of the Spiritual World cause.
     
     (To be continued)

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Editorial Pages 2002

Editorial Pages              2002

     ADDICTIONS ANONYMOUS

     There are several programs dedicated to recovery from addictions. The original program was for people addicted to alcohol. There are twelve steps. People have speculated on how those steps reflect principles from the Writings, and it has been noted that wisdom is pictured in heaven as a palace ". . . into which one climbs by twelve steps" (Divine Providence 36).
     Five of the twelve steps mention God. Step number three is: "We made a decision to turn our will and our lives over to the care of God as we understood Him." A later step is: "We were entirely ready to have God remove all these defects of character." And another: "We humbly asked Him to remove our shortcomings." The eleventh step is: "We sought through prayer and meditation to improve our conscious contact with God as we understood Him, praying only for knowledge of His will for us and the power to carry that out."
     A powerful number in Divine Providence about the Lord removing evils concludes with the saying that it is incumbent on us to remove evils in the external man. "The rest the Lord provides if His aid is earnestly implored."
     In Charity 203 we read, "He who believes in God says within himself, `Through God I will conquer it.' And he supplicates and prevails." (See also Apocalypse Explained 997:2.)
     Alcoholics Anonymous is a book that is called by some "the big book." The subtitle is, "The Story of How Many Thousands of Men and Women Have Recovered from Alcoholism." A new edition of this book was published in 2001. It is a remarkable volume of 575 pages, a volume which seems to me to be of historic significance.
     The first edition was published in 1939. In the following sixteen years more than 300,000 copies went into circulation.

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The second edition was published in 1955, and it reached more than a million copies. The third edition (1976) achieved a circulation of more than eleven and a half million.
     One of the chapters in the book addresses the case of the agnostic. "Many times we talk to a new man and watch his hope rise . . . But his face falls when we speak of spiritual matters, especially when we mention God, for we have re-opened a subject which our man thought he had neatly evaded or entirely ignored."
     The writers mention a fundamental question: "Do I now believe, or am I even willing to believe, that there is a Power greater than myself?"
     This reminds one of the incident in John, Chapter Nine, verse 36: "Jesus asked the man, `Do you believe in the Son of God?' He answered, 'Who is He, Lord, that I may believe in Him?'
     We hope to continue this subject in a later editorial.

     AN UNCOMFORTABLE HOUSE IN HEAVEN?

     More than once I have heard someone comment that the houses in heaven don't sound appealing. They read phrases in the Writings about magnificent buildings in heaven, and it doesn't seem to them like a comfortable place in which to live. Author Roland Smith puts the feeling into words in his book, The Hopeful Year.
     He says that Swedenborg speaks of stately mansions and that his palaces "seem built to impress the populace by their outward appearance instead of offering comfort within. Be-jeweled buildings are not really my scene."
     Later he says, "I can do without the bright lights and the extravaganza. In the unlikely event that I should ever attain to a place among the blessed, I'd gladly settle for more homely surroundings . . . As for my clothing, give me a comfortable tweed jacket and a warm pair of twill trousers without any holes in the pockets."

325


He contrasts this with intelligent angels who have glittering and flamboyant outfits.
     It is understandable that people would rather feel "at home" than dwell in the splendor of ornate attire and buildings. In the song Home on the Range are the words, "I would never exchange my old home on the range for all of the cities so bright." That line comes to my mind when I read an Arcana Coelestia passage about dwellings in heaven. I'll get to that in a moment.
     It seems to me that the best solution for those who are not attracted to ornate buildings is to look closely at what the Writings teach. A key passage is the one that says that new-comers are told to "inquire whether there are any houses which they can recognize as their own, for there is a new house for every novitiate angel" (AR 611). The passage says nothing about an imposed splendor. If a comfortable little house is "you," surely that is where you will live.
     Some angels live associated together, but others live apart house by house (HH 189), and, interestingly the houses "change a little" according to their states (HH 190).
     What about the ornate buildings? Well, think of some major city in the world. What are the buildings like? What are the dwellings like in Sydney? Well, they have the Center Point Tower and the Opera House. Do not jump to the conclusion that the inhabitants of Sydney live in such edifices. Having lived in two Sydney homes, I can assure you this is not so. I have also visited people in their homes in Paris, and no, they did not resemble the Eiffel Tower or Notre Dame Cathedral!
     The houses in heaven are most attractive, and there is a great variety of them. This is said in AC 1628, which is the passage that reminds me of the line in the song Home on the Range. The angels said that "if all the palaces in the whole world should be given them, they would not receive them in exchange for their own."

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WORSHIP SERVICES 2002

WORSHIP SERVICES       Alan Ferr       2002




     Communications
     "I have seen. I have heard, I have felt" (Arcana Coelestia 68).
     These words of Emanuel Swedenborg indicate how completely he sensed the spiritual world. Studies have shown that we retain much more if more than one sense is involved in learning; with seeing and hearing, about 50%, with hearing alone, about 20%. Shouldn't we also provide as complete an experience as possible in our worship services?
     This letter is partly in response to Rev. Dr. Reuben Bell's letter in New Church Life August 2001 issue, and others who are concerned about the style of worship services.
     What the General Church of the New Jerusalem needs is not a debate on the merits of traditional versus contemporary services. We need a balanced view of the circumstances in which each type of service is appropriate.
     Let's first review some immediate history. My wife, Dori, and I were curious about how summer camps were started. Was there any influence from the Evangelical Church groups? The plain answer from a minister who was directly involved is no, there was not. Nevertheless, we may still learn much from them.
     At one of the earliest camps in 1969, it was decided to have a service on a nearby mountain. Since it rained that day, a moonlight service was held in the light of the full moon. When the group, which included some unruly teenagers, arrived at the top, a brief service was held in this beautiful, natural setting. The minister read Psalm 8, followed by the hymn "Father All Holy". At the end of the service those teenagers were so affected, that they became completely silent.
     The tradition (if I may use that word,) of having sunrise or sunset services at camps has continued since then.

327


Similarly, the use of guitar and other instruments initially arose out of necessity.
The initial use of music from liturgies was discontinued because using these books in camp caused them to start falling apart. Booklets were then used, with the gradual introduction of new material. Often, a piano or organ was not available. Other music was then introduced from sources other than the "Liturgy" including hymns that were livelier and more suitable to the guitar.
     If we go a little further back in history, the predecessor of the General Church was "born" with those who were members of a Protestant denomination, the Church of England. That church had a tradition of formal services, as did the members who wished to set up a new church. So it was natural that the format for the new church followed that of the Church of England. The Church of England followed the teachings of Luther concerning the primacy of "faith alone." Their traditional services were based on that teaching.
     We are warned in the Writings that all prior churches on this earth fell because at their end they acknowledged faith alone as saving. There was no love left in them. So it is not "love alone" that presents a real danger to the New Church. It is "faith alone." We are all familiar with the quote "Love is the life of man." (Divine Love and Wisdom 1 and 379.)
     In the New Church in North America, there are generally two types of Church services, sometimes called "traditional" and "contemporary". The differences between them generally are as follows:
     The format of the traditional service, (excluding festival and Holy Supper services,) is somewhat formal, and is accompanied mainly by organ or piano. Motions by the congregation include standing, kneeling or sitting. The service includes a sermon, emphasizes the truth of doctrine, and is generally restricted to the offices in the Liturgy. It has the advantages of being reverent, contemplative, predictable, and is accompanied by mainly classical music, (but usually not "pageantry") and there is no need to interact directly with other participants during the service.

328


Silence between attendees is expected and is often indicated by a sign in the entranceway.
     The "contemporary" service is informal, may include other motions by the congregation such as clapping, raising one's arms, and may include "pageantry" or actors presenting a performance and/or visual aids. It has the advantages of being suitable for young families, with its shorter sermon and/or illustrated talk, and it is designed to be joyful, to some extent unpredictable and spontaneous. It is accompanied mainly by contemporary music and instruments.
     The similarities between the two types of services are that they teach from the Old Testament, the New Testament and the theological Writings of Emanuel Swedenborg. In General Church congregations, they also teach that the Writings of Emanuel Swedenborg from the Lord are the Word of God. An ordained New Church minister usually leads each service. Thus, the essentials of each type of service are one and the same.
     In the Caryndale society in Kitchener, Ontario, Canada, we currently have one church service every Sunday, with an informal service being the only service held on the second Sunday of the month. However, one informal service takes much work by members of the laity in order to allow it to happen. Planning, music and musicians, actors and costumes, rehearsals and meetings, visual aids, which may include art-work, must be provided before the service can take place. An informal service doesn't take place without great effort on the part of lay people.
     There is a desperate need in every society for worship services suitable to families with young children. They are the future of our church. Fortunately, there is now a wealth of material available from the General Church in Bryn Athyn for assisting societies in their worship services.

329


The problem is to find committed laity who will regularly look after the needs of each service as noted above. There is also a need to provide music and a format for a new, livelier type of service. This service would be similar to gospel services in Christian churches and would be more attractive to a large segment of North American society.
     In his letter, Reverend Dr. Bell says, "I have watched as this movement has gained adherents and momentum, and this movement has divided the Bryn Athyn church community into two groups who rarely worship together." The congregation was already divided when more than one service was offered, and more so when a family worship service was introduced. The congregation was divided, but the Church was not. Yes, it is difficult for those who currently feel self-conscious or uncomfortable while attending a contemporary service. However, everyone is free to attend or not. "The Lord guards freedom in man as man guards the pupil of his eye" (DP 97). The most popular service in Bryn Athyn is the contemporary service. It is not through a lack of knowledge of New Church doctrine that people have voted with their feet in favor of this type of service.
     As to Dr. Bell's suggestion that through the understanding is another way for us to be affected rather than only through the senses, I partly agree. However, it is not that "the sensual must be raised quickly to the understanding." It is not possible to be instructed by a minister through any other means than through the senses. If the congregation cannot hear or see the minister, how can the understanding be affected? However the Lord may instruct someone through perception. "Those who are in good and thence in truth, especially those in love to the Lord, have revelation from perception" (AC 5121). "Perception is nothing else than the speech or thought of the angels who are with the man" (AC 5228).

330



     In the world around us there are great varieties of music. There are even radio stations dedicated to one particular type of music, such as country and western, jazz, current hits, reggae, soft rock, hard rock, and more. There are radio stations dedicated to particular eras of music, such as swing, early jazz, or classical. There are also programs that are provided for those who speak another language and accordingly have a different kind of music. In addition, The Lord predicts that the New Church will at some time come to fullness on this earth. How then, can anyone believe that only one type of music and service (formal) and only piano or organ music is suitable for everyone in worship services?
     At Laurel camp, worship services have an atmosphere of informality, openness and sharing. After returning from a Laurel camp, each of us can honestly say, "I have seen, I have heard, I have felt."
     Alan Ferr
     New Dundee, Canada
DEDICATION 2002

DEDICATION              2002




     Announcements
     Bataan New Jerusalem Church-At Samal, Philippines, May 19, 2002, Rt. Rev. Louis B. King officiating.
ORDINATION 2002

ORDINATION              2002

     Johnson-At Edmonds, Washington, June 16, 2002, Rev. Martie Johnson, into the second degree, Rt. Rev. Peter M. Buss officiating.
General Church Book Center 2002

General Church Book Center              2002

     DEAL!

FREE SHIPPING for the month of September

     for orders over $100! (media mail only)
     Stock up on school supplies; shop early for Christmas; replenish New Church Day gifts; be prepared for the graduates!
     Review from Amazon.com:
     Art of Spiritual Warfare by Rev. Grant Schnarr
     Help for Young Men Seeking Honest Answers, October 16, 2000 Reviewer: A reader from Bridgeport, CT, United States
     This book is so effective because it teaches us how to honestly evaluate our thoughts and behavior. It inspires us to want to change for our own happiness and for the sake of others, without self-condemnation. Tackling destructive thoughts and behavior becomes exciting work. It teaches us how to look to a higher power to do this. Because of the universal truths involved in spiritual battle as described by Grant Schnarr, we can use the book and still feel true to our personal religious faiths.
It also will greatly appeal to readers for whom traditional religions haven't worked. Anyone who feels something is missing in their life, who feels disconnected from others by depression, anxiety, or boredom, or who needs a fresh approach to personal growth will love this book. I see it as especially useful for young men because it engages the masculine mind to do spiritual battle in a way that inspires the best that is within them. This, in turn, brings a sense of connectedness to other people, fulfillment and a sense of peace. It can be very effective for everyone, but I think this book is ground breaking for men who have been looking for the right approach-creative and active-to personal growth.

     General Church Book Center     Bryn Athyn Cathedral Cairncrest Annex
     Box 752, Cairncrest Annex
     Bryn Athyn, PA 19009
     Hours: Mon. & Weds. 9:00am-12:00
     Tues., Thurs. and Fri., 8:00 am-4:00pm     phone: 215.914.4920 email: bookstore@newchurch.edu
     Internet: www.newchurch.org/bookstore

334


Title Unspecified 2002

Title Unspecified              2002

Vol. CXXII     September, 2002     No. 9
New Church Life
     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
     REVEALED THROUGH EMANUEL SWEDENBORG
Notes on This Issue 2002

Notes on This Issue              2002

     Rev. David Ayers has just moved to Toronto. His sermon in this issue was written during his previous pastorate near Sydney, Australia. From the other side of Australia in Perth we have received a banquet talk by Anneline Smuts. And from South Africa we have received the declaration of faith and purpose by Gerald G. Waters.
     Terry Schnarr is the wife of Rev. Phil Schnarr. She is the organist at the Bryn Athyn cathedral. We have asked her to tell a little about the convention she attended this summer. (See page 351).
     We are listing this month contact persons for places of worship. This is the first such list since there have been a considerable number of changes. Please let us know if you have corrections. We also welcome help on the list of ad-dresses unknown.
     Dr. Harald Sandstrom lives in Bloomfield, Connecticut. He invites consideration by Americans and other interested readers on the issue of church and state.
     We have some information in this issue about the intriguing grave stone of Jacob Pitman. We are indebted to Patrick Johnson of England for the information about Sir Isaac Pitman which we took from a story in the Swedenborg Society's newsletter called "Things Heard and Seen."
     The letter from Rey W. Cooper is but one of the letters that have waited rather long for publication. We will be publishing more letters in the months ahead, and we would say again to writers that if their letters seem out of date, they may wish to rewrite them.

     "OLD FASHIONED ARIZONA PICNIC." Saturday, Nov. 9, 1:00 pm to 9:00 pm at Phoenix, AZ. For information phone (602) 953-0478.

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DAYS OF OUR LIVES 2002

DAYS OF OUR LIVES       Rev. DAVID W. AYERS       2002

     A SERMON
     
"The days of our lives are seventy years; and if by reason of strength they are eighty years, yet their boast is only labor and sorrow; for it is soon cut off and we fly away" (Psalm 90:10).

     Among the millions of questions that fill our minds during life in the natural world, nothing interests us more than this query: "When will I die?" Because the possible answers may frighten us for a variety of reasons, we might try to avoid thinking about it; or perhaps we spend too much time wondering and obsessing about when the Lord will call us from this world. No matter how we deal with it, we all wrestle with our mortality and wonder when it will catch up with us.
     Prior to the Lord's Second Advent, people could only wonder about, speculate on and fear their inevitable passing into the spiritual world. Even though we may have been able to think and say "people die when the Lord wants them to," there were no clear guidelines to help us understand why some people die as babies and others as old men and women. Without proper teachings to help us to see why people are called from this world, the time of a person's death seems arbitrary or unfair.
     Mercifully, this has changed, for in the Writings for the New Church we learn that every aspect of each person's life-no matter how minute or obscure-is under the auspices of the Lord's Providence, and this includes the time of our death. Our lessons for today listed four things that dictate when we die, so let's take a closer look at them.
     1. The time of our death is based on our use to people in the world. We are not born for ourselves alone, but for the sake of others: Every person finds his greatest happiness and usefulness by doing something for other people. Because this reality forms the basis of our life in this world, it also plays a part in the timing for our departure from it.

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We can interpret this reason for the time of our death in several different ways: a) we continue to live in this world as long as we have something important to contribute to other people; or b) we die when our contributions in this world are no longer needed. But these both sound a bit too much like we are discarded when our bodies or minds have failed. Perhaps it is more like this: c) We die when the Lord sees that we can be more useful somewhere else beyond the natural world.
     2. The time of our death is based on our use, while we are in the world, to spirits and angels. This reason is closely related to the first, with the difference that our sphere of influence and usefulness is expanded to include the spiritual world-even while we live in this world! How is this possible? Because the Lord has revealed that our interiors are associated with spirits in the spiritual world. Spirits and angels depend on people in this world because the physical world-and people living in it-act as a foundation for the spiritual world, much like a person's soul requires a physical body. Each of us has an effect on people in this world and in the next! For example, when someone in this world reads the Word, the angels draw near and read along-and their angelic lives are enriched and perfected because of it. And when we indulge in evil fantasies and actions, we draw evil spirits near us and incite them-something that is harmful for them and us. So we can be useful or harmful to people in both worlds-and this dynamic relationship plays a part in the timing of our death.
     This wonderful teaching helps us to explain the dilemma of a person who has become paralyzed in an accident, or an older person who can no longer function because their body has broken down from disease or age; how often in these circumstances he must feel, "My life has no use! Why am I still alive?"

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Because we are useful to people in the spiritual as well as the natural world, people who are physically
unable to work can continue to perform a very important function just by reading the Word, praying and treating others with love and kindness: They help bring the sphere of heaven to this world-and what could be more important and useful than that!
     So, as with the first reason, we can interpret this second cause for the timing of our death in several different ways: a) we continue to live in this world as long as we have something important to contribute to spirits and angels; or b) we die when, from this world, our contributions to the spiritual world are no longer needed; or the most likely explanation, c) we pass into the spiritual world when we can be more useful somewhere in that world.
     3. The time of our death is based on the course of our own regeneration. We are born into the natural world so that we have the chance to prepare for eternal life in the spiritual world. The kind and quality of the inner life we forge here determines where and how we will live after our physical death-whether we turn to the Lord and allow Him to subdue the false and evil inclinations that permeate our natural minds-(the path that leads to heaven)-or we turn away from the Lord, and completely immerse ourselves in selfishness and the sensual allurements of the natural world-(the path that leads to hell). The Lord does not take us from the natural world until we have had sufficient time to choose either to regenerate or degenerate.
     4) The time of our death is based on our use in the other world. Every person continues to be of use in the other world for all eternity. If we have chosen to follow the Lord, our place will be in the Gorand Man of heaven. Every one of us is given a home in heaven that will enable us to perform the greatest service to the Lord and other people.

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When He sees that we are ready, the Lord calls us home to His kingdom, where we will be able to use every bit of our unique talents and energy to help others-to share the kingdom of heaven with other angels and with people still living in the natural world.
     If, on the other hand, a person has closed himself off to the Lord's love and wisdom, he also has his place. When the Lord sees that a person has chosen not to regenerate, He allows him to choose hell-where devilish spirits attempt to force their hellish spheres on other devils and on people still living in the natural world. Since devils only want to bring harm to everyone and everything, they are severely punished. But even in the cold darkness of hell, every devil performs useful service-although they only reluctantly perform tasks that are useful to other devils and people in the natural world-and they are punished when they are unwilling to expend any useful effort.

     Even though we have been given these Divine guidelines for the timing of each person's death, we are left with several puzzling dilemmas. 1) How do we know which of these reasons will apply to us? Or do they all apply to every person? 2) And what about when we have lost a loved one-especially if it is the death of a child who has not yet had time to become an adult, much less regenerate during this life; or for an adult who is in the peak of his productive years. How can we make sense of death's timing in these cases?
     The reality is that even though the Lord has shared with us His guidelines for when people die, we are not able to see when and how He employs them in each individual case. We are severely limited by our finite nature and our strong personal biases. And we cannot know the future or the hidden operations of Providence.
     But what can we know? What we can know is that the Lord is fully in charge of His creation-that He loves and cares for each of us, and that He will do everything He can to bring us to His heavenly kingdom.

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Even when we are confused and hurting, fearful of death or grieving because someone we love has died or is dying-we can rely on the unwavering purpose of the Lord's creation: A heaven from the human race. We can know that the Lord gives every person the best possible chance to make it to heaven. If a person has not had enough time in this world to regenerate, we know the Lord will give him every chance in the next-for people only go to hell if they have freely chosen hell. We know that every child whose life is cut short will be raised in heaven, where he will grow to full maturity and live forever in the Lord's kingdom of uses.
     And what can we do? We can learn to trust the Lord-to give our minds, hearts and souls fully to Him, acknowledging deep within that He will lead us to the Promised Land. And we can determine to use our time in this world wisely by preparing for eternity-by shunning evils as sins and living according to the laws of heaven.
     Let us pledge to live every day with these words on our lips: "The days of our lives are seventy years; and if by reason of strength they are eighty years, yet their boast is only labor and sorrow; for it is soon cut off, and we fly away . . . . So teach us to number our days, that we may gain a heart of wisdom" Amen.
     
Lessons: Psalm 90; SD 5002, 5003
     
Concerning the Durations of the Life of Men: Why Some Live Long, and Some Not Long.
     
5002. The life of every man is foreseen by the Lord, as to how long he will live, and in what manner; wherefore he is directed from earliest infancy with a regard to a life to eternity. The Providence of the Lord, therefore, commences from earliest infancy.

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5003. The reason why some die boys, some youths, some adults, some old men, are: 1st, on account of use in the world to men; 2nd, on account of use, while he is in the world, to spirits and angels: for man, as to his interiors, is with spirits and he is there as long as he is in the world, in which all things in the spiritual world terminate; 3rd, on account of use to himself in the world, either that he may he regenerated, or that he may be let into his evils lest they lie dormant and afterwards break out, which would result in his eternal ruin; 4th, therefore, on account of use afterwards in the other life, after death, to eternity; for every one who will be in heaven has his place in the Gorand Man, or, on the other hand, he has his place in hell: Wherever forces fail they are balanced, and, of the Providence of the Lord, men are brought thither. Thus also, the kingdom of the Lord is cared for, the welfare of which is universal Providence.
ARTICLE IN NEWSWEEK MAGAZINE 2002

ARTICLE IN NEWSWEEK MAGAZINE              2002

     The cover story of the August 12 issue of Newsweek is Visions of Heaven. There is some reference to Swedenborg. On page 49 we read "In the 8th century, Emanuel Swedenborg imagined heaven as a tangible world, with public gardens and parks."
     On page 50 there is a little insert with a picture of Swedenborg. It says, "In his 1758 book, Swedish mystic Emanuel Swedenborg claimed to have visited heaven. It's not much different from life on earth, he said, with people eating, drinking and going about their daily affairs, often unaware they're dead."
     (You are probably aware that the 1758 book was Heaven and Hell.)

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DECLARATION OF FAITH AND PURPOSE 2002

DECLARATION OF FAITH AND PURPOSE       Rev. GERALD G. WATERS       2002

     I believe that the Lord Jesus Christ is the one God of heaven and earth, that in Him is the Divine Trinity of Father, Son and Holy Spirit; that this trinity comprises His Divine love, His Divine wisdom and His Divine proceeding. I believe that He is a Divine Man who, from His infinite love through His infinite wisdom created the spiritual and natural worlds and that He created man to live with Him in happiness in both these worlds.
     I believe that the Lord has revealed Himself through the medium of His threefold Word comprising of the Old Testament, the New Testament and the Heavenly Doctrines of the New Jerusalem. That the Heavenly Doctrines of the New Jerusalem are a further revelation given by the Lord through His servant Emanuel Swedenborg and are His second coming to this earth.
     The purpose of the Lord's revelation, as given in His Word, is to show His love for mankind and to teach and lead to a life of use and happiness. For this purpose the Lord constantly wills that we will learn, from the truths of His Word, to do what is good and come to love Him; that in this way we prepare ourselves to dwell with Him and come into the blessedness and joy of His heavenly kingdom.
     For the sake of this end, the Lord has ordained that His church be established on this earth and that it be overseen by a priesthood who will serve Him by leading His people to love what is true and do what is good. In humbleness, priests will pray to the Lord to enlighten them in the truths of His revelation so that they may serve Him in this way.
     I believe that the Lord has called me to serve Him in this manner and with a sense of joy and happiness I present myself for inauguration into the priesthood of the New Church.

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     I pray that, as an instrument of the Lord, I may serve Him from a deep love for Him and my fellow man; that in this way the Lord may use me to help establish His church, the New Jerusalem, both here on earth and in the heavens above.
TRANSLATIONS BY MALIAVIN 2002

TRANSLATIONS BY MALIAVIN              2002

     [Photograph of Robert Merrell with Vladimir Maliavin.]


     The Russian Swedenborg Society has published a complete Russian translation of Conjugial Love, edited by Vladimir Maliavin. It has a preface by Don Rose. The first printing with the wing of a dove on its cover was 2,000 copies. (See the Spring edition of SPI newsletter which has a color rendering of the cover.) A second printing has now taken place with a different cover (which can faintly be seen in the above photograph of Robert Merrell chatting with the translator). This printing was 3,000.
     Dr. Maliavin's translation of the Swedenborg Epic is now hard to obtain, but we anticipate a new expanded version.

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DIRECTION HOME 2002

DIRECTION HOME       ANNALINE SMUTS       2002

     A Banquet Talk

     Earlier this year, we set sail across the world in a search for adventure and a cheap trip to Europe.
     After having been given the opportunity, we dropped everything and were gone in three days. The almost four month voyage which dotted our tracks steadily across the globe, ended suddenly one day when I flew home in a twenty four hour blaze of inspiration.
     Having met our crew of six in a club in Thailand, we felt destined for the cruise of a lifetime. Embarking on the longest and most formidable trip the yacht had ever tackled, we set off in tentatively high spirits, knowing that the adventure could just as easily swing both ways, exposing us simultaneously to life threatening brushes with the unknown and enchanting lands. We risked it.
     Looking back in retrospect at the journey, I am always filled with great amusement. Our amateur efforts at sailing and navigating the high seas seem ridiculous in their peril. To think we had all left the safe happy comfort of our homes to endure overexposure, extreme discomfort and months of isolation on the seas, is respectfully irrational. Yet each of us for our reasons had done so. The hours we spent discussing our travels and efforts gave me insight into each of our responses to our lives back home. I concluded that we were united in a common search for the bigger things in life. Dissatisfied with routines and obligations, each of us was searching for greater meaning.
     The funny thing was, that the yacht demanded more routine and greater monotony from us, than anything any of us had previously had to deal with. The months at sea blurred away the intermittent weeks on land and left a greater void of meaninglessness than any of us had foreseen.

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After more hours of unstructured recreational time than we'd ever dealt with before, it slowly occurred to me that all I dreamt of was what I'd left, and that what I had was in fact all I wanted. I laugh at this realization now, knowing what I went through to reach it and at my very human efforts at a search for meaning. That I should go full circle to find what means most to me filled me with a gratitude for everything that has occurred in my life and makes me wonder at the perfection of God's plans.
     To think of all the years I had spent resisting and taking for granted that which I had, looking for more and being restless and greedy, highlights the fact that as humans we often have no directional compass. On our own we will scratch around, bumping repeatedly into each other and obstacles on a purely natural plane, that what we think is good for us is often short sighted, mean and trivial and that ultimately it is all taken from out of our control by the divine creator. He has our lives guarded in infinite detail and allows everything to occur as it does for the good of our regeneration.
     Swedenborg's Divine Providence beautifully states:
     "The Divine Providence of the Lord is universal from the most individual things because he created the universe in order that there might exist in it an infinite and eternal creation from himself; that this creation exists that the Lord might form from men a heaven which should appear before him as one man who should be the image and likeness of himself" (DP 202).
     This truth helps realign our desires and choices with the bigger picture and gives us a direction in which to navigate our lives. It is the greater meaning, which I feel very fortunate to have been given so early in my life. I realize now more than ever that God is patiently waiting for us to look outside our self-involvement to ask for the right direction home.

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SEPARATION OF CHURCH AND STATE 2002

SEPARATION OF CHURCH AND STATE       Dr. HARALD M. SANDSTROM       2002

     In these days of national debate in the United States about the "under God" phrase in the Pledge of Allegiance to the flag, let us reflect on what principles should guide New Church thinking and behavior concerning relations between church and state. For readers in other countries who might not have followed the U.S. debate, it has focused recently on a U.S. District Court ruling that schools funded by taxes cannot ask students to utter the words "one nation, under God" without violating the First Amendment of the U.S. Constitution. That Amendment states that "Congress shall make no law respecting an establishment of religion or prohibiting the free exercise thereof." The ruling, if it stands, has potentially far-reaching consequences for nonstudents as well.
     My objective here is not to settle that issue. Such an attempt would be presumptuous, probably irrelevant, as this particular debate amounts to the proverbial tempest in a teapot, and New Church Life is an international journal where discussion of a national political concern would be inappropriate. It is rather, to raise issues all of us should consider about both present and future government/church relations, against the backdrop of historical instances. How important is government interference with matters of faith today? Conversely, how worried should we be about religious groups seeking to drive government agendas? If (New Church believers say "when") the Word as explained in the Second Coming becomes the foundation of majority belief in a country or the world, will it be necessary to observe strictures on government relations with religion?

Lessons from History

     The New Church is no stranger to the issue of church/state relations. Emanuel Swedenborg published his theological writings in Holland and England since there was greater freedom of religion and thought there than in his native Sweden.

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Even in today's overwhelmingly secular Sweden, Lutheran Protestantism is the state religion taught in public schools, making it necessary for non-Lutherans who wish to escape mandatory catechism classes to seek special permission. Moreover, New Church and other denominational schools have long avoided seeking public financial support in order to minimize government interference. In the United States, this is in the process of being circumvented by a recent judicial decision permitting tax-supported education vouchers to be "cashed" in private, church-based schools.
     Many pilgrims to America fled religious persecution. Accordingly, the U.S. Constitution is eloquently silent on giving government any powers vis-a-vis religion. This was reinforced by James Madison's First Amendment to reassure state ratification conventions, as if to say "we mean it." To the dismay of many Christians in the country, the church-state separation has since come to be seen as "the complete division of religion and civil authority" (Everson v. Board of Education, 330 U.S. 1, 63, 1947). With rare exceptions, the courts have reinforced this outlook, though they tend to wink at traditions such as chaplains in legislatures, and the U.S. Supreme Court is likely to reverse the "under God" decision if it receives the appeal. (Readers with access to the internet who wish to pursue this issue further are urged to visit http:// members.tripod.com/~candst/index.html, with a searchable index, http://candst.tripod.corn/nopower.htm, also.)

Other important instances

     In the United Kingdom, the monarch is head of the Church of England (Anglican), the "default" religion since Henry VIII broke with Rome over divorcing his many wives. In Northern Ireland the Catholic majority battled the British-imposed Protestant elite for centuries until the recent settlement.

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     In South Africa, the Boer settlers were convinced by their Dutch Reformed Church (Calvinist Protestant) belief that God had given them the southern tip of the continent in a covenant, and that racial mixing was divinely proscribed. These convictions undergirded the apartheid system of government racial discrimination, formalized in 1948, until the Dutch Reformed Church rejected apartheid as heresy half a century later.
     Many Israelis and others believe the Old Testament Covenant giving the Children of Israel the land flowing with milk and honey legitimizes the current state of Israel. This, despite the fact that the very secular United Nations, following the Balfour Declaration, endorsed statehood for Israel, and despite the improbability of Muslim Palestinians placing much stock in an Old Testament-based claim to turf. Much political conflict within Israel focuses on whether it should remain a secular (socialist) state or officially embrace Judaism.
     Pakistan seceded from India after independence from Britain due to Muslim insecurity in a predominantly Hindu state. After that horrendous fight, India's first Prime Minister, Jawaharlal Nehru, helped turn his country into a secular state that today is troubled over religious nationalism and Sikhs seeking autonomy for their sect.
     Pakistan and Iran, as officially Islamic states, have for some time been ruled by the Sharia, religious law according to the Q'uran, which is totally antithetical to separation of church and state.
     In secular Nigeria, Muslims and Christians have been assassinating each other and burning places of worship over attempted regional imposition of the Sharia.
     It is clear: we are not lacking for historical precedents of politicizing religion or religious groups seeking to influence politics. Nor do these twin problems seem to be abating. The lesson we might draw from this is that people will seek political advantages for their religious groups whenever opportunities present themselves-hardly surprising in view of selfishness seeming the prevailing mode of existence.

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The principle of separation of church and state looks better with each of the above instances.

The Present

     The September 11, 2001 attacks on U.S. symbols of power and international dominance by Muslim zealots, who apparently believed they would be rewarded in the next life, raised concerns about
     (a) how representative the perpetrators' belief in eternal reward for punishing "the Great Satan" is among Muslims, and
     (b) anti-Muslim sentiment and resultant discrimination.
     Ironically, some of the most strident voices of protest come from the U.S. religious right (Protestant), seizing the moment to advocate their interpretation of world events. One form of extremism battling another would seem amusing if the issue were not so serious.
     In this emotional environment, all of us may be forgiven for losing our bearings. The Pledge of Allegiance "under God" debate is taking place under circumstances where questioning that religious statement is viewed by some as unpatriotic. However, it takes only a moment of visualizing oneself an atheist or agnostic to realize how non-inclusive and offensive that phrase may be. The fact that the majority is religious in some form or another is irrelevant. But here I go trying to "settle" that issue. Suffice it to say that this conundrum is instructive for the future. Tolerance for other religious interpretations, as well as for other races and ethnicities, goes down in situations of stress.


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Visualizing The Future

     Let us turn now to the last question raised in the introduction: If the Word as explained in the Second Coming were to become the foundation of majority belief in a country or the world, would it be necessary to observe strictures on government relations with religion? We need to think ahead as the church grows in membership, dramatically in places like Ghana, even if the church being nourished in the wilderness
". . . for a time, and times, and half a time" (Revelation 12) might take quite a while. The Lord said ". . . the truth shall make you free." Are we then to believe that the truth as we understand it is sufficiently liberating for a New Church majority-ruled society that followers of a minority faith or nonbelievers would have no problems?
     While we believe heaven is ruled by a benevolent monarchy and charity toward all prevails both among the populace and between it and its governors, no such utopia has ever been created on earth since the demise of the most ancient church. Until all earthlings are regenerate and live according to the Ten Commandments, and therefore no longer need to remain earthlings, we will face the possibility of discrimination on the basis of faith as well as other bases. Freedom is the apple of the Lord's eye, we are told. Hence a theocracy based on Swedenborg's writings is, in principle, as objectionable as any other theocracy. If people are not allowed to accept or reject a faith in freedom according to reason, it does not matter how charitable or equitable the rulers are. Clearly, this notion applies with great force in missionary efforts as well.
     Conclusion
     Working ourselves backward from the above conclusion, and assuming it has some merit, it follows that we should observe extreme caution in present day political debates lest we promote religious and other intolerance.

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That should of course not prevent us from entering vigorously into those debates. We must guard against becoming zealots who believe we have a monopoly on the truth, as Stalin's 1936 Constitution arrogantly claimed for the Soviet Communist Party. While many readers may live in political systems that either now practice, or in the past practiced discrimination for or against religion, I venture to guess that they, too, would agree to the brilliance and continued relevance of Voltaire's, John Stuart Mills's, and James Madison's dicta about freedom of speech (with obvious relevance to religion as well as politics) and the relationship of government and the goodness of the citizens:
     "I may not agree with what you have to say, sir, but I will defend until my death your right to say it" (Voltaire).
     "If all mankind minus one were of one opinion, and only one person were of the contrary opinion, mankind would be no more justified in silencing that one person, than he, if he had the power, would be justified in silencing mankind" (J. S. Mill).
     "If all men were angels, no government would be necessary" (James Madison).
     Unbeknownst to Madison, even angels need government. The difference is that in heaven, they live according to a universally agreed set of doctrines.
     Surely a future New Church government, even if it were run strictly according to the doctrines, would have to accept these principles. The emphasis in Madison's statement must fall on "all." If taken literally, it will never happen. Similarly, a society or world of only regenerate people is impossible. Hence we are stuck with the need for government, and that government must leave people in freedom.

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AMERICAN GUILD OF ORGANISTS NATIONAL CONVENTION 2002

AMERICAN GUILD OF ORGANISTS NATIONAL CONVENTION              2002

Four New Church musicians attended the National Convention of the American Guild of Organists (AGO), held in Philadelphia, PA in July of this year. Outstanding workshops, master classes, performances and a variety of worship experiences throughout the city inspired Kirsten Synnestvedt, Betsy Walsh, Mineko Frost and Terry Schnarr. The record number of attendees was over 2,400, proof that there is still a vibrant interest in the "King of Instruments!"
     The Toronto Children's Chorus performed at Philadelphia's new Kimmel Center for the Performing Arts. Featured organists included Tokyo's Hatsumi Miura, London's Martin Baker (Westminster Cathedral; organist for Princess Diana's funeral), and Philadelphia's Peter Richard Conte giving a grand performance on the Wanamaker Organ (at the Gorand Court at Lord & Taylor) on July 4th, complete with red, white and blue lighting.
     The mission statement of the AGO includes advancing the cause of organ and choral music and increasing their contribution to aesthetic and religious experiences. Also, improving the proficiency of organists and choral conductors. One way congregations with organs, even those on small budgets, could improve their musical offerings, would be to sponsor at least one musician to become a member of either the AGO, which has chapters around the world, including Korea and Australia, or its sister organization, The Royal Canadian College of Organists. These professional organizations provide numerous helpful resources and local chapters provide many opportunities for professional development.

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Editorial Pages 2002

Editorial Pages              2002

     THAT HOUSE IN HEAVEN

     There is a beautiful phrase at the end of a passage in the True Christian Religion. It is talking about the Holy Supper, and it says, "It is like a key to the house in heaven where they are to dwell forever"
(730).
     Last month we talked about the comfort of a suitable home in heaven. The first home one gets in the other world can well be quite similar to the home one knew in the natural world. This was the case with a well known theologian (see TCR 796). And concerning another famous man we read, "I have heard that when he first entered the spiritual world, a house was prepared for him like that in which he had dwelt in the world. This is done for most of the newcomers there." This is from TCR 797 where we note that everything in his room was like what he formerly had.
     Later when the time comes for a person to enter heaven, a suitable house is prepared, not necessarily like the home previously known and yet somehow recognizable! (AR 611). The passage that describes this says that when people have been prepared in the world of spirits, a feeling comes over them, a longing for heaven. This longing or desire calls to mind a verse in the Psalms: "This is my resting place forever; Here I will dwell for I have desired it." (This is particularly familiar because of a selection in the Liturgy on page 289).
     The Lord said, "In My Father's house are many mansions . . . I go to prepare a place for you" (John 14). The Writings point to the preparation of our inner nature. We are the ones being prepared, and the house we find will reflect what we are like. We read,
     "Preparing heaven means preparing those who are to be brought into heaven; for heaven is granted according to their degree of preparation."

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     This passage (AC 9305) goes on to say, "Heaven exists within a person, and the place a person has in heaven is determined by the state of life and faith that is his. For people's place there corresponds to their state of life, and therefore also a place seen in the next life is in accord with a state of life."
     The promise to prepare a place means "to provide heaven for every one according to the state of his life" (Apocalypse Explained 731). As an individual in heaven changes, does the house also change? We will discuss that in another editorial.

     ALCOHOLISM

     A quarter of a century ago, Rev. Ormond Odhner wrote a major article about alcoholism. It appeared in New Church Life in February, 1976. Copies are still available on request. It quoted a passage in the Spiritual Diary. Here is the way that passage is rendered in the recent translation:

About Drunkenness

     "I spoke with spirits about drunkenness, and they confirmed that it is an enormous sin, both because a person becomes like a brute; no longer human-because being human consists in the faculty of understanding, so one becomes like a brute-and also because it brings harm on the body and thus hastens death, besides wasting by excess resources that could be useful for many purposes. And it appeared to them so impure that they shrank away from such a life-which mortals have persuaded themselves to be civil" (Spiritual Experiences 2422).
     Mr. Odhner was writing a quarter of a century ago, and we bear that in mind when considering the data in the following excerpt from his article.

Many people who really are alcoholics say, to begin with, that they are just 'problem drinkers' or that they `have a problem with alcohol' . . .

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Many of today's alcoholics really were just problem drinkers only ten or twelve years ago.

Alcoholism is now the third leading health problem in our country; only heart disease and cancer outrank it. Alcoholic drinking is directly involved in half our annual deaths in automobile accidents, half of our one million annual major auto injuries, half of our country's murders. It is estimated that every alcoholic directly affects the lives of at least six other people. Their suffering cannot be counted.

Teenage drinking is spreading so rapidly that it is now estimated to be almost universal; and there is many a teenager who is already an alcoholic.

     In a drama or Memorable Relation a newly arrived spirit was told to go around and inquire what delight is. He first encountered superficial folks, some of whom recounted de-lights including "getting drunk." Hearing these things the newcomer said, "These responses are oafish and uninformed . . . If only I could meet people who are wise" (Conjugial Love 461).

     VISITING PITMAN'S GRAVE

     In July of this year Rev. Erik E. Sandstrom made a visit to a graveyard in Sydney, Australia. He located the grave of Jacob Pitman, brother of Sir Isaac Pitman, famous for his invention of shorthand. Both brothers were readers of the Writings. Jacob was the first New Church minister in Australia.
     Jacob Pitman had been introduced to New Church teachings by his brother Isaac when he sailed for Australia. He arrived in South Australia in 1838 bringing with him a full set of the Writings. He was present at the first public New Church service in the country in July of 1844. He was ordained into the ministry in 1847 by a group in Adelaide.

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He preached in New Zealand, Victoria, and New South Wales where he died at the age of eighty.
     The grave is 112 years old. The stone slab is three or four feet high. The words on the stone are legible in contrast to other adjacent stones of that era which are totally blank from weathering. The words are in inlaid metal. What is striking about them is that they are in "soundhand." This is not shorthand, but a system of English writing in which every-thing is spelled just as it sounds.
     Here is what is written on that grave stone:

IN LUVING MEMERI OV JACOB PITMAN, BORN NOV. 28, 1810, TROWBRIDGE ENGLAND, SETELD IN ADELAIDE 1838, DEID 12TH MARCH 1890 ARKITEKT, INTRODIUST FONETIK SHORTHAND AND WAS THE FERST MINISTER IN THEEZ KOLONIZ OV THE DOKTRINZ OV THE SECOND OR NIE KRISTIAN CHURCH, WHICH AKNOLEJEZ THE LORD JESUS CHRIST IN HIZ DEVEIN HUMANITI AZ THE KREATER OV THE YUNIVERS THE REDEEMER AND REJENERATER OV MEN GOD OVER AUL, BLESED FOR EVER.

     We have read an interview with Sir Isaac Pitman that was published in 1895. Pitman considered the discovery of the book Heaven and Hell to be the greatest event of his life. He said, "I never will forget how entranced I was with Heaven and Hell. It was the most marvelous book I had ever read, and I went through it in a single day." He went on to say, "I always keep copies of this book by me for presentation to friends who have suffered bereavement."
     Later he said to the interviewer, "I regard my reception of the teachings of Swedenborg as one of the happiest providences of my life." Then he picked up the book, "See, here is an extract from it . . . I will read it to you." The interviewer said that the old man "proceeded to do so in a clear steady voice, and with a tone of reverence which told of the deep love he had . . . "

356


GOD'S PLAN AND OUR ATTENTION 2002

GOD'S PLAN AND OUR ATTENTION       Rey Cooper       2002




     Communications
Dear Editor:
     If there is a God, whatever happens will be reasonable, for it will have to fit in with a plan. If there is a God, there must be a plan. In this case the plan is "a heaven from the human race" (Divine Providence 27). When you are productive you make it possible for someone else to do something. In other words, your activity makes it possible for someone else to do good.
     Perhaps your activity is simply telling the truth. Every time you tell the truth, or help someone to see the truth, you have helped on the journey toward heaven. In the case of a person who likes to write, it is only necessary to write something true, and of course, to get it into the hands of someone who will pay attention.
     The ability to pay attention separates a human from other animals. No mere animal can "pay attention." Only a human being is equipped to do that, and unfortunately many do not. Still, that rare feature is the ability that should be used by all humans. In paying attention you are truly a member of the human race.
     
     Rey Cooper
     Bryn Athyn, Pennsylvania

357


www.NewChurchVineyard.org 2002

www.NewChurchVineyard.org              2002




     Announcements






     The Good Samaritan in September 2002
     The Church in October 2002
     Creation & Thanksgiving in November 2002
CHARTER DAY 2002 2002

              2002

     October 17-21

     The Academy of the New Church welcomes back alumni, students and friends to renew acquaintances and create new memories during the celebration of the 125th anniversary of the granting of the Academy Charter      This year's banquet program will focus on "A New Era for the Academy." The Rev. Prescott Rogers, new President of the Academy, will present his vision for the Academy over the next 10 years. The Rev. Eric Carswell, new Dean of the Theological School, will give his vision for the training of our ministers. The master of ceremonies for the banquet will be Dan Allen now Vice President/Treasurer for the Academy.
     A complete schedule for the Charter Day weekend-which begins with multiple events on Thursday and concludes with the Eighth Annual Scholarship Golf Tournament on Monday-will be mailed to alumni and friends with the September Alumni Update.
     Tickets for the banquet-$15.00 for adults and $6.00 for students-may be purchased from Mira Yardumian at the Academy Development Office, PO Box 708, Bryn Athyn, PA 19009, or by calling 215-938-2663.

360


UNKNOWN ADDRESSES 2002

UNKNOWN ADDRESSES              2002

     Below is a list of General Church Members who no longer have valid addresses. The Data Center is looking for current addresses or names of relatives we can contact for this information.
     If you can provide any further information, please contact the Data Center: E-mail us at datacenter@newchurch.edu or phone us at 215-914-4990 or write to GC Data Center, PO Box 743, Bryn Athyn, PA 19009-0743.

Last Name     Known As     Maiden Name          Last Known Area
Baugher     Claude                    Oxford, MI
Baugher     Bonita     Conely          Oxford, MI
Coffey     Charles                    Chicago, IL
Cole          Karen          Willis          Corona, CA
Fedorak     Donald                    Vernon BC, Canada
Fedorak     Leota          Westlake          Vernon BC, Canada
Gibson     Duane                         Tucson, AZ
Griffin     Angela     LoBello          Buffalo, NY
Gruber     Ellen      Marie               San Jose, CA
Johns          Ruth                         Olga, WA
King          Robert                    Long Neck, DE
King          Loretta     Geter               Long Neck, DE
Lorchak     Dion                         Levittown, PA
Milles     Kim          Wilson          S. Laguna, CA
Nichols     James                         Fairfield, CA
Panagus     Lorraine     Hafner          Arcadia, FL
Presnell     Kathleen                    De Pere, WI
Pyle          John                         Toledo, OH
Wilson     Tammie               Newton Center, MA

361


PUBLIC WORSHIP AND DOCTRINAL CLASSES 2002

PUBLIC WORSHIP AND DOCTRINAL CLASSES              2002

     GENERAL CHURCH OF THE NEW JERUSALEM
     Contact persons for
     PUBLIC WORSHIP AND DOCTRINAL CLASSES

     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 and 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, 65 Haertlein Lane, Batesville, AR 72501.
     Phone: (870) 251-9998.
     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 Sacramento/Central California
     Mr. Bertil Larsson, 8387 Montna Drive, Paradise, CA 95969. Phone: (530) 877-8252. San Diego
     Rev. C. Mark Perry, 7911 Canary Way, San Diego, CA 92123. Phone:(858) 492-9682. San Francisco
     Mr. Jonathan Cranch, 2520 Emerson St., Palo Alto, CA 94301. Phone: (650) 328-2788.

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.
     Phone: (719) 275-4546
     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. Kenneth Alden, 7354 Shell Ridge Terrace, Lake Worth, FL 33467.
     Phone: (561) 736-9235.
     Jacksonville
     Kristi Helow, 6338 Christopher Creek Road W., Jacksonville, FL 32217-2472.
     Lake Helen
     Mr. & Mrs. Brent Morris, 264 E. 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. Patrick A. Rose, 502 Knollwood Place, Woodstock, GA 30188-4588.
     Phone: (678)-319-0041.

Illinois:
     Chicago
     Rt. Rev. Alfred Acton, Regional Pastor, P.O. Box 743, Bryn Athyn, PA 19009. Phone: 215-914-4994.
     Glenview
     Rev. Peter M. Buss, Jr., 73 Park Drive, Glenview, IL 60025. Phone: (847) 724-0120.

Indiana: See Ohio: Cincinnati.

Kentucky: See Ohio: Cincinnati.

362




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 Court, 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. Dr. Reuben Bell, 138 Maynard Rd., Sudbury, MA 01776. Phone: (978) 443-3727.

Michigan:
     Detroit
     Rev. Derek P. Elphick, 395 Olivewood Ct., Rochester, MI 48306. Phone: (248) 652-3420, Ext. 102.
     Mid-Michigan
     Lyle and 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 and Charlie Hitchcock, 63 E. Wheelock St., Hanover, NH 03755.
     Phone: (603) 643-3469.
     
New Jersey:
     Ridgewood
     Jay and 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
     Mr. Donald Latta, 23 Creekwood Square, Glendale, OH 45246. Home phone: (513) 772-2298; church: (513) 772-1478. 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. and Mrs. Jim Andrews, Box 99, 1010 NE 365th Ave., Corbett, OR 97019.
     Phone: (503) 695-2534.
     
Pennsylvania:
     Bryn Athyn
     Pastor: 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 (Sarver)
     Rev. Leslie L. Sheppard, 980 Sarver Road, Sarver, PA 16055. Phone: (724) 353-2220. 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 Ivyland New Church, 851 W. Bristol Road, Ivyland PA 18974. Pastor: Rev. David Lindrooth. Phone: (215) 957-5965. Secretary: Sue Cronlund. (215) 598-3919.

363



     Kempton
     Rev. Lawson M. Smith, 171 Kunkles Dahl Rd., Kempton, PA 19529.
     Phone: 610-756-0093.
     Philadelphia
     Philadelphia New Church Korean Group, Bryn Athyn College, 2895 College Drive, Bryn Athyn, PA 19009. Pastor: Rev. John Jin, 537 Anne Street, Huntingdon Valley, PA 19006. Phone: (215) 914-1012 or (215) 947-8317.
     Pittsburgh
     Rev. R. Amos Glenn, 299 Le Roi Road, Pittsburgh, PA 15208. Phone: church (412) 731-7421.
     Sarver (see Freeport)
     
South Carolina:
     Charleston area
     Wilfred and 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. Martie Johnson, Jr., 7708 171st St. NW, Edmonds, WA 98026-5013.
     Phone: 425-776-2524.
     Washington, DC: See Mitchellville, MD.

Wisconsin:
     Madison
     Mr. Warren Brown, 130 Greenbrier Dr., Sun Prairie, WI 53590.
     Phone: (608) 825-3002.
     OTHER THAN U.S.A.

     
AUSTRALIA
     Perth, WA.
     Sydney, N.S.W.
     Rev. Garry B. Walsh, 26 Dudley St., Penshurst, NSW 2222.
     Phone: 61-02-9594-4205.BRAZIL
     Rio de Janeiro
     Rev. Cristovao R. Nobre, Rua Henrique Borges Filho, 54, 27.700-000, Vassouras, RJ, Brazil. Phone: 55-024-471-2183.

     CANADA
     
Alberta
     Calgary
     Evelyn Fountain, 1115 Southglen Drive S.W., Calgary, Alberta T2W 0X2.
     Phone: (403) 255-7283.
     Debolt
     Lavina Scott, RR 1, Crooked Creek, Alberta TOH OYO. Phone: (780) 957-3625. Edmonton
     Mrs. Wayne Anderson, 6703-98th Street, Edmonton, Alberta T6E 3L9.
     Phone: (780) 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. Bradley D. Heinrichs, 157 Chapel Hill Drive, Kitchener, Ontario N2G 3W5. Phone: office (519) 748-5802.
     Ottawa
     Mr. and Mrs. Donald McMaster, 684 Fraser Ave., Ottawa, Ontario K2A 2R8. Phone: (613) 725-0394.
     Toronto
     Rev. David W. Ayers, 2 Lorraine Gardens Rd., Etobicoke, Ont. M9B 4Z4.
     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
     Mr. Leif Wombwell, 272 Maldon Road, Colchester, Essex, CO3 3BE.
     Phone: 01206 369829
     London
     Rev. Frederick Elphick, 21B Rayne Rd., Beckenham, Kent BR3 4JA.
     Phone: 011-44-181-658-6320.

364



     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 GU14DJ.

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.
     Dome
     Rev. Nicholas W. Anochi, 2 Rocky St., Dome, P. O. Box TA 687, Taifa.
     Madina, Tema
     Rev. Simpson K. Darkwah, Hse. AA3, Com. 4, do Box 1483, Tema.
     Phone: 233-22-200583.
     
IVORY COAST
     Abidjan
     Mr. Roger Koudou, B.P. 944, Cidex 1, 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, Van Furstenburchstraat 6, 3862 AW Nijkerk, Netherlands.
     
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: 011-27-11-443-3852.
     Balfour
     Rev. Reuben Tshabalala, P.O. Box 851, Kwaxuma, Soweto 1868.
     Phone: 011-27-11-932-3528.
     Buccleuch
     Rev. Christopher D. Bown, P. O. Box 816, Kelvin 2054. Phone: 011-27-11-804-1145. Diepkloof
     Rev. Jacob M. Maseko, P. O. Box 261, Pimville 1808. Phone: 011-27-11-938-8314. KwaZulu-Natal
     Clermont
     Rev. Albert Thabede - see address above. Durban (Westville)
     Rev. Erik J. Buss, 30 Perth Rd., Westville, 3630. Phone: 27-31-2629043.
     Enkumba
     Rev. Bongani Edward Nzimande, P. O. Box 848, Pinetown, 3600.
     Eshowe/Richards Bay/Empangeni
     Mrs. Marten Hiemstra, P. O. Box 10745, Meerensee 3901. Phone: 0351-32317. Hambrook
     Rev. Albert Thabede - see address above. Impaphala and Empangeni
     Rev. B. Alfred Mbatha, do 7 Sydney Drive, Westville, 3630.
     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
     Pastor: Rev. Ragnar Boyesen, Oxelgatan 6, S-565 21 Mullsjo.
     Stockholm
     Rev. Goran Appelgren, Aladdinsvagen 27, S-167 61 Bromma. Phone/Fax: 011-46-(0)8-267985.
     
     When dialing from abroad, leave out zero in parentheses.)
     Note: Please send any corrections to the editor.

365


SAMPLING OF NEW RECORDINGS 2002

SAMPLING OF NEW RECORDINGS              2002

     Can the World Be Saved Without the New Church?
     #105839 - a doctrinal class by the Rev. Erik Sandstrom, Sr.
     Moses in the Bulrushes #105844 and Moses Flees to Midian
     #105856 - two sermons by the Rev. Douglas M. Taylor
     Where Are You? #105845, sermon by
     the Rev. Donald L. Rose
     Your Heavenly Treasure #105858, sermon by
     the Rt. Rev. Alfred Acton, II
     Divine Miracles #105821, sermon by
     the Rev. Kurt Ho. Asplundh
     Recognizing the Lord #105821, a contemporary worship
     service by the Rev. Grant R. Schnarr
     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. Postage costs will be included on your invoice.
     To order recordings or a catalog, call or write to:
     SOUND )))
     RECORDING
     LIBRARY
     (215) 914-4980
     Box 743 ? Bryn Athyn, PA 19009-0743
     or via e-mail: SRLibrary@newchurch.edu

366


Title Unspecified 2002

Title Unspecified              2002

Vol. CXXII     October, 2002     No. 10
New Church Life
Notes on This Issue 2002

Notes on This Issue              2002

     What a dramatic story is contained in the fourth chapter of the book of Daniel. Rev. Grant Odhner invites us to see ourselves in the extreme situations of the story. At times all seems well in the house of our mind. We are at rest and prospering (p. 368). But temptation comes almost like a radical medical procedure, "like chemotherapy, for example." There arise "new thoughts: to which afterward the mind can be bent. The kinds of new thoughts are mentioned on page 372.
     We have in this issue the write-up of one of the popular summer camps. Jacob's Creek camp is starting to build a tradition. Some may not know that it is held quite near another General Church camp with an older tradition. Laurel camp has been going for more than thirty years, and this summer each of the two weeks had a full attendance of 148 people.
     Many of our readers are familiar with the gardens at the Bryn Athyn Cathedral. They have been beautiful for years and years, but in the last few years they have been evolving. A magazine article about the gardens is mentioned on page 381, and we have an article by Miss Erin Schnarr, who has been involved in "many blossoming changes."
     Mr. Patrick Johnson suggests in his letter (p. 385) that people have misunderstood what the Writings say about the breathing of the people Most Ancient Church. He has given something for us to think about and discuss.
     The on-line family magazine, New Church Vineyard, is going strong. See page 384. For some news from Canada see page 394.

367


TURNING OF OUR MIND THROUGH TEMPTATION 2002

TURNING OF OUR MIND THROUGH TEMPTATION       Rev. Grant H. ODHNER       2002

     A SERMON
     
"King Nebuchadnezzar: To the peoples, nations, and men of every language, who live in all the world. May your peace be multiplied! It is my pleasure to tell you about the miraculous signs and wonders that the Most High God has performed for me" (Daniel 4:1, 2).

     What gracious and humble words these are! They are the words of a man who has been through a lot, but is "out the other side." More than that, he is clear about what he went through. He feels peaceful about it and is able to reflect on it without pride or defensiveness. He sees the good things that the Lord brought from it. He wants to share his experience with us so that we might benefit, too, and so that our "peace may be multiplied," also. These sentiments, and the spirit they convey, are those of an angel-person.
     The story which Nebuchadnezzar relates about himself, spiritually viewed, is a story about becoming an angel, about becoming truly humble and receptive of Divine blessing. And though we may not have achieved such humility in any fullness, most, I think, will recognize the progression.
     It begins in relative spiritual calm. (Nebuchadnezzar is "at rest in [his] house, prosperous in [his] palace.") Things seem to be going fine for us. We think we're pretty good. Then an issue arises which challenges us (the dream). Our conscience (Daniel) shows us that we are vulnerable to certain evils, and tells us we need to watch out for them or we will fall: "Renounce your sins by doing what is right . . . . It may be that then your prosperity will continue" (v. 27).
     We set about doing this. Things seem to go well for a while. Then all of a sudden, we "fall." Real spiritual crisis then sets in. And only by weathering and emerging from this are we really humbled. Then, and not before, are new, heartfelt, life-changing attitudes born in us.

368


One crisis was not enough. We thought we had learned something the first time, but it was not adequate to produce a genuine, full-fledged state of realization. A real state of peace could come only with a more
grievous trial.
     The rebirth of the human heart and the way of looking at things is accomplished through temptation-not just one, but many (see AC 3469:2; 8403:2, 3). Temptation is a testing of our spiritual love and commitment. We can be tested at any given time, only according to our present state of love. As our love and its awareness changes and deepens, new tests will and must occur.
     At any given time, our love and awareness are generally compared with what they could be. We have a desire to do what is right and to reform our life. But our sense and understanding of what is right, as well as our notion of what needs correcting, are always going to be limited. If we were really attacked by hell and immersed in its persuasive sphere, we would fall at once. For this reason the Lord allows hell to approach us and stir up "the dirt" only in the measure that we are ready to deal with it.
     In the meantime, He gives us "grace periods," where we enjoy the fruits of our present state of regeneration. We know a kind of satisfaction in our present insights and degree of mastery of evil; we enjoy a certain peace of mind and contentedness. All seems well in the "house" of our mind: we are at rest and are prospering in our present good and truth (see AC 3696:1, 2).
     But no state can last forever. Our love deepens; our insight grows. Hell finds new things in us to challenge. This is why our "old life" seems to reassert itself, though actually the spiritual challenge is raised to a new level.
     In our story the first temptation is symbolized in Nebuchadnezzar's disturbing dream. The dream leads him to look at himself. He seeks light from others.

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     It is interesting that the first help he seeks is from worldly counselors and interpreters. When we find our contentment slipping from us, aren't we inclined to look first for natural explanations and remedies-popular wisdom, psychology? We tend to try to reduce our anxiety and discontent (caused by unmastered evils and bad attitudes) by seeking out entertainment, food, alcohol, and other distractions, or by taking up a new hobby or some new discipline. These remedies ultimately prove ineffective because they do not deal with the inner causes of our fall from peace of mind.
     Then Daniel was called. Daniel the prophet represents insight from the Word. This insight shows us the strength, beauty and fruitfulness that we can know when we follow the Lord, ascribing goodness to Him and letting Him lead us. This state is pictured in the tree, great and strong, with lovely leaves, decked with an abundance of flowers, from which there was food for all, under which the beasts of the earth found protection, and in which birds of the heavens found shelter.
     Insight from the Word also shows us the effect of falling away from the Lord: the consequences of trying to lead oneself to happiness. The "watcher," the "holy one" that "came down from heaven," to pronounce the fall of the tree, pictures our conscience. Conscience is the "watcher" in us. It is the Lord's spokesman that uses our ideas from the Word to shed light on the quality of our life.
     Nebuchadnezzar was duly chastened when he realized the source of his troubling dream. He appears to modify his life. But his efforts only stem the tide for a brief while.
     The reality pictured here is this: the insight that we gain through our first temptations is primarily an intellectual one; it is not a heartfelt realization. Yes, we see what evil is up to, but we don't really believe that we are vulnerable. We don't believe that such evil exists in us, nor are we aware of its working in us.

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If we were truly willing to "renounce our sins and wickedness" as Daniel urged, we might progress into a heartfelt realization without having to undergo further unpleasant states of temptation. We might then "continue in our prosperity." But few, if any, are willing.
     Twelve months later, Nebuchadnezzar, while surveying his wonderful palace from the roof, is overcome by a feeling of arrogant pride in his own splendor and greatness.
     "Is not this the great Babylon that I have built by my mighty power and for the glory of my majesty?" (v. 28)
     With this, he is suddenly driven by madness away from the company of people, as prophesied. He "ate grass like cattle. His body was drenched with the dew of heaven until his hair grew like the feathers of an eagle and his nails like the claws of a bird." This event pictures a more severe state of temptation.
     Temptation is combat between our "inward person" and our "outward person." Heavenly life stems from our inward person. Unselfish love and principle flow into us from within and seek to integrate and subordinate the good and useful elements in our outward person. This flow from within is what makes us human. It is what enables us to live with others and find blessing together. Our selfish life resides in our outward
person, and when hell acts into that life, it seeks dominion over our higher mind. In temptation, evil spirits working in us focus our whole attention on our bodily and selfish concerns. Our inward person with its beautiful concerns and perspective seems cut off (like the tree in our story). We seem to lose our source of humanness. This is why Nebuchadnezzar is "driven from men" and becomes like a beast. In temptations, the hells hold us in unclean moods: impatience, jealousy, contempt, lust, lack of concern for others, apathy. They "flood us" with a host of negative thoughts and unfair judgments of people and situations, based on a superficial and self-serving assessment of the "evidence" at hand. This low-level, unclean mental diet is pictured in Nebuchadnezzar's eating grass like the cattle.

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His hair (grown mangy like eagle feathers) and his nails (becoming like the claws of a bird), picture our preoccupation with sensual things (things closest to our senses), which dominate our awareness unchecked and make our life unlovely.
     Obviously, when we are struggling in bad states, we can at times feel heavenly feelings, but only in a fleeting way. We can think spiritual thoughts too, but we have little sense of delight in them. This is where the real struggles come. Our inward person longs to be free of the grip of hell. It longs to return to sanity, to feel the clarity, peace and protection of heaven again. It longs to think well of others, to have concern for others, to be touched by tenderness and humility. This higher part of us fights for its life, even though it seems to be conquered. And it is in this struggle and inner outpouring of effort that a stronger love and faith are born.
     Through temptation we also become more receptive to the Lord. The realizations of our own propensity toward evil soften us and humble us. We acquire a new eagerness to learn and accept what the Lord teaches, a new willingness to be led.
     Our story begins and ends with Nebuchadnezzar's expressing humble thoughts. I want to conclude by noting what the Heavenly Doctrines observe about the thoughts we experience during and after temptation.
     Temptation shakes up our life. It is like a radical medical procedure. Like chemotherapy, for example, temptation puts a violent halt to the cancerous progress of our destructive attitudes and bad habits; at the same time it seems to attack and destroy some good things, too. But the fact is, if we are to emerge with a fresh perspective and a new direction, there must be a total breakup. We read about this in the Arcana:

[In temptations] since a person is then in inner distress and in torment, the delights of [his former] life of lusts and their enjoyments come to a cessation. And then goods flow in from the Lord.

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The consequence of this is that evils are regarded as abominable. The effect is new thoughts of a nature contrary to those which he possessed before. To these [new thoughts] the person can afterwards be bent. (n. 2272, emphasis added)

     The "new thoughts" spoken of here are especially thoughts about our own weakness, unworthiness and wretchedness when left to ourselves; also thoughts of hope and trust in the Lord, thoughts of His mercy, His power, and of the happiness of living within His life and order (cf. AC 2334; 3469:2).
     We are driven to these kinds of thoughts by temptation. Even the wicked person entertains such sentiments when in times of trouble and desperation. The difference between the good and the evil person is that after the crisis has past, the good person's customary thoughts are "bent" to those which he had experienced in temptation and in the grateful glow just afterward. He is influenced by them; he returns to them and affirms them. If this "bending" of the thoughts does not take place, it is an indication that the temptation's use has failed (see AC 2273:2, the lesson).
     These new perceptions and insights that come in temptation are pictured in the "dew of heaven" that drenched Nebuchadnezzar while he lived in the open field (cf. AC 8455 with 3696). To the source of these perceptions we must eventually turn our gaze if we are to be eternally delivered. "At the end of that time, I, Nebuchadnezzar, raised my eyes toward heaven, and my sanity was restored. Then I praised the Most High; I honored and glorified Him who lives forever" (v. 34).
     After temptation our life is gradually returned to a new "normal," graced with a newness of delight and a richness unknown to us before. Our "kingdom" is restored in greater measure. And the soul of this new life is a deeper trust in the Lord and a fuller acknowledgment of Him. What could be sweeter than this humble wisdom, expressed in Nebuchadnezzar's closing words, a wisdom which breathes in and absorbs
all peace and blessing?

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     "When my sanity was restored, my honor and splendor were returned to me . . . . My advisors and nobles sought me out, and I was restored to my throne and became greater than before. Now I, Nebuchadnezzar, praise and exalt and glorify the King of heaven, because everything He does is right and all His ways are just. And those who walk in pride He is able to humble" (Daniel 4:36,37). Amen.
     
Lessons: Daniel 4; Luke 11:14-26; AC 2273:1,2 Preached in Oak Arbor, Michigan October 1999
     
Arcana Coelestia 2273

     A person is not saved on account of temptations if he places anything of merit in them. For if he does this, it is from the love of self, in that he congratulates himself on their account, and believes that he has merited heaven more than others. And at the same time he is thinking of his own pre-eminence over others by despising others in comparison with himself. All of these things are contrary to mutual love, and therefore to heavenly blessedness.
     The temptations in which a person overcomes are attended with a belief that all others are more worthy than himself, and that he is infernal rather than heavenly. For while in temptations such ideas are presented to him. And therefore when after temptations he comes into thoughts contrary to these, it is an indication that he has not overcome. For the thoughts which the person has had in temptations are those to which can be bent the thoughts which he has after the temptations. And if the latter cannot be bent to the former, the person has either yielded in the temptation or he again comes into similar ones, and sometimes into more grievous ones, until he has been reduced to such sanity that he believes he has merited nothing.

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HERB GARDEN DESIGN FOR THE BRYN ATHYN CATHEDRAL 2002

HERB GARDEN DESIGN FOR THE BRYN ATHYN CATHEDRAL       ERIN SCHNARR       2002

     Based on the Teaching of Use in the Writings of Emanuel
     Swedenborg Applied to Gardens in Light of Correspondences

     As a member of the summer gardening crew at the Bryn Athyn Cathedral for the last three years and working with Danielle Odhner, Head Gardener for the church, I have seen and been a part of many blossoming changes on the grounds. To mention just a few examples, there is the "shade garden" (north side), which has become a quiet place for repose, with mulched pathways among the rhododendrons and shade-loving plants; the north lawn border bed, now planted with young trees; the mat-like chamomile bed that outlines the horseshoe seating area in the east lawn, and an abundance of flowers located all around the building.
     As an intern at the cathedral, I have now had the opportunity to do independent research in Swedenborg's Writings in regard to plants, herbs, and the different Ages or Churches, with a focus on correspondences and gardens that Swedenborg saw in the world of the spirit. Since I enjoyed this research, I felt it important to apply some of this discovery into physical form. Arcana Coelestia 1964 states that ". . . facts and cognitions must have use as their end in view, and when they do, they have life as their end in view, for all life looks to uses because it looks to ends." And so I became excited about creating a garden that would reflect the research I had been doing with correspondences. After talking with Danielle and researching ideas and elements of design such as pattern and structure in relation to gardens, the design started to evolve. My hope is that the rest of this paper will both paint a picture of the garden in words with a full description of purpose and relevant information and also serve as a doctrinal explanation for elements of the garden.

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     The proposed location for this garden is outside the Council Chamber on the south side of the cathedral. Because this part of the cathedral was originally designed to be a place of civil uses, such as the meeting of leaders in the church organization, the theme of this garden is use: use in a tangible, earthy, and productive way. From very early times (for example: 3000 B.C. in Babylonia), herbs have been cultivated for their wide variety of uses all over the world. China, Assyria, Egypt and India all developed early written records of medicinal herbs. With the industrialization and increased emphasis on science and technology in the western world, the use of herbs decreased. However as their value and healing properties are being rediscovered, herbs are enjoying a renaissance (Bremness p. 8).
     There is no fixed definition of "herb." Over time its meaning has changed according to people's relationships to the plant kingdom. Today we can see herbs as those plants that are important to people on many levels-physical, mental, and spiritual (Bremness, p. 8). The Writings say that "the plant yielding seed is every truth that looks towards a use." And so the design of this garden in form and plant selection reflects how it can be of use to people.
     The direction of the garden is symbolic. Because it is in the south, it receives the midday sun, the most intense exposure received by any of the four directions. The directions represent varying states of good and truth. Numerous passages in the Writings refer to the correspondence between the south and light and thus truth dwelling in light (AC 9642). Summer is the corresponding season (TCR 762), a time
of heat, brightness and ripening. A beautiful quote from True Christian Religion 756 brings the seasonal cycles parallel to the human life cycle:

     In general, the year passes from spring to summer, through this to autumn, then ends in winter, and from this returns to spring; this is the circle of heat.

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In particular, the day passes from morning to noon, through this to evening, and ends in night, and from this returns again to morning; this is the circle of light. Again, every person runs through the circle of nature, beginning life in infancy, advancing therefrom to youth and adulthood, from this to old age, and dies.

     Cultivating and using plants for their medicinal properties requires knowledge and skill. Many plants are beneficial and yet when used improperly may have adverse effects. This need for knowledge (a form of truth), to use the fruitful gifts of the earth, is like the bright sun needed to grow the herbs of the natural earth that provide us with goodness and healing. Thus the southern location seems optimal for the herb garden.
     The quadrilateral shape of the garden also reflects the idea of civil uses. A square symbolizes what is just, perfect, and righteous. A "quadrangle" or "a square" signifies what is just, because it has four sides, and the four sides look towards the four quarters, and to look equally towards the four quarters is to respect all things from justice" (AR 905). Within the overall square form of the garden, there are four internal quadrants, continuing the pattern. However, there is a circle in the center of the quadrants, outwardly reflecting the cycles of natural life and inwardly the regenerating cycle of humans. "Geometry is terminated in the circle" (SE 3484), a symbol of the Infinity of the
Lord and eternal life of all people.
     In keeping with the useful properties of the garden, there are four circular seats (wooden if possible), for people to gather, perhaps to worship, have meetings, reflect, or share time with a loved one. In the very center, there is some sort of plant found in the innermost heavens mentioned in memorable relations, such as a citrus, pomegranate, or cinnamon tree. Fruit trees surround the seating area (orchards are found in all three heavens (AE 1211). There is a wooden shade covering that rises above the seats to join in the center with an opening that allows light to shine through on the center plant (pending constructional planning).

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     Four pathways lead from the center outwards in the four directions. In the Word, "four" signifies the conjunction of good and truth (AR 322). Three iron trellises overhang each pathway, both "three" and "iron" symbolizing truth and natural truth respectively (AR 322 and AE 176). Medicinal, food-bearing, and fragrant climbers such as hops, honeysuckle, sweet peas, and beans clothe the trellises. The reason why the center constructions are of wood is because wood corresponds to natural goodness (CL 77). The outer iron and inward wood reflect truth leading towards goodness. And both materials correspond to the natural forms of good and truth, fitting in with the growth and applicable use of the herbs of the garden in the natural world.
     At each entry to the garden there are two trees, one on either side, marking the gateway into the garden, "for a tree signifies the person of the church, specifically a mind imbued with knowledges, and fruit, the good of life" (AE 650). We enter by the gates of knowledge as we pass towards life and connection with the Lord. In the center of each pathway lie ten equally spaced flat stones carved with quotes representing each of the Ten Commandments to represent the process by means of which a person enters into spiritual life. Because there are four directions, there is the opportunity to have the four walks represent the Ten Commandments as seen through four lights: The Writings, the New Testament, the Old Testament, and the sacred scriptures from other world religions. This fits in well with the stone sculpture on the outside of the Council Chamber. Bryn Athyn Cathedral: The Building of a Church
says: "The carved granite cornice around the outside of the council chamber is accented by a series of human heads representing racial types from throughout the world. This suggests the universality of the Lord's kingdom, in which His mercy reaches to all who live in the sincerity of mutual love.

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It represents also that the New Church is to be without national boundaries" (Glenn, p. 177).
     In the center of the seating area a quote from TCR 283 surrounds the potted plant: "The Ten Commandments contain, in brief summary, all things of religion. Through them the conjunction of God with us, and us with God, takes place. There is nothing more holy." Further thought to stone design and decorative accents are necessary.
     Within each quadrant, the circular pattern is again used to convey the spiritual idea of continually moving inward to something deeper, a closer connection to the Lord. In the center of the quadrant there is a potted fruit-bearing tree, ideally one whose fruit distills oil (like olives or almonds). Apocalypse Explained 1211, reveals that the gardens in the inmost heavens have such trees, and that those in the second heaven distil wine. The correspondences of olive trees and vineyards to things celestial and spiritual mirror the layout of these heavenly gardens (AC 2722). Surrounding the center like spokes of a wheel, there are eight sections (eight meaning "what is full and in every way" (AC 9659). Each follows the same pattern. In the corner farthest away from the center is a vegetable/grain bed, with one culinary herb bed on either side. There are two herb beds on either side of the culinary herbs for herbs known for their potent medicinal properties, and in the center corner bed, lies an especially sweet-smelling herb, "for odor signifies perception, and perception pertains to wisdom" (AE 1150). Thus an array of plants with a variety of uses is included.
     Herbs included in the design are flexible to growing conditions. No specific herbs are required, though those mentioned in the Writings and the Bible would be especially suitable to this garden. Some examples are cinnamon, mustard, citrus, and olives.

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     Other details that accent and unify the researched correspondential elements of the design are short rose hedges lining the inward paths to the center and the use of stone (granite bricks?) to divide the quadrants into eight smaller beds. The design could be easily developed for a small orchard beneath the garden to soften and fill out the hill below. The southern leading path would then follow into a less structured garden, and ultimately to the road (and so walking towards the church, a person again has the sense of moving inward, from less cultivated to tended garden). For added beauty and meaning, the use of plaques with Biblical quotes relating to plants could be added, such as Rev. 22:2, "The leaves of the trees were for the healing of the nations . . ." and, "For there is in every plant an idea, as it were, of the Infinite and Eternal; since one seed might be multiplied for a number of years so as to fill the whole earth" (AE 1203).
     The process of creating this garden design has been an enriching experience for me. The Writings reveal so much about the depth of the natural world and the heavenly influx it receives from the Divine, (different from people!). My hope is that this garden design can be manifested in some form for others to not only enjoy, but to use! and so become more closely connected to the Lord.
     
     WORKS CITED

     Arcana Coelestia, Elliot trans. New Search98. Retrieved 5/2/02. Apocalypse Explained, Tansley trans. New Search98. Retrieved 5/2/02. Apocalypse Revealed, Coulsons trans. New Search98. Retrieved 5/2/02.
     Bremness, Lesley. The Complete Book of Herbs. Viking Studio Books. New York, 1988.
     Glenn, E. Bruce. Bryn Athyn Cathedral: The Building of a Church. C.
     Harrison Conroy Co., Fine Arts Pub. New York, 1971. Spiritual Experiences, Buss trans. New Search98. Retrieved 5/2/02. True Christian Religion, Ager trans. New Search98. Retrieved 5/2/02.

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Editorial Pages 2002

Editorial Pages              2002

     THE HOUSE WHERE YOU WERE BORN

     Last month we mentioned the key to the house where one is to dwell forever (True Christian Religion 730).
     Consider this teaching: "Every spirit who is taken up into heaven and becomes an angel is taken to the society where his love is; and when he arrives there he is, as it were, at home, and in the house where he was born" (Heaven and Hell 479).
     We mentioned in a previous editorial that a newcomer to heaven recognizes his or her house (Apocalypse Revealed 611). Can we not expand this to the surroundings of the house, the trees and gardens? Angels are not always aware that their surroundings mirror themselves, but there are times when their eyes are opened, and when they look at the things that surround them, they see themselves. In number 322 of Divine Love and Wisdom we read that the surroundings of angels seem as it were to be produced or created by them. The number concludes as follows: "I have been given to see that when angels have their eyes opened by the Lord and view these phenomena from the perspective of their corresponding uses, they recognize and see themselves."
     The houses of angels undergo little changes. "They change slightly in response to the changes of state of their deeper natures" (Heaven and Hell 190). We might reflect on changes we incline to make from time to time, like getting new wallpaper.
     A kind of home improvement (so to speak) is an encouraging thing to angels. Many are familiar with the saying that maidens in heaven sometimes rejoice to see new flowers in their gardens, indicating something of their character (Spiritual Experiences 5665). Angels and spirits sometimes have a sign that their dwelling-places "are changing into more pleasant ones."

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They change into more beautiful ones "as spirits grow in perfection" (Arcana Coelestia 1629).
     
     
     ABOUT THE CATHEDRAL GARDENS

     The summer issue of Montgomery County Magazine has an eloquent article about the gardens at the Bryn Athyn Cathedral. It is entitled Celestial Gardens, and it says, "Through their design and color palette, the gardens at Bryn Athyn reflect the spiritual beliefs of the Swedenborgian community."
     Here is a sample paragraph: "Gardening at Bryn Athyn Cathedral is less about pretty plants and more about man's relationship with his Creator. I spoke with Danielle Odhner, the talented and passionate head gardener, while she potted up delphinium seedlings in their newly renovated conservatory. 'Our gardens are designed to represent the correspondences, or beliefs and teachings of the Church. And just as our cathedral is an aesthetic marvel, the surrounding landscape must also reflect that intense inner beauty."'
     There is an Alpha and Omega Garden. There is a Children in Heaven Garden, and there is a Marriage Garden. It is likely that this article will attract visitors to the cathedral and will make Bryn Athyn residents more aware and appreciative of what the gardeners have achieved.


     MUSCLES OF THE FACE

     There are a number of places in the Writings which speak of the way people of the Most Ancient Church expressed themselves by facial expression. The first such reference is Arcana Coelestia 607.
     In those ancient times "people spoke not so much by means of vocal utterances, as they did in later times and as they do nowadays, but like angels, by means of ideas.

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They were able to express ideas by means of countless alterations of the lips where there are innumerable threads of muscular fibers which are all knotted up nowadays but which had freedom of movement in those times. They were in this way able to present in a minute things which nowadays take an hour by the use of articulated sounds or utterance."
     They could in just a moment express what we take an hour to convey less perfectly. "This is perhaps hard to believe but is nevertheless the truth." (See also A.C. 1118, 1762, 7745, 10587.)
     The New Yorker magazine (August 5) has a fascinating article about the face, posing the question, "Can you read people's thoughts just by looking at them?" It gives accounts which show that people were able to discern important things by a single glance.
     The article by Malcolm Gladwell calls the face "an extra-ordinarily efficient instrument of communication." There is a passage in the Arcana about the face which inspired me to write a little booklet about the face. It says: "The face has been fashioned so that it can produce an image of a person's interiors. It has been so fashioned to the end that those things which belong to the internal man may appear
within the external, thus to the end that those things which belong to the spiritual world can be visualized in the natural world and so have an effect on one's neighbor" (AC 9306).
     Getting back to the New Yorker, two researchers, (Ekman and Friesen), spent a long time trying to catalogue facial expressions. At a certain point they realized that they must make a study of the facial muscles. They identified forty-three muscle movements in the face. Over a period not of months, but of years, they studied combinations of movements, coming up with about three thousand meaningful face expressions. They produced a five-hundred-page binder called the Facial Action Coding System.


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     It is fascinating to read about the efforts to learn to use certain muscles in the face, and it is fascinating to read examples of faces disclosing things which people wished to hide.
     We tend to use the channel of hearing to understand an-other person and pay little attention to the channel of sight-looking at the face. "We are such creatures of language that what we hear takes precedence over what is supposed to be our primary channel of communication, the visual channel. Even though the visual channel provides such enormous information" the voice is what we attend to.
     So much for this eleven page article. I would like to close with an Arcana passage in which Swedenborg describes an encounter with certain spirits who were able to make lip movements that Swedenborg could not.

They said that they spoke to one another in particular by means of the production of variations of their faces, chiefly by variations around the lips, and that they expressed their affections by means of those parts of the face which are around the eyes, so that their companions could thereby have a full understanding not only of what they were thinking but also of what their wishes were. They also tried to demonstrate this to me by entering my own lips, round about which they tried to produce various folds and twists. But I could not receive these variations because my lips had not been trained since I was a small child to make such movements there. Nevertheless I was able to ascertain what they said through their communication of their thought to me. Yet the possibility of speech in general being expressed by means of the lips becomes clear to me from the manifold series of muscle fibres which exist in the lips and have become twisted together. If these were unravelled, so that they acted without any entanglements and freely, they would be able to produce many variations there that are unknown to those with whom those muscle fibres lie squashed together.
     [2] The reason the speech of the spirits there was as described is that they are incapable of pretense, that is, of thinking one thing and expressing another with their face; for they live with one another with such openness that they do not conceal anything whatever from fellow spirits.

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Indeed these know instantly what they are thinking and what their wishes are, also what kind of people they are, as well as what deeds they have done; for the acts done by those who live in that openness are lodged in their conscience, and therefore others can, when they first see them, discern what their inner countenances or dispositions of mind are.
     [3] The spirits showed me that they do not strain their faces but let them move freely, unlike those people who since their youth have become accustomed to put on a pretense, that is to say, to speak and act in a different way from how they think and desire. The faces of the latter are kept taut, ready to produce the kind of variation which their artfulness tells them to produce. Anything a person wishes to conceal causes his face to be made taut; and this ceases to be taut and expands when something seemingly open and sincere can be fraudulently displayed there.
www.NewChurchVinevard.org 2002

www.NewChurchVinevard.org              2002

     An on-line family magazine from the G.C. Office of Education
     featuring materials for all ages focused on a new theme every month.

     The Tabernacle in October 2002
     Thanksgiving for Creation in November 2002

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INTERNAL BREATHING 2002

INTERNAL BREATHING       Patrick Johnson       2002




     Communications
Dear Editor,
     New Church Life reaches the U.K. sometime after its publication date, and being already "out of date," is not always read immediately. So I hope you will excuse a somewhat late comment on the March issue. I much enjoyed the articles In Search of the Ancient Word in the March and May issues and am looking forward to the third which is hopefully on its way across the Atlantic. It is all state of the art stuff and certainly confirms both, that this revelation existed, and that Mongolia is a good place to look for it.
     My reason for writing, however, concerns a side issue, which the writers mention in passing: the question of so-called "internal respiration." They say that the Writings speak of the men of the Most Ancient Church as "a separate race of mankind," which is not strictly true. Swedenborg never uses the word "race." (Look in Potts.) They support the claim by mentioning that the men of the Most Ancient Church had a "unique physiology, respiring internally," but I am reasonably sure that this is a misunderstanding. I think it came about like this:
     1. Swedenborg used the Latin word respiratio in the Writings, which at that time simply meant "breathing," in the sense of taking in and expelling air. It was assumed the sole purpose of the lungs was to facilitate speech. As Swedenborg says in AC 3893: "singing is the province of the lungs." Hence by internal breathing he could be describing internal speech, or what we call "telepathy."
     2. After Swedenborg's death, oxygen was discovered and the full purpose of `breathing' was then realized and the new word "respiration" was derived from the Latin word to describe the process of absorbing oxygen and expelling carbon dioxide.

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     3. About this time, translators of Swedenborg-who, alas, had a fondness for transliteration-chose to render "respiratio" by the new word "respiration," instead of that used in Swedenborg's time, "breathing." The more accurate word you will find in up to date translations.
     4. The mistranslation then prompted us to overlook the vocal function of the lungs and invent this fantastic respiratory system of the most ancients, which is otherwise unknown in the animal kingdom.
     So when Swedenborg speaks of "internal breathing" he surely means "internal speech," or what we now call "telepathy," a gift many native tribes possess. Swedenborg's first mention of internal breathing in Arcana Caelestia 607 makes this abundantly clear:
     "Something as yet unknown to the world and perhaps hard to believe is that the members of the Most Ancient Church possessed internal breathing, but no external breathing except that which was soundless. Consequently people spoke not so much by means of vocal utterances . . . but like angels, by means of ideas."
     As a scientist, Swedenborg tried in later passages to suggest a physical explanation for this telepathy, but having failed to find a physical seat for the soul, he should have known he was wasting his time. He was right the first time in AC 607: "they spoke like the angels," by a spiritual or mental system (HH 248 may help), not through some imaginary physical system.
     When we tell people about the Most Ancients, I believe it is doing them, and the Writings, a grave disservice to propose that they were physiological freaks and not ordinary people like you and me.

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We should be saying "they spoke like the angels, by means of ideas."
     Patrick Johnson
     London, England
     
     P. S. I wrote on this subject at moderate length in 1993, in the Swedenborg Society Magazine No 6, (I am told that it has been put on a General Church web site) but the subject is vast, including all Swedenborg tells us about speech, hearing, breathing, sounds and music in the spiritual world and more.
HOW NEW AGE DISCIPLINES CAN BE USED FOR SPIRITUAL WORK 2002

HOW NEW AGE DISCIPLINES CAN BE USED FOR SPIRITUAL WORK       Ruth Cranch Wyland       2002

Dear Editor,
     For those of us who find much value in many New Age disciplines, there are wonderful ways to use them to forward our spiritual work. Rev. E. E. Sandstrom's recent series in New Church Life has attempted to show that is not the case. Because he finds much to criticize in these disciplines, it is not surprising that he finds them not useful for his own spiritual work. When he makes the blanket statement that "New Age activities . . . just make you feel better apart from regeneration," this is his opinion.
     In his conclusion that work with disciplines other than the Writings can only work on natural rather than spiritual temptations, Mr. Sandstrom is making a leap into a conclusion. If we decide to accept Mr. Sandstrom's interpretation of what the numbers he cites mean, we might follow his lead, but his are not conclusions I would reach from what he has presented.
     Over the years I have done careful reading in esoteric subjects. I found myself puzzled that I could read two articles written from opposite points of view and could find reasons to defend both positions.

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Then a mentor pointed out to me the simple ploy of discovering a crucial conclusion and then back-tracking to discover what background information it was based on. That enabled me to do a better job of analysis. I found telling phrases which would trigger me to search what went before them. Among these were: "It is clear," "It follows," "Thus," and the crucial remark, "and therefore." Within Mr. Sandstrom's presentation (in three segments) there were many of these phrases. Each time I found a phrase, I could track back to a supposition or conclusion which was not true for me.
     Mr. Sandstrom states: "Our evils can be seen only in private" (NCL July p. 286). It is not my aim to refute each individual assumption he puts forth, but this one I found to be erroneous over many years of my life. When I attempted to find and shun the evils in my life privately, I failed miserably. It was only when I began attending spiritual growth groups which provided tasks for me to work on and allowed me to share and hear how others worked on their evils, that I began to see how I could work on my own evils. Sharing with warm loving friends in a group is not close to the "public confession" Mr. Sandstrom decries in his article.
     The references he makes to Alcoholics Anonymous where he states that AA is "more like a physical healing" shows me that he does not understand the addictive process. Addictions show themselves in physical manifestations that are most firmly rooted in spiritual problems. By working the steps, addicts certainly find spiritual healing.
     My firm belief is that when we work on our spiritual progress it is assuredly a most private process, but I believe also that it can be both lightened and deepened by sharing with caring others.
     Ruth Cranch Wyland
Bryn Athyn, Pennsylvania

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HOW NEW AGE DISCIPLINES CAN BE USED FOR SPIRITUAL WORK 2002

HOW NEW AGE DISCIPLINES CAN BE USED FOR SPIRITUAL WORK       Paul R. Hammond       2002

Dear Editor,
     Rev. Sandstrom's article, "the New Age and the New Church" was a revelation for me. It has changed my outlook on New Age systems of belief.
     I used to say that wisdom can be found all around us, including in other religions. I was brought up in Convention New Church, which probably explains my eclectic viewpoint. I read Heaven and Hell while I was in high school and I began True Christian Religion in college and finished it later. I am still reading in Arcana Coelestia, Apocalypse Explained and others.
     Through the years I read books about Edgar Cayce and books on theosophy, spiritualism and channeling, reincarnation and others, but I knew from the Writings that God is One and that Father, Son, and Holy Spirit are three essentials of the one God, and that salvation is of Him. I knew that we are saved by means of regeneration, through the Lord's mercy, but not without shunning evils as sins against Him.
     I now believe that all these things called "New Age" are interesting and do contain some worthwhile information, but since their basic foundations are false, they are mostly a waste of my time. At age seventy-one I've reached this conclusion after reading the article.
     Paul R. Hammond
     Los Osos, California
ACQUIRING TRUTH 2002

ACQUIRING TRUTH       Dewey Odhner       2002

Dear Editor,
     In the March issue, Rev. N. Bruce Rogers gives an argument to which he asks us to pay serious attention as an example of an argument founded on doctrine. He says, "If we should admit women into the priesthood and they marry, what is to be the source of the doctrine that they then preach? Are they to get it directly from the Word, as we would normally expect, or as good wives, are they to get it from their husbands? In the latter case, let us hear instead from the husbands."

390


I fail to see how this conclusion is founded in doctrine. Is the truth degraded by reception by a wife? May it not rather be purified and ennobled by her study of the Word and applying it to life? May it not be more appropriate for a wife to receive what her husband gives her, to incubate, nurture and prepare it for use to the congregation, rather than the congregation getting it directly from her husband?
     Mr. Rogers' chain of argument is missing critical links. In this it is typical of all the arguments that I am aware of, which have been published in support of an all-male clergy. No quantity of faulty arguments will suffice to establish the truth.
     Dewey Odhner
     Horsham, Pennsylvania
A FUNDAMENTAL TEACHING 2002

A FUNDAMENTAL TEACHING        Bill Hall       2002

Dear Editor,
     I found Karl Boericke's letter in the March issue very interesting. I was not brought up in the New Church, as I was in my early thirties before I even heard of it. I can see many advantages of being brought up in the New Church.
     A fundamental teaching of the New Church is that all good and truth is from the Lord alone, and nothing from individuals. Always, people are recipients of life. We do not have life in ourselves. This means we are to look to the Lord and His threefold Word for guidance in all matters, at all times.
     A powerful and most helpful teaching of the New Church is in the Arcana 351, where we read, "That 'Abel' means charity has been shown already. Charity means love towards the neighbor and compassion, for anyone who loves his neighbor as himself also has as much compassion for him in his suffering as he does for himself in his own".

391



     The teaching from AC 351 is abundantly clear. I am to have compassion for others in their suffering even as I have compassion for myself in my own suffering.
     Compassion should be applied to all life situations, including feelings of guilt, regret and despair. So instead of allowing these negative feelings to swamp us and thus prevent us from being useful and helpful to the neighbor, we have to apply this teaching from AC 351 directly to our lives. Living the truth of AC 351 means extending compassion to ourselves in our suffering, even as we extend compassion
to others in their suffering. Everyone can see that a compassionate attitude toward others helps them to recover from grief or whatever is troubling them.
     It is precisely the same with ourselves. When we extend compassion toward ourselves, while simultaneously acknowledging that all compassion is from the Lord, our troubles and despair are lightened and we are empowered to continue our lives joyfully and cheerfully. How many people want to listen to someone who is always complaining!
     An example of having compassion for ourselves is when we try as hard as we can to do something and yet do not achieve what we set out to achieve. It may well be that we have to face the truth that our aim was too high or completely off track.
     Dr. Hugo Lj. Odhner writes, "Man is given the rational responsibility of using his best thought and effort to act as of himself, in all the circumstances of his life" (Spirits and Men, p. 121). If we have used our best thought and effort, we have done all we can.
     Only in living doctrinal truths in our daily lives, whether we are on our own or interacting with others, are we able to do the Lord's will and to live as the Lord would have us live. All good and truth are from the Lord alone, but the Lord provides that we experience the influx of life as our own.
     I recommend Rev. Erik E. Sandstrom's powerful sermon, "A Rock Higher Than Ourselves" (New Church Life, July 1990).

392


This sermon directs us to a life free from sorrow and regret, to a life that is always willing to turn to doctrinal truths and to express those truths in our lives. Then those truths become clearly manifest.
     A most helpful doctrinal truth is found in healthy, positive laughter. In his sermon, "God Has Made Me Laugh, And All Who Hear Will Laugh With Me" (New Church Life, April 1993), Rev. Christopher D. Bown recommends we learn to laugh at ourselves and learn to help others laugh. The more we laugh at ourselves and help others to laugh, the happier we shall be.
     To me, TCR 621:9 clearly enlightens our minds as to how we are to live every moment of our lives. This passage explains that, as if from ourselves, we are to live the truths we have learned and to acknowledge from the heart that "the as if from himself is from the Lord . . . . In a word, act from yourselves, and believe that it is from the Lord; this is acting as if from yourselves" (TCR 621:9).
     Another illuminating passage to help us along life's high-way is found in TCR 774 which tells us that the Lord is forever with us, both the good and the evil, for it is only the Lord's presence that enables us to live! The Lord is present with those who believe in Him and keep His commandments.
     The Lord is perpetually present with everyone. If we want the Lord's presence in our lives all we have to do is to believe the Lord's truth and then live that truth as if from ourselves. We must always acknowledge that everything of good and truth that we experience as our own is from the Lord and not from ourselves.
     The eternal question is: How are we to live in this present instant, in this present situation? The only answer is to apply to our lives the truths we have learned from the Lord's Word.
     Bill Hall
Queensland, Australia

393


NEW CHURCH FAMILY CAMP AT JACOB'S CREEK 2002

NEW CHURCH FAMILY CAMP AT JACOB'S CREEK       Clare and Fred Hasen       2002

     The camp was held again at the Laurelville Mennonite Church Center in the Allegheny Mountains in western Pennsylvania. Arriving in hot humid weather, after a long arduous drive late Sunday afternoon, we were treated to a typical Mennonite meal before ascending to the top of the mountain for evening worship. The site is spectacular. Overlooking the valley, we could see mountains on the other side, miles away.
     Although the camp is built around young families, those who have reached "the age of wisdom" did not feel out of place in any way. An educational and delightful program was presented as The Path to Heaven. Rev. Walter Orthwein spoke on innocence: Remains: The Eternal Consequences of Childhood States. The next morning Rev. Brad Heinrichs introduced The First Step up the path, which is repentance. Rev. Kurt Hy. Asplundh completed the journey on Wednesday morning in his presentation of The Path of Life, which is the states of reformation and regeneration. These sessions were made even more enjoyable as the speakers allowed questions during their presentations, which several times developed into small discussions.
     The afternoons allowed time for recreational activities. The favorite attraction was swimming in a lovely large pool. For those who preferred further interesting instructional sessions, electives were offered.
     After worship each evening, discussion groups took place-some went into the late evening. The very comfortable "guest house" had an attractive large lounge in which the affairs of the church were debated, but perhaps not resolved.
     Throughout the four days, we were constantly aware of the peaceful yet active environment which prevailed. Love toward the neighbor was so obvious because of those who attended and those who organize this camp, activated the commitment that "the Lord God Jesus Christ doth reign!

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This gospel doth the Word proclaim."
     We left with the strong feeling that our love for the Lord's Word had been refreshed and strengthened.
     Clare and Fred Hasen
     Kitchener, Ontario, Canada
NEWS FROM CANADA 2002

NEWS FROM CANADA              2002

     As we go to print there is pleasant anticipation of an inspiring event in Kitchener, Ontario. The 40th anniversary of the Caryndale Church is being celebrated this year, and the dedication of a new school addition is taking place on the weekend of September 27-29. Congratulations, Kitchener! Visitors from Bryn Athyn have promised to bring us news of this event.
     There is an encouraging development in Calgary, Alberta. Rev. Michael Gladish and Virginia have settled in that area, and a new church effort has begun. We will be printing a letter about this in November. Note that the contact person now for Calgary is: Rev. M. Gladish, 248 Arbour Drive, N.W., Calgary, Alberta, T3G 4V3, Canada.

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OUT OF SILENCE 2002

OUT OF SILENCE              2002

     Out of Silence is the New Church newsletter for survivors of sexual abuse and those who support them. We normally publish once a year, in September. For personal scheduling reasons, the editors decided to delay the 2002 issue until January `03, so if you're on the mailing list, expect to receive your next copy then. It will contain, among other things, a fascinating article about restorative justice circles.
     Out of Silence is not only for those who have been abused. It is also oriented towards spouses, siblings, and friends of survivors; ministers, educators, people who want to help prevent abuse; and anyone interested in learning more.
     Copies of all five back issues are available by contacting the editor. Although reading them can be painful, the knowledge they contain can help keep children safe.
     To be on our mailing list, 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 can also be picked up in Bryn Athyn at the Pastor's office. You can find us on the web at http:// newearth.org/outofsilence.
     
     Kara Tennis, editor     Edith van Zyverden
     PO Box 274,               PO Box 12
     Bryn Athyn, PA 19009     Bryn Athyn, PA 19009
     215-947-4849          215-938-2515
karacolorworks@aol.com

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Would you like to join? 2002

Would you like to join?              2002




     Announcements





     NUNC LICET BRYN ATHYN COLLEGE ALUMNI ASSOCIATION

     PO Box 277, Bryn Athyn, PA 19009-0277

     Whether or not you attended Bryn Athyn College of the New Church, please join us if you are interested in being a part of the College's mission.
     Several months ago, a handful of alumni got together to discuss an organization which would promote Bryn Athyn College's mission: a commitment to higher education in the light of the New Church that prepares students for both the natural and spiritual worlds. After an initial mailing, our association now comprises over 250 members and is steadily growing.
     We are not a fund-raising organization. Our purpose is to establish a network of alumni and friends in order to emphasize the value of New Church higher education, publicize what is happening in the College, and support its further development toward a New Church university.
     To join the alumni association or for more information,
     please contact
     Bryn Athyn College Alumni Association
     c/o Carl R. Gunther
     PO Box 277, Bryn Athyn, PA 19009 USA
     or email dolores.gunther@verizon.net
     Working Toward the Realization of the University Vision
Escape From Egypt 2002

Escape From Egypt       Rev. Douglas Taylor       2002

     "Why is it, that of all the young people who graduate from our day schools, high school, and college, some continue in the way of the Lord and enter more and more interiorly into the Church, while others are captivated by the world? Why do they not all come into the Church? And why is it that of all the adult enquirers who begin to learn something of the teachings now revealed for the New Church, only some continue in the way, while others return to the world or to the Christian Church?
     "Part of the answer, a very important part, lies within the whole story of the exodus of Israel out of Egypt, through the wilderness, into the land of Canaan, the land flowing with milk and honey."
     In this book is a study of the internal sense of this story, showing the infernal influences that make it difficult for people to enter more and more deeply into the Church.
     Published 1984 by the General Church $7.00 US
     General Church Book Center Cairncrest Annex
     Bryn Athyn Cathedral Box 752, Cairncrest Annex Bryn Athyn, PA 19009
     Hours:Tues., Thurs. and Fri., 8:00 am-4:00 pm Phone: 215.914.4920
     email: bookstore@newchurch.edu Internet: www.newchurch.org/bookstore

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FOR PEACE, PLENTY, FREEDOM AND REST 2002

FOR PEACE, PLENTY, FREEDOM AND REST              2002

     A Bounty of Recordings for Your Thanksgiving Season
     The Sound Recording Library has several recordings to enhance your
     Thanksgiving season and to use for worship:
     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 Titles (no music)
     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 50 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
     phone: 215-914-4980
     Box 752 - Bryn Athyn. PA 19009-0752
     or via e-mail: SRLibrary@newchurch.edu

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NUNC LICET 2002

NUNC LICET              2002

     BRYN ATHYN COLLEGE of the New Church

     Bryn Athyn College of the New Church offers six majors leading to a bachelor's degree, as well as an associate in arts. Full-time, part time and auditing students are welcome.
     Applications are available for the 2003-2004 school year; deadline is February 1, 2003.
     The religious reasons for attending Bryn Athyn College are well known. Let us tell you about some other advantages of coming here:
     Flexible courses of study
     Affordable price and generous financial aid
     Athletic, cultural and travel opportunities
     Fantastic internship programs
     Service learning trips in exciting places
     Excellent faculty-to-student ratio and a caring atmosphere
     For information contact:
     Dee Smith-Johns, Admissions Coordinator, 215-938-2511, dsjohns@newchurch.edu.
     For an online application, visit our website: www.newchurch.edu.
     Visitors to the College are always welcome!

401


Title Unspecified 2002

Title Unspecified              2002

Vol. CXXII     November, 2002     No. 11
New Church Life
A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
REVEALED THROUGH EMANUEL SWEDENBORG
Title Unspecified 2002

Title Unspecified              2002

     GENERAL CHURCH BOOK CENTER
     Annex at Cairncrest
     AND CATHEDRAL BOOKROOM
     Two locations, huge selections!

     Our top sellers:
The Hopeful Year, G. Roland Smith
Rise Above It - book & leader's guide, Ray & Star Silverman
Spirituality That Makes Sense, Douglas Taylor
Window to Eternity, Bruce Henderson
Journey of Life, Tom Kline
Art of Spiritual Warfare, Grant Schnarr

     Also popular:
Family Bible Study Lessons, Office of Education
     Each lesson includes a worship talk and activities for five age levels from preschool to young adult. Sold in packets or individually-Perfect for holiday preparations: Christmas Prophecies.

     In addition:
     We have many gift ideas, including lovely greeting cards with scripture, books on tape, puzzles, Cathedral Ornament, Cathedral Puzzle Cube, Advent calendars, stickers, magnets, coloring books, CD's and much more!
     Take the stress out of Christmas-Do your Christmas shopping here and we will also ship your order for you! Stop in and take a look!
     Cairncrest Annex     Bryn Athyn Cathedral
     Box 752, Cairncrest Annex
     Bryn Athyn, PA 19009     email: bookstore@newchurch.edu
     Internet: www.newchurch.org/bookstore
     Tues., Thurs. and Fri., 8:00am-4:00pm
     phone: 215.914.4920

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Notes on This Issue 2002

Notes on This Issue              2002

     The Lord bids us to lay up for ourselves treasures in heaven. That is the subject of the sermon by Bishop Alfred Acton.
     There is an announcement in this issue of special significance. A New Church translation of the New Testament has been completed and will be available very soon. We commend this effort to your attention and we hope to have a review of it in the December issue.
     In this issue we have the report of the secretary of the General Church. We learn that between July 1, 2001 and June 30, 2002, a hundred and thirty-four people joined the General Church, bringing the membership to 4686. In this issue we are publishing the names of these new members and their localities. We also have the names of fifty-seven people who have passed into the spiritual world during the year.
     We thank the department of education for providing the information on church schools, located in Bryn Athyn, Durban, Glenview, Kempton, Kitchener, Oak Arbor, Pittsburgh, Toronto and Washington. We have the names of all the teachers and the enrollments. The Academy of the New Church has a total enrollment of 403. 263 of them are in the high school and 117 are in the Bryn Athyn College. There are eight full time students in the Theological School.
     Last month we reported on a new development of New Church activity in Calgary, Canada. In this issue we have a letter from Rev. Michael Gladish telling us about it.
     Your attention is called to the Daily Reading Calendar for the year 2003. See page 408.

403


YOUR HEAVENLY TREASURY 2002

YOUR HEAVENLY TREASURY       Rev. ALFRED ACTON       2002

     A SERMON
     
"Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break through and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break through and steal. For where your treasure is there will your heart be also" (Matthew 6:19-21).

     These words from the Lord's Sermon on the Mount are a part of a reading that we had this morning. Basically these words ask us to look for spiritual things, to seek the kingdom of God, knowing that all other things will then be added to us.
     We're taught not to worry, not to have anxiety about natural things and so not to lay up treasures on earth, but to lay up treasures in heaven.
     What kind of treasures is the Lord speaking about when He says, "Lay not up treasures on earth"? You can have some idea about these treasures from the things that are attacking them. First there are treasures that moths will attack. Moths attack things that are made of cloth-beautiful garments, carpets, and things of that nature which many, many people hold very dear. Think only of Achan (Joshua 7), the man who stole that most precious garment from Jericho, and hid it under his tent. It cost him and his entire family their lives. Garments spiritually, however, stand for truths from the Lord's Word. So, spiritually, some of the treasures that we are to acquire are truths from the Lord's Word.
     The next items that are attacked are things that rust. Now, "things that rust" according to the Greek can also mean a worm or things that make things rotten. Such things could be made of wood such as one's house. But let us stay with the translation and think of the rusting object. Rusting objects are things made of iron or metal.

404


In the Lord's day they were probably valuable tools-tools that people used to achieve their goals in their business and so forth. These were indeed treasures. Tools, spiritually, are an extension of the hand, and an extension of the hand helps us to come to power or be of use. So tools can be likened to doctrine-things that we use to fashion our spiritual life.
     So we have garments that are truths, and things that rust which are doctrines. Finally there are things that thieves break through and steal. In the New Kings James Version it says, "thieves break in" because today that's what we think about-thieves breaking into a person's house. But the word "through" is more descriptive of how thieves operated in the Lord's day. Homes then were made of mud and you could break through a wall into a storeroom, the precious room where treasures were kept.
     What kinds of treasures would thieves be after?
     We think immediately of those special treasures spiritually represented by those things that the Wise Men gave to the Lord-gold and frankincense and myrrh. These treasures stand for celestial good, spiritual good and natural good-all the kinds of goods that we do. So we see that the treasures described by the Lord that are to be laid up in heaven are garments or truths, tools or doctrines, and goods of all nature. These are the treasures that we must acquire in our life.
     But how do we acquire these treasures? How do we begin to build a heavenly treasury? As with natural treasures, we sometimes inherit them or acquire them from our parents who gift us with treasures. We also earn them through our own hard work.
     This dual way of acquiring treasures is true also of our spiritual treasury. We begin to acquire treasures that will be stored up deep within our understanding to be quickened later as we regenerate. We begin this process at birth. Our mother and father give us spiritual treasures. They are those treasures that are described in the Writings as remains remains of good and remains of truth.

405


Think of these remains as a spiritual treasury being built for you by your parents. As mothers nurse and coo and cuddle their babies, celestial an-gels are with them, gifting them with remains of good. These remains are different with different people because mothers are different and they behave differently with each child.
     So each of us has at birth the beginnings of a unique spiritual treasury. This treasury is further developed as we begin to talk and walk. We start to put forms on the things that we are feeling, and those forms are called remains of truth. Think of the states of holiness we experience as infants learning the Lord's Prayer or watching tableaux at Christmas time. The angels with us at such times store these states of holiness as remains. Again they are different with each of us. These states build as we go through school and acquire more and more truths both from parents and now teachers. This treasury of truth is coupled with that treasury of good as our spiritual treasury grows, as parents, teachers and others gift us with these lovely states.
     Truth comes in various forms. We first acquire truths. As noted, parents and teachers give them to us. We call them "acquired truths." The Writings call these acquired truths scientifics. They are like the garments that moths destroy. As we acquire these treasures, we eventually accept them as true. They become accepted knowledge, which the Writings call cognitions. Cognitions or accepted knowledge becomes a second phase of the growth of our intellect, of our understanding. As we progress we learn how to use those knowledges. We learn doctrine. We become intelligent. So as we take what are meant by garments and turn them and fashion them with tools into doctrine, we have what is called "procedural knowledge" or what the Writings call intelligence. We know how to process truths to form doctrine that will lead us in our life.
     We are building our understanding. We are learning how to see the distinction between falsity and truth, and evil and good. We are becoming rational.

406


The "first rational" represented by Ishmael, sees the difference between truth and falsity, while a second rational, represented by Isaac, knows the difference between good and evil. We are now processing knowledge for ourselves and now building that spiritual treasury in our understanding with our own truths, our own acquired treasures.
     But we're not there yet. Our treasury is not yet spiritual. They are still natural things that we have built in our understanding.
     But as our understanding is building this treasury, we find that the basis of what will become our new will is being formed in that understanding. We are first gifted with these remains and as they become second nature to us they become our conscience.
     We develop that conscience early in life and then in adolescence we rework it for ourselves, so that we come to a point in our life where we live for ourselves from what we have acquired and accepted as good that is hurt if we do not follow it.
     So we are building progressively this spiritual treasury, this storehouse within the recesses of our understanding. But they are not yet living. They are still natural. All good and evil people can build this treasury. All good and evil people can have these knowledges, this wealth. They can also have the natural wealth that corresponds to them. Both the good and evil can be rich in natural treasures of both kinds: the things of understanding and the things of material possession. But there comes a time when a person enters the spiritual world. Then we will find out whether that person has used those riches, has used that treasury for good, or whether that person has abused that spiritual treasury, has used it solely for selfish purposes.
     In our second lesson this morning we heard how these treasures can be blessings or curses. They can either be things that are joyful to us and remain with us in heaven, or they can be curses that will be taken from us in the first stages after death.

407


They will be either blessings or curses, according as to how we have laid these treasures up. Have we left them as natural treasures serving natural loves, or have we taken them out of the natural and made them a part of our spiritual life?
     The Writings talk about elevating these treasures from the external memory into the spirit. They are elevated as a person takes intelligence and goes the next step in this sequence of knowledges, learns to apply that knowledge to life for good. "Applied" knowledge is wisdom. People can become wise very early in life, but the more they learn how to apply truth to life for good, that is, the more they practice that application, the wiser they become. In fact, if they are doing this they are living the goods that are represented by those treasures of gold, frankincense and myrrh.
     These treasures-treasures of remains, treasures of truths, treasures of life-continue throughout our life in this world. There are those who may not have inherited many riches but they can acquire them for themselves. We're told that remains of good become a part of a person's life, particularly in worship. States of worship give states of holiness, states that can quicken the soul. Indeed, we can continue, as we approach the Lord, to build celestial goods in our life. And as we enter into the life of charity, showing real love to the neighbor, showing that which is represented by frankincense as opposed to the celestial of gold or expressions of love to the Lord in worship, as we enter into that love of the neighbor, we make that frankincense or that spiritual good our own. Then as we do our duties in this world, as we enter into the natural affairs of this world, as we do natural good, we acquire that which is represented by myrrh, or natural good.
     Let us remember that when the Lord asks us to lay up treasures in heaven, He is talking about how we are going to live our life.

408


He is telling us that we must elevate the treasures, and make them a part of our spirit, so that when we enter into the spiritual world we will continue to enjoy those treasures of life in accordance with the uses we seek to per-form. When we put uses first and treasures second; then we have the right order. Then we are truly blessed. Then we are indeed seeking the kingdom of God, knowing full well that the Lord will add to us all things for which we have genuine spiritual need.
     And so He teaches: "Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break through and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break through and steal. For where your treasure is, there will your heart be also." Amen.

Lessons: Isaiah 45: 1-7, 11-13, Matthew 6: 19-34; Divine Providence 217 (portion)
DAILY READING CALENDAR 2003 2002

DAILY READING CALENDAR 2003              2002

     A calendar of daily readings from the Sacred Scriptures and the Writings is available upon request from the office of the Secretary of the General Church. Requests may be addressed to: Sue Simpson, P.O. Box 743, Bryn Athyn, PA 19009, 215-938-2682, sysimpso@newchurch.edu.

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SONG OF GOD 2002

SONG OF GOD       KENT ROGERS       2002

     The Writings of Emanuel Swedenborg offer us deep in-sights into many aspects of life which can help us reawaken to true Christianity. Some of these insights include the nature of heaven and hell, the nature of human consciousness, the nature of the Trinity in the Lord and the path of salvation. One very important clarification given in the Writings is that the Lord's truth is present in varying degrees in many different religions and texts. They also teach that those who love and live a life of their religion are saved.
     It has been interesting to discuss religion with some of the many fundamentalist Christian evangelists who travel to Nepal. On the one hand, their intense passion for Jesus and His Word is inspiring and powerful. They have a truly moving relationship with the Lord as they see Him. On the other hand, their belief that all people who are not fundamentalist Christians are condemned creates a challenging barrier to close fellowship. Having read the ideas of the Writings, it is a relief and a blessing to be able to look at Hindus, Buddhists and Fundamental Christians alike and not have to guess who is saved and who is condemned.
     Are any religions very similar to ours? Are there any texts that contain the ideas we find in the Writings? Perhaps some forms of Christianity teach ideas that are most similar to the ideas found in the Writings; but then again, perhaps not. I would like to draw your attention to some remarkable and beautiful parallels between the words of the Writings and the words of an essential Hindu text, the Bhagavad Gita.
     The Bhagavad Gita, meaning "Song of God," is guessed to have been written a few centuries before the birth of the Lord, but with possible revisions and additions throughout the several following centuries.

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The Gita is a wonderful culmination of scriptural styles-story, poetry, and doctrine. Like the Gospels, it is the story of God incarnate teaching mortals. Like the Psalms, it is written entirely in verse, and yet it is as doctrinal and lucid as the Writings. This combination makes the Gita one of the most beautiful and powerful books I have ever read.

On Temptation and the "As of Self"

     The Bhagavad Gita is a small piece of the colossal Hindu epic poem, Mahabharata, which relates the story of the descendants of the Kuru dynasty. At the point in the poem where the Gita occurs, a great division has arisen among the Kuru descendants. Arjuna, the protagonist, is facing an evil enemy army comprised of his own relatives.
     Before the battle has begun, Arjuna orders his chariot to be drawn directly between the opposing armies. Full of despair, he cries to Krishna, begging for an understanding of why he must fight his own relatives, saying that he would rather die than kill his own family. Krishna manifests himself to Arjuna, and the rest of the book retells the dialogue between Arjuna and Krishna.
     Reading the Gita through a lens of New Church symbolism, we see that a great parallel has been constructed. Is not the dilemma of Arjuna, and our greatest of spiritual dilemmas one and the same? We don't want to fight with our selfish selves.
     In the first chapter Arjuna says, "I do not desire victory, O Krishna, or for sovereignty, or pleasures. Of what use to us is having a kingdom, O Govinda [Krishna] or enjoyment, or life itself?" (Gita 1:32)
     Similarly, in New Church teachings, our conscience dictates that we fight with our evil desires, but in our heart, we often feel that if we deny ourselves the fulfillment of our evil desires, we will be joyless and lifeless. We don't want to battle with our spiritual kinsmen-the evils of our heart.

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     Hearing Arjuna's lament, Krishna responds by telling him that he must fulfill his duty to fight, but that he must also remember two important things: 1) Arjuna must not think that he himself is actually the one who fights, but Krishna, and 2) he must be completely detached from the results of his actions.

A person does not attain release from action by not acting, nor does he attain perfection by mere renunciation of action . . . . Know the origin of action to be in Brahman [Divine Essence] . . . (Gita 3:4;15)

The illumined soul whose heart is in Brahman's heart thinks always, "I do nothing" . . . . He who acts without attachment, surrendering his works to Brahman [The Divine], rests on action, untouched by action like the lotus leaf rests unwetted on water. (Gita 5:7-8;10)

Therefore, arise and obtain glory. Conquering your enemies, enjoy a flourishing kingdom. I Myself have already killed these earlier. Become merely the instrument, O Arjuna! (Gita 11:33)

     Notice the striking similarity between these quotes and one of the most exceptional doctrines of the Writings: the doctrine of as of self and freedom. In brief, we as individuals are completely powerless because all power belongs to Jesus Christ. Yet Jesus gives us a sense of autonomy so exquisite that we can in no way discern it from actual autonomy. Finally, from this perfect sense of independent existence, we must devote our lives to the Lord by resisting urges to be selfish, and by living a good and honest life. Only in doing this, while acknowledging that all power is from Jesus, will we experience the true happiness of true freedom. Many quotes speak to this effect, but here I offer only three. I have changed third person masculine pronouns to first person plural:
     1. It is in accordance with a law of the Divine Providence that we should think as of ourselves and should act prudently as of ourselves, but yet should acknowledge that we do so from the Lord. (See DP 321.)

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     2. We are organs of life, and God alone is life; and God pours His life into the organ and into every least part of it, as the sun pours its heat into a tree and every least part of it. It is also God's gift that we should feel that life in ourselves as if it were our own, and it is God's will that we should so feel it, in order that we as if of ourselves may live in accordance with the laws of order, which are as numerous as the precepts of the Word, and thus may dispose ourselves for the reception of God's love. Nevertheless, God perpetually holds with his finger the perpendicular above the scales, and moderates our freedom of choice, but never violates it by compulsion. (See TCR 504.)
     3. But still it is according to order for us to do good as of ourselves; and therefore we ought not to slacken our hands, with the thought, "If I can do nothing of good from myself, I ought to wait for immediate influx," and thus remain in a passive state, for this would be contrary to order; but we must do good as of ourselves; yet, when we reflect upon the good which we do or have done, let us think, acknowledge, and believe that the Lord has done the work in us (AC 1712).

On the Divine Human

     While not all the doctrine of the Gita correlates with New Church doctrine, I wish to point out a number of teachings that do. The Bhagavad Gita advocates a perception of God similar to that of the Writings. At one point in the story, Krishna reveals to Arjuna his cosmic form, terrible and magnificent. Cowering, Arjuna begs Krishna to return to his human form, to which Krishna concedes. Arjuna then asks: "Some worship You [Krishna in human form] with steadfast love. Others worship God unmanifest and changeless.

413


Which kind of devotee has the greater understanding of Yoga?" (Gita 12:1).
     To this Krishna replies: "Those whose minds are fixed on Me in steadfast love, worshipping Me with absolute faith-I consider them to have the greater understanding of Yoga" (Gita 12:2).
     It is very interesting to note that the above conversation takes place in the ninth chapter of the Gita, which is entitled, Supreme Knowledge and Supreme Mystery. The Writings also speak of a similar supreme knowledge: "The essential of all doctrines is acknowledging the Divine Human of the Lord" (HH 227). It is so essential in fact that it determines our lot after death.
     In the spiritual world every nation has its place allotted in accordance with its idea of God as a Man; for in this idea, and in no other, is the idea of the Lord. That man's state of life after death is according to the idea of God in which he has become confirmed, is manifest from the opposite of this, namely, that the denial of God, and, in the Christian world, the denial of the Divinity of the Lord, constitutes hell. (See DLW 13.)
     In the Gita, Krishna states: "Those who worship the deities go to the deities, ancestor-worshippers to the ancestors, those who worship spirits to the spirits, and those who worship Me, reach Me."
     From this we easily arrive at this quote: "A person is a person by virtue of understanding, and according thereto one person is more a person than another, although the distinction of one individual from another ought to be made according to his faith as grounded in love to the Lord" (AC 477).
     The Gita parallels this idea too; "A person is composed of his faith-as is his faith, so is he formed" (Gita 17:3).
     On this same topic of worshipping a Divine Human rather than an unknowable deity, Krishna states: "The foolish do not respect Me in this human form, failing to know My supremely excellent form, that of the Lord of all creation.

414


Their desires are futile, their actions are futile, their knowledge futile, their minds misled . . ."(Gita 9:11-12).
     The Writings put it this way: "Faith in an invisible God is in fact blind faith, since the human mind cannot see its God; and the light of this faith, not being spiritual-natural, is a false light. This light resembles that of a glowworm, or the light seen at night on marshes or sulphurous ground, or that from rotting wood. Nothing can come of such light but pure imagination, which make appearances seem real when they are not" (TCR 339.2).

Further Clarifications of God

     While both the Writings and the Gita advocate worship-ping God in human form, they also both describe God in metaphysical ways at times.
     Also in the chapter entitled, "Supreme Knowledge and Supreme Mystery," the following statements by Krishna are found: "I have pervaded this universe through My imperceptible form. All created things are in Me but I am not in them. However, these created beings do not exist inside of Me . . . . My spirit, which created these beings, is embodied in them but not in them" (Gita 9:4-5).
     Note the similarity to this statement from the Writings: "God is present in space without space, and in time without time, because He is always the same, from eternity to eternity" (TCR 30.2).
     A surprising correlation is also found in the doctrine of monotheism. Hinduism is well known as a pantheistic religion, but in the Bhagavad Gita, Krishna makes this startling statement, not unlike many found in the Writings about how pantheism arose: "Even those who become worshippers of other deities and, with faith, perform sacrifices to them, they too sacrifice to Me, O Son of Kunti [Arjuna], though not in the proper manner. For I am the beneficiary and lord of all sacrifices.

415


But, not understanding My true essence, they lapse" (Gita 9:23-24).
     One famous quote from the Writings states: "From absolute nothingness, however, nothing is or can be made" (DLW 55). The Gita similarly states, "That which is non-existent can never come into being, and that which is, can never cease to be" (Gita 2:16).
     A less famous but at least as equally interesting quote states: "Love to the Lord makes man one with the Lord, that is, makes a likeness; charity or love towards the neighbor also makes him one with Him, but makes an image. An image is not a likeness but that which approaches a likeness." This oneness that arises from love the Lord Himself describes in John: "I pray that they may all be one, as You, Father, are in Me, and I in You, that they also may be one in Us. The glory which You have given Me I have given to them that they may be one even as We are one, I in them and You in Me" (John 17:21-23). "This oneness is that mystical union which some people have in mind, a union which is achieved through love alone" (AC 1013.3).
     The Gita states: Neither by study of the Vedas, nor austerities, nor by charitable deeds, nor by rituals, can I be seen as you have seen Me. But by single-minded and intense devotion . . . . Whosoever works for Me alone, makes Me his only goal and is devoted to Me, free from attachment, and without hatred towards any creature-that person, 0 Prince, shall enter into Me" (Gita 11:53-55).
     One more striking parallel between the two texts is found in the subject of what our minds are like when we turn on the one hand to the senses and on the other hand to God:

O Prince, when a person relinquishes all the desires of the mind, and when his spirit delights in the spirit . . . he is unattached in all things, neither exults in, nor feels aversion for any good or evil that befalls him. One who thinks about sense objects will become attached to sense objects.

416


From attachment comes addiction, thwart addiction, it turns to rage, rage gives rise to confusion, confusion to loss of memory of the lessons of experience]. Loss of memory destroys intelligence and once intelligence is destroyed, he dies. But the one whose mind is disciplined and whose senses are under control, is free from attachment and aversion, though he moves among the objects of sense, and such a person attains serenity and in serenity, all misery is destroyed . . . . The mind which pursues the wandering senses carries off the man's reason the way a gale carries off a ship on the water . . . . For the one into whom the things of the senses flow but do not disturb as water continually flows into the ocean but the ocean is never disturbed: only that one finds peace" (Gita 2:56-57; 62-65; 67; 70).

     The Writings put it this way:

But people are concerned about the morrow when they are not content with their lot, do not trust in God but in themselves, and have solely worldly and earthly things in view, not heavenly ones. These people are ruled completely by anxiety over the future, and by the desire to possess all things and exercise control over all other people. That desire is kindled and grows greater and greater, till at length it is beyond all measure. They grieve if they do not realize the objects of their desires, and they are distressed at the loss of them. Nor can they find consolation, for in times of loss they are angry with the Divine. They reject Him together with all belief, and curse themselves. This is what those concerned for the morrow are like.

Those who trust in the Divine are altogether different. Though concerned about the morrow, yet are they unconcerned, in that they are not anxious, let alone worried, when they give thought to the morrow. They remain even-tempered whether or not they realize desires, and they do not grieve over loss; they are content with their lot . . . . It should be recognized that Divine providence is overall, that is, it is present within the smallest details of all, and that people in the stream of providence are being carried along constantly towards happier things, whatever appearance the means may present.

417


Those in the stream of providence are people who trust in the Divine and ascribe everything to Him. (AC 8478.2-4)

Conclusion

     It is exciting to find that despite the marked differences between Hinduism and the New Church, we do share quite a lot in common spiritually. Our rituals and customs couldn't be more remote from each other, yet our spiritual commonality is easily seen. Though these two religions were born at very different times, in very different cultures, and of very different contexts, they clearly share a common origin-the light of God.
     One could sum up the main point of the Bhagavad Gita by saying: "In devotion to the Divine Human, we must subdue our natural desires and do good works as if from ourselves, but to surrender all outcome to God and to remember all the while that God is the One Who actually accomplishes every-thing." This also happens to be an excellent summary of the essence of New Church doctrine.
     But what is particularly rousing about reading the Bhagavad Gita is that while being very similar in content to New Church doctrine, it is written with different terminology, from a different angle, and in a very different style. These differences offer new views on truths and can spark new insights about the Lord, His will and His providence. They help fill out our perception of Who the Lord really is.
PROVIDED BY THE LORD 2002

PROVIDED BY THE LORD              2002

     It has been provided by the Lord that almost everywhere there should be some form of religion . . . And it has also been provided that everyone who acknowledges God and refrains from doing evil because it is against God should have a place in heaven.
     Divine Providence 326

418


SEPTEMBER MOURN 2002

SEPTEMBER MOURN       DON LATTA       2002

     The indescribable acts of hatred unleashed upon innocent civilians one year ago brought the entire peaceful world to tears. Tears of grief and bereavement, tears of compassion and anger, tears of fear and disgust. The question "Why" was on the lips of every thinking person. Why had these cowards brought so much hatred with them so as to shatter so many lives? How could a loving God allow this to happen?
     We must always remember that God leaves man in freedom to choose between good and evil precisely because he is a loving God. We must remember that the Lord never forsakes his children, no matter what unspeakable horrors they may perpetrate upon each other, and that God was with all those who perished on that day, and they were, and are in His care.
     The Lord did not create the evil; man did. The Lord did not forsake man, but man did forsake the Lord. On September 10, 2001, most Americans were afraid to talk openly about the Lord for fear of being identified with the "Radical Christian Right". But on September 11, these same people fell upon their knees and prayed to the same God they had recently denied. They are not bad people nor are they hypocrites. They are human and as such, prone to commit those inconsistencies when they fear loss of reputation or ridicule from others.
     I began my fire career in Philadelphia on September 9, 1966. I know without question that those who gave their lives one year ago would have done so even had they known what lay in store. Had each been told, 'if you report for duty today, you will die", they all would have reported for duty thinking that somehow their individual sacrifice might make the difference for someone else. I know this, because many times during my years as a roughneck I said to myself, as I listened to the dispatch or watched the plume of smoke rise in the air as we approached the scene.

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"If it needs to be so, then this is good day to die." Even had you told them that so many of their brothers and sisters in the uniformed safety services and so many civilians would die, they would still have reported for duty, for such is the nature of those who humbly call them-selves "public servants".
     The desire to serve, to "make a difference" is what drives all thinking and caring people. The desire to serve those beyond oneself is from love to the neighbor, while the desire to serve oneself exclusively is the pathway to seeking dominion over others, which is from hell, and is the source from which all other hellish delights may spring. The innocent people who went to work that day, or caught a doomed flight, all had this in common; they all were doing their best to make a difference for their families, their community, their country.
     Those that perished from this life on that otherwise beautiful September morn were indeed innocent. Some lost their lives, some gave their lives, but none bore malice toward any. It would be a sad thing if we remember this day as the day that terror taught us fear and malice. Rather, we should seek to elevate this day to the day when the United States reaffirmed its belief in a power higher than man. A day when we learned not to put our trust in man's endeavors, but in the Lord. This should be a day when we pause to reflect upon that greatest of all gifts from the Lord called life, and just how fragile that gift is. This should be a day when we look forward to a brighter future filled with service toward our fellow man.
     We must look forward, for by looking forward we continue to give life to those who lost their lives that September morn. If we allow ourselves to dwell upon the loss, then we will become as dead and lifeless as the steel and concrete which covered those innocents in New York, Washington D. C., and Pennsylvania. Let us commit ourselves as individuals and as a free nation to rebuild those towers as a monument to those whose lives were torn from us.

420


Let us have a vision, and in that vision we see two shining towers rising once more toward the heavens, and at the summit of each an arch rises and bends toward the other, and so connects one to the other. Finally, at the apex of the arch rises the arm of liberty holding an eternal flame to announce peace to the world and act as a beacon of freedom which may be seen a hundred miles in any direction. Let that vision begin here and now as tribute to those innocent lives, and may that vision span a thousand years.

The above speech was given on September 11, 2002, at the Veterans' Memorial in Glendale, Ohio.
HEAVEN, A HISTORY 2002

HEAVEN, A HISTORY              2002

This is from the Preface to the Second Edition (2002) of the book published in 1988. It is by Colleen McDannell and Bernhard Lang.

     One theme in Heaven: A History struck our readers as particularly important. Many shared with us their own expectation that they will meet their loved ones after they die. And yet professionals in the field-theologians and some clergy-are frequently critical of this anthropocentric heaven. While these may be amused at the speculations of Renaissance poets or Victorian novelists, they generally prefer a more abstract, theocentric heaven. Many seem perfectly happy to believe in a heaven that cannot be described. They deplore the silly movies and angel junk that people sell and buy. Even when we point out that many reputable Christian writers tell of husband meeting wife in heaven or friend meeting friend, they are not impressed. No, the professionals argue, the notion of "meeting again" is neither desirable nor theologically viable. It is merely naive.

421



     We however, believe it is the theologians that are naive. It is the anthropocentric view of heaven that has been the most widely articulated perspective. The expectation of being re-united with family and friends in heaven is so prevalent throughout Christian history that it is not surprising that contemporaries see it as the "natural" notion of life everlasting. Although "meeting in heaven" varies considerably
in detail and is shaped by cultural trends and individual tastes, the general contours are easily recognizable. That one meets family and friends after death requires, for most people, no explanation. What does need to be accounted for, what needs argument and explanation, is precisely the "professional's heaven," the theocentric notion. It is the heaven of the eternal contemplation of God that requires more ink to be spilled, more biblical passages to be cited, and more elaborate descriptions to be drawn. The theocentric heaven has been difficult to sustain, in spite of the fact that Christianity originated as an ascetic community with a charismatic leadership and a mystical experience of the divine.
Title Unspecified 2002

Title Unspecified              2002

     www.NewChurchVineyard.org

     An on-line family magazine from the G.C. Office of Education
     featuring materials for all ages focused on a new theme every month.

     Thanksgiving for Creation in November 2002
     Shepherds and Light in December 2002

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GENERAL CHURCH SCHOOLS DIRECTORY 2002

GENERAL CHURCH SCHOOLS DIRECTORY              2002

     2002-2003

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. Brian Keith           Principal /Religion 8
     Gail Simons           Assistant 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
     Alex Rogers           Grade 3
     Judy Soneson           Grade 3
     Star Cowley           Grade 4
     JoAnne Hyatt           Grade 4
     Cara Dibb                Grade 5
     Stephanie Schrock      Grade 5
     Kay Alden                Grade 6
     Jessica Baker           Grade 6
     Kris Irwin                Associate Teacher Grade 6
     Carol Nash                Grade 7-Girls
     Reed Asplundh           Grade 7-Boys
     Heather Klein           Grade 8-Girls
     Greg Henderson           Grade 8-Boys
     Melodie 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
     Steven Irwin           Curriculum Coordinator
     *Ceri Holm-Stein           Director of Student Support Center
     *Gretchen Glover           Kindergarten Aide
     *Amy Jones                Kindergarten Aide

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     *Jodi Carr                Grade 3 Aide
     *Wendy Clymer           Grade 5 Aide
     *Eva Mergen           Grades 4 & 6 Aide
     *Sandra Pellani           Grade 7 Girls Aide
     *Angela Nash           Grades 7-8 Boys Aide
     *Claire Bostock           Student Support Center
     *Janna Lindsay           Student Support Center
     Lori Nelson           Student Support Center
     *Donette Dalcin           Student Support Center
     *Sarah Elsing           Student Support Center
     *Clare Engelke           Student Support Center
     *Aurelle Genzlinger      Student Support Center
     *Lisa Synnestvedt      Student Support Center
     *Drew Hyatt           Student Support Center
     *Kiri Rogers           Student Support Center
     *Barbara Rose           Student Support Center
     *Rev. Thomas Kline      Grade 7 Religion
     *Rev. John Odhner      Grades 5 & 6 Religion
     *Rev. Jeremy Simons      Grade 4 Religion
     *Kenneth Rose           Enrichment
     *Sue Hyatt                Enrichment

Durban:
     Rev. Erik Buss           Principal /Religion 4-7
     Vivienne Riley           Grade 1
     Marie Rose Sparg           Grades 2-3
     Kathryn Kloppers           Grades 4-5
     Jane Edmunds           Headmistress
     Heather Allais           Grades 6-7
     Gail Mitchell           Afrikaans/Zulu History
     *Bridget Garrett           Teacher Aide
     *Stuart Merson-Davies      Music
     *Neil Hosken           Sports

Glenview:
     Rev. Peter M. Buss, Jr     School Pastor/Religion 5-8
     Rebekah Russell           Principal /Grades 5-6 LA
     Laura Barger           K-2
     Sarah Berto           K-2
     Deborah Lehne           Grades 3-4/His 7-8
     Philip Parker           Grades 5-8 Sci /Math /PE
     Yvonne Alan           Grades 7-8 LA
     *Lucinda Edmonds           Ma 3-4/SS 5-6/PE K-2
     *Jennifer Overeem      Art

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     *Rev. Mark Pendleton      Religion 3-4/7-8
     *Susan Bellinger           Music

Kempton:
     Rev. Lawson M. Smith      Principal /Religion 9-10
     Mark Wyncoll           Vice Principal /Grades 7-10
     *Lori Friend           Kindergarten
     Kathy Schrock           Grades 1-2
     Kaemmerle Glenn           Grades 3-4
     Rev. Louis Synnestvedt      Grades 5-6/Religion 7-8
     Barbara Karas           History 7-10
     Eric Smith                Grades 7-10
     *Rev. Andrew J. Heilman Rel 3-4/Science/Hebrew/Computer
     *M. Kate Pitcairn      Science /Latin
     *Judy Synnestvedt      Art

Kitchener:
     Rev. Bradley D. Heinrichs      Principal /Religion 3-6
     *Rev. Matthew Genzlinger      Religion 1-2/7-8
     *Suzanna Hill           Jr. & Sr. Kindergartens
     Laura Carter           Grades 1-2
     Nina Riepert           Grades 3-4
     *Mary Jane Hill           Grades 5-6
     *Josephine Kuhl           Grade 5-6
     Elizabeth Longstaff      Grades 7-8
     *Muriel Glebe           French

Oak Arbor:
     Rev. Nathan Gladish      Principal /Religion 5-6
     *Elise Gladish           Jr. & Sr. Kindergartens
     Karen Waters           Grades 1-2
     *Nancy Genzlinger      Grade 3-4
     *Julie Elder           Grade 3-4
     Nathaniel Brock           Grades 5-6
     *Rev. Derek Elphick      Pastor /Religion 3-4

Pittsburgh:
     Rev. Amos Glenn           Principal /Religion 4-7
     Colleen Murray-Donaldson      Kindergarten/Grades 1-6 Science
     Jennifer Stein           Grades 1-3
     Cynthia Glenn           Grades 4-7/Music
     *Gabrielle Uber           Grade 7 Science
     *Burgandy Smith           French
     *Julie Uber           Art

Toronto:
     *Rev. David Ayers      Pastor/Religion 5-6
     *Rev. Barry C. Halterman Religion 3-4/7-8

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     Oula Synnestvedt           Grades 1-2
     Gabriele Pulpan           Grades 3-4
     James Pafford           Grades 5-8
     James Bellinger           Principal /Grades 6-8
     *Sara Gatti           Jr. & Sr. Kindergartens
     *Rachelle Nater           Music
     *Jeane Matlin           French

Washington:
     Rev. James P. Cooper      Principal/Religion 7-10
     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 9-10
     *Erin Stillman           Music/Art/Misc.
     *Rev. Frederick M. Chapin      Religion 5-6

     * Part-time

     SCHOOLS ENROLLMENTS 2002-2003

     The Academy

     Theological School (Full-time)                8
     Theological School (Part-time)                0
     Theological School Masters Program (Full-time)      1
     Theological School Masters Program (Part-time)      14
     College (Full-time)                          117
     Girls School                               133
     Boys School                               130
     Total Academy                                    403

     Midwestern Academy
     Grades 9 & 10 (Part-time)                          4

     Society Schools
     Bryn Athyn Church School                     341
     Immanuel Church School (Glenview)                31
     Kempton New Church School                     61
     Carmel Church School (Kitchener)                32
     Washington New Church School (Mitchellville)      46
     Oak Arbor Elementary School (Detroit)           31
     Pittsburgh New Church School                     23
     Olivet Day School (Toronto)                     43
     Kainon School (Durban) - 2002                71
     Total Society Schools                               679
     Total Reported Enrollment in All Schools                1086

426


ANNUAL REPORT OF THE SECRETARY OF THEGENERAL CHURCH OF THE NEW JERUSALEM 2002

ANNUAL REPORT OF THE SECRETARY OF THEGENERAL CHURCH OF THE NEW JERUSALEM       Susan V. Simpson       2002

     2001-2002

     Between July 1, 2001 and June 30, 2002, 134 members were received into the General Church.
     During the year the Secretary's office received notice of the deaths of 57 members.
     Six members resigned during the year, and 17 members were dropped from the roll.
     Membership July 1, 2001           4632
     New Members (Certs. 9208-9341)      134
     Deceased                          - 57
     Resigned                          - 6
     Dropped from Roll                - 17
     Membership June 30, 2002           4686
     
     NEW MEMBERS

     AUSTRALIA
Logins, Helene

     CANADA
Hamm, Michael John
Kerr-Dawson, Kristin Charity
Neil, Michele Louise

     ENGLAND
Leech, Anita Joy

     GHANA
Addy, Emmanuel
Adjei, Pius
Amoako, Millicent Akua
Amoako, Kwadwo Adu Andoh, Raphael Kofi
Anim, Caroline Otema
Antwi, Samuel
Appiah, Patricia Opokua
Azumah, Paulina
Biredu, Frank Kojo
Boadu, Emmanuel K.
Dugah, Saint John
Dugbazah, Patrick Agbeko
Effah, Peter Okyere
Glavee, Gloria Gao
Gyamfi, Lydia Otiwaa
Kumasah, Edem Awo
Martey, Mercy
Mills, Robert Odartey
Nkansa-Baah, Lucius
Odjidja, Winnefred
Quarshie, Vida Maku
Sackey, Ebenezer Atieteh
Sekyi, Samuel Saros
Sowah, Stephen Hanson

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     JAPAN
Hayashi, Masaaki
Kakinuma, Izumi
Matsumoto, Chikako
Ohhara, Shuuichi
Tandai, Fusako

     KENYA
Magara, Justine N.
Ondara, Thomas

     KOREA
Kim, Nam Jong
Lee, Hee Soon Jang

     NEW ZEALAND
Keal, Lesley Helen
Singh, Kusumlata Jeet

     SOUTH AFRICA
     Balfour
Dlamini, Myulane Joseph
Mofokeng, Ntatemoholo
Motloung, Salamina Linah
     Bramley
Xaba, Langalibalele Abraham
     Bulwer
Hlongwane, Jabulani Patrick
     Eshowe
Biyela, Alfred
Goqo, Sibusisiwe T. M.
Mkhize, Ngenzeni Nonisa
Mkhize, Thalitha S'buyiselwe
Ntuli, Thandokuhle Zamanjalo
Xulu, Nomathemba M.
Kwa Pett
Mthethwa, Leadus
Mthethwa, Thansithini Bonisiwe
     Ntumeni
Maziba, Gladness Tholakele
Mkhize, Hopewell
Mkhize, Victor
Phoneix Biyela, Esther
     Western Cape
Wallis, Allen Bruce
     SOUTH AMERICA
Silva, Jario Araujo

     SWEDEN
Reuterling, Jeannette

     UNITED STATES
     Arizona
Gladish, Alison Sandra
Synnestvedt, David Homer
Synnestvedt, Karyn Elizabeth D.
     California
Boyesen, Margit
Clark, Edward James, III
Quintero, Charles Edward
Zarzosa, Guisell
Zarzosa, Jesus
     Colorado
Brom, Beverly T.
     Florida
Arnoux, Patrick Campbell
Garnett, Michelle Ruth
Judson, Christopher Bright
Snoep, Neil John Harry
     Georgia
Kimble, Thomas Edwin
Ludwick, Faith Ann
Lumsden, Derrick Alan Mark

428



Robinson, Bronwyn Woodworth
Robinson, Byron Franklin
Wadsworth, Wayne Eddy
     Illinois
Fuller, Tracy Elaine
Genzlinger, Matthew Laird
     Maryland
Bowerman, Warren D.
German, Beatrice Lorraine
German, Charles Elwood
Rinehimer, Mary Jane
Smith, Jenny Elizabeth
Sweeney, Allison Paige Heinrichs
Sweeney, Patrick Michael
     Michigan
Major, Rebekha Ruth
McCardell, Bradley W.
     New Jersey
Ahern, Andrew Michael
Smith, Katy Elizabeth
     New York
Glenn, Erin Hope
     Oregon
Henderson, Ellen Elizabeth
     Pennsylvania
Bell, Chloe Elizabeth
Bell, Reuben Paul, III
Bell, Sarah Dossey
Buick, William Wolcott, Jr.
Choi, Jeong Nam
Doering, Barbara Lindsey
Doering, Cabot Ord
Fields, Angela Lynne Cowley
Fraser, Finn Calum
Frazier, Scott Innes
Glenn, Cynthia Faye Cookenham
Glenn, Jonathan
Glenn, Madeleine Rae
Griffin, Daniel Francis
Griffiths, Diana Lane
Gunkel, Cassandra Stancil
Gunkel, Louis Mark
Irwin, Jeremy Travis
Kanis, Myron Leonard
Karolitzky, Jacob
Kistner, Anika Doreen
Kistner, Dain
Laidlaw, Alan
Lee, Hyang Rim
McCardell, Jessica Lee
McFadden, Lauren Frances
Rogers, Hilda Naomi
Rose, Anthony Joseph
Rotondo, Beth
Clymer Schnarr, Heidi Lorena
Shaffer, Denise
Stein, Richard Jon
Sullivan, Andrew James
Sullivan, Shada Haylene
Tang, Duk Im
Thomas, Juliet M.
     Tennessee
Smith, Anna Catharine
     Virginia
Buick, Brett Dunbar
Buick, Karla Cole

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     DEATHS

Alan, John Michael; 53; August 16, 2001; Salt Lake City, Utah
Appleton, Brian William; 80; December 17, 2001; Colchester, Essex, England
Baeckstrom, Jytte Inge Eva Margrethe; 85; December 3, 2001; Jonkoping, Sweden
Berridge, Norman James; 85; September 12, 2001; Finchampstead, Berkshire, England
Birchman, Madeline Ruth Mitchell; 75; January 16, 2002; Lansing, Michigan
Boyesen, Gota Elisabeth Westborg; 92; January 31, 2002; Stockholm, Sweden
Braam-van Pernis, Geertje Wilhelmina; 92; April 4, 2002; Amstelveen, The Netherlands
Bradshaw, Naida Elizabeth Wilson; 74; March 11, 2002; Missouri
Brooks, Edith Agnes Goerwitz; 95; October 28, 2001; Leesburg, Florida
Buthelezi, Ishborn Mzweni; 61; August 31, 2001; Durban, Kwa Zulu Natal, South Africa
Carley, Audrey Marie; 75; September 19, 2001; Kitchener, Ontario, Canada
Cockerell, Winifred Rosalie; 84; September 13, 2001; Durban, Kwa Zulu Natal, South Africa
Coleman, Nadine Mills; 96; November 4, 1993; Boone, Missouri
Cook, Muriel Ruth; 87; April 23, 2002; Rochester Hills, Michigan
Cronlund, Wendy Jane Rogers; 60; November 27, 2001; Meadowbrook, Pennsylvania
Echols, Elizabeth Doering; 93; February 16, 2002; Bryn Athyn, Pennsylvania
Evens, Jannie Elizabeth Walton; 82; November 27, 2001; Ontario, Canada
Fitzpatrick, Marie-Louise Alphonse Deltenre; 99; July 6, 2001; Pompano Beach, Florida
Fountain, Thomas Robert; 66; October 6, 2001; Basel, Switzerland
Frazee, Keith Ivan; 78; September 7, 2001; Barrie, Ontario, Canada
Funk, Paul Edward; 64; June 22, 2002; Huntingdon Valley, Pennsylvania
Hale, Charles Arthur; 73; June 9, 2002; Huntingdon Valley, Pennsylvania
Holmes, Shirley Fay Blackman; 80; September 18, 2001; Glenview, Illinois
Hueston, Nancy Jane; 78; February 24, 2002; Tucson, Arizona
Hugill, Barbara Edna; 78; August 15, 2001; Enfield, Middlesex, United Kingdom
Jones, Catharine E. Morgan; 95; March 27, 2000; Wisconsin

430



Lima, Carlinda Macedo de Mendonca; 87; January 20, 2002; Brasilia, Brazil
Lockhart, Katharine Reynolds; 91; September 16, 2001; Feasterville, Pennsylvania
Longstaff, Frank Robert, Jr.; 92; April 16, 2002; Toronto, Ontario, Canada
Markwart, Anna Bech; late 1990's; Rosthern, Saskatchewan, Canada
Mayfield, Murray (Mike) E.; 73; January 6, 2002; Tucson, Arizona
Mayo, Samuel Tuberville; 80; February 7, 2002; Glenview, Illinois
Mitchell, Katharine Howard; 83; November 18, 2001; Meadowbrook, Pennsylvania
Morris, Jean; 92; February 6, 2002; Bristol, Avon, England
Nduli, Bethuel; date unknown; South Africa
Nhlapo, Sella Emma; 56; September 6, 2001; Balfour, Mpumalanga, South Africa
Norton, Charles Ridgway; approximately 2001; South Australia
Paha, John Jr.; date unknown; Ghana, West Africa
Petzke, Shirley Augusta; 74; October 3, 2001; Kitchener, Ontario, Canada
Riefstahl, Robert Louis; 84; November 6, 2001; Glenview, Illinois
Schnarr, Arthur Willard; 79; April 2, 2002; Ft. Walton Beach, Florida
Schnarr, Maurice Kenneth; 43; December 6, 2001; Kitchener, Ontario, Canada
Schoenberger, Dolores Marie Depken; 76; April 9, 2002; St. Petersburg, Florida
Shaughnessy, Patricia Ann McElhaney; 66; October 5, 2001; Tucson, Arizona
Sherman, Al (Sonny); 75; July 5, 1999; Days Creek, Oregon
Smith, Gaylor Field; 75; October 15, 2001; Glendora, California
Soderberg, Carl John, Jr.; 69; June 7, 2002; Lawrenceville, Georgia
Spamer, Frances Delena; 88; March 22, 2002; Baltimore, Maryland
Stevens, Russell Morse; 87; June 30, 2002; Glenview, Illinois
Strobaek, Solveig Helen; 85; April 5, 2002; Copenhagen, Denmark
Swalm, Marion Estelle; 80; November 17, 2001; Etobicoke, Ontario, Canada
Synnestvedt, Georgia May Fifarek; 88; October 14, 2001; Palm Beach Gardens, Florida
Theriault, Frank Noel; 83; February 27, 2002; Cleveland, Ohio
Walker, Hilary Patrick; 80; November 11, 2001; Mississauga, Ontario, Canada
Waters, Catherine Margaret Cameron; 90; January 20, 2002; Colchester, Essex, England

431



Wille, Arthur Surbridge; 73; November 11, 2001; Evanston, Illinois
Zungu, Aaron B.; 96; August 20, 2001; Impaphala, Kwa Zulu Natal, South Africa

     RESIGNATIONS

Bjorkman, Ann-Margret Kristina Hoel; December, 2001; Sweden
Brown, Joel Edward; November 26, 2001; Brooklyn, New York
Rose, Mary Hilda; April 26, 2002; Colchester, Essex, England
Steiner, Gail Walter; July 9, 2001; Bryn Athyn, Pennsylvania
Vaughn, Amy Jo Small Cooper; December, 2001; Tucson, Arizona
Warley, William Randolph; June 14, 2002; Atlanta, Georgia

     DROPPED FROM THE ROLL

Allan, Catherine Bernice Turner; April 3, 2002; Kitchener, Ontario, Canada
Allan, William Gordon; April 3, 2002; Kitchener, Ontario, Canada
Battig, Arlie Sophia Dawson; April 16, 2002; Gorande Prairie, Alberta, Canada
Battig, Paul Gottfried; April 16, 2002; Gorande Prairie, Alberta, Canada
Bellinger, Barbara Innes March; April 11, 2002; Oshawa, Ontario, Canada
Buthelezi, Mabhoyi Stanford; August 30, 2001; Ladysmith, Kwa Zulu Natal, South Africa
Dlamini, Thulisile Petronella; March 6, 2002; Siyathemba, Balfour, South Africa
Giolito, Leci; February 20, 2002; Brazil
Ims, Sheila Anne Carolin; April 3, 2002; Waterloo, Ontario, Canada
Lermitte, Peter James; April 3, 2002; Kitchener, Ontario, Canada
Liporoni, Cybelle Reis; February 11, 2002; Koolewong, NSW, Australia
Liporoni, Marco; February 11, 2002; Koolewong, NSW, Australia
Mkhize, Ntombizizile Angel; August 21, 2002; Hillcrest, Kwa Zulu Natal, South Africa
Mkhize, Sondlo Providence; August 21, 2002; Hillcrest, Kwa Zulu Natal, South Africa
Parker, Rhea Lynne Smith; May 17, 2002; Ontario, California
Radebe, Matsubatsi Alinah Mbhele; March 6, 2002; Siyathemba, Balfour, South Africa
Young, Marie Janet; April 3, 2002; South Hurstville, NSW, Australia
     
     Susan V. Simpson, Secretary

432


COUNCIL OF THE CLERGY REPORT: 2001-2002 2002

COUNCIL OF THE CLERGY REPORT: 2001-2002       Rev. David H. Lindrooth       2002

     The Rev. David H. Lindrooth, Secretary

     The following chart roughly reflects how the various priests in the General Church served uses within the Church during the 2001-02 fiscal year. It should be noted that many of our ministers who are in the "ANC employment" or "retired" categories are traveling and serving societies, 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 Rd., Ivyland, PA 18974, or e-mail at pastor@ivyland.org.
                                        2001-02
Episcopal degree                               3
Pastoral degree:
     General Church employment      4
     ANC employment                10
     Pastoral work                51
     Retired                     16
     Unassigned                     11          92
Ministerial degree:
     ANC employment                1
     Pastoral work                6
     Unassigned                     3          10
Ministers associated with the General Church
                              4          4
Evangelist                                    1
     Total                               110

Prepared with Susan V. Simpson
Secretary of the General Church

433


Editorial Pages 2002

Editorial Pages              2002

     WHY DO BIRDS SING?

     The earliest birds to break into song are likely to be robins. Then there is a sequence of other birds. Late singers are chaffinches and blue tits who may not chime in until 100 minutes after the first singers. This pattern is repeated world-wide, and ornithologists have often pondered what deter-mines the time a particular species begins its morning singing. Now, scientists say that they have found the explanation: The larger a bird's eyes, the earlier it starts to sing. The robin sings much earlier than the house sparrow having eyes 20% larger.
     This is from Science News (April 20). It is always interesting to see studies on what birds do and speculation on why they do it. The article mentions that by singing, the birds attract mates and defend their territories. But all that beautiful sound ought to have a more exalted purpose.
     Number 308 of True Christian Religion speaks of a sphere of heavenly love as the origin of a natural sphere of love towards children. This is universal, "affecting not only human beings but also birds and beasts." The Lord "created the sun to be a sort of father in the natural world, and the earth to be a sort of mother. This is why song birds sing sweetly in the early morning, and likewise when they have been fed by mother earth" (see TCR 308).
     
     
     A DOCTOR GOES TO HEAVEN

     The book, A Doctor Goes To Heaven, was published in 1979. I learned about it from someone I met at a conference. The Swedenborg Library was able to track it down and obtain a copy. The author is Dr. Harold Richter Stark.

434



     I have looked it over quickly and find that Swedenborg is not named until page 166, but there are interesting allusions before that. For example, on page 164: "This must be the conjugal love that the great seer mentioned in his books." And on page 149 he mentions "the scientist and seer of Sweden."
     The book is worth knowing about, and it is evident that the author read the Writings with understanding. He says, "The theology of Swedenborg was the most profound that the doctor encountered." And on page 167 he writes: "It was with a bit of awe and wonder that he found that Swedenborg had dropped his amazing field of endeavor for the spiritual activities that he continued for some thirty years."

     HEAVEN, A HISTORY

     The book by Colleen McDannell and Bernhard Lang was published in 1988. A section of the book is headed: "Swedenborg and the Emergence of a Modern Heaven." Here we read, "With the publication of Swedenborg's writings in the mid-eighteenth century, a major shift occurred in the perception of heavenly life. Hints of this shift were also evident in the more conventional theology of the period, indicating a slow
realignment of images of the other world."
     "For thirteen years, Swedenborg explained in his preface to Heaven and Hell, he had been allowed to see life in the other world. Now, he told his readers, he intended to dispel their ignorance and disbelief with evidence of what he had seen and heard."
     It is good to see a second edition of this book. Some quotes from the preface of the new edition appear elsewhere in this issue.

435


CALGARY 2002

CALGARY              2002




     Communications
Dear Editor,
     It has occurred to me that readers of NCL may be interested to know about some recent developments in the New Church in western Canada.
     On one hand there is great sadness over the loss of a well-loved pastor in Dawson Creek, BC, since the Rev. Glenn Alden assumed new duties last year at the Sunrise Chapel in Tucson. As the bishop was unable to provide a new resident pastor for the Dawson Creek area, the members there (including a wide circle of small groups totalling around 140 souls) have had to cut back to only one pastoral visit per month. This visit of course includes everything from Sunday School classes to adult doctrinal classes, rites, sacraments and private visiting, and it is encouraging to be able to report that attendance for these visits has greatly increased over the average from the last several years-such is their determination to make the best of the situation. But the sense of loss is palpable, and the hope, renewed with each visit, is that some day soon a new resident pastor will be found to serve them.
     Meanwhile, in Calgary, Alberta, after several years of deliberation by the boards and councils of the General Church in Canada and the Western Canada Conference (a regional association of the General Convention), a new ministry has been established.
     This past summer I had the incredible good fortune to be authorized by the bishop and by the boards and councils just mentioned to take up residence in Calgary to become the resident pastor for the members of both groups. Since then we have begun joint services in a rented community center here, and we are in the process of developing our plan and program for growth.

436


We are off to a great start, with a good deal of enthusiasm and a wonderful spirit of cooperation. Readers with internet access can see a picture of our meeting place and read a description of the project at www.newchurch.org under the section for congregations in Canada. Our newsletter, "Revelations," is also available to anyone who sends a little help for postage.
     In addition, from Calgary I am in a good geographical position to serve members of both church bodies throughout western Canada (a pastorate of roughly 330,000 square miles and some 500 souls, including, for the present time, Dawson Creek). Since I continue, also, to serve as the executive vice president of the General Church in Canada, our letterhead now lists my address as the "western office" of the organization, and I provide such leadership as I can throughout the country by telephone, fax, e-mail and extensive travel.
     It is a great joy to my wife, Ginny, and me to be able to serve the church in this way, and we welcome any communication-and visits-from all who may be interested.
     Sincerely yours, Michael Gladish, pastor

The Calgary New Church Cooperative Ministry
248 Arbour Crest Drive,
NW Calgary,
Alberta T3G 4V3 Canada
Phone numbers: Home: 403-374-0087 Cell: 403-870-7076
ATHEISTS 2002

ATHEISTS       Charis P. Cole       2002

Dear Editor,
     Dr. Harald Sandstrom worries about atheists being upset because the Pledge of Allegiance mentions God (September Issue). Well, atheists get upset about any public acknowledgment of God.

437



     While some seem to deny freedom to express belief, they may be among those who invoke freedom of speech to protect pornography, which harms women and children.
     Should we yield to atheists? The Writings say that con-firmed atheists are insane (AC 9394) and stupid, (HH 354). Should they determine what others may say?
     The Writings say that the law should be enacted by wise men who fear God (AC 10804). Kings and rulers also should fear God and obey His laws (Charity 161). Can they do this without speaking of God?
     Should we remove the Ten Commandments from the walls of the Supreme Court? And what of other religious inscriptions on the walls of buildings in Washington D.C.?
     If the laws of men are not based on God's laws, they are merely unfounded opinions. Without commandments from God, people will tend to find excuses to act out any evil that is in their hearts.
     Charis P. Cole
     Bryn Athyn, Pennsylvania
HOUSE IN HEAVEN 2002

HOUSE IN HEAVEN       Walton Coates       2002

Dear Editor,
     The editorial entitled "An uncomfortable house in heaven?" (New Church Life, August 2002) stimulated this reader to pursue the subject.
     We recall Jesus' statement: "In my Father's house are many mansions" (John 14:2 King James Authorized Version). The Revised Standard Version translates the underscored word "rooms." Moffatt translates it as "abodes". Harper's Bible Dictionary comments: "The figure may have been suggested to Jesus by the common sight in Palestine of an enormous dwelling in which many units of a family had quarters or apartments."

438



     Jacob, in the out-of-doors between Beer Sheba and Hebron awoke from dream-filled sleep and he was afraid and said, "How awesome is this place. This is none other than the house of God, and this is the gate of heaven" (Gen. 28:17).
     Heaven, created by Yahweh, is prepared to be our "home with the Lord" (2 Corinthians 5:8). If we are truly repentant and love the Lord, He will certainly receive us just as did the father of the repentant wastrel son in the parable of Jesus (Luke 15:11-32).
     We are born first into the physical, the earthly. We do not explore and seek guidance into the spiritual most of the time. At least I confess that for myself. As to houses in heaven, there is exposition by Swedenborg. It seems clear that the Lord intends that we need not be left guessing, but rather that we may enjoy some perception, here and now, of the conditions and circumstances, some changing, in the life beyond this. In Psalm 23:6 He promises that we shall dwell in the house-city, New Jerusalem-of the Lord forever. That is a wonderful assurance, but equally important correlative is that "If we love one another, God dwells in us, and His love is perfected in us" (1 John 4:12). Just dwell in that promise!
     Love one another and the radiance of God's love is reflected in our features, words and deeds! If the house is uncomfortable, look deeper than a mirror or the dirt under the rug to see who needs to be improved for the glorifying service of the AUTHOR, DESIGNER CREATOR, LAWGIVER, REPROVER AND SAVIOR OF REPENTANT MANKIND FROM ETERNITY TO ETERNITY.
     Walton Coates
     Jenkintown, Pennsylvania

439


FREEDOM OF RELIGION 2002

FREEDOM OF RELIGION       Laurel Odhner Powell       2002

Dear Editor,
     Dr. Sandstrom ("Separation of Church and State," N.C.L. Sept. `02) posed the question of how freedom of religion would be handled in a society ruled by a New Church majority. If a majority of a nation's people were really looking to the Writings for its principles, it would find some pretty clear guidelines for relations between church and state.
     Heaven and Hell 531 distinguishes the Ten Commandments into three laws of spiritual life, three laws of moral life, and four laws of civil life. Conjugial Love 351 sets forth four laws of civil justice and the necessity of enforcing them:

All, throughout the whole world, who acknowledge God and live according to the laws of civil justice, from religion, are saved. By the laws of civil justice are meant commandments such as are in the Decalogue, which are: that one must not kill; must not commit adultery; must not steal; must not bear false witness. These commandments are civil laws of justice in all kingdoms on earth; for without them no kingdom could subsist.

     The Writings seem to depict for us an ideal of a nation whose government would compel no one to worship, yet where morality and religion would be protected under the civil law from those who would speak and act to destroy them: "in countries in which justice and judgment are guarded, one is indeed compelled not to speak or act against religion, but still no one can be compelled to think and will in its favor" (Divine Providence 129).

Who can be compelled to believe and to love? . . . But the internal may be compelled by the external not to speak ill against the laws of the kingdom, the moralities of life, and the sanctities of the church; thus far the internal may be compelled by threats and punishments; and it also is compelled, and ought to be . . . .

440


This internal, however, is not the internal that is properly human; but it is an internal that man has in common with the beasts, which also can be compelled; the human internal has its seat higher than this animal internal . . . it is hurtful to compel men to Divine worship by threats and punishments . . . (Divine Providence 136)

The public duties of charity are especially the payment of tributes and taxes . . . . The spiritual pay them from good will, because they are collected for the preservation of their country, and for its protection and the protection of the church . . . . Those, therefore, to whom their country and also the church are the neighbor, pay their taxes willingly and cheerfully, and regard it as iniquitous to deceive or defraud (True Christian Religion 430)

     There are some fuzzy areas here-areas for deeper study, at least (for instance, the four civil laws in H.H. 531 do not appear to be quite the same four as those in C.L. 351)-but certain basic principles seem very clear: Do not compel worship, but protect the church, and do not allow murder, theft, or adultery. To follow these principles would require some legal definition of and commitment to its religion in each nation.
     Atheists, as well as extreme zealots of many faiths, would feel offended by a public policy based on these teachings. Would that make it wrong? Wickedness and falsity are of-fended every time justice and judgment are done.
     To find a balance between the freedom of thought and will that enlightens the interiors of a nation's religion (D.P. 136), and the compulsion not to speak and act against religion that should protect the church, will no doubt be a challenge for New Church legislators and judges for centuries to come. The balance might vary widely from one nation and region to another, as the Lord leads each leader and citizen, through prayer and study of His Word, to enlightened charity for his people.
     Laurel Odhner Powell
     Lenhartsville, Pennsylvania

441


OUTREACH THROUGH DISCUSSION ON THE INTERNET 2002

OUTREACH THROUGH DISCUSSION ON THE INTERNET       Jan H. Weiss       2002

Dear Editor,
     The Lord can give us a wonderful opportunity to better understand and experience the New Church religion in contacts with people who have just become interested in that religion. Questions from new comers take us back to our own religious beginnings. We relive our feelings of awe and wonder of our first encounter with truth. We reexamine and fine-tune our own understanding of various teachings.
     New Church Outreach plans to set up and run an e-mail discussion list where New Church people can meet new comers to share solutions to life's problems. I envision an exciting sphere of probing and discovery without confrontation and argumentation. I envision a lively sphere of "drinking the water of life freely," but not a "drawn out analysis of the constitution of that water." I am praying it will be a life
giving experience of feeling and seeing ideas that excite and satisfy, and that we see to come from God.
     After Thanksgiving I expect to have in my house a computer out of which this list will operate. I promise all future participants of this list that I will promote this "life giving experience" and keep away the pursuit of controversy and arguments. It will be a safe and exhilarating place for our visitors and all New Church people. I promise to ward off boring arguments between New Church organizations.
     The discussion will be held in a sphere in which we ac-knowledge the divine origin of the revelation of the second coming (revealed through Swedenborg). Those who do not recognize the divinity of this revelation are most welcome to participate in the discussion, and retain their present opinions. If such people would like to question the divinity of this revelation, we suggest they choose a discussion partner, and then take the discussion with that partner off line.

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I will gladly be a partner or help to find one.
     If a New Church person wants to participate in this list, he/she should send a check of $5 for one year of participation to:

     New Church Outreach
     POB 342,
     Placentia, CA 92871
     Website: http://www.secondadvent.net

     Consider it a gift to the use of missionary work that is tax deductible. Include your e-mail address.
     People who just met the New Church and would like to join, could send their e-mail address to New Church Outreach, and they will be able to participate free for a year.
     Jan H. Weiss
NEW CHURCH CHALLENGER 2002

NEW CHURCH CHALLENGER              2002

     New Church Challenge is an organization founded fifteen years ago. Its purpose is to support those in the church with disabilities and to support their families.
     They undertake to provide the best possible opportunities for all to live, learn and socialize in the sphere of the New Church.
     The Challenger is published twice a year, and a special fall issue may have been sent to you. It tells of a new program put on this year in Bryn Athyn by Ray and Star Silverman. It is an adaptation of the course Rise Above it for young adults with varying degrees of disability. This issue of the Challenger contains a form for joining the organization. The cost of membership is $5.00 per year. You may apply to Martha Asplundh, treasurer, Box 277, Bryn Athyn, PA 19009.
     If you have not seen the book Letters From the Heart, you have a moving experience ahead of you. It is available for a contribution of $10.00.

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SWEDENBORG SOCIETY 2002

SWEDENBORG SOCIETY              2002

     The Swedenborg Society, headquartered in London, England, is dedicated to the spreading of the Writings of Emanuel Swedenborg. They print, publish and sell these books, as well as generally encourage the study of Swedenborg's works. (They tend to focus on the world outside the United States and Canada.)
     Once a year the Society conducts a fund raising campaign in the US and Canada through a local supporter of their work. Contributions towards their use are now being accepted by Suzy Laidlaw at 272 Brae Bourn Road, Huntingdon Valley, PA 19006 (please note this is a new address).
     Phone number is 215-938-9933. Please feel free to call with any questions.
     The annual subscription fee (in dollars) is $8. Life subscription costs $80. For those aged 65 and over the annual fee is $3 and life membership costs $16. For a married couple, one and a half times the normal individual subscription, whether annual or life, is charged. Suzy Laidlaw will be sending prior contributors reminders in the near future.
     Members receive a copy of the Swedenborg Society Magazine and are regularly updated as to the events and lectures taking place at Swedenborg House in London, England.
     For more information about the work of The Swedenborg Society, please visit their website at:
     
     http//www.swedenborg.org.uk

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NEW CHURCH TRANSLATION OF THE NEW TESTAMENT 2002

NEW CHURCH TRANSLATION OF THE NEW TESTAMENT              2002

     Over the past ten years, a group of clergy and laity, have been revising a New Church translation of the Word. The translation of the four Gospels that we revised was done by Rev. John Clowes in England about two hundred years ago, from the original Greek in the light of the Writings. We have also revised Rev. John Whitehead's translation of the book of Revelation from the Apocalypse Revealed. In doing this revision we used the vocabulary study done by Rev. Louis Tafel one hundred years ago, which shows how the Writings render each Greek word in Latin. Building one these previous studies, with the aid of computer tools developed specifically for this work, we have recently completed, and modernized to some extent, a consistent New Church revision of the New Testament.
     It is our hope that in the near future the whole of the Sacred Scripture will be available. But rather than wait several more years, we thought it best at this time to publish the New Testament now. This will serve a current need in the church, and allow us to gather valuable comments and suggestions for a translation of the whole Word. Like the Sacred Scripture itself, the work of translation is not static but living. Our principal aim is to show the English reader what the Lord actually says in His Word, recognizing that any translation will fall short of this to some extent. With this version of the New Testament we are also including a companion work explaining the principles from the Writings we used in this translation and the reasons behind the choices we made for particular verses and vocabulary.
     The volume we now offer to the New Church is printed in very readable 13 point type, in a red, hardback volume of 240 pages. We hope to have the book back from the printers by the end of November and available as a Christmas gift.

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The cost is $12.00 US, plus shipping; and for $2.00 more we will gift wrap it and send it with a card. If you would like to order this book, please contact Hubert and Margaret Heinrichs, 7729 Herstra Court, New Tripoli, PA, 18066, phone: 610-298-8370, e-mail: 105172.3421@compuserve.com. If you have questions about the translation itself please contact Rev. Andrew Heilman at the Kempton New Church, 610-756-6140, or e-mail andrewj@entermail.net.
BRYN ATHYN COLLEGE of the New Church 2002

BRYN ATHYN COLLEGE of the New Church              2002

     POSITION AVAILABLE

     Bryn Athyn College of the New Church is seeking applications for a potential faculty position in the education division for the 2002-03 academic year. The successful candidate will be responsible for teaching courses in educational theory and practice, supervising education majors, and serving as head of the education division. May include some responsibilities in the General Church Office of Education.
     A masters degree in education or a related field is preferred. Bryn Athyn College will not discriminate on the basis of race, color, gender, nationality or ethnic origin.
     A letter of application, resume and the names of three references should be mailed by December 31st, to:
     
     Dean Charles W. Lindsay
     Bryn Athyn College of the New Church P.O. Box 717-Pendleton Hall
     Bryn Athyn, PA 19009-0717

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Title Unspecified 2002

Title Unspecified              2002




     Announcements





     Correction: The baptism on February 26, of Hope Anastasia Odhner (born February 12, 2002), daughter of Rev. and Mrs. John Llewellen Odhner (Loren Soneson) was officiated by Rev. Nathan D. Gladish, not Rev. Grant Odhner as reported in the May 2002 issue of New Church Life.
ANOTHER CHURCH BUILDING DEDICATED 2002

ANOTHER CHURCH BUILDING DEDICATED              2002

     On the weekend of September 27-29 the new school addition was dedicated in Kitchener Ontario. More recently (weekend of Oct. 19-20) the beautiful new building near Boulder, Colorado, was dedicated. The service was attended by around 250 people, some of whom walked the eight miles from the former church building to the new site. We have heard glowing reports about this new facility and about the enthusiasm of the people there.

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Title Unspecified 2002

Title Unspecified              2002

Vol. CXXII     December, 2002     No. 12
New Church Life

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Notes on This Issue 2002

Notes on This Issue              2002

     Around 275 students and faculty meet for morning chapel each week day at the Benade Hall auditorium. People can tune in on the chapel service by contacting ANC.SS.org. In this issue we are pleased to announce a reaching out each Sunday by the Ivyland Church, which is eight miles from Bryn Athyn, PA. You may take immediate advantage of this new effort, or you may simply have the pleasure of knowing that it is in place.
     We feature in this issue an address to the Bryn Athyn Women's Guild by Rev. Erik E. Sandstrom. He speaks of "a rejoicing of the whole of creation, thanking the Creator for His redemption."
     Last month on page 444 we had an item that began as follows: "Over the past ten years, a group of clergy and laity, have been revising a New Church translation of the Word. The translation of the four Gospels that we revised was done by Rev. John Clowes in England about two hundred years ago." Mr. Kenneth Rose has begun a review in this issue of this new version. We hope to have further pages from him in a later issue. We congratulate those people who brought out this volume, and we congratulate them also for their effective advertising which has resulted in considerable attention to what they have produced.
     Mrs. Alain York, Executive Assistant to Bishop Buss, has prepared the annual Directory of the General Church. On page 476 there is a list of about three dozen Societies of the General Church and two dozen "Circles." In the directory you can find the addresses and phone numbers of the ministers of the church.

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ANOTHER LOOK AT THE ADVENT 2002

ANOTHER LOOK AT THE ADVENT       Rev. ERIK E. SANDSTROM       2002

     A Talk Given to the Women's Guild, December 5th, 2000

     When it comes to understanding and celebrating the Ad-vent, or Christmas, the New Church is blessed with all the teachings on the subject of the Lord's glorification. However, that is an awful lot to bring to view in one session! So we are left with the selection of a few ideas to take a new or renewed look at the meaning of the Advent. We may ask, what is it we are celebrating at Christmas? And why?
     I want to point out some of the teachings in connection with the Advent which may help to make this celebration also "new," as in "Behold, I make all things new." The Lord has made all things new, we read, by "executing the Last Judgment, creating a New Heaven and New Earth" (meaning a New Church) "and all and everything in them" (AR 886). We are allowed, therefore, to take a new look at everything in the New Church!
     The first teaching is stated in Divine Love and Wisdom, where the creation of the universe is dealt with. It was, after all, the Creator Himself, Jehovah, Who made His Advent. There we read:

In the Lord from eternity, who is Jehovah, before He assumed a humanity in the world, the first two degrees existed actually, and the third degree potentially . . . but that after assuming a humanity in the world, He put on in addition the third degree as well, which we call natural, so that He became in consequence a man like any other in the world . . . . Before the assumption of the Human, the Divine influx into the natural degree was mediate through the angelic heavens, but after the assumption it was immediate from Himself. (DLW 233)

     The third or lowest of the three Divine degrees existed potentially, before the Advent. After the Advent, it existed actually.

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Before the Advent, the Divine natural was filled by angels through whom He acted, through whom the Lord flowed into the human race. The Lord, before His Advent, and thus after He created this planet and its human population, has manifested Himself by means of angels, ruling all people by using angels as messengers, or "angels" of Himself.
     So here we have a main outcome of the Advent: the Divine natural, from having been potential, became actual. The result is that the Lord no longer governs humankind by means of angels, at least not the same way as before the Advent.
     Going back to before the Advent, there was the Lord flowing through the heavens. This is called "transflux." The Lord took over the angels when revealing His Word, so that an angel became "the Angel of Jehovah" or "of the Lord," and these angels then thought no otherwise than that they were the Lord Himself speaking. So we read: "Prior to the Lord's coming into the world, there was among men and among
spirits an influx of life from the Lord which came by way of the celestial kingdom" (AC 6371). "They were [the] angels who were sent to man, and who spoke through the prophets. But what they spoke was not from the angels, but through them . . . . They did not know but that they were Jehovah, but as soon as they had finished speaking, and returned to their former state, they spoke as from themselves" (AC 1925). Thus the Lord spoke "with the prophets . . . through spirits who were sent to them,
whom He filled with His look and thus inspired with the words which they dictated to the prophets . . . . As the words came forth directly from the Lord, each one of them was filled with the Divine and contains within it an internal sense" (HH 254). That is how the Word was revealed, so that there is an internal sense in the literal sense. When people on earth read the literal sense, the angels were conjoined with the Church by being in the internal sense. (ibid.) "That influx was also the Divine Person who presented Himself, when Jehovah revealed Himself in this way" (AC 6371).

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     So this was how the Lord spoke the Word and revealed Himself before His Advent. But when He made His Advent, this arrangement changed. We are told that this "Divine transflux through that heaven had been the Divine Human; it was also the Divine Man which was presented to view when Jehovah so appeared" (AC 6371). This transflux, or this way of manifesting God by means of an angel, came to an end, or "ceased" when the Lord "made the Human within Himself Divine." (ibid.)
     So, simply put, before the Advent, the angel of the Lord was the way the Lord showed Himself to the Church on earth. After the Advent, the Lord's own Natural was made Divine. This is also called "the Human essence which was an addition to His Divine Essence which existed from eternity" (AC 1561).
     The Lord by His Advent added to Himself, but did not change Himself. He added the natural part of Him which was already there from creation, but had been left in potential, and which had used angels to reveal Himself. By taking this potential from the angels, and on to Himself by the Advent, and then by making that human essence, or Divinely natural potential, actually Divine, it ceased being potential and be-came actual. The "role" which the angels had occupied before the Advent, was after the Advent occupied by the Lord Himself, directly or immediately. And this too is explained: 'Before the assumption of the Human, there was a Divine influx into the natural degree-mediate through the angelic heavens, but after the assumption, immediate from Himself' (DLW 233).
     The total effect of the Advent was for the Lord to take charge of the influx, away from the angels and onto Himself. The Divine Natural was made actual. The Human essence was glorified and joined to the Divine Essence. It is from the Divine Human that angels now do their work.

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It is from the Divine Human that the Holy Spirit or Divine Truth now teaches and leads.
     That is one concept. Now let us go to the second concept of three main concepts which together help us see the Lord's Advent in a new or clearer way.
     The second concept was the dreadful condition of human-kind at this time. It is clear that without the Lord's Advent, mankind would have died out, ceased to exist. It was that bad. The whole of Christianity teaches this of Christ: without Him no mortal could have been saved.
     The Writings state that the "Lord came into the world in order to save the human race, which otherwise would have perished in eternal death" (AC 10828). The Lord "came in the fullness of time . . . when there was nothing of the church left; and unless He had come into the world and revealed Himself, mankind would have perished in eternal death, as He Himself says in John, `Except you believe that I am, you shall die in your sins" (John 8.24, Lord 3).
     The reason for this condition was that the "hells had grown up to such a height that they began to infest the angels of heaven, and also every human born into the world and coming out of it" (Lord 33, AC 10828). If this infestation had continued, "such savagery would have overcome human beings that they could no longer be restrained by any laws of order, and thus the human race would be destroyed" (TCR 74). "If the Lord had not come into the world at that time, all would have perished, all communication of heaven with mankind would have been broken off" (SE 2390). "Tortures would be perpetual" (SE 4596). "By the diseases which the Lord healed is signified liberation from . . . evil and falsity which infested the . . . human race, and which would have led to spiritual death" (AC 8364.6). "The hells would slay every man coming into the world. Without the Advent of the Lord into the world, no mortal could have been saved" (BE 57). "If the Lord had not assumed the human, man would have perished to eternity in the death of the damned" (AC 1990).

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"Not one man would have existed on earth at this day, if the Lord had not come into the world, and assumed the Human and made it Divine"
(LJ 10). "So great a rage of insanity . . . hatred, revenge and slaughter, with such a violence as to destroy all in the universe, the infernals breathed [forth], so that unless repelled by the Lord, the whole human race would perish" (AC 3340). "This was the reason the Lord came into the world, [lest] the universal human race on the earth . . . perish" (AC 637).
     This is the second truth to consider, in seeing the Lord's Advent. There was a most dreadful emergency for the entire human race. The "end was near" at that time, and even though there were millenarians then also, who believed that the end was near, they did not know how close they came. The end would have come by sickness, torture and possessions; all the things of which the Lord healed people. The infestations would have continued, intensified, unto total extinction. "Not one man would have existed" (LJ 10).
     Incidentally, the fact that bodily possession by spirits took place around the Mediterranean at this time is verified by Josephus, the Jewish general who was conquered by Vespasian and his son Titus, and who then wrote the history of the Jews, covering the time of the Lord's entire life, and also mentioning Him by name:

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.

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And the tribe of the Christians, so called after him, has still to this day not disappeared. (Jewish Antiquities 18.63, 20.200)

     The third idea or truth is to answer the question: how did the Lord overcome the hells, and make His natural or Human essence Divine, when facing the hells? To see the answer, first we see how He assumed the human from Mary. We see how He did this by starting from the second point above, that the Lord assumed the "human" from the angels through whom He flowed before the Advent. "But when the Lord came into the world, and by so doing made the Human within Himself Divine, He took to Himself what had rested with angels of the celestial kingdom, namely, that power and control. For what flowed from God and passed through that heaven had until then been the human Divine" (AC 6371).
     By His Advent, the Lord took on just what had been with the angels. When the Lord passed through the heavens, then the "angel of Jehovah" had been the Divine Human, the visible God seen by men on earth. There was something the angels received from the Lord while doing that job. That something was what the Lord took over from them: the power and control the angels had in His name. Now the Lord took it to Himself, in His own name.
     Then He came on earth by birth from Mary, and by this He also assumed human heredity. This moves to the third point: how the Lord glorified the Human. The Writings explain:

The evil heredity from the mother, in His external man . . . was inherited by the Lord; for He was born as are other men, and inherited evils from the mother, against which He fought, and which He overcame . . . . The Lord underwent and endured the most grievous temptations . . . so great that He fought alone and by His own power against the whole of hell . . . . He had no evil that was actual, or His own, nor had He any hereditary evil from the mother after He had overcome hell by means of temptations. (AC 1444)

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     We can easily see that the hells infesting mankind now turned their focus on the Lord and infested Him through His maternal heredity. And also, what He had taken from the angels was of little or no help, since it was because that method was failing, that He had to come on earth. The only strength of the angels comes from the Lord to begin with, and while He was on earth, this could only increase as the Lord overcame the hells. So He came with an angelic reception of Him which had failed, "just that which was with the angels" (AC 6371), and in a body in which was all the hereditary evil tendencies of the entire human race, through which the hells then infested it, and "against which He fought" (AC 1444).
     So since the Lord came with two failures, both that of angels and of the human race, how on earth did He overcome and conquer? The answer is, "By means of the Word." This is the third point. The Lord studied His own Word. On that subject we read: "The Lord wished to take in no other cognitions than those of the Word, which, . . . was laid open to Him from Jehovah Himself, His Father, with whom He was to be united and become one. And that wish was even stronger for the reason that no statement occurs in the Word that does not inmostly have regard to Him and does not in the first place come from Him" (AC 1461). Also, "The Word treats solely of Him, and the Lord is consequently its all in all" (SS 62). The Lord was instructed in the Word, or instructed Himself in the Word. He did not want any other knowledge of truth than that of the Word. The reason? First, because every teaching in the Word "inmostly had regard to Him," and secondly, everything in the Word, "had come from Him in the first place" (op. cit.). The Lord discovered that the Word was talking about Him-self. Imagine that discovery, we may suppose, from age five onwards, which would perhaps be about the age when the Lord became conscious of His own divine nature. His own soul opened up or revealed the truth about Himself, to Himself, by means of reading the Word, which at that time was just the Old Testament.

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     What did the Lord see in these stories? He saw His own thoughts and ideas, His future actions, all described. This sounds amazing, but that is what happened. We read: "In the internal sense of the Word the Lord's whole life is described, such as it was to be in the world, even as to the perceptions and thoughts, for these were foreseen and provided because from the Divine" (AC 2523). When the stories of the Old Testament were read on earth, then the "internal sense of the Word" describing the Lord's whole life, was "present to the angels, who perceive the Word according to the internal sense; and that so the Lord might be before them, and at the same time how by successive steps He put off the human, and put on the Divine." (ibid.)
     So the stories of the Word kept the angels instructed in exactly how the Lord was going to make His human divine! And so, when the Lord Himself read the Word, He too found His whole life described, "even as to the perceptions and thoughts"! His whole life lying ahead of Him, was as if "present," or "before" Him too. For "The Lord had revelations from Himself . . . He spoke with Jehovah as with Himself"
(AC 1999). He had a "continual communication and internal conversation with Jehovah" (AC 1791). He "revealed and answered to Himself' (AC 2519e). In the human it was thus "made known to Him how the Divine Itself, the Divine Human and the Holy Proceeding, were to be united in Him; then how the rational was to be made Divine, and finally of what quality was the human race, and that it was to be saved by Him" (AC 2171). This revelation that the Lord had from His own soul, all through His life on earth, was represented by the Old Testament story of Joseph's interpreting dreams. (AC 5121e)
. Joseph's interpreting dreams in Egypt refers to the Lord revealing His own life story to Himself, before it had even begun to happen! In the gospels, the Lord's internal conversations come out as conversations between Jesus and the Father.

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     So the third truth is in place: the Lord revealed the Word to Himself.
     To review the three truths in sequence, therefore:
     1. The Lord made the Divine natural, which was potential from creation, actual.
     2. There was a most dreadful emergency for the entire human race.
     3. The Lord revealed to Himself all that He had to do by reading His own glorification story, in the Word.
     The Lord knew exactly what had to be done by continual information from within, while He read the Word. Thus He fulfilled the Word by following the instructions, and as He did so, the hells, infesting mankind to total destruction, focused on Him instead. But they knew they were beaten, just as the man possessed by legions of devils rushed up and fell down, conquered, before Him, begging for mercy (Luke 8.28). The Lord, on that human level amidst hereditary tendencies to evils, and from the Divine present with the angels He had taken to Himself, fought and conquered all evils, all the hells. The Lord did this, not from the Divine soul in Him, nor from the Divine Human in Him, but from the "truth with the Lord which could be tempted, and which underwent temptations, [namely] the truth Divine in the Lord's Human Divine" (AC 2814). It is called "truth Divine bound" (AC 2813).
     This truth Divine bound, in the Human Divine, was the transflux of the angels, but now alive in the Lord on earth, but surrounded by the maternal heredity, through which all the hells infested. Not a pretty picture! Yet that is how much the Lord loved mankind, wishing to place Himself between His creatures and the hells which His creatures had invented, and brought into existence when there was no need for evil or hell to exist.

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The Lord Himself intervened directly, and conquered the hells invented by man.
     This conquest is stated this way:

The Lord came into the world that He might save the human race, which otherwise would have perished in eternal death; and He saved them by this, that He subjugated the hells, which infested every man coming into the world and going out of the world; and at the same time by this, that He glorified His Human: for thus He can keep the hells in subjugation to eternity. The subjugation of the hells, and the glorification of His Human at the same time, were effected by means of temptations admitted into the human which He had from the mother, and by continual victories therein. His passion on the cross was the last temptation and full victory. (HD 293)

     Now, Christmas was of course just the beginning of this whole Advent. This study includes also Easter, which finished the Lord's Advent. But from these three truths we can see the Advent in a new light-first: the Divine natural, from being potential, became actual; second; the infestation of the hells of all human beings and impending doom, the Lord's taking on the weakness of the angels and the weakness of human kind, and conquering the infesting hordes (temptations followed by miracles of healing); and third; the Lord's revealing all He had to do, to Himself, by means of the Word, thus fulfilling all the scriptures.
     The joy of Christmas is thus a magnificent joy. It is rejoicing in the very existence of the human race, and that this is entirely due to the Lord's credit, and to Him alone. "Not unto us, 0 Lord, not unto us, but to Thy name give glory" (Ps. 115.1). The purpose of existence is to become angels, and we want to become the angels of the Lord, like those who had spoken the Word of the Lord before the Advent. We certainly see in new light the angel chorus, "Glory to God in the highest, on earth peace, goodwill towards men," since those angels saw the Lord's whole life as if already completed in the Bible stories that the infant Lord would shortly read and realize.

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It is in conquering hereditary tendencies to evils that we also give glory to God, have peace, and give goodwill to our fellow human beings. It was nothing but the accumulation of hereditary evil tendencies, one generation after another, that brought about the crisis that called for the Lord's personal intercession on our behalf. We brought the necessity of His Advent on ourselves.
     So what are we celebrating at Christmas? We celebrate how God sent Himself into the world by taking on a human form, called "Son of God." (See TCR 92.) And why? Because He saved this entire human race from eternal destruction. As great as is the destruction of the entire human race, so great can our joy of Christmas be that it did not happen! His gift to us is all of human life, a life that is eternal. Christmas thus calls for avoiding evil tendencies, it calls for unselfishness, thinking of others more than self, making oneself a servant of the Lord's truth. It is a rejoicing of the whole of creation, thanking the Creator for His redemption. And our gift to Him, to be worthy of that great love, needs be nothing short of our entire life that we return to Him forever, by being useful to others, in His Name.
JOURNAL FOR GRIEF AND HEALING 2002

JOURNAL FOR GRIEF AND HEALING              2002

     For those who are grieving the loss of a loved one. This guided journal includes reflections and quotations to support you when someone you love dies. It includes teachings of the New Church but is also suitable for people of other religions.
     This is actually a work book. You are encouraged to write your journal on the pages provided. It is something that often helps with grief.
     Hard cover $12.00. Available from:

     Fountain Publishing, e-mail: Ftnpublish@aol.com
     General Church Bookroom, e-mail: bookstore@newchurch.edu

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WHAT THE NEW TESTAMENT ACTUALLY SAYS 2002

WHAT THE NEW TESTAMENT ACTUALLY SAYS       Kenneth Rose       2002

     A Review Of The Kempton Project's New Version
     
     "This is Jesus, the King of the Jews." Pilate chose to write this title on the cross in Hebrew, Greek and Latin so that many people could read it (John 19:20). We learn this from a book that was written in Greek to tell many people about the fulfillment of prophecies written in Hebrew, and both of these testaments have now been explained in Latin. The combined message of this threefold revelation is far too important to be limited to people who understand all three of the languages, and for that reason many scholars have dedicated years of effort to translating them into other languages. And that process cannot even begin until they have already spent years developing an understanding of at least two languages: the sacred language of the original and the one into which it is to be translated.
     Fifty-some years ago, I had the good fortune to be at the College of the Academy of the New Church at the same time as five pre-theological students. They needed to study the sacred languages, and that warranted bringing in a Greek teacher from another college. I had studied Latin for three years, and welcomed the chance to expand my horizons. From that beginning I went on to become a Greek teacher, and kept learning more about the language, just as I learn more about mathematics by teaching that.
     I used to dream of doing my own translation of the New Testament, but I no more got started on it than I did on writing all those math textbooks that I also visualized. When I first heard of the New King James version (NKJV), I thought my task had been obviated, but that version, while it succeeded in straining many gnats out of both testaments, still swallowed some camels-like making no distinction between the two words for "love" in John 21:15-17. So I dreamed on, getting older without shortening my "to do" list.

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But then I heard about The Kempton Project.
     The powers that be in the General Church took a liking to the NKJV, encouraging its use in schools and worship services, and using it for quotations, including the words to many songs, in the 1995 Liturgy. They even asked the publisher (Thomas Nelson, Inc.) for permission to print an abridged edition of it, including only the books specified in AC 10325. This request was providentially denied, and the church faced a quandary. Supplies of the beloved red morocco copies of the WORD published by the Academy Book Room in 1941, were running low, and there seemed to be nothing to replace them. How could we settle for just a Bible after becoming so accustomed to the WORD?
     When an oyster is sufficiently irritated, it sometimes produces a pearl. For many years, Rev. Andrew J. Heilman and Rev. Stephen D. Cole (both of whom are younger and more ambitious than I) have been working on a distinctively New Church encyclopedia, beginning with a study of the correspondences of the Land of Canaan. Some years ago they made presentations about it at the General Church Assembly and the Education Council, showing how they and others had organized a database including many kinds of information and facilities for searching among them and assembling them in different ways. The map of the Holy Land, with the significance of many items on it, particularly impressed me.
     The encyclopedia is to be comprehensive on many subjects. Suppose, for example, a user is interested in why some of Gideon's troops lapped water like dogs (Judges 7:5). The encyclopedia entry "dog" should not only cite AE 455:9 on that topic, but also explain the difference between the "little dogs" in Matthew 15:26, 27 and the dogs keeping such bad company in Revelation 22:15. Including what the Heavenly Doctrines say about all the passages would involve all three sacred languages as well as English.

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Ten years ago such an investigation would involve looking through concordances and Searle's Index to Scripture Quotations, and it would not take many like that to add up to an overwhelming task. But now people know to begin by arranging all the related information for access by a computer. This takes a great deal of programming, testing, debugging and refining, and if you ask the computer people how many hours they have put into it, they won't know. They fit it in between other responsibilities, and they go to sleep thinking about some sticky point and wake up the same way. But once it is done, even complex inquiries take a few seconds each.
     One of the ingredients of this powerful resource has to be a Bible in English, and this has been the main focus of the Kempton Project since 1993. This was also encouraged by several doctrinal presentations to the Kempton Society by Rev. Arne Bau-Madsen on the need for a new translation of the WORD. They chose to start with a translation done for the New Church by Rev. John Clowes in 1801, and they have been revising from that in the directions their studies lead them. Clowes would be very jealous if he could see how quickly these people can find every place where "dog" is mentioned in the Writings, with differentiation if Swedenborg used different Latin words for it. I imagine he would be pleased with the changes. He and Rev. John Potts may even be working on the project where they live now.
     It is quite appropriate that this project is named after a place, even though much of the work was done in San Diego and other locations. The Kempton Society of the General Church has been very supportive of this work for many years, and continues with active participation by Rev. Lawson M. Smith, who has maintained an active interest in Greek since he studied it as a pre-theological course. Occasional meetings in the library of the Kempton New Church School are attended by a variety of members of the congregation, including not only the local New Church priests but also lay people who are proofreading drafts as they are developed, not just for typographical errors but for the overall feeling engendered by the sometimes surprising rendering of familiar passages.

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When they ask at the meetings, "Does it really say that?" the people who know the original languages are delighted to explain (and sometimes to revise in order to make things clearer to a reader with no helpers standing by). Some of the parents are using the Kempton edition in their family worship, thus letting little children come closer to the Author (not "suffering" them, as in the King James Version of Matthew 19:14).
     Two lay people who would be way up the list if hours got counted are Kate Pitcairn, a Latin teacher with that special facility with English that such people develop, and Roy Odhner, whose computer seems as much a part of him as does a first baseman's glove. When I send suggestions by e-mail or fax, I trust Andy, Steve, Kate and Roy to make the right decisions about which ones to accept or modify or put aside for further reflection (they don't like the word "reject").
     An active New Church translator once told me it is easy to see what Swedenborg's Latin says; the hard part is to get it into English. Part of that difficulty arises from attempting to get it into smooth English, because most steps toward smoothness are steps away from the original meaning. So a translation that subordinates smoothness to meaning may not appear at first to be suitable for reading in worship services or even devotional reading. But considering the power of correspondences gives cause to wonder. Our reading is an attempt to hear what the Lord has to say. Can we tolerate a distortion of the message because it sounds better to us?
     Even for someone who has difficulty with what is unfamiliar, this new translation can be an invaluable reference work, where every preacher should check his lessons before every service and make adjustments. I was raised to think that it was unacceptable to write in the Bible. But in this context it becomes almost mandatory. Have you seen the pictures of Swedenborg's Bible?

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Its pages are covered with tiny notes in his handwriting.
     Here is an exercise that you, the reader of this book review, can try without learning any Greek. Matthew says six times (and Luke once), "There shall be weeping and gnashing of teeth." The first word means "in that place," and I always point when I say it and encourage clergymen to do likewise. But English also uses "there," or another word spelled just like it, as a meaningless anticipatory subject for the verb that follows and is in turn followed by the real subject (in this case "weeping" et al). There (that's another meaning for that word!), you know what the sentence says. Try to write it in English so that it will not be read wrong. If you find a way, please let me (and Kempton) know.
     That is by no means the only difficult decision to be made in keeping with the main criterion: Use the best English that does not compromise the meaning. Several dozen dichotomies are still under discussion, and are being set up as "toggles" in the computer text. These are like the words "conjugial" and "marriage" in the Rogers translation of the book whose very title depends on which way that decision goes. A computer could change every appearance of the word in response to a single command, and buyers were given a choice between two versions (four, including two kinds of covers). The Kempton New Testament could offer a list of ten choices and come up with 1024 combinations. But that is not what is planned for now. Those in charge have already made some of the decisions, and will give others further consideration, possibly including the idea of printing more than one version.
     Does this mean that the version that is just coming out is not final? Absolutely, and maybe the next will not be, either. But the time has come to get something out to many readers, and then to get some feedback from them to help make further refinements. The most welcome criticisms will come from people who know the Greek and can help find better English expressions for it.

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Other reactions may amount to nothing more than mourning the loss of what is familiar. But the more reactions there are, the better chance there will be that this already noble contribution to the Church's understanding of the Scriptures can be made even better.
     Kenneth Rose
     Huntingdon Valley, Pennsylvania
BRYN ATHYN COLLEGE of the New Church 2002

BRYN ATHYN COLLEGE of the New Church              2002

     POSITION AVAILABLE

     Bryn Athyn College of the New Church is seeking applications for a potential full-time or percentage-time faculty position in psychology for the 2003-04 academic year. We especially welcome candidates whose area of specialization includes one or more of the following: physiological, abnormal, experimental, organizational, or personality psychology. Responsibilities in other areas of the College may also be possible.
     Bryn Athyn College will not discriminate on the basis of race, color, gender, and nationality or ethnic origin.
     A resume, letter of application and the names of three references should be mailed by Jan 17th 2003 to:
     
     Dean Charles W. Lindsay
     Bryn Athyn College of the New Church Pendleton Hall
     P.O. Box 717
     Bryn Athyn, PA 19009-0717

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DIRECTORY 2002

DIRECTORY              2002

     GENERAL CHURCH OF THE NEW JERUSALEM

     2002-2003

     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, Prescott A. Rogers, 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. William W. Buick
Controller: Mr. Ian K. Henderson
Assistant Controller: Mr. Philip Longstaff
     
     BOARD OF DIRECTORS OF THE CORPORATION

     Linda F. Abelkis, Thomas R. Andrews, David J. Appleton, Stewart L. Asplundh, Maxwell Blair, R. Andrew Damm, Edmond P. de Chazal, David O. Frazier, Jeryl G. Fuller, Terry K. Glenn, Glenn H. Heilman II, Nancy L. Heilman, Murray F. Heldon, D. Lee Horigan, Jr., Leslie G. Horigan, Judy M. Hyatt, John A. Kern, Denis M. Kuhl, William L. Kunkle, Thomas N. Leeper, Eva S. Lexie, Wendy S. Lindquist, Fay S. Lindrooth, Tracy L. McCardell, Pamela H. Olson, Duncan B. Pitcairn, Keith M. Rodda, Lois D. Spracklin, Donald O. Synnestvedt and Candace N. Zeigler
     
     Ex-officio Members:
Rt. Rev. Peter M. Buss
Rt. Rev. Alfred Acton
Mr. William W. Buick
     
     BISHOPS

Acton, Alfred, II. 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.

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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. Retired. Bishop Emeritus of the General Church. Address: P. O. Box 743, Bryn Athyn, PA 19009.

     PASTORS

Alden, Glenn Graham. Ordained June 19, 1974; 2nd degree, June 6, 1976. Serves as Associate Pastor of the Sunrise Chapel in Tucson, Arizona Society. Address: c/o Sunrise Chapel, 8421 E. Wrightstown Road,
Tucson, AZ 85715.

Alden, Kenneth James. Ordained June 6, 1980; 2nd degree, May 16, 1982. Serves as Pastor of the Boynton Beach Society in Boynton Beach, Florida. Also serving Melbourne and Bonita Springs, FL. Address: 7354 Shell Ridge Terrace, Lake Worth, FL 33467-7703.

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 1, 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 and the 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: do 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. Serves as Pastor of the Olivet Church in Toronto, Ontario, Canada. Address: 2 Lorraine Gardens, Etobicoke, ON, Canada M9B 4Z4.

Barnett, Wendel Ryan. Ordained June 7, 1981; 2nd degree, June 20, 1982. Unassigned. Address: P. 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 Kempton Society in Kempton, Pennsylvania; Visiting Pastor to the Wallenpaupack, Pennsylvania, Circle; translator. Address: 37 Sousley Road, Lenhartsville, PA 19534.

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Bell, Reuben Paul. Ordained May 25, 1997; 2nd degree April 11, 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. Serves as Pastor of the New Church Buccleuch in Buccleuch, South Africa, Visiting Pastor to the Capetown Circle, and Dean of the South African Theological School. Address: Box 816, Kelvin, Gauteng, 2054, South Africa.

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.

Burke, William Hanson. Ordained June 7, 1981; 2nd degree, August 13, 1983. Retired. 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. Serves as Pastor of the Immanuel Church Society in Glenview, Illinois, President and Principal of the Midwestern Academy, and Headmaster of the Immanuel Church School. Address: 73 Park Drive, 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. Serves as Dean of the Academy of the New Church Theological School and Regional Pastor of the Northeastern District of the United States. Address: P. O. Box 717, Bryn Athyn, PA 19009.

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, the Raleigh/Durham Group, and the Pensacola 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 Assistant Professor of religion and philosophy in the Bryn Athyn College and of theology in the Academy of the New Church Theological School; Head of Religion and Sacred Languages Division in the Bryn Athyn College; working for the General Church in compiling a history of its doctrine. Address: P. O. Box 717, Bryn Athyn, PA 19009.

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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. Serves as Pastor of the Phoenix Society in Phoenix, AZ and visiting pastor to the Albuquerque Circle in Albuquerque, NM. Address: 3607 E. Delcoa Drive, Phoenix, AZ 85032.

Cranch, Harold Covert. Ordained June 19, 1941; 2nd degree, October 15, 1942. Retired. Address: 501-2 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 teacher of religion in the Academy Secondary Schools. Address: P. O. Box 707, Bryn Athyn, PA 19009.

Dibb, Andrew Malcolm Thomas. Ordained June 6, 1984; 2nd degree, May 18, 1986. Serves as Assistant Professor of religion in the Bryn Athyn College and of theology in the Academy of the New Church Theological School, and Visiting Pastor to the North Ohio Circle. Address: P.O. Box 717, Bryn Athyn, PA 19009.

Echols, John Clark, Jr. Ordained August 26, 1978; 2nd degree, March 30, 1980. Serves as Pastor of the Cincinnati Society in Cincinnati, OH and Visiting Pastor to the Jacksonville Group, Lake Helen Circle and Tampa Bay Group, all in Florida. Address: 4418 Main Street, Darrtown, OH 45056-8914.

Elphick, Derek Peter. Ordained June 6, 1993; 2nd degree, May 22, 1994. Serves as Pastor of the Oak Arbor Society in Rochester, Michigan. Address: 395 Olivewood Court, Rochester, MI 48306.

Elphick, Frederick Charles. Ordained June 6, 1984; 2nd degree, September 23, 1984. Continues to serve as Pastor of the 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. Serves as Pastor of the Calgary New Church, Calgary, Alberta, a society of the General Church and Western Canada Conference (General Convention) members co-operating together. Visiting Pastor to the Peace River district in northwestern Canada (including Dawson Creek) and to scattered members of the General Church and Convention from Manitoba to British Columbia; continues as Executive Vice President of the General Church in Canada. Address: 248 Arbour Crest Drive, NW, Calgary, Alberta, Canada T3G 4V3

Gladish, Nathan Donald. Ordained June 13, 1982; 2nd degree, November 6, 1983. Serves as Assistant Pastor of the Oak Arbor Society in Rochester, MI, and Principal of the Oak Arbor New Church School. Address: 320 Oak Arbor Drive, Rochester, MI 48306.

Glenn, Robert Amos. Ordained May 28, 2000; 2nd degree, June 2, 2002. Serves 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.

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Goodenough, Daniel Webster. Ordained June 19, 1965; 2nd degree, December 10, 1967. Retired. Serves as Visiting Pastor in the eastern portion of the Northwest U.S. Address: P.O. Box 748, Big Horn, WY 82833.

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, E/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. Serves as Pastor of the Carmel Church in Kitchener, Ontario, Canada and Principal of the Carmel Church School. 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. Retired. Serves as Visiting Pastor in the central United States. Address: 7358 Mt. Sherman Rd., Longmont, CO 80503

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.

Junge, Kent. Ordained June 10, 1979; 2nd degree, June 24, 1981. Unassigned.

Johnson, Martie. Ordained May 27, 2001; 2nd degree, June 16, 2002. Serves as Pastor of the Cascade New Church, Seattle, Washington and Visiting Pastor to the western portion of the Northwestern United States. Address: 2948 Eagle Way, Boulder, CO 80301

Junge, Robert Schill. Ordained June 19, 1955; 2nd degree, August 11, 1957. Retired. Continues to serve as Visiting Pastor to Baltimore, Maryland, Society. Address: 8551 Junge Drive, RD 1, Kempton, PA 19529.

Keith, Brian Walter. Ordained June 6, 1976; 2nd degree, June 4, 1978. Serves as Principal of the Bryn Athyn Church School. Address: P. O. Box 277, 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 10, 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).

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Address: Ajoo #205, 1019-15 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. Continues to serve as 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. 0. 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. Serves as Visiting Pastor to Harleysville, PA and the Twin Cities Group in MN, preaches on a regular basis where Church needs are and teaches part-time in Bryn Athyn College. 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: 1 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 54, Santa Amalia, Vassouras-RJ, Caixa Postal 85711 CEP. 2700-000 Brazil.

Odhner, Grant Hugo. Ordained June 7, 1981; 2nd degree, May 9, 1982. Serves as Assistant Professor of religion in the Bryn Athyn College and of theology in the Academy of the New Church Theological School, and Visiting Pastor to the Northern New Jersey Circle. Address: P.O. Box 717, Bryn Athyn, PA 19009.

Odhner, John Llewellyn. Ordained June 6, 1980; 2nd degree, November 22, 1981. Serves as Assistant to the Pastor of the Bryn Athyn Church in Bryn Athyn, PA, and religion instructor in the Bryn Athyn Elementary School. Address: P.O. Box 277, Bryn Athyn, PA 19009.

Orthwein, Walter Edward HI. 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 the Bryn Athyn College and of theology in the Academy 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: P. O. Box 278, Bryn Athyn, PA 19009.

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Pendleton, Mark Dandridge. Ordained June 9, 1991; 2nd degree, May 29, 1994. Serves as Assistant Pastor of the Immanuel Church in Glenview, IL. Address: 2700 Park Lane, Glenview, IL 60025

Perry, Charles Mark. Ordained June 9, 1991; 2nd degree, June 19, 1993. Serves as Pastor of the San Diego Society in San Diego, California. Address: 7911 Canary Way, San Diego, CA 92123

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, OL11 5TH.

Rogers, Prescott Andrew. Ordained January 26, 1986; 2nd degree, April 24, 1988. Serves as President of the Academy of the New Church. Address: P. O. Box 711, 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. O. Box 717,
Bryn Athyn, PA 19009.

Rose, Patrick Alan. Ordained June 19, 1975; 2nd degree, September 25, 1977. Serves as Pastor of the Atlanta Society in Atlanta, GA, and Visiting Pastor Macon, GA and Birmingham, AL. Does internet work for the clergy. Address: 502 Knollwood Place, Woodstock, GA 30188-4588

Rose, Thomas Hartley. Ordained June 12, 1988; 2nd degree, May 21, 1989. Serves as Pastor of the New Church in Connecticut. Address: 5 Washington Avenue, Derby, CT 06418

Roth, David Christopher. Ordained June 9, 1991; 2nd degree, October 17, 1993. Continues to serve as Pastor of the New Church of Boulder Valley, Boulder, 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. Teaches part time in the Academy of the New Church Theological School and does traveling pastoral work for the General Church. Address: P. O. Box 717, Bryn Athyn, PA 19009.

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.

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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.

Sheppard, Leslie Lawrence. Ordained into 1st and 2nd degrees, June 7, 1992. Serves as Pastor of the Freeport Society in Freeport, Pennsylvania. Address: 980 Sarver Road, Sarver, PA 16055.

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. Teaches part-time in the Academy Secondary Schools and does 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. Teaches 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. 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.

Walsh, Garry Brian. Ordained May 27, 2001; 2nd degree, September 8, 2002. Serves as Pastor of the Hurstville Society in Hurstville, Australia. Address: 26 Dudley Street, Penshurst, NSW , 2222 Australia

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

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.

Genzlinger, Matthew Laird. Ordained May 27, 2001. Serves as Assistant to the Pastor of the Carmel New Church Society in Kitchener, ON, Canada and Visiting Minister to Erie Circle in Erie, PA.

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Address: 17 Stafford Lane, Kitchener, ON, Canada N2R 1P2

Nzimande, Bongani Edward. Ordained November 14, 1999. Serves 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.

Paek, Sung-Won. Ordained May 27, 2001. Assists the Rev. Yong Jin in the Korean New Church of Philadelphia 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 the Bryn Athyn College. Address: P. O. Box 277, Bryn Athyn, PA 19009.

Schorran, Paul Edward. Ordained June 12, 1983. Unassigned. Address: 631 Old Philly Pike, Kempton, PA 19529.

Waters, Gerald Gilbert. Ordained March 17, 2002: Visits the Howick, Natal Group, assists in South Africa, and is acting Executive Vice President of the Corporation of the General Church in South Africa. Address: 9 Chiltern Gardens, 39 Pitlochry Road, Westville, 3630, South Africa.

     AUTHORIZED CANDIDATES

Borketey Kwaku, Jacob. Address: Teshie-Nungua Estates, P.O. Box 1278, Accra, Ghana.

Mkhize, Sibusiso Protus. Address: Box 16932, Eshowe, Kwa Zulu-Natal, 3815, South Africa.

     ASSOCIATE MINISTER

Nicolier, Main. Ordained May 31, 1979; 2nd degree, September 16, 1984. Address: Bourguignon, Meursanges, 21200 Beaune, France.
     
     EVANGELIST

Eubanks, W. Harold. Continues to serve as Pastor of the Americus Circle, Georgia. Address: 516 US 280 West, Americus, GA 31709.
     
     SOCIETIES AND CIRCLES

     Society                     Pastor or Minister

Alexandra, South Africa      Rev. N. Albert Thabede
Atlanta, Georgia               Rev. Patrick A. Rose
Balfour, South Africa           Rev. N. Reuben Tshabalala
Baltimore, Maryland           Rev. Robert S. Junge
Bath, Maine                    Rev. George Dole
Boulder, Colorado           Rev. David C. Roth
Boston, Massachusetts           Rev. Reuben P. Bell
Boynton Beach, Florida           Rev. Kenneth J. Alden
Bryn Athyn, Pennsylvania     Rev. Thomas L. Kline
                         Rev. Jeremy F. Simons, Assistant Pastor
                         Rev. Donald L. Rose, Assistant to Pastor
                         Rev. John L. Odhner, Assistant to Pastor
Buccleuch, South Africa          Rev. Christopher D. Bown

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Chicago, Illinois               Rt. Rev. Alfred Acton, Acting Pastor
Cincinnati, Ohio               Rev. J. Clark Echols
Clermont, South Africa           Rev. Bongani Edward Nzimande
Colchester, England           Rt. Rev. Peter M. Buss, Acting Pastor
Detroit, Michigan
     (Oak Arbor Church)      Rev. Derek P. Elphick
                         Rev. Nathan D. Gladish, Assistant Pastor
Diepkloof, South Africa      Rev. Jacob M. Maseko
Durban, South Africa           Rev. Erik J. Buss
Freeport, Pennsylvania           Rev. Leslie L. Sheppard
Glenview, Illinois          Rev. Peter M. Buss, Jr.
                         Rev. Mark D. Pendleton, Assistant Pastor
Hurstville, Australia           Rev. Garry B. Walsh
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. Bradley D. Heinrichs
                         Rev. Matthew L. Genzlinger, Assistant to Pastor
Kwa Mashu, South Africa      Rev. Bongani Edward Nzimande, Acting Pastor
La Crescents, California
     (Los Angeles)          Rev. Jong-Ui Lee
London, England
     (Michael Church)          Rev. Frederick C. Elphick
Phoenix, Arizona                Rev. Michael K. Cowley
Pittsburgh, Pennsylvania      Rev. R. Amos Glenn
Rio de Janeiro, Brazil           Rev. Cristovao R. Nobre
San Diego, California           Rev. C. Mark Perry
Stockholm, Sweden           Rev. Goran R. Appelgren
Toronto, Ontario, Canada
     (Olivet Church)          Rev. David W. Ayers
                         Rev. Barry C. Halterman, Assistant Pastor
Tucson, Arizona               Rev. Frank S. Rose
                         Rev. Glenn G. Alden, Assistant to Pastor
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. Michael K. Cowley
Americus, Georgia           W. Harold Eubanks, Evangelist
Auckland, New Zealand           Rev. Richard Keyworth
Cape Town, South Africa      Rev. Christopher D. Bown
Charlotte, North Carolina      Rev. Frederick M. Chapin
Connecticut                    Rev. Thomas H. Rose
Copenhagen, Denmark           Rev. Ragnar Boyesen
Dallas/Fort Worth, Texas      Rt. Rev. Alfred Acton
Dawson Creek, B. C., Canada      Rev. Michael D. Gladish
El Toro, California          Rev. Jong-Ui Lee
Erie, Pennsylvania          Rev. Matthew L. Genzlinger
The Hague, Netherlands           Rev. Frederick C. Elphick
Hambrook, South Africa           Edward Nzimande
Jonkoping, Sweden               Rev. Ragnar Boyesen

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Lake Helen, Florida           Rev. J. Clark Echols, Jr.
Madina, Ghana               Rev. S. Kwasi Darkwah
Northern New Jersey           Rev. Grant H. Odhner
North Ohio                    Rev. Andrew M. T. Dibb
Perth, Australia                Rev. Garry B. Walsh
Sacramento, California           Rev. Louis D. Synnestvedt
St. Paul/Minneapolis,
     Minnesota (Twin Cities)     Rev. George D. McCurdy
San Francisco, California     Rev. Glenn Alden
Seattle, Washington          Rev. Martie Johnson, Jr.
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 Places of Worship.
Title Unspecified 2002

Title Unspecified              2002

     www.NewChurchVineyard.org

     An on-line family magazine from the G.C. Office of Education
     featuring materials for all ages focused on a new theme every month.

     The Glory of the Lord in December 2002
     Seeds of Truth in January 2003
NO MIND HAS PERCEIVED NOR ANY EAR HEARD 2002

NO MIND HAS PERCEIVED NOR ANY EAR HEARD              2002

     The things which are uttered in those heavens are such as no human mind has ever perceived, nor any ear heard, as those know from experience who have been raised into heaven.
     Arcana Coelestia 8920

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SAMPLE FROM A NEW VERSION OF THE NEW TESTAMENT 2002

SAMPLE FROM A NEW VERSION OF THE NEW TESTAMENT              2002

     MATTHEW

     CHAPTER 1

     18 And the birth of Jesus Christ was thus: His mother Mary, being betrothed to Joseph, before they came together, was found with child1 from the Holy Spirit.
     19 And Joseph her husband, being just, and not willing to expose her to public infamy, intended to send her away privately.
     20 And while he thought on these things, behold, the angel of the Lord appears to him in a dream, saying, Joseph, son of David, fear not to take unto thee Mary thy wife, for that which is begotten in her
is of the Holy Spirit.
     21 And she shall bring forth a Son, and thou shalt call His name Jesus; and He shall save His people from their sins.
     22 And all this was done, that it might be fulfilled which was declared of the Lord by the prophet, saying,
     23 Behold, the virgin shall be with child,2 and shall bring forth a Son, and they shall call His name Immanuel, which being interpreted is, God with us.3
     24 And Joseph, being awoken from sleep, did as the angel had ordered him, and took unto him his wife,
     25 and knew her not, until she brought forth her first-born Son; and he called His name Jesus.
     
1. Literally, "having in the womb"
2. Literally, "have in the womb"
3. Isaiah 7:14CHAPTER 2

     AND when Jesus was born in Bethlehem of Judea, in the days of Herod the king, behold, there came Magi4 from the east to Jerusalem,

480



     2 saying, Where is He who is born King of the Jews? For we have seen His star in the east, and are come to worship Him.
     3 But having heard, Herod the king was disturbed, and all Jerusalem with him.
     4 And when he had gathered all the chief priests and scribes of the people, he inquired of them where Christ should be born.
     5 And they said unto him, In Bethlehem of Judea; for thus it is written by the prophet:
     6 And thou Bethlehem, the land of Judah, art by no means the least among the rulers of Judah, for out of thee shall come a Ruler, who shall shepherd My people Israel.5,6
     7 Then Herod, privately calling the Magi, precisely inquired of them at what time the star appeared.
     8 And sending them to Bethlehem, he said, Go and search earnestly for the young Child; and when you have found Him, report to me, that I also may come and worship Him.
     
4. AC 3762:5, 5223:4, or "Wise men" SS 102
5. Micah 5:2
6. Genesis 49:10
     
     9 And when they had heard the king they departed; and lo, the star which they saw in the east went before them, till it came and stood over where the young Child was.
     10 And having seen the star, they rejoiced with exceedingly great joy.
     11 And when they were come into the house, they found the young Child with Mary His mother, and fell down and worshipped Him; and when they had opened their treasures, they presented to Him gifts: gold,
and frankincense, and myrrh.
     12 And being warned in a dream not to return to Herod, they departed into their own country another way.
     13 And when they were departed, lo, the angel of the Lord appeared in a dream to Joseph, saying, Arise and take the young Child and His mother, and flee into Egypt, and be there until I tell thee; for
Herod is about to seek the young Child to destroy Him.

481



     14 And when he arose, he took the young Child and His mother by night, and departed into Egypt,
     15 and was there until the death of Herod, that it might be fulfilled which was declared of the Lord by the prophet, saying, Out of Egypt have I called My Son.7,8
     
7. Numbers 24:8
8. Hosea 11:1 PEOPLE DON'T KNOW WHAT FAITH ALONE MEANS 2002

PEOPLE DON'T KNOW WHAT FAITH ALONE MEANS              2002

     Something shall now be said about the state of faith and of life therefrom with men of the church, when it is from the Word. The greater part of those born within the churches where the doctrine of faith alone and of justification by faith is received, do not know what faith alone is, nor what is meant by justification; when, therefore, they hear those things preached, they think that a life according to the commandment of God in the Word is meant, for they believe that this is faith and also justification, not entering more deeply into the mysteries of doctrine. And when these are taught about faith alone and justification by faith, they believe no otherwise, than that faith alone is to think about God and salvation, and how they ought to live; and that justification is to live before God. All within the church who are saved are kept by the Lord in this state of thought and faith, and after their departure from this world they are illustrated in truths, for they are capable of receiving illustration. . . .
     Apocalypse Explained 233:3

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RADIO IVYLAND: REACHING OUT TO THE WORLD EVERY SUNDAY 2002

RADIO IVYLAND: REACHING OUT TO THE WORLD EVERY SUNDAY       DAVID R. LINDROOTH       2002

     Would you like to hold a New Church service even if there is no minister within a hundred miles?
     Do you know someone unfamiliar with our church that would be unlikely to attend a service but might just spend a half hour listening at home?
     Would you like to hear this Sunday's sermon even if health or distance prevents you from attending?
     Would you enjoy hearing sermons by different ministers now and then?
     Members and friends of the Ivyland New Church have been working together to use the power of the Internet to make sermons available to all, within a few minutes after they are delivered in New Church societies. The resulting solution, nicknamed "Radio Ivyland," was developed for Ivyland New Church to serve as a prototype for other New Church societies, and to accomplish the following objectives:

The solution must make sermons immediately available to anyone with Internet access.
The sermons must load in a reasonable amount of time over low-bandwidth (56k dialup connections).
Societies must be able to record and publish without technical expertise.
The solution must be reproducible for any interested New Church society, at a reasonable cost.
Today, Radio Ivyland is live on the Internet. You can sample it for yourself by visiting our web site at www.ivyland.org.

Easy Publishing for Immediate Listening

     The process begins each Sunday as an usher records the children's talk and adult sermon by pushing a few buttons on a common desktop computer that is wired for Internet access.

483


The sermons are captured in a format that can be uploaded to the web site. Delayed only by the time it takes to upload the file (typically about 15 minutes), the sermon is live in time for Sunday morning worship in homes and remote church circles anywhere in the world. Anyone who has a computer and an internet connection can go to that website and, with a simple click of the mouse, listen to that sermon.
     The ability to make audio files accessible over the Internet is nothing new. The Bryn Athyn Cathedral, ANC Secondary Schools, and others have been offering audio sermons for years. The key benefit to this solution is the ability to capture sermons and post them immediately with little expertise and no special equipment. We developed the solution with the hope that people who can't come to church on a particular Sunday can still feel included by listening to a sermon delivered that very morning. Obviously, this comes as good news to new church people who do not live near a church. For ex-ample, my sister lives on a ranch in Hot Springs, South Dakota, nine hours from the nearest New Church center. Each Sunday morning, she can turn on her computer and hear a new New Church sermon! This is also appealing to people who want to stay connected to their particular society, even when they are traveling or when physical infirmities prevent them from attending in person.
     If you are just such a person, or if you are just curious, please give it a try. The web site is designed to offer you the proper free software for listening to the sermons in the event that software is not already present on your computer.

Searchable Database of Past Sermons

     In addition to the latest sermons, people can take advantage of a growing library of audio sermons if they are interested in listening to a particular speaker, or a certain subject. The web site enables them to search through a database of past sermons by speaker, subject, date, location, occasion, or type of service (children's or adult).

484


There are simple clear directions on how to find the sermons you are looking for. If you have a computer with an Internet connection, please give it a try.
     All sermons are available as Real Audio or MP3 file formats and can be saved to a local computer for listening by means of standard audio programs such as Real Player or Windows Media Player. They can even be downloaded to a portable MP3 Player. Using a portable player of this type, people can listen to sermons in the car, or over headphones while going for a walk in the park. With a computer or portable MP3 player connected to a home stereo system a person can use the recordings to have church in the living room, rather than huddling around a computer.

Designed for New Church Societies around the World

     Radio Ivyland is based on recording technology, website software, and database solutions that are applicable for use by any New Church congregation. In fact, the first reproduction of the solution has been completed in the Bryn Athyn Cathedral and is live at www.brynathyncathedral.org. What's more, every service recorded in Ivyland or the Bryn Athyn Cathedral is now added to a common database. This means that anyone using our website at www.ivyland.org can access any sermon given at the Cathedral, and anyone using the Cathedral's website can listen to sermons given at Ivyland.
     We are currently working to package the solution in such a way that it can be adopted by other societies as well, inspired by the idea that greater choice and variety will benefit all. Every effort was made to keep the initial setup costs and technology requirements at a minimum.
     I welcome questions from New Church societies that would like to know more about the experience of developing this important new capability. Those who are interested in being considered for the next installation may contact the developer, Digital Wave Technologies.

485


Contact James Horigan at 215-938-5200 or james.horigan@digitalwave.com.
ACADEMY OF THE NEW CHURCH 2002

ACADEMY OF THE NEW CHURCH              2002

     SECONDARY SCHOOLS

     2003 SUMMER CAMP

     The 2003 ANC Summer Camp will be held on the campus of the Academy of the New Church in Bryn Athyn, Pennsylvania from Sunday, July 6 until Saturday, July 12, 2003. The camp is open to boys and girls who will have completed eighth or ninth grade by June 2003.
     Students should receive registration details by the end of April. We try to send them to every eligible student but sometimes someone is missed. If you know of any student who may need information, please contact Martha Nash at MSNash@newchurch.edu, 215-938-2538, Box 707, Bryn Athyn, PA 19009.
     
     Margaret Y. Gladish Girls School Principal
     
     R. Scott Daum
     Boys School Principal

486


Editorial Pages 2002

Editorial Pages              2002

     ORDINARY PEOPLE SEE THE TRUTH OF THE MATTER

     The Result of a Heavenly Influx
     
     According to the autumn issue of a publication called Bulletin of Religion, 75% of people think that if you live a good life you will go to heaven. In spite of teachings about salvation by faith alone, most people have a true concept.
     The Writings invite us to chat with people of no great education, people with just plain common sense. Ask those people religious questions, and most of the time they will give you the right answer. Behind this phenomenon is a heavenly reality. Let's see what the Writings say:
     In the Doctrine of Life number 4 we read that many teach that faith alone saves and not any good of life. They even say that evil of life does not condemn, because people are in grace. Ah, but there is a wonderful phenomenon.
     "Wonderful to say, however, although they teach such things, they nevertheless acknowledge (in consequence of a perception from heaven common to all) that those who lead a good life are saved, and that those who live an evil one are damned."
     It is a truth that if you shun evil, your life will be good. The reason all can see this is that there is a "general influx from heaven." This is said in number 202 of Doctrine of Charity, where we read:
     "Take whomsoever you will, a servant, a farmer, a work-man, a shipmaster, or a merchant, if only there is something rational in him, and merely say that he who hates evil does good, and they will see it clearly. And as they know that all good is from God, say, that as far as man hates evil because it is against God, so far he does good from God, and they will see it." Yes, they will see it!

487



     Number 361 of Divine Love and Wisdom: "Who does not know from common perception that a person who leads a good life is saved, and that a person who leads an evil life is condemned?"
     The passage goes on to say that the simple see what is good and true more clearly than those who believe themselves to be wiser than they. Then we read:
     "This common perception is due to influx from heaven, and it descends into thought even to the sight."
     And let us conclude with the final part of this striking number from Divine Love and Wisdom:

You may discover for yourself the reality of this. Tell someone who has common perception some truth, and he will see it. Tell him that we have our being and live and move from God and in God, and he will see it. Tell him that God dwells in the love and wisdom in a person, and he will see it. Tell him further that the will is the recipient vessel of love, and the intellect the recipient vessel of wisdom, and with a little explanation he will see it. Tell him that God is love itself and wisdom itself, and he will see it. Ask him what conscience is, and he will tell you.

But tell the same things to some learned person who has not thought from common perception, but from principles or ideas seized on by his sight from the world. He will not see. Consider after that who is the wiser.

     MOST PEOPLE DON'T KNOW WHAT FAITH ALONE MEANS

     There is a highly encouraging teaching in Apocalypse Explained number 233. It says that most people do not know what faith alone is. Therefore when they hear faith alone preached, "they think that a life according to the commandment of God in the Word is meant." People are "kept in this thought by the Lord."
     See page 481 for the full quotation.

488


DEDICATION 2002

DEDICATION              2002




     Announcements
     New Church School at Samal Bataan, Philippines, May 19, 2002, Rt. Rev. Louis B. King officiating.
TABERNACLE MODELatGlencairn Museum 2002

TABERNACLE MODELatGlencairn Museum              2002

     An exciting new resource with dozens of high quality
     photographs has been added to the Glencairn Museum
     Web site:
     www.glencairnmuseum.org/tabernacle

     The model of the Tabernacle of Israel now on exhibit in Glencairn Museum's Ancient Near East Gallery was built in the 1920s under the supervision of Bishop George de Charms. Bryn Athyn Church School students in the seventh and eighth grades assisted in its construction. We invite you, in exploring this new Web site, to learn about the unusual history of this model, as well as the Biblical context of the Tabernacle and its interpretation by Jews and Christians through the ages. A special section about the New Church view of the Tabernacle will introduce visitors to what the Writings reveal about the spiritual significance of this unique structure.
Would you like to join? 2002

Would you like to join?              2002

     NUNC LICET

     BRYN ATHYN COLLEGE ALUMNI ASSOCIATION

     PO Box 277, Bryn Athyn, PA 1 9009-0277
     Whether or not you attended Bryn Athyn College of the New Church, please join us if you are interested in being a part of the College's mission.
     Several months ago, a handful of alumni got together to discuss an organization which would promote Bryn Athyn College's mission: a commitment to higher education in the light of the New Church that prepares students for both the natural and spiritual worlds. After an initial mailing, our association now comprises over 250 members and is steadily growing.
     We are not a fund-raising organization. Our purpose is to establish a network of alumni and friends in order to emphasize the value of New Church higher education, publicize what is happening in the College, and support its further development toward a New Church university.
     To join the alumni association or for more information,
     please contact
     Bryn Athyn College Alumni Association
     c/o Carl R. Gunther
     PO Box 277, Bryn Athyn, PA 19009 USA
     or email dolores.gunther@verizon.net
     Working Toward the Realization of the University Vision
AUDIO RECORDINGS FOR CHRISTMAS 2002

AUDIO RECORDINGS FOR CHRISTMAS              2002

     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
     4L
     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
     and CD's for $4.00. Tapes may be borrowed for 50 cents and CD's for $1.00.
     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 SOUND)))
     RECORDING
     L I B R A R Y
     (215) 914-4980 - Box 752 ? Bryn Athyn, PA 19009-0752
     or via e-mail: SRLibrary@newchurch.edu