GIFT OF THE HOLY SPIRIT       Rev. ALFRED ACTON       1935


NEW CHURCH LIFE
VOL. LV          JANUARY, 1935          No. 1
     "Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you. And when He had said this, He breathed on them, and saith unto them, Receive ye the Holy Spirit." (John 20:21-22.)

     In the Christian Church the idea of three Persons in the Godhead has led to many false notions concerning the Holy Spirit. Yet in the words of our text the true teaching of the New Testament is set forth in clear and simple language. For we read that Jesus breathed upon His disciples, and said, "Receive ye the Holy Spirit"-and that He did this after His resurrection. Plainly, then, the Holy Spirit is the Divine Proceeding from the Glorified Lord, which He communicated to His disciples, that in them and by means of them He might accomplish the purpose of His Love.

     Divine Proceeding is inseparable from the idea of God. For God is Love, and the essence of love is to give to others, to go forth or proceed, and to communicate to others that which is its own. The Divine Proceeding is the Divine Love and Wisdom going forth for the accomplishment of its end. And, like as a man's love ultimates itself in words and deeds wherein the love lies as an ever-active force and conatus, so the Divine Proceeding produces itself in the creation and sustentation of the universe; and its Presence in the universe is manifested in that conatus to uses looking to man which is universally present in nature. This conatus is the Spirit of God animating the universe.

     The Divine Proceeding is therefore called "the Word which was in the beginning with God, which was God, and without which was not anything made that was made." (John 1:1 seq.) By this Word the universe was created a theatre for the operation of the Divine Love and Wisdom. Breathing with the Spirit of God, its every conatus was to the formation and sustentation of man. And when man was finally created, "God breathed into his nostrils the spirit or breath of lives," whereby his understanding could be opened to see God, and to receive the Spirit of Holiness proceeding from God,-that spiritual conatus whose every operation looks to the formation of an angelic mind.

     To the childhood of the human race, nature, as a theater displaying God's Love and Wisdom, was the Word of God, a representative Word wherein men saw God, and, being enlightened by His Spirit, were instructed concerning Him. Thus instructed, they also imparted to others. After death such men formed angelic societies by whose means further enlightenment could be given to men on earth. In this way the Spirit of God, the Spirit of Holiness, was communicated, not only from man to man, but also by means of angels.

     But a time came when this representative presence of the Lord was no longer of avail. Then the Lord Himself assumed a Human, that He might take nature upon Himself, overcome the obstructions that had been caused by man, and Himself become the Teacher. He then became present with men, not by representatives, but immediately as Divine Truth set forth in a manner that could be comprehended by the natural mind. If men received this Truth as the teaching of God actually present with them, they received also the regenerating force and operation of the Holy Spirit. Therefore, when the Lord revealed Himself to His disciples after His resurrection, and they saw that He was indeed God, He breathed upon them, and said, "Receive ye the Holy Spirit."

     The Lord taught the disciples prior to the passion of the cross, whereby He finally accomplished the work of glorification; but because He was then in combat against the hells, and so was in states of humiliation as well as of glorification, the twelve disciples did not see Him as the Divine Man, nor, consequently, did they receive His teachings as Divine teachings. It was only after His resurrection, when He manifested Himself as the Conqueror over hell and death, that their eyes were opened; and it was only then that the Lord could breathe on them and say, "Receive ye the Holy Spirit."

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     Moreover, by this inspiration of the Holy Spirit, He Divinely commissioned them to go forth and preach the Gospel of the risen Christ. Prior to His resurrection, the Lord had taught the people from His own mouth; but after His resurrection He was to teach by means of angelic societies which He had ordered and enlightened, and also by means of men whom He Himself had instructed, and whom He now filled with His Spirit and sent forth. (A. C. 9818.) "As my Father hath sent me, even so send I you."

     He appeared to the disciples in His Glorified Human; and however limited their sight, they yet perceived Him as the Lord of heaven, and this perception brought with it the operation of the Holy Spirit, which quickened the truths they had heard from the Lord's mouth, and inspired them to go forth and proclaim the Gospel of a heavenly kingdom. By this reception of the Holy Spirit, the disciples were not only commissioned to preach the Gospel, but they were also introduced into the light of heaven and the spheres of heavenly societies (T. C. R. 140); and the testimony of this introduction, and of the faithfulness of their work, is set forth in their teachings as these have come down to us, wherein they directed men to the Lord Jesus Christ, that they might be enlightened by Him, and be moved by the perception of His presence.

     II.

     The Lord had indeed sent forth the disciples on an earlier occasion, but it is clear that their work was then a work of preparation. They were indeed to preach that "the kingdom of heaven is at hand" (Matt. 10:7), but of the nature of that kingdom they themselves were ignorant. Nor was it possible that they could preach the kingdom itself, so long as they had an earthly idea concerning the King. This idea must first be put away. Prior to His resurrection, therefore, the Lord said to them: "It is expedient that I go away; for if I go not away, the Comforter will not come to you; but if I go, I will send Him to you." (John 16:7.) Therefore, also, it was only when the Lord appeared to them after His resurrection, and breathed upon them and said, "Receive ye the Holy Spirit"-it was only then that they preached the Gospel of a spiritual kingdom; it was only then that they baptized men into the name of the Father, and of the Son, and of the Holy Spirit. (Matt. 28:19.)

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     But though the disciples, inspired by the Holy Spirit, preached the Gospel of the Lord Jesus Christ, their work was still a work of preparation;-not a preparation that men might learn of the Lord as a heavenly King, for the proclaiming of this was their essential work, but a preparation for the reception of the Lord in His Second Coming, when He would be revealed in power and great glory.

     When we consider the spiritual darkness into which the men of the Jewish Church had sunk, it becomes manifest that the Lord could not at once elevate men spiritually to see and acknowledge Him in His Glorified Human, save in a general way. For this, preparation must needs be made. Men must first be led to acknowledge the Lord as the heavenly King, before they could be instructed concerning His Glory and the nature of His Kingdom. This is plainly manifest from the whole of the New Testament, the burden of whose teaching is that the Kingdom is to come, that the Lord is again to appear, and that He will then teach heavenly things, which as yet men could not receive. It is also involved in the words which the Lord spoke to Mary immediately before He breathed upon His disciples, "Touch me not; for I am not yet ascended to my Father; but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God." (John 20:17.) It is likewise involved in the fact that, after the Lord had blessed His disciples, "He was parted from them, and carried up into heaven." (Luke 24:51.)

     The work to which the disciples were commissioned by the gift of the Holy Spirit was the work of preparation. They were to preach the Gospel of the Lord Jesus Christ, that men might be prepared to receive Him when He came in glory. Moreover, by the laying on of hands, they transmitted this office to those who followed them. And although, as the years passed by, their successors in increasing number became blind to the presence of the Lord whom they proclaimed with their lips, and were not themselves actually inspired by the Holy Spirit, yet the work continued; for, despite all the falsifications and perversions which induced darkness upon the Christian Church, the Lord Jesus Christ was still proclaimed, and many there were who looked to Him in simple faith and obeyed His teachings.

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     But the time came when spiritual darkness threatened to destroy all knowledge of the Lord, even with the simple. "Except those days should be shortened, there should no flesh be saved." (Matt. 24:22.) The danger was a real one, and its existence is borne witness to by the denial of the Lord's Divinity which today is openly prevalent in the whole of the so-called Christian world. The time of preparation was then at an end, and the kingdom itself was revealed.

     III.

     Despite the growing darkness in the Christian world, yet in the mind of Emanuel Swedenborg the preparatory work of the Christian Church was brought to its full fruition, that it might serve as the matrix in which the Lord could manifest Himself in His Glorified Human, and could again, and in greater measure, impart the gift of the Holy Spirit to those who receive Him. The Divine Love and Wisdom of the Glorified Lord became revealed as truly the "Word made flesh."

     "This Second Coming of the Lord," says the inspired Revelator, "is effected by means of a man, before whom He manifested Himself in Person, and whom He filled with His Spirit to teach the Doctrines of the New Church by the Word from Him." (T. C. R. 779.)

     "Whom He Filed with His Spirit." It is the Holy Spirit, the Divine Proceeding of the Lord in His Glorified Human;-it is this that inspired the Revelator, this that makes the Revelation now given to be the Lord Himself present on earth as the Divine Teacher. And when man acknowledges and perceives Him in that Revelation, and worships and obeys Him, then the Holy Spirit, the Comforter, the Spirit of Truth, operates upon that man, enlightening, reforming, regenerating.

     As with former revelations, so now with this crowning revelation, the preaching of the Gospel that the Lord Jesus Christ indeed reigneth is to be done by means of men,-men set apart and ordained to this work. In the spiritual world, on the Nineteenth Day of June in the year 1770, this office of proclaiming the everlasting Gospel was given by the Lord to His twelve disciples who had followed Him in the world; and a year later we are told that they were executing their commission with all zeal and diligence. (T. C. R. 108.)

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By the work of these disciples, there was established in the spiritual world a New Heaven where the Lord is worshiped in His Divine Human; and from this heaven was to descend the New Church.

     But what sign could be given on earth whereby men might know that they were chosen by the Lord and set apart for the preaching of the Heavenly Doctrine? In the first Christian Church, the sign was manifest and unmistakable. The Lord actually appeared before His disciples, and said, "As my Father hath sent me, even so send I you. And when He had said this, He breathed on them and said, Receive ye the Holy Spirit." But what of the New Church?

     In the establishment of a church among simple men who were to be withdrawn from a merely ritualistic worship to a worship that was real, a quasi-external sign was necessary,-a sign whereby they might know of a certainty, and from their very senses, as it were, that it was truly the Lord who sent them forth. Their work was the preparation necessary to the establishment of an internal church, which should worship the Lord, not merely as the Son of God born of the virgin, and who was again to come, but as the Glorified Lord, the Founder of an internal church which shall endure for ages of ages. For the establishment of this church, it was necessary that a new priesthood be established, and that this priesthood should also be inaugurated by the breathing of the Holy Spirit. But in an internal church the sign of this inauguration is necessarily an internal sign. Nor was such a sign wanting in the New Church.

     In the year 1784, fourteen years after the sending forth of the disciples into the spiritual world, certain men instituted public meetings in London for the propagation of the Writings of "the enlightened Baron Swedenborg," the men themselves meanwhile maintaining their connection with different religious denominations. But gradually in the minds of some of these men there was formed from the Writings the conviction that the Christian Church was a "fallen church," and that there could be no true worship of the Lord in the sphere of such a church. This conviction brought conflict, and the result was the separation of a few who then formed a society for the avowed purpose of instituting public worship of the Lord Jesus Christ as the One and Only God.

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     Just as the disciples on earth had preached and baptized before the Lord ordained them by the breathing of the Holy Spirit, so in this new society the Writings of Emanuel Swedenborg were preached before the establishment of a New Church priesthood; and one of the society who was an ordained minister of the Christian Church performed the rites of Baptism and the Holy Supper. But with the growth of enlightenment from the reading of the Writings grew also the perception that the New Church was truly a New Church, a New Dispensation; that this Church was to be instituted solely by the Lord, teaching in the Revelation now given; thus that in this Church all things were to be made new.

     With this perception of the Lord's actual presence as the Founder of the New Church came also the conviction that the authority to baptize into that Church, and to proclaim its Doctrine, could be derived only from the Lord in His Second Coming, and not from the ministry of a consummated church. Therefore, in the month of June, 1788, and in the City of London, sixteen receivers of the Writings assembled for the institution of a priesthood of the New Church. Two men had already been chosen as suitable for ordination, and the question that engaged the thoughts of the sixteen was the mode whereby these men were to be inaugurated,-the mode whereby the priesthood of the New Church was to be established. For the determination of this question, they turned to the Writings, believing that in those Writings it was the Lord who spoke. And following the indications there found, they then chose by lot twelve of their number who were to perform the rite of ordination by the laying on of hands. Of these twelve, one was appointed to read the ordination service, and it was subsequently found that it was he on whose drawn lot had been written the word "Ordain." This was taken to be a confirmation from heaven that this first ordination was conducted under the auspices of the Lord.

     IV.

     Mark well that the establishment of the priesthood of the New Church was inspired by an approach to the Writings, and by a perception that it is the Lord who there speaks. It was this perception, this conviction of the Lord's presence, that moved the hearts, enlightened the minds, and directed the deeds of the men who were the means of inaugurating the priesthood of the New Church.

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Can there be a doubt that these men, humbly approaching the Lord in His Word, received from Him the gift of the Holy Spirit? that their action was the action, not of human prudence, but of the Lord operating by His Word? that internally, but none the less truly, the priesthood of the New Church was inaugurated by the Lord Himself by the breathing of His Holy Spirit? This, moreover, is confirmed by the teaching of the Heavenly Doctrine that "the Lord operates out of Himself from the Father, and not the reverse." (T. C. R. 153); that is to say, that there is no secret and mysterious operation of an invisible God into the hearts of men, but that the operation of the Lord for the enlightenment of man, and for his guidance, is solely from that Revelation of Himself which He has made "by means of a man whom He filled with His Spirit to teach the Doctrines of the New Church by the Word from Him." This operation is the work of the Holy Spirit, and this it is that inaugurated the priesthood of that Church.

     The inauguration thus commenced is to be continued by the laying on of hands, for by this act is represented the communication of power. By this act the priest is associated with those in the other world who are in that function which the Lord conferred upon His disciples on the Nineteenth Day of June in the year 1770. By this act, also, he is set apart and recognized by men as having the office of proclaiming the Heavenly Doctrine. Moreover, since the priest is to teach doctrine from the Word concerning the Lord's redemption, and concerning salvation by Him, it is of order that he be inaugurated by the promise of the Holy Spirit, and by the representation of its transfer; and this is done by the laying on of hands. (Canons IV: iv. 7.)

     As to whether by this act the individual priest is actually inspired by the Holy Spirit,-of this no man can judge. This only we know of a certainty, that by the laying on of hands he is introduced into the performance of that office whereby the Lord provides for the operation of His Holy Spirit for the salvation of man. For in this work it is not the minister who operates upon man, but the Lord by His Holy Spirit. The minister is but the instrument and means; and while he may indeed preach the Word, it is the Lord alone who can touch the heart of the hearer and enlighten him.

     He therefore is a faithful priest, and truly inspired by the Holy Spirit, who acknowledges this in heart and in life.

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Such a priest leads men to the good of life; for he leads them to the Lord, and not to himself. And he is an unfaithful priest who in his heart attributes the enlightenment of men to himself, who directs applause and admiration to himself, and not to the Lord, and who is filled with the spirit of anger when men do not follow him. Such a priest is a thief and a robber; interiorly he believes himself to be the Holy Spirit, and wishes to be worshiped as God. Even so, he may be the means whereby the Lord can establish the Church and Kingdom of God on earth, provided only that, by due preparation and orderly inauguration, he is fitted to proclaim the teachings of Divine Revelation; for it is these teachings that are the plane for the operation of the Holy Spirit.

     To the natural man, truth appears to be nothing more than an oral statement. Yet truth is the form and determination of good, which is the life proceeding from God-Man. The truths of the Word are that in which and as which Divine Love and Wisdom proceeding from the Lord are actually present with men to teach and lead. Herein consists the assurance of man's freedom. For while man can see the truth, it requires the exercise of free choice to acknowledge the Lord as the Teacher of the truth, and still more to hearken to His voice and obey it. This no man can do, save as he removes those obstacles to the Lord's operation which the devil continually insinuates into his mind.

     The truth,-the actual teachings of Divine Revelation,-can be taught by man to men, and especially by the clergy, since this is their office; yet it is not taught by them, but by the Lord through them. In the words of the Writings: "Preachers can indeed declare the truth, and bring it to the understanding of man, but not to the heart of anyone; and what is not in the heart perishes in the understanding." (D. P. 172.) It is the Lord alone, by His Holy Spirit, who can move the heart.

     In the New Church the operation of the Holy Spirit is the operation of the Lord present in the Writings. There is no other operation; for the Holy Spirit proceeds from the Lord solely through His Word. (Canons V; T. C. R. 142.) The Writings are not merely books treating of theology and philosophy. They are the ultimate language used by the Revelator whom the Lord filled with His Spirit.

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They are the Lord present in our midst, with power to enlighten man, power to give him strength to fight against the evils that attack his spiritual life, power to open his mind to the influx of heaven and to the reception of genuine charity. But the Lord awaits the consent of each individual man, though His Divine Providence works in wondrous ways,-by preachers and teachers, by friends, by the divers happenings of life,-that the man may give this consent. But the consent itself is given when man goes to the Lord in His Word, resolves as of himself to obey Him in thought and in deed, and prays to Him for help. It is then that the Lord breathes His Holy Spirit upon that man,-the Spirit that enlightens, the Spirit that strengthens, the Spirit that reforms and regenerates.

     The priests of the Church are to proclaim the Heavenly Doctrine and to perform the offices of worship; the laymen are to engage in the worship of the Church, to listen to the teaching of its priest, and, above all, to approach the Lord directly in His Word. But all these things are merely the means of the Lord's operation. It is He alone who builds the Church by the operation of His Holy Spirit. And if that Church is not built by Him, no power on earth can maintain it.

     Pray, then, that we approach the Lord in His Word, that in our thoughts and actions we be not the instruments of the devil for the injury of the Church! Pray and work that the Lord may impart to us the gifts of His Holy Spirit, that so the Church may grow on earth, and the Kingdom of Heaven be established in our midst! Amen.

LESSONS: Isaiah 61. John 20:19-31. D. P. 1712.
MUSIC: Liturgy, pages 531, 624, 625.
PRAYERS: Liturgy, nos. 89, 99.
In the Touch of the Hand there is Affection from Thought 1935

In the Touch of the Hand there is Affection from Thought              1935

     "It has been made known to me by living experience that in the touch of the hand there is affection with its thought. I touched an angel with my hand, and the angel said that from the touch alone he felt my affection together with its thought. From this it is evident whence it is that they are in works in the spiritual world; it is because the thought is livingly determined through the hand into works. And this is why the Lord touched many, and also why inaugurations into the priesthood are performed by the touch of the hand upon the head." (Spiritual Diary 6094.)

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NOTES ON THE CALENDAR READINGS 1935

NOTES ON THE CALENDAR READINGS       Rev. HUGO LJ. ODHNER       1935

     The Role of Simple Good.

     The brethren of Joseph sold him to some Midianitish merchants, who probably were the agents of the passing caravan of Ishmaelites that later brought him into Egypt. (Genesis 37:25, 28, 36; 39:1.) The internal sense demanded this intermediacy of the Midianites, who represented those in the truth of simple good. These "drew and lifted up Joseph out of the pit." (A. C. 4968, 4756.)

     Joseph represented the doctrine of the Divinity of the Lord's Human, which was early rejected by the Christian Church. But this truth was still estimated as of some value by the simple good, signified by the Ishmaelites; for these perceive truth from good. The holiness of the Lord's Human was therefore revered among simple Christians, although not as a governing truth. Thus it was the Divine figure of Christ which appealed to the gentile tribes that swelled the advancing ranks of Christendom. Indeed, even later the simple good in the Church were protected from the denial of His Divinity.

     The simple good-like Ishmaelites with camels laden with spicery and balm and myrrh from Gilead, destined for the marts of Egypt-are ever playing the role of distributing within the church those "interior natural truths" which are treasured by all well-disposed minds. These interior truths are simply conclusions drawn from exterior truths of experience,-conclusions of "common sense'' which serve as means for viewing interior things, and also for perfecting man's natural, improving it and healing it. (A. C. 4748.) Such perception as simple good spontaneously enjoys, when that good is not confirmed in falsities, is most necessary in preserving the general doctrine of the Word, and in salvaging it from perversions at the hands of a thousand official theologians. Simple good, by virtue of its humility, its practical directness, exerts a tremendous steadying influence in estimating the value of the truths preached in the church.

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As a matter of fact, when a fair-minded man judges concerning another's mind, state and morality by first impressions, from his eyes, his face, his tone of voice, it is likely that the conclusion is one of common perception from simple good. (A. C. 4748.) In this world, such perception is often very erroneous, but in the spiritual world it is released to its full extent, and becomes the faculty-common to all spirits, according to their varying capacities-of recognizing the quality of another spirit at his first approach. (See A. C. 1388 ff.)

     Such "interior truths," or dictates of common sense, are signified by the spices of Gilead which the Ishmaelites carried on their camels. Still, these truths with the simple good are conclusions, not from the external truths of the Word, but from such knowledge as those in gentile states possess. And therefore, we are warned, their conclusions "cannot be corrected and made sound by any other means than by the knowledges of the genuine church," thus by instruction in knowledges "that conduce to spiritual life, and that correspond to spiritual truths." (A. C. 4749.)

     Thus it was a common perception from gentile simple good that as it were rescued the supreme doctrine of the Lord's Divinity from an utter extinction in Christendom. But while those in simple good know Divine Truth from a keen perception, there are many who are not satisfied with such truths unless they are confirmed, and so they consult scientifics and the testimony of sense. These are signified by the Midianites, the actual merchants who sold Joseph into Egyptian servitude. They are described as being easily seduced by appearances and fallacies; they reduce even the sublimest perception into terms of exact "scientifics," and consign the doctrine of the Lord to an obscure position in the memory. (A. C. 4788.)
NEW CHURCH SERMONS 1935

NEW CHURCH SERMONS              1935

     A pamphlet published monthly, from October to June inclusive, by the General Church of the New Jerusalem. Contents: Sermons and other material suitable for individual reading, family worship, and missionary purposes, reprinted from New Church Life. Sent free of charge on application to Mr. H. Hyatt, Treasurer, Bryn Athyn, Pa.

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ACADEMY IDEAL 1935

ACADEMY IDEAL       Rev. GEORGE DE CHARMS       1935

     (At the Charter Day Service, October 26, 1934.)

     The Charter granted to the Academy fifty-seven years ago by the courts of Pennsylvania stands as a guarantee of protection to our School. Under its provisions we are free to pursue the work of education according to the principles of the New Church as set forth in the Writings of Emanuel Swedenborg. We are given public recognition, and we are empowered to confer diplomas and degrees. These civil rights and privileges were given in token that the purposes of the institution were approved as conducive to the welfare of the State. Without this approval the uses of the Academy would be greatly hampered, if not enjoined altogether. For this reason we regard the Charter as a precious possession, and it is fitting that we should commemorate the day when it was granted.

     Yet, in so doing, we are impelled to direct our thought, not to the legal document, but rather to the Academy and its ideal of education, for which the document stands as an ultimate sign and symbol. The true nature of this ideal, and its tremendous import, were certainly not realized by the judges who granted the Charter. Unwittingly they acted under the guidance of the Divine Providence of the Lord, who used them as instruments to Promote the establishment of the New Church in the world. And this is the reason why, on Charter Day, we enter into the House of the Lord, and offer in worship a tribute of thankfulness and praise to Him for the manifold blessings which He has conferred upon us.

     The ideal of the Academy, inspired in the minds of the Founders by the teaching of the Heavenly Doctrine, is to form and build, in the minds of the children and youth of the Church, a character different in quality from anything heretofore undertaken by any institution of learning. The building of character is the supreme purpose of all education. But the results may be extremely various, according to the concept of character which is set as the goal of training and instruction.

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It is the kind of character which the Academy seeks to form that renders it unique,-distinctly different from any other school in the world.

     What is the building of character? The word is derived from a Greek verb meaning to cut, or to engrave. It conveys the idea of a mark or sign engraved upon an object, by which its hidden or unknown quality may be identified. As applied to persons, it denotes some outward sign expressive of the qualities of the mind. Derivatively, it refers, not to the external sign, but to the distinguishing quality itself which the sign represents and indicates. Hence the character of a man is the quality of his affection and thought,-the quality of the mind, which is the man himself.

     This quality does not exist at birth, because as yet the mind is not developed. Certain distinct potentialities are indeed present, by Divine endowment in the soul, and by parental heredity in the body and brain. The possibilities of development are thus limited. They are determined in a definite direction which cannot be changed. They are provided for the sake of a particular use in the Gorand Man of heaven, foreseen by the Lord. But which of these potentialities will be appropriated, which of them will be inbuilt into the growing mind, and how they will there be combined to form and constitute the character of the man, is by no means decided. This is a matter of choice and of circumstance, that is, of Providential leading. In part it will be determined by the environment in which the child grows up, and thus by the forces which play upon him from without; and in part it will be the result of his own selection under the stimulus of forces which operate from within. The forces which form the mind, and interiorly determine its quality, are the loves which come to actuate it. And the materials out of which these loves build an actual structure in which they may live, and by means of which they may produce effects, are knowledges gained by experience and instruction.

     In directing these forces, and providing these materials, education plays an important part. By training and example, certain kinds of affections, with their delights, may be insinuated, encouraged, and stimulated, while others are checked and discouraged. By teaching, certain knowledges may be provided in abundance, stressed, and multiplied, while others are withheld or brushed aside as unimportant.

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In this way a profound influence may be exerted upon the growing mind,-upon the delights which are appropriated, and upon the ideas and opinions which are formed. No form of education can avoid exercising this influence, and thus helping to determine what shall be the quality or character of the man. The final result is the product of this influence, in its interaction with the secret operation of the Lord, on the one hand, and with the free choice of the individual on the other. Education, therefore, cannot produce predictable results; for it may be greatly modified by other and counteracting influences. Yet its work is nothing else than the conscious cooperation of men in the task of building character. Different kinds of education will tend to produce different results. Each will place its own mark upon the mind. Each will, in varying degree, impress its own distinct quality of faith and love upon the man.

     In ancient times, distinctive qualities of mind, of love, and of faith, were represented by an external sign or mark. We read in the Word of the "mark" set upon Cain, "lest any finding him should slay him." The Sons of Israel were enjoined to engrave upon tablets the words of the First Commandment, to bind them for a sign upon the hand, and to wear them as frontlets between the eyes. The Prophet Ezekiel was commanded to "go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh for all the abominations that be done in the midst thereof." In the Apocalypse, those who worshipped the beast were to "receive a mark in their right hand and in their foreheads." And the hundred and forty and four thousand, from all the tribes of the Children of Israel, were to be marked upon the forehead with "the seal of the living God." All of these were but outward signs of some internal character. They bore testimony to the quality of the mind. When placed on the forehead, they represented a quality of love, and when set upon the hand they represented a quality of faith or of understanding.

     It is to be noted that the mark bad no meaning if the quality which it represented did not actually exist in the mind. The quality must precede, and the mark follow as an indicative sign thereof. The placing of a mark, therefore, involves the slow process of developing and inbuilding the quality or the character in the mind; and this is the work of education, during the period of growth.

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      Every system of education in the world endeavors to place its mark upon the mind; and its success is measured by the degree in which it does so. The kind of mark which is thus impressed, the kind of character which is inbuilt, is therefore of the utmost importance. And herein lies the supreme necessity for New Church education. There is no system of instruction and training in the world which is capable of building the kind of character which is now revealed as essential to the redemption of the race;-none which can instill in the minds of children those qualities which are accordant with the laws of heaven, and receptive of Divine influx and regeneration. The whole tendency of modern education is to inbuild another character,-a character that is resistant to the Lord's teaching in His Word, that tends rather to reject and turn aside the influence of heaven. It was a perception of this fact that led to the establishment of the Academy. It was because it was seen that the formation of a distinctly different character in every rising generation was necessary to the reception of the Lord in His Second Coming, and to the permanent establishment of the New Church as His kingdom on the earth. The end of forming such a character as would be conducive to this supreme use is the all-pervasive purpose of our School.

     But what is this character which the Academy is organized to form? What is the mark which it seeks to place upon the forehead of every student who enters its halls of instruction? And how does this differ from that which is produced by other institutions of learning?

     The mark of the Academy is that which is represented in the Word by the "seal of the living God." That seal was the distinguishing sign placed at the Last Judgment upon those in the other world who were to form the New Heaven, from which the New Church was to descend. By this sign they were to be known. By it they were to receive protection when the imaginary heavens were destroyed, even as the blood, placed upon the lintel and the side-posts of the doors of the houses in which the Children of Israel dwelt, gave protection when the Lord slew the first-born of Egypt.

     The New Church on earth is to be one with the New Heaven. It is to be distinguished by the same essential quality of faith and love. It is to have the same fundamental character.

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The Last Judgment, which took Place quickly in the other world,-that same Judgment which gave rise to the New Heaven,-is now taking place slowly, step by step, on earth. We are living in the midst of it. Only as a result of this Judgment can the New Church be established. Those who are to be of the New Church must be separated, set apart, distinguished from others, not superficially by means of external organizations, traditions, and forms of worship, but deeply, internally, in the sight of the Lord and of heaven, by qualities of mind, by faith and love. In this alone lies the possibility of Divine protection against the overpowering influence of the hells. These qualities must be formed in the growing mind; and that this may be accomplished, all the instrumentalities of an education designed for that purpose are a necessary means. Those who are to be of the New Church,-those who are to develop its spiritual life, and on whom its internal growth depends,-must receive in their foreheads "the seal of the living God."

     This seal is a character inbuilt in the interior natural mind. Every school in the world seeks, in its own way, to instill a knowledge and a regard for moral virtues. It endeavors to inculcate a sense of honor, justice, patriotism, a spirit of cooperation and self-sacrifice, and a love of service to others. If this were not so, our civilization would quickly be destroyed. But moral virtues are a mark placed upon the external mind. They influence the character of man's outward acts, his speech and conduct, which appear before the world. But they leave untouched the secret desires of the heart,-the hidden ends and ambitions of the interior mind. This deeper self is at this day prone by nature to self-love and the love of the world. Unless they are overcome, these loves govern and control the external mind. They turn it toward the secret achievement of their own ends. However perfectly the outer mind is imbued with moral virtues, the desire of the interior mind will prevail. Their whole effort is directed to circumvent and annuli the restraints of morality and law, acceding to their influence only so far as this can be used to cover up and conceal from others their real intent.

     This is what is wrong with the world. This is the reason why the complicated machinery of our modern civilization is continually breaking down. This is why a multiplicity of laws is powerless to maintain justice. It is the cause of all the maladjustments which give rise to suffering and unhappiness.

18


It is the secret cause of all those mutual antagonisms which bring strife and confusion upon society. Men are aware of these evils. By various external means they earnestly seek to remove them. But every remedy proves but palliative, because it does not reach deep enough to effect a cure. They do not know that it is possible to reach deeper,-to touch the mainspring of the human heart. They explain their difficulties by ascribing them to a fundamental "human nature," which must be recognized for what it is, but which cannot be changed.

     The seat of what is called "human nature" lies indeed in the interior mind. It cannot be reached by the inbuilding of moral virtues. But it can be reached by genuine religion. The Lord, now come in the power of the opened Word, can change this inner character of the human mind. In this fact lies the hope of redemption. For this purpose the Lord has come, and to accomplish this end He has provided the means,-namely, the Divine Truth revealed in the Heavenly Doctrine. It is in this interior mind that the Kingdom of God is to be established,-a kingdom discretely above the civil or the moral law, a kingdom in which spiritual law, the law of heaven, will reign supreme.

     The Academy is founded to cooperate in the supposedly impossible task of changing fundamental human nature. It directs its efforts toward inbuilding the character of the interior mind, forming therein a quality concordant with the truth and the law of heaven. This is its distinctive work, by which it is set apart from every other school in the world. The power to do this lies solely in the Revelation given to the New Church. It is the power of the Lord as He now comes in His Divine Human for the salvation of mankind. And that power is equal to the task, if we will but cooperate, humbly, devotedly, in our human way, helping to bring the Divine Truth of the Writings into the minds of the children and youth of the Church, and to impress it upon their hearts. So far as we succeed in doing this, the education of the Academy, however small its present beginnings, will become an irresistible force, operating slowly, generation by generation, in an ever-widening stream, to stem the tide of racial decline, and to turn back the forces of evil which threaten to engulf the world. For, under its influence, men and women will be raised up, upon whom, in increasing numbers, and in increasing measure, there has been placed the "Seal of the Living God."

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NOTES AND REVIEWS. 1935

NOTES AND REVIEWS.              1935


NEW CHURCH LIFE
Office a Publication, Lancaster, Pa.
Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.
Editor               Rev. W. B. Caldwell, Bryn Athyn, Pa.
Business Manager          Mr. H. Hyatt, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address and business communications should be sent to the Business Manager.

     TERMS OF SUBSCRIPTION
$3.00 a year to any address, payable in advance. Single Copy, 30 cents.
     DISTRIBUTING THE WRITINGS.

     SWEDENBORG SOCIETY (INCORPORATED), London. One Hundred and Twenty-Fourth Report, May 1, 1933, to April 30, 1934. Paper, 96 pages.

     This booklet furnishes very full information concerning the present-day activities of an organized body of New Churchmen that was founded in the year 1810 and incorporated in 1925, having as its purpose the promotion of the New Church, especially by the publication and distribution of the Writings. Among other things, we find here a list of the members and contributors, an exhaustive financial statement, and a record of the work accomplished during the past year in a field similar to that occupied by the Swedenborg Foundation in America.

     With the income from total assets of L8,536 (nearly $350,000) and annual contributions from the members, the society has made progress in every branch of its uses, notably in the publishing, sale and donation of the Writings and collateral literature.

20


We note the revision and publication of De Equo Albo (The White Horse) and De Telluribus (Earths in the Universe)-500 copies of each,-the first reprint of these two works in Latin since the original print in 1758. Also, in English, Last Judgment, Posth. and De Verbo-1000 copies of each; Volume I of The Brain-500 copies; and sixpenny editions of Divine Providence (5000 copies) and Heaven and Hell (10,000 copies), these latter enjoying an extensive sale during the year.

     Owing to advertising, the sales of Swedenborg's works have been greatly in excess of the previous year, reaching a total of 13,274 complete volumes. In addition, the publishers of the Everyman's Library Edition of The True Christian Religion report that the sales of this volume have now reached 10,435.

     The Society made numerous grants to libraries, New Church societies, and ministers of the Christian denominations; and a set of the eighteen Phototype works of Swedenborg was sold to a Library in Berlin for the sum of ?100.

     Several members of the General Church in England are listed as members of the Swedenborg Society, and during the year the Right Rev. R. J. Tilson was appointed to the Council of the Society to fill the vacancy caused by the decease of Mr. F. A. Gardiner.

     At the close of the booklet there is an Address by the President, Mr. H. Goyder Smith, entitled "Observations of Swedenborg Himself Concerning His Spiritual Experiences,"-a most interesting collection of quotations from the Adversaria or Word Explained, the Spiritual Diary, the Arcana Celestia, and other works.

     POCKET EDITION OF THE ARCANA CELESTIA.

HEAVENLY ARCANA. Translated from the Latin of Emanuel Swedenborg. Volume I: nos. 1-823; Genesis I-VII. London: Swedenborg Society (Incorporated), 1934. 18mo; pp. 544. Paper, 6d; cloth 1/6.

     Uniform in size with the volumes of the Everyman's Library, this new edition will make the Arcana Celestia available in pocket-size, and at the low price of sixpence per volume. The publishers are to be commended for this undertaking.

21


Many strangers who would find the larger volumes formidable may be tempted to begin reading the Arcana in this smaller form, and we have no doubt it will prove a convenience to New Churchmen also, as, for example, when traveling.

     The English text is that of the Standard Edition, based upon the version of the Rev. J. Faulkner Potts, revised by others.

     To bring out the entire work in this size volume will require considerably more than the twelve volumes of the regular editions.
CALENDAR READINGS. 1935

CALENDAR READINGS.              1935

     DAILY READINGS FOR 1935. From the Word of the Lord and the Heavenly Doctrine of the New Jerusalem. Published by the General Church of the New Jerusalem, Bryn Athyn, Pa.

     This annual folder, prepared by the Rev. Hugo Lj. Odhner, continues the Daily Readings of last year, the lessons from Scripture covering the prophetical portions of the Old Testament, from Isaiah to Malachi, and beginning the New Testament in December; the lessons from the Writings comprise nos. 4876 to 5897 of the Arcana Celestia, treating the text of Genesis XXXVIII to XLV, the story of Joseph, with interpolations between the chapters, on The Correspondence of the Human Body with the Gorand Man, and on The Angels and Spirits with Man. We are pleased to state that, during the present year, Mr. Odhner will continue his interesting and valuable "Notes on the Calendar Readings" from month to month in our pages.

ALL THE YEAR ROUND. Daily Readings for the New Church. Edited by the Rev. H. Gordon Drummond. London: British New-Church Federation, 1934. Cloth, Bible paper; 18mo; pp. 420; 1sh.6d.

     Encouraged by the success of Volume I (noted in our issue for March, 1934, p. 83), the compilers have prepared a second volume for use in 1935, though it is suitable for any year. This second volume contains a new collection of short passages from the Writings, one for each day in the year; and the selected readings from the Scriptures are printed in full; which was not done in the first volume, where they were assigned for each day, but not printed.

22


Church News 1935

Church News       Various       1935

     CHICAGO, ILLINOIS.

     Since the opening of our Fall season with the Sunday service on September 9th, we have heard an excellent series of sermons by our pastor on the Lord's Parables, the first being from Matthew xiii, on The Sower, The Wheat and the Tares, and The Grain of Mustard Seed. Later, from Luke, he treated of The Lost Sheep, the Lost Coin, and The Lost Son.

     The Young People's class on Wednesday evenings is interested in the study of Dr. Acton's recent work on "The Crown of Revelations," which calls forth considerable response. A recent Friday Class was devoted to the reading and discussion of a paper on "The Communion of Saints and Collectivism," by the Rev. Victor J. Gladish, who read it at the British Assembly last August.

     We have held two meetings of the Ladies' Society, one in October with Miss Ellen V. Wallenberg as hostess, and the other in November with Mrs. D. F. Gladish as hostess. The officers elected for the year are: Miss Eugenie Headsten, president; Mrs. David Gladish, secretary; and Mrs. R. J. Poulsen, treasurer. At these meetings we are now finishing the reading of Mrs. Block's book, The New Church in the New World.

     After the Chicago District Assembly we had a delightful two days' visit from Bishop and Mrs. Pendleton, who met the members of Sharon Church on Monday evening, October 15th, when the Bishop read his paper on "Repentance." They did some sight-seeing in Chicago, and were in time to see the Century of Progress Exposition before it closed.

     A social party at the church on November 24th was much enjoyed, the program including games and readings. Mr. David F. Gladish read an amusing version of "King Midas and the Golden Touch" in Yiddish-English dialect, and Miss Bertha Farrington read a funny letter of Louisa M. Alcott describing her efforts in constructing a spring hat with only one dollar and the contents of her scrap bags.

     We are pleased to welcome two new members,-Mr. Morley Rich and Miss Stella Coffin.
     E. V. W.

     OBITUARY.

     Mr. Edward L. C. Rogers.

     On the evening of October 5th, 1934, at the farm, "De Hoek," Saron, Cape Province, South Africa, Mr. Edward Louis Colin Rogers passed into the spiritual world in his fifty-seventh year. He had been ailing in health for some time.

     Born in the island of Mauritius in 1878, his early years were environed with a good but strong Church of England orthodoxy. During early manhood he spent several years in Europe, but owing to a serious breakdown in health, sanitorium life in Switzerland was followed by a voyage to South Africa and farm life in the Orange Free State. It was here, in 1908, that he met Miss Mildred Mayer, who was on her way from France to Mauritius, and who became his wife a year afterwards. He went to Mauritius in 1909, and on August 14th of that year they were united in marriage, the Rev. Gaston J. Fercken officiating. Their union was blessed with three children,- Yveline Alice, Norbert Henry, and Joy, who died at the age of three.

23




     Returning to the Orange Free State, Mr. and Mrs. Rogers experienced many hard times and vicissitudes, but eventually settled at "De Hoek " in 1921. At this place of beauty and rest, Mr. Rogers made many acquaintances, who testify that they have lost a dear friend, a thorough gentleman, and one in whose heart there is no guile,-a character who thought himself weak, but who yet was strong.

     Although Mrs. Rogers was of a New Church family, Mr. Rogers took time to accept fully the New Church Doctrines. But as the years progressed, private study, combined with the setbacks and advantages of isolated receivers, brought a whole-hearted acceptance of the Doctrines. He was baptized by the Rev. Theodore Pitcairn in 1926, and, with his wife and family, has been in intimate contact with the Durban Society and its ministers, as also with Bryn Athyn through the attendance of Yveline and Norbert at the schools of the Academy.

     On Sunday, October 7th, the last ceremony was performed under the pine trees of his own planting, and with the Cape mountains towering against the blue sky,-a place of rest corresponding to the beautiful scenery of the spiritual world.
     F. W. ELPHICK.

     SYDNEY, AUSTRALIA.

     When, in the Melbourne Centenary air race, C. W. A. Scott and Captain Campbell Black arrived in Melbourne from England, a distance of 11,323 miles, within ten seconds of seventy-two hours, it may with certainty be said that not one in a thousand of the fifty thousand who greeted the brave men sensed its spiritual significance. Its physical significance entranced the crowd, especially when Scott, acknowledging its welcome, emphasized the mental and physical strain by saying that "it seemed five centuries since they began it."

     About ninety-seven years ago, a member of the Rev. Thomas Goyder's church, Waterloo Road, London, left England for Australia; left an intensely populated island for a very sparsely populated island continent thirty-six times larger. The journey on that occasion occupied about six months, or sixty times longer than that accomplished by Scott and Black!

     One hundred and twenty-three years prior to this, or on the 8th of September, 1714, Emanuel Swedenborg, who was then twenty-six years of age, sent to his brother-in-law a list of fourteen inventions, among which is "a flying carriage, or the possibility of remaining suspended in the air, and of being conveyed through it." It was thirty-four years later that this remarkable and versatile man received a Divine commission to herald to the world the consummation of the Christian Church, and to receive from the Lord the Word's internal or spiritual sense and publish the same by means of the press.     

     It meant a change over from a Church that was completely vastated spiritually to one that will be the Crown of Churches and eternal. It meant, also, a complete and permanent clearance of the vast crowds that had accumulated for centuries in the intermediate world between heaven and earth, and had prevented the light of heaven from flowing freely into human minds; for all mental progress is consequent upon light from heaven. The full spiritual illumination has now prevailed during the past 164 years.

     But light may exist without heat; and great inventions may come from evil as well as from good persons. Few are regenerating; and the remnant is in the midst of a church that has been left by the Lord, and frequent are the rumors of war. We know that the Lord will protect His Church, by whom are meant those who do His commandments; and we know that the Old Church, as Church, will pass out into the night.

     Regarding our church matters, about which the above does not seem to have connection, it may be interesting to know that we have not yet been able to make arrangements for a teacher for our school, which is supposed to open in January after the vacation.

24




     Mr. and Mrs. Fletcher are spending some weeks with Mrs. Fletcher's parents in Macclesfield, South Australia. We expect them back about the middle of November.
     RICHARD MORSE.
October 25, 1934.

     THE ALPHA CIRCLE.

     After the "isolation" for whooping cough was lifted last March, the fortnightly services and weekly doctrinal classes were resumed. At this period we had a business visit from Mr. and Mrs. J. K. Ridgway; also a prolonged visit, for reasons of health, from Mrs. Kenneth H. Ridgway (Viola Heath) and her three children.

     All roads led to the Durban Assembly in June. Three-quarters of the members of the Circle were able to attend. Unfortunately, Mr. and Mrs. Parker and family-the remaining quarter-were unable to make the journey. All those who were present greatly enjoyed the meetings.

     Resuming our routine in August, the Thursday Class completed its reading of The True Christian Religion, and decided to take up the work on Heaven and Hell.

     The advent of Spring induced a thorough renovation of the Chapel. As a result of the good work of Mr. and Mrs. Parker, Mr. and Mrs. Norman Ridgway, and Mr. and Mrs. Waters, our place of worship is now bright and clean with new curtains and newly distempered walls.

     Our latest visitor to Alpha was Miss Beatrice Taylor, of Johannesburg, who came to help Mrs. Elphick recuperate from a serious illness. Miss Taylor was baptized into the Church by the Rev. Elmo C. Acton, the Writings having been introduced to her by Mr. L. C. Morgan of Durban. While at Alpha, Miss Taylor visited some of the Mission classes, made a trip to one of our centers in Basutoland, and entered heartily into the meetings and services of the Circle.

     On Sunday afternoon, October 28th, the youngest member of the Alpha Estate and Circle was baptized, namely, Ian Casalis, third son and third child of Mr. and Mrs. S. F. Parker. Including all the members of the Circle and visiting friends, fourteen adults and thirteen children attended the service. Mrs. Norman Ridgway undertook the floral decorations. After the ceremony the company retired to the Homestead, where Ian was properly toasted in a New Church Way.

     At a recent date it was decided that the Circle meet, in turn, at the different homes on the first Tuesday in each month, and have supper together, the host of the evening to read a paper from the collateral literature of the Church. At the October meeting, Mr. Norman Ridgway read Swedenborg's treatise on "The Government of Bees", (The New Philosophy, October, 1923); while at the November gathering, Mr. S. F. Parker read an address by the late Rev. G. C. Ottley on "Swedenborg's Unique Mission as a Man of Science." (The New Church Quarterly, October, 1914.) We trust these useful meetings will continue.

     The little school connected with the Circle is still in existence and growing. The number of pupils is now seven. A change of teachers took place. Mr. H. Y. Ford resigned in June, and after the winter vacation Miss Gladys Goring, of Westminster, O. F. S., took over the duties. Since our many efforts to procure a suitable New Church teacher have failed, the daily school opening and the Religion classes have been taken over by the Mission Superintendent. So far the plan is working well. Besides the ordinary school subjects, the children have lessons in pianoforte, dancing and eurhythmics.

     Savon, Cape Province.

     At the commencement Of October, a telegram was received from Mrs. Rogers of "De Hoek," Saron, C. P., asking my wife and myself to visit her at once as Mr. Rogers was seriously ill.

25


We had been hoping to fit in a visit this year, but circumstances prevented. We arrived on the 6th, but our friend had passed away on the evening of the 5th. The funeral took place on Sunday afternoon, October 8th.

     During our ten days' stay we had one family celebration of the Holy Supper, and a public service on Sunday, October 15th. There was also ample time for many useful conversations on matters of church interest. Not having visited "De Hoek" since 1931, we were able to have Miss Yveline's impressions of her stay in Bryn Athyn and visit to Europe, and also to receive first-hand news of her brother Norbert, who is studying at the Academy in Bryn Athyn. We also renewed our acquaintance with Mr. and Mrs. Thuddicum and family, and with Mrs. Bath, whose daughter Winnie is a pupil of the Kainon School, Durban. Our stay was all too short. "De Hoek" is nearly 800 miles from Alpha, and so these pleasant visits have to be few and far between.
     F. W. ELPHICK.
          November 6, 1934.

     SOUTH AFRICAN MISSION.

     When dispatching these reports from time to time, we often feel that they do not sufficiently convey an idea of the varied and characteristic life which attends our two-dozen Mission groups scattered throughout South Africa. Much of it is so familiar to those of us who live in these southern latitudes that we doubtless fail to describe many things that would be of interest to readers of the Life in other parts of the world. Eyes and ears fresh from the northern hemisphere would be more likely to respond to the everyday occurrences of the Mission field and vividly reproduce them in writing. It is certain that material is not lacking. Indeed, there is enough to vie with the National Geographic Magazine, and follow its example in colored plate and exquisite photograph, if funds were available. Then one might give a more objective idea of what is happening.

     Narratives could be given of "Going to Church on Horseback"-up the mountains and through the dongas, whether under blazing sun or in drenching shower. Then there would be the everyday occurrence of a motor expedition encountering bad roads, breakdowns, and fording rivers in flood, and problems of how to get a Buick to almost un-get-atable places. Other pages would describe and illustrate the fighting of locust swarms in Zululand, and tell of the tribal faction fights and hut burning, and how our Mission Staff at "Kent Manor" sheltered and provided for the refugees-a night of d terror! Another chapter would recite the ravages of typhus fever in Basutoland, and the incessant calls upon Native Ministers to officiate at funerals. There would be columns noting "court cases," run-away marriages, and the distinctions to be made, not between morality and immorality, but between morality and non-morality.

     The disputes and settlements between Ministers and School Teachers might occupy a few paragraphs. The results of drought and depression,- both African and American,-and of how the former is lifting, might appeal to a writer interested in comparative economics. Records of councils and committees and the balancing of budgets and ledgers would complete the miscellany. Those interested in matters medical would find experience in First Aid, Hospital and Operating Theater; also of projects for the disinfection of native school children as a precaution against typhus, and the plea of the juvenile native conscientious objector thereto. Indeed, all the items here noted, without exaggeration, find their place in a Mission Diary-even in the Diary of the General Church Mission!

26




     Theological School

     But these things, though of actual occurrence, and needing time, energy and thought to solve and settle when and where they arise, do not engage our whole attention. Interwoven with these are the daily work of the school, the routine of the theological courses, the weekly doctrinal class, and the provisions for Sunday worship.

     In past contributions to these columns we have often mentioned the Theological School at Alpha, but we have seldom given an idea of what it is doing. Some may think that the subject matter handled must, in the nature of things, be of an extremely elementary character. But with the importation of European standards of education into the Native Schools and Colleges of South Africa, and now affecting the younger and rising generation, it is necessary that a New Church Mission be prepared and forearmed. This means more advanced studies for some students. Native minds ask the same questions as European minds,-the same questions that modern science is asking. Here is but one example: "What is the origin of man?" This year, therefore, a simplified course on this subject has been given. But where is the textbook? Like all New Church institutions, we have been obliged to make one. It consists of notes on the ordinary theories of Evolution, plus what we can find in the collateral literature of the New Church. So with Swedenborg's Doctrine of the Atmospheres, Dr. Acton's treatise on "The Origin of Man," quotations from the Writings on Influx, Form, Degrees, and Correspondences, together with notes from Herberts First Principles of Evolution, some idea can be given to the modern Native student preparing for the Ministry, as to how to meet the arguments of modern native youth, who, with a smattering of science, thinks it can find mistakes in the Bible! This is the Africa we often have to deal with in these days, in addition to the older generation, who in simple faith trust everything the Bible says and what their ministers say of the Bible. We are in times of transition.

     Other subjects taken in the Theological School are: Readings from The True Christian Religion, Divine Love and Wisdom, Conjugial Love, Odhner's Golden Age, W. F. Pendleton's Science of Exposition and "Notes on Ritual." Consecutive notes are given on "The Spiritual World," "The Old and New Testaments," and an outline sketch of Christian Church History, New Church History, and a History of the New Church Missions in South Africa. With such systematic training, covering two or three years, according to individual requirements, it is hoped that a clear, simple, straightforward and affectionate understanding of the Doctrines of the New Jerusalem will be established in the minds of a few Africans, who, in their turn, will spread the True Christian Faith and Life among their own people.

     Building Problems.

     Basutoland is described as "the land of tomorrow." This has proved to be so in matters pertaining to our center at Qopo. "Tomorrows" amounted to five years! It took from 1928 to 1933 to settle legally, in Native way, whether the church building and site at Qopo belonged to this Mission or not. The building was dedicated by the Rev. F. E. Gyllenhaal in 1915. Ten years later, changes came when the Rev. E. L. Nyaredi, the Minister at Qopo, resigned, and eventually claimed the building as his. However, the case was handed from Court to Court, and on Sunday, November 5, 1933, the church and site were officially awarded to and accepted by the Superintendent of the Mission, who acted on behalf of the General Church. Renovations are now the order, and it is hoped that the building will be rededicated early next year. Native ministers from Alpha have been visiting Qopo during the last twelve months and conducting open air services.

27


At the request of the members a day school has been inaugurated.

     The church building at Khopane, Basutoland, has also been rebuilt, owing to faulty construction and the heavy rains of last year. A rededication service was held on Sunday, November 4, 1934, at which 150 people were present. The key was presented by one of the representatives of Chief Majara, and the site and, building confirmed as belonging to the Mission of the General Church. Native members in the Dannhauser (Natal) district are building their own place of worship. It is hoped that this will be ready for dedication in a few months. The furniture for the chancel is being made in our carpentry department at Alpha.

     In our next report we hope to devote a short paragraph to each of our stations, thus bringing to date the "Who" and "Where" of the Mission. At this time, however, we note that the usual routine at Kent Manor was altered during August and September, owing to the unfortunate ill health of Mrs. W. N. Ridgway. After an operation and subsequent rest in Durban, she made a good recovery and returned to Zululand. Concurrently with this, the Rev. and Mrs. Elmo C. Acton and family moved to Kloof-15 miles from Durban and 1800 feet above sea level-so as to enjoy the benefit of a cooler and higher altitude, especially for little Yone. But, even with their homes in different places, Mr. Acton and Mr. W. N. Ridgway were not prevented from keeping in personal touch with the Mission work at Kent Manor.
     F. W. ELPHICK.
          November 6th, 1934.

     LOS ANGELES, CALIFORNIA.

     Our church was not dosed last Summer for a long vacation; instead, during the months of July and August, services were held every other Sunday in our church room, and once each month we visited one of the families in neighboring towns, when a picnic and informal address was enjoyed by those gathered there. In July, the people from Los Angeles, Inglewood and Long Beach drove to the Unruh home at Mira Loma, where Mr. Beef gave a very interesting talk on the subject of a real religion as being a religion of life. He particularly impressed the young people with the fact that only in so far as they learn the Doctrines and live according to them does their religion become real and living in them, and that they cannot derive spiritual satisfaction merely from the efforts or attainments of their parents. Despite the heat of the day, we were delightfully surprised with a cold lunch, which the Misses Iler had managed to transport on ice.

     In August, a gathering was held at the home of Mrs. Abram Klippenstein in Long Beach, and in September another was enjoyed at Mr. and Mrs. Wilkin's home in Compton. The Pastor also spoke to the children at these three gatherings, as well as to the adults.

     On October 14th we celebrated the sixth anniversary of our Society's beginning. Following Divine Worship and the administration of the Holy Supper, a dinner was served in the church room, during which we had the pleasure of hearing speeches on some of the early New Churchmen by Mr. Emery Klippenstein and Mr. Leroy Wilkins. Mr. Edward Matthias made an able toastmaster. The semi-annual meeting followed later in the afternoon, at which time the Pastor made a report and the officers were re-elected.

     Three persons have joined the Society since our last report,-Mr. Leroy Wilkins, who was baptized at the service on June 24th, and Miss Margaret Klippenstein and Mr. Edgar Klippenstein, who were confirmed on Sunday, October 28th.

     A costume party was given at the home of Mr. and Mrs. Peter Klippenstein on October 27th. All of the costumes were good, but "Apple Annie" seemed to be the hit of the evening.

28




     After several months of planning and working, the Women's Club held a bazaar and buffet supper on Saturday evening, December 1st, for the benefit of the society treasury. Numerous articles of handiwork were donated, as well as jams, cakes, pies, etc. The affair was made a patriotic celebration as well, the room being decorated with red, white and blue streamers, and the tables covered with our National colors. Our two new citizens, Mrs. Abram Klippenstein and Mr. Boef, were requested to sing "The Star Spangled Banner" by way of initiation! The novelty of the bazaar, which is something new with us, contributed greatly to the success of the evening, and everything was sold. The evening closed with dancing.

     The Men's Philosophy Club has met regularly every month since our last report. Interesting programs have created enthusiasm and lively discussions at all meetings. In June, the annual dinner of the club was held at the church room. On the same evening the Women's Club had a supper at Mrs. Stoll's home, marking the first completed year of its activity. Other stimulating meetings have been held monthly at the homes of the members.
     V. G. B.

     REPORT OF THE VISITING PASTOR.

     Setting out on another trip soon after the preceding one was completed, the first place visited was MIDDLEPORT, OHIO. A doctrinal class, attendance ten, was held on Friday evening, November 9, at which the subject was the history of the Most Ancient Church, with especial reference to the preparation made by the Lord, from the time of the Fall even to that of the flood, for a new church with those signified by Noah and his sons. On Saturday afternoon, instruction was given to six young people and children. At the service on Sunday there were thirteen present, of whom ten partook of the Holy Supper. For the first time, after a long interval, we were able to have singing at worship, one of our young ladies having become sufficiently proficient to preside at the organ. After the service all went to the home of Mrs. Lucy Boggess for a social dinner, as ever a delightful event. This was followed by the annual business meeting of the Society. On Monday evening there was another doctrinal class, attendance eight, when our subject was the covenant with Noah and its token, the rainbow.

     Several days were spent at CINCINNATI, these including three enjoyable events:-a doctrinal class, which the pastor invited me to conduct; a dinner for the men of the Circle, given by Mr. Charles Merrell; and the baptism of my recently arrived grandson.

     Services were held at DETROIT on Sunday afternoon, November 18, at the home of Mr. and Mrs. William Walker and Mr. and Mrs. Norman Synnestvedt. There were present twenty-four adults and young people and five children, total twenty-nine, representing Detroit, Pontiac and Bay City, Michigan, and Riverside, Ontario. Included in the service were two adult baptisms and two confessions of faith. At the Holy Supper there were twenty communicants. Although the entire service was long, an affectionate sphere of worship was maintained to its close. After the service about twenty remained for a social time and a supper given by the Walkers and Synnestvedts. In the evening a doctrinal class was held at the home of Mr. and Mrs. Fred Steen, when we again presented the doctrine concerning the covenant with Noah and the preparation for the same during the preceding age. Then, for the second time in the day, we had an enjoyable social time. Monday afternoon at RIVERSIDE, is ONT., instruction was given four children. In the evening at doctrinal class we considered the chapter in Heaven and Hell on the State of Peace in Heaven. Of the six persons present, two had attended the service at Detroit.

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     Beginning with Tuesday, November 20, a week was spent with the Childs family at BAY CITY, MICHIGAN. Instruction was given the younger children every afternoon and on Saturday; and six evening doctrinal classes were held for the parents and older children, continuing the study of N. J. H. D., begun during the previous visit. On Sunday, the 25th, a service was held; and as Thanksgiving Day was near at hand, the theme was thanksgiving for natural and spiritual blessings.

     At CLEVELAND a class was held on Wednesday evening, November 28, at the home of Mrs. Rouette Cranch and her daughter, Miss Edith. Here also our subject was the covenant with Noah. Many questions were asked, some of these leading to a consideration of the doctrine concerning the beginning of a new church always being with a remnant of the preceding church. Eleven persons were present, including two visitors from Rochester, N. Y.,-Mr. and Mrs. Eliott Cranch.

     Death of Mr. Parker

     While at Cleveland I called on Mrs. William E. Parker, whose husband had passed to the other world about two weeks before. Mr. Parker was born in the New Church, and throughout life was an earnest and loyal member. He was one of the early students of the Academy, and in 1883 was graduated from its College as Bachelor of Science, he being the first to receive that degree. For a time he followed the calling of civil engineer, and then turned to the study of art. It was at that time, during my Academy student days, that I came to know him. Later he went to New York, from then on working as a poster artist. There also he married. Mr. and Mrs. Parker were leading members of the General Church Society in New York, and the studio was a favorite place for meetings and gatherings. One of the members of that Society at that time, Mr. Randolph Childs, writes me: "Mr. Parker was keenly interested in doctrinal discussion and a regular attendant at services and doctrinal classes. He impressed all his fellow New Churchmen with his devotion to the ideals of the Academy. He was modest in his demeanor, and yet many of his old friends will recall his able and aggressive advocacy of the principles of Single Tax. He was perhaps unique among New Church artists in including in his work the representation of scenes from the Memorable Relations. His drawings on such subjects were presented in a little magazine published by the New York Society." About twenty years ago the family, including two daughters, one of whom has passed to the other world, moved to Cleveland. They associated themselves with the life of the Cleveland Convention Society, and Mr. Parker's funeral service was conducted by its pastor, the Rev. Norman Gutry. Yet they ever remained loyal Academicians, members of the General Church, and heartily welcomed my occasional visits. Mr. Parker was not only a reader, but also a student of the Writings. I pen this tribute from heartfelt affection for a close friend of my youth and thereafter, desiring that he should be known as I and also those of the New York Society of former days knew him.

     A doctrinal class was held at ERIE, PA., attendance eight, on Friday evening, November 30, at which the subject was the Most Ancient Church. On the following evening there was another class, and as several not of the church were present, a missionary talk on the Word was given. The service on Sunday was one of thanksgiving, as Thanksgiving Day had occurred during the preceding week. The service was also a duplicate of that in Detroit, in that it included an adult baptism and a confession of faith. Thirteen were present, and at the Holy Supper there were ten communicants.

     Three days, December 3 to 5, were spent at RENOVO, PA., in the Joseph Kendig family.

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Here, as at Bay City, the younger children were given instruction each day after school, and a doctrinal class for those older was held each evening. Once more our subject was the covenant with Noah, beginning with the preparation for it at the Fall of the Most Ancient Church. And as there were three classes, we carried the subject further through the Ages, even to the covenant and the rainbow for the New Church,-that rainbow which is the power and great glory with which the Lord makes His Second Advent in the clouds of heaven.

     On this trip, at the seven places visited, not including Cincinnati, the total number of persons attending the services and classes was eighty, and at the Holy Supper, held at three places, there were forty communicants.
     F. E. WAELCHLI.

     CHARTER DAY.

     Celebrated this year on October 26th and 27th, the program of Charter Day opened with the service of worship on Friday morning, a large congregation being present. Rain prevented the customary march from the Academy to the Cathedral, but the students, ex-students, and members of the Faculty and Board assembled in the choir hall, and entered the church in procession from there. Bishop Pendleton conducted the service, Dean Doering read the Lessons, and Bishop de Charms delivered an impressive address on the subject of "The Academy Ideal," the text of which is printed in this issue of New Church Life.

     The weather cleared for the football game in the afternoon, when the Academy team lost to Friends Central by a score of 24-6. (By the end of the season, however, our boys had attained excellent form, and on November 24 defeated the ancient rivals at George School, 12-0.)

     Seats were at a premium for the banquet held in the auditorium on Friday evening, and a happy spirit reigned, with plenty of singing between the speeches, which combined serious thought with delightful humor in dealing with the general theme, "Characteristics of the New Church-man," introduced by the Rev. W. B. Caldwell as toastmaster. Various phases of the subject were presented by the speakers, as follows: "A Man of Faith," Rev. F. E. Waelchli; "A Man of Charity," Rev. Homer Synnestvedt, whose extemporaneous spontaneity carried him away from his prepared paper, which we shall hope to hear on another occasion; "A Man of Industry," Mr. Stanley F. Ebert; "A Man of Education-a Gentleman and a Scholar," Mr. Donald F. Rose; with brief closing remarks by Bishop Pendleton. In the course of the evening, tribute was paid to devoted friends who recently passed to the other world, and a Memorial Song was sung. Five of these were members of the Faculty or Corporation of the Academy, Mr. Walter C. Childs, Rev. William Hyde Alden, Rev. Enoch S. Price, Mr. Leonard E. Gyllenhaal, and Mr. Alvin E. Nelson.

     The tea on Saturday afternoon and the dance in the evening were pleasant and largely attended gatherings which concluded a very successful celebration.

     PITTSBURGH, PA.

     Thanksgiving Day, November 29th, was celebrated by a special children's service in the church at 11 a.m., the pastor addressing them with a seasonal discourse. In the auditorium after the service, the children's fruit offering, together with contributions of food stuffs from the society, was presented by "Jimmie" Blair to "Nick," the janitor, who expressed his gratitude to all with much feeling.

     The Pittsburgh chapter of the Sons of the Academy met at the home of Mr. A. P. Lindsay on December 7th. The Rev. Norman H. Reuter, of Wyoming, Ohio, delivered an address on "The Relation of the Male Mind to the Growth of the Church." This meeting was well attended, and an interesting discussion followed the address.

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     The same evening, at the home of Mrs. Charles H. Ebert, the Theta Alpha chapter gave a supper to welcome new members and revive old spirit and tradition. "Heredity and Environment " was the subject of the evening, which closed with a program of piano and vocal solos and a skit.

     On December 9th, the Rev. Norman H. Reuter gave the address at the children's service, and also delivered the sermon at the adult service, his text being from Matthew 10:28, on the subject of "The Divine Mercy and Laws of Permission."
     E. R. D.

     GLENVIEW, ILL.

     At the November meeting of the local chapter of the Sons of the Academy, the paper of the evening was given by Mr. John B. Synnestvedt, who spoke on the subject of "Communities," giving a sketchy account of many of the religious communities founded in this country, and closing with historical and speculative accounts of our Immanuel Church community in Glenview, now over forty years old. The same paper was also read at the regular meeting of the Theta Alpha chapter.

     On November 21, the Men's Assembly (General Council) listened to an interesting paper by the pastor on "The State of the Christian World and Church." Society matters were also discussed, and the treasurer again pointed with satisfaction to the results of the recent return to the method of collection by regular personal visits to all the members, these being made by six young men appointed by the treasurer.

     Thanksgiving Day was observed by a morning service in the church, with good music and a fine address by our pastor, and afterwards in the homes in the customary festive manner.

     Winter arrived soon after this, and we now have a blanket of snow which the children greatly enjoy. A gale blew out the large stained glass window in the west end of the church. Insurance covers replacement, but we would like to have a new one of appropriate design, were it not for the cost. Just before the severe weather arrived, the Park Commissioners got the men out for a final rally, which resulted in the planting of much new shrubbery, particularly some fine evergreens of various kinds, donated by the Nelson Nurseries.

     We are pleased to hear that Dr. Donald Gladish, now in active practice in Glenview, has agreed to act as regular physician for the Immanuel Church School, with all that this duty involves,-the first we have had since Dr. King passed away several years ago.
     J. B. S.

     NORTHERN MICHIGAN.

     In The New-Church Messenger of November 28, 1934, the Rev. William Beales, pastor of the Detroit Society, gives an interesting account of a recent visit he paid to a new group of receivers of the Doctrines in Boyne City, Michigan, who have been organized into a society of the Michigan Association. The movement is under the leadership of the Rev. August Rienstra, formerly a Presbyterian minister who tried to teach the truths of the New Church from his pulpit, but met with opposition and was compelled to resign. Several years of missionary effort on his part have resulted in the group of earnest readers at Boyne City.

     WEST AFRICA.

     An interest in the Heavenly Doctrines has developed among the natives of West Africa, and the General Conference is sending a representative to visit them. As we learn from The New-Church Herald of December 1, 1934, the Rev. Arthur Clapham, pastor of the Camberwell Society, London, has been chosen to make the journey, and sailed on November 14th for Port Harcourt, Nigeria. After two months of investigation, he will embark for home at the port of Accra, Gold Coast.

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TEMPLE SEEN IN HEAVEN 1935

TEMPLE SEEN IN HEAVEN       Rev. GILBERT H. SMITH       1935




     Announcements.





NEW CHURCH LIFE
VOL. LV          FEBRUARY, 1935          No. 2
     Representation of the New Church-T. C. R. 508.

     The temple which Swedenborg saw in heaven is a representation of the New Church on earth. From this representation we may see many things about what the nature of the New Church should be. In general, the form of the temple was cubical, with a crown and a dome upon it. It had a gate of pearly substance, and a wall in which were continuous windows, made of crystal. Approaching the temple, one might see the words inscribed over the entrance, "Nunc licet!" "Now it is permitted," that is, to enter intellectually into the arcana of faith.

     In the center of the temple there was a shrine, in front of which there had been a veil, but which now was taken away or lifted. And there stood in this shrine a golden cherub with a sword in his hand turning this way and that. On the south near the west side was a pulpit on which, at the right, lay the open Word surrounded with a splendor of light that illuminated the whole pulpit.

     Such is the description. And Swedenborg tells us that, while he meditated upon what he had seen, the signification of each particular was given him to know by influx. The temple itself signified the New Church, and the pearly gate signified entrance into it through the acceptance of the true doctrine concerning the Lord. For this is the central doctrine of the church, and those who accept it are of the New Church; they have made their entrance into it.

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This is what is meant in the New Testament by finding the pearl of great price.

     The windows of the temple, which are said to have been of crystal, and continuous, are the truths of the New Church in general, from which there is spiritual light. The pulpit signified the priesthood and preaching itself. Therefore it was that the pulpit was seen to be illuminated by light from the opened Word lying at the side.

     But the pulpit was not the central thing. There was a shrine in the very center of the temple, which signified the conjunction of the church with the angelic heaven. And this conjunction is the most important thing in the church. The cherub of gold signified the Word in its literal sense. The fact that this cherub had in his hand a sword turning in every direction represented the fact that the letter of the Word lends itself to every kind of interpretation, and may be used to confirm either the genuine truth or some false dogma. The veil which was in front, but which was lifted, means that now in the New Church the internal meaning of the Word has been made known.

     By this Memorable Narration we are led to reflect that in the New Church the understanding must be used, but not to confirm any preconceived teaching or dogma, as has been done in the Christian Church. We are told that the dogmas or teachings of the former church have been made from man's own intelligence, which has been bound up with merely natural thought. And because men have made use of the letter of the Word to strengthen their dogmas, therefore, in the Divine Providence, the Word has been taken away from the laity of the Roman Catholics; and though it was restored to the use of the laity by the Protestants at the Reformation, still they shut out all truly spiritual light by their teaching that the understanding of man must not be exercised to unravel the mysteries of their faith, but must be kept quiescent, and that one must merely believe, or take the teachings of the church on faith.

     But this is not to be the case in the New Church. For its doctrines are continuous truths made known by the Lord Himself. Its many truths are said to be continuous because they give us ideas which are opened to the Lord, and which give light from Him through the heavens. Hence the windows of the temple represented the doctrines of the New Church.

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Men are to make use of their understandings, and not to believe blindly. This is also meant by the inscription over the door of the temple, "Nunc licet!" It is also represented by the lifting of the veil in front of the cherub. For it is our teaching that false dogmas close the understanding, while truths from the Lord open it. And this is why Swedenborg then saw an angel descending from the highest heaven, holding in his hand a paper, upon which was written: "Enter hereafter into the mysteries of the Word, hitherto closed; for its several truths are so many mirrors of the Lord!"

     The distinguishing feature of the New Church is to be, that men use their understandings to fathom the so-called mysteries of belief. They are not to form their own conclusions as to what the Word teaches; neither are they to take any teaching upon faith, or because others have said so. But they are to listen to the doctrine of the New Church-to read it-and thus first to receive the light by which they may see what is in the internal sense of the Word. They are first to learn the truths of doctrine, and then confirm them by what is said in the Scriptures. Every truth contained in the internal sense of the Word is a mirror of the Lord. The understanding is to be opened first by means of the Heavenly Doctrine. But if anyone attempts to unravel the mysteries of faith, or to form his own belief, without a knowledge of the true Doctrine, he sees in the letter of the Word, not an image of the Lord, but an image of himself, or of what he believes from himself.

     The temple thus seen in the spiritual world was an image of what the New Church should be. Men build temples or churches in the natural world, and these buildings should stand before our eyes as the chief representatives of the Lord. Therefore the Lord called Himself a temple. But by this was meant His Divine Human. Our house of worship, no matter how simple and unadorned, should be in our eyes a representative of the Divine Human of the Lord, and should therefore be regarded with all reverence. When we look upon our church building, this thought should arise in our minds,-the thought of the Lord in His Divine Human. There is the shrine and the pulpit. The one is a representative of the Word in its letter, and the other a representative of the teaching derived from the spiritual sense of the Word, from which light is to come in all matters concerning our spiritual life.

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Moreover, we are taught that the Lord is actually present in His holy temple, and that angels are also there, according to the state in which the people are. And because there the angels are present, together with the Lord, the temple or church is representative of heaven.

     We read in our Doctrine that men build temples, and then pray that the Lord may be present in them and conjoin Himself to man. The Lord always answers this prayer, and causes man to be conjoined with Himself, if the prayer is genuine, if the man believes in the Lord as the only Divine, and listens to the Word interpreted according to its Spiritual sense. These things being so, it may be seen that the temple itself, although built by men, should be held in the greatest reverence, and should never be entered unless with the thought of being in the place of the Lord's presence.

     The two principal uses carried on in a temple are instruction and worship. And these two uses are represented in the two sacraments, Baptism and the Holy Supper. The essence of Baptism is instruction in the things of heaven, and the essence of the Holy Supper is repentance. These are the two universal gates to spiritual life.

     We learn also from this Relation that man's own intelligence is inclined to engross itself with political and civil affairs, and with the things that belong to one's own business and the domestic life. But in the temple of the Lord these things are to be put aside for the time, and the mind is to be elevated to the things of heaven and of doctrine. So it is to be in the New Church. The "whole earth is to keep silence "before Him. The mind should be kept open to receive instruction in the spiritual things of the Word. This is the real carrying forward of the use of Baptism. And in the temple the mind is also to be engaged in the work of repentance, for this is the carrying forward of the use of the Holy Supper. One is to examine his life by reference to the truths taught in the Word, to see if there be any way in which he has offended against them, and to single out the definite inclinations to evil which he finds in himself, to supplicate the Lord's help in overcoming them, and to make the effort to begin a new life.

     If these two things are done, one indeed elevates himself above his natural life, and enters by degrees into the life that is spiritual. Then the Divine of the Lord is with him, and worship becomes the means of his salvation.

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     It is said in the Relation that if one use his own intelligence alone that is, if his thoughts dwell entirely upon political, social, and domestic concerns, the understanding is closed from above, and gradually also from below, to such an extent that theological matters cause disgust, and are obliterated like the writing upon paper by worms, or like cloth consumed by moths. And this gives a special meaning to the Lord's words, "Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal." Our treasures are the things of our understanding, and of the thought in which we love to dwell. If our thought be engrossed in worldly concerns, the thought of heavenly things is gradually eaten away, and taken from us as by a thief.

     In the New Church, heavenly thought is to be aroused and made active. We are to use our understanding for that purpose. Spiritual truths must be known and thought about. Thought comes from knowledge. If we are deficient in the knowledge of doctrines, we cannot see the veil lifted from in front of the golden cherub; we cannot make progress in spiritual life; the mind cannot penetrate into the secrets contained in the Word. Man cannot think spiritually to any considerable extent without a sufficient knowledge of doctrinals, without a full knowledge of the spiritual world and what takes place there. And the matter of acquiring a full knowledge of the spiritual world, and of doctrinals, is a more or less mechanical process; that is, it depends upon following out a course of instruction, by listening to preaching and by reading. For there is a science of spiritual things, just as there is a science of natural things. Every occupation of man has its own science, its collections of knowledges, its own facts and laws. And if one would think rationally and soundly in regard to his own business in the world, he must give his mind to the acquisition of sufficient knowledge in regard to that business.

     Very curiously, it is only in the realm of spiritual things that men are inclined to imagine they can succeed without learning fully the science of religion. In order to attain to any proficiency of spiritual thought, we must know the facts and laws-the truths of spiritual life. This is the reason why we are assured that anyone performs a spiritual use who gives his mind, as much as he is able, to the learning of what is revealed to the New Church.

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One cannot think of these things without bringing the spiritual world close about him. Even the learning of spiritual truth has an effect upon the life of a man, because it must affect his thought, and thence his affection. Imagine a man thinking that he can reach broad and accurate scientific thought without first gathering a full supply of scientific facts and laws! But our success as spiritual men and women depends in the same way upon our learning to think spiritually; and our thinking spiritually depends upon our knowledge of the teachings of the church. So the real temple of the Lord is built of spiritual truth. And the truths we learn are, as the angel said, "so many mirrors of the Lord," by which He is to be seen. All that we know of the Lord, and of the life of heaven, is that very temple in which the Lord dwells.

     In the book of Ezekiel there is a striking picture of the truths of the Word, as a river that flows out from under the temple. The waters through which the prophet passed were at first only to the ankles and the knees, but finally to the loins, and then became waters to swim in, waters that could not be passed over. Men may find little or much of truth in the Word. In the New Church it is permitted to enter into it increasingly, and there to find more and more spiritual truth to apply to life. The New Church is to be an intellectual church. Not, however, the cold intellectualism that the term usually implies, but one in which the affections increase with the growth of the understanding of truth. Men may live as angels in the world. The Doctrine of the New Church is that stream which is intended to make this possible. At first one will find in it water only to the ankles,-truths that appear to be only of the most external kind. But if he goes further he will find waters up to the knees, that is, more interior truths. If he enters still further with his understanding and thought, he will find waters up to the loins, which are even more heavenly. And in their inmost these truths are inexhaustible.

     The temple which is representative of the New Church will be to each one of us according to our view of it. We may enter with the understanding only a little way, or we may enter into it until our thought is submerged in the depths of angelic wisdom, and we may see in it the face of infinite truth.

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CONJUNCTION IN HEAVEN 1935

CONJUNCTION IN HEAVEN       Rev. PHILIP N. ODHNER       1935

     "A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another." (John 13:34.)

     No gift from God is more precious to men than that of mutual love. He who does not feel the warmth of the love and affection of his fellow men is most unhappy and alone. And he who does not love his neighbor in return has not experienced the joy of human life. It is revealed that love is the life of man. And it is also revealed that the loves which make our lives human are love to the Lord and love of the neighbor. Except we receive of these two, we are not seen as men in the eyes of heaven, but as cultured animals, led only by the instinct of self-preservation and the desire for bodily comfort.

     Love to the Lord and love of the neighbor are what make us human. These loves make heaven; so much so that man, in receiving them, is at the same time in heaven, and in a more interior heaven according to the quality of his reception of those loves. And by rejecting them man places himself outside of heaven, and in hell, according to the nature of that rejection.

     Love to the Lord and love of the neighbor making heaven are called the "Divine of the Lord." They are His life, proceeding to create and bless human beings with eternal life. And because this Divine is the very origin and essence of heaven, of all spiritual life, we should ever strive to gather a more perfect concept of it.

     Love to the Lord and to the neighbor proceed from the Lord as one. In Him they are not two loves, but one love, and that love is defined as the "love of the universal human race," to save them and render them eternally happy. This is the Lord's love. It is known to us as love to the Lord, and this for the reason that the only way that we can come into love of the universal human race is by the knowledge and love of the Lord. We can have no real idea of the human race as a whole, as such a view of creation is present only with the Infinite or God.

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And because we cannot have such a view, we cannot love the universal human race, since we cannot love that of which we have no idea. But the Lord, who is infinite, has such a love, and we can receive His love by knowing Him and loving that which we know of Him. This is why the Lord reveals Himself to men, that they may thus enter into the life and joy of that universal love of the human race. This was His work in coming into the world, that His love might be adapted to the life of man. Thus it is that the Lord's love in man becomes love to the Lord. And the way we cherish and promote the universal good of the human race is by cherishing and promoting the knowledge and love of the Lord. So may we fulfill the Lord's words, "As I have loved you, that ye also love one another."

     The angelic heaven is divided into two kingdoms, one called celestial, the other spiritual. The celestial kingdom is constituted of all those who are in love to the Lord, and who place above all else the good of the universal human race as it is present in the Lord. The spiritual kingdom is constituted of those whose chief or ruling love is love of the neighbor. Like the celestial kingdom, the spiritual also is made by the Lord's love of the human race, and the difference does not lie in the Divine which makes that kingdom, but in the nature of the reception of that love by the angels there. With the: spiritual, the Lord's love is received in a more exterior degree of the mind, or in a lower plane than by the celestial. Although the spiritual have a knowledge and love of the Lord, that which is of chief interest to them is the expression of the Lord's love to others, the order of its application to societies of men; and this is called the love of the neighbor, having its origin in love to the Lord. The celestial are in the love of the human race or in the love of uses as to their source, which is the Lord, whereas the spiritual are in the love of uses as to their objects, which are the fellow men. It may thus be said that the celestial angels are in the love of the universal human race because in love to the Lord, and the spiritual are in love toward the parts of the human race, because in love to the neighbor.

     Another manner in which these loves are described is that the celestial are in the love of good, and the spiritual in the love of truth. Good in this sense is that universal love of the Lord, and truth is its expression,-the order of its adaptation.

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     The Lord, in giving the new commandment to His disciples, commanded the exercise of these loves. "A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another."

     This commandment is new, not in the respect that we are here told to love one another, but in that we are told to love one another as the Lord loves us. Our love of the neighbor is to arise from our love to the Lord. We are to love the neighbor according to that order in which the Lord extends His love to us. And that order is plainly revealed to us in the heavens, which are organized and arranged in every detail by the Lord's love to men.

     That which strikes us first in the revelation now given concerning the heavens is the fact that the order there is not indiscriminate. Those of similar love are together, and in a manner separate from other angels, so that they form a distinct society. A society of heaven is composed of those of like loves. And the relation of one society of heaven to the others is according to the quality of love in the other societies. The inmost societies are more remote from the external ones. The wise are more remote from the simple. Those in the love of truth are separate from those in the love of good. The good are altogether separate from the evil. And while all in heaven are in a general mutual love, nevertheless everything of society there is most distinct; one angel does not do good to another without distinctions, but with the utmost adaptability to the other's state.

     The lesson herein contained is most useful. As the order of heaven is not indiscriminate, so also our love of the neighbor should not be so. We should not love one neighbor as we love another, but each according to his quality. We should not do good to one man as to another, but with a difference according to what we know of the quality of each.

     This kind of charity is quite different from that which is noised abroad at this day, when we hear much of loving our fellow men, and of loving them simply because they happen to be human. We hear much of giving, and of doing good, but it is of giving without regard to the quality of the receiver, of doing good without thought of the character of the one to whom the good is done. And this kind of love of the neighbor is thought to be of the very highest quality.

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Men are proud of the tremendous benefactions and works of charity that are performed. It is among the fine points of education that they learn to meet all comers with the same friendly smile and handshake, as though we were all brethren of one family.

     The Writings warn us against this natural good in such terms that we may describe the present state of the world as one big dream. The Heavenly Doctrines warn us that with many this good is not sincere, that because it is indiscriminate it lacks quality, and may easily be turned to the purposes of evil men. The truth of this judgment is attested by the open corruption and enormous evils that grow side by side with this good, as if indeed they were two of a kind.

     As a practical illustration, the Writings mention that to give to beggars in the street, without knowledge of their character, as to whether they are beggars from choice or from necessity, is not an exercise of true love toward the neighbor. For if the man is a beggar from choice, our apparently good act only confirms him in his evil. Again, if, from an indiscriminate mercy, we were to allow criminals to go unpunished, we would be doing them no good whatsoever, but only helping them along their mistaken road. So strong is this superficial love of the neighbor in the world that the teachings of the Writings on the subject are exceedingly unpopular, and many reject the Writings on this account, if for no other reason.

     "As I have loved you, that ye also love one another." The Lord loves all men, but He loves each man according to his state, thus differently from other men. To the evil His love appears evil, just as the act of a wise judge appears unjust to the criminal whom he sentences. If we would obey the Lord's commandment, we must, in our own small measure, discriminate in our charity; we must give quality to our love of the neighbor by directing it according to the Divine Truths of the Word.

     The love of the neighbor which now predominates in the world is indeed a good, but it is external or natural, not rational and spiritual. Natural good may be a kind of mask, which we may put on or off at will, and behind which we may hide all manner of evil. Moreover, it is defenceless against evil, because it is without truth, which is the sword that protects and exalts good.

     Natural love of the neighbor is a good, and yet we must be warned against it. For, on the one hand, it may lead us away from the Lord by blinding us to spiritual and celestial goods which are superior to it; on the other hand, it may become nothing but a blind for our own selfishness.

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For it is selfish to do good to others without caring to know whether what we do is interiorly good for them or not. It is only a form of self-expression, without regard to the source or the object of the use performed. It steals from the Lord: on the one hand, because it does not acknowledge Him as its source; on the other hand, it robs the neighbor, because it cares not how he receives it.

     From the order of heaven, again, we may learn how to follow the Lord's new commandment by discrimination as to who our true neighbor is, and how he is to be loved. The angels live together in societies according to the similarity of their loves, and this is according to the similarity of goods and truths with them. They are conjoined according to common good and truth. And the chief exercise of love with an angel is with those of his own society. His friends and immediate associates are there.

     We cannot here draw all the practical inferences that are to be gleaned from this spiritual truth in connection with love of the neighbor. Indeed, in our present state of obscurity in spiritual things, we can know only a few of them. But we may draw this obvious one, which is mighty enough in its consequences upon our lives,-namely, that our love of each other should be qualified by what we are given to know concerning the state of good and truth, of faith and charity, in each other. Good and truth should be the basis of our love and friendship, and not physical proximity, nor the sharing of common pleasures, nor culture, nor race, nor any of a thousand and one natural ties that are of such seeming importance in this world. Such may indeed be external bonds of friendship, but not its causes or internal bonds.

     The Writings speak of what are called "societies of friendship." These are comprised of people who have strong attachments for one another through a common love for natural things, without any regard to the spiritual quality of the others, people who have become associated in a mutual pursuit of pleasure, or of interest in some cultural field, and have grown to love the persons of their fellows. In the other life, the members of these societies must be separated by force, literally torn apart, because some of them are interiorly angels, and others are interiorly devils.

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And this is accompanied by real grief and anxiety. The good even desire to follow the evil into hell, and can be withdrawn only after much suffering, when their supposed friends are shown to be hopelessly selfish. Such associations are spiritually detrimental to the good, and are of no benefit to the evil.

     For this reason it is well that we should exercise discrimination by giving thought to our friendships. We cannot judge the spiritual states of others, or tell whether they are going to heaven or hell, but we can tell, at least by their own professions, whether their states are similar to our own. We can tell certainly whether they profess the same faith, whether they believe in the one God, and in a certain measure how their love is qualified by that faith.

     Such a perception of the truth and good of another is the basis of a love and friendship which may be everlasting. It is a basis of spiritual uses, rather than of natural pleasures. On this may grow a mutual love which is not blind,-being led by good and evil alike,-but a love which sees in the light of Divine Truth,-a light that is expressed by the Lord's words, "That ye love one another; as I have loved you, that ye also love one another." Amen.

LESSONS: Deuteronomy 6:1-15. John 13. H. H. 41-45.
MUSIC: Liturgy, pages 537, 557, 570, 733.
PRAYERS: Liturgy, nos. 118, 122.
NEW CHURCH SERMONS 1935

NEW CHURCH SERMONS              1935

     A pamphlet published monthly, from October to June inclusive, by the General Church of the New Jerusalem. Contents: Sermons and other material suitable for individual reading, family worship, and missionary purposes, reprinted from New Church Life. Sent free of charge on application to Mr. H. Hyatt, Treasurer, Bryn Athyn, Pa.

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LOCATING THE NEW CHURCH 1935

LOCATING THE NEW CHURCH       RICHARD R. GLADISH       1935

     Sir Wilfred Grenfell, famed "Labrador Doctor," measures the worth of any creed by the things that it leads its devotees to do. He tells of a snowbound pioneer, at whose hut he and a companion stopped one night, who rose early the next morning to tramp fourteen miles to the house of the settler where they intended to stop the next night, that he might break the trail for the visitors and provide the intended host with milk and sugar, so that he would not be too hard-pressed in entertaining them. The man who went to so much trouble was a Catholic, the other was a Methodist, and neither Dr. Grenfell nor his companion was a member of either faith.

     Dr. Grenfell defines religion in much the same way as did Swedenborg when he wrote, "Religion is of life, and the life of religion is to do good." What, then, asks the world, is there in the New Church that you do not find in other faiths? All of them teach leading a good life; most of them emphasize doing favors to the neighbor from an unselfish heart. The answer to that question would involve a great deal, but we may give it briefly thus: (1) The New Church banishes hazy concepts of religion, and replaces them with clear-cut, well-defined ideas; (2) The New Church corrects errors of thought and life that put many a religion on only the flimsiest basis before searching, modern eyes; (3) The New Church gives reason in place of command, and unfolds the whole beautiful plan of the universe, that we may see our niche and put ourselves there, instead of following blindly the path that tradition unwinds before us.

     There is many a man today in the Old Church who lives a life of kindliness, virtue and fortitude that could not be criticized from the viewpoint of the highest ideals of the New Church. Asked what the motives for that sort of living are, he says, "My elders taught me to live so; I have noticed from my own experience that when I did not live in these traditional paths of rectitude, I was the loser; and in addition I believe that men cannot be happy without order, and a life other than this would not be in order."

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Or, if he were to put his reasons in religious terms, he might say: "This is the way of life that Christ taught and the Bible teaches. These things were told me by my parents and teachers, and in them only have I found peace." These motives are as splendid as many of the lives they have molded, but are they enough?

     The world is growing older. The human race is not what it used to be. Mankind has passed the age of the child who believes its parents and obeys its God trustingly. The race is getting to a stage where it can no longer be expected to take matters solely on faith, but is asking why. Men used to go to church a great deal more than they do, but the Old Church is no longer able to say with authority why it is necessary to take religion seriously. The New Church alone has the answer for those who can and will learn it.

     Judging by myself, and from conversations with contemporary New Churchmen, I would say that there is a subtle tendency among those who have been brought up in the Church to feel that they are just a bit better than others because of their religion. Of course, whenever this idea comes before our consciousness, we recall the remark of the sage who said that many of those in the New Church are there because it is the only means of their salvation. Occasionally we get a glimpse of how this may be. We see ourselves leading calm and relatively orderly lives, as far as appearances go, and then something jars our complacent vision, and we see ourselves as we are, and not as we are constantly trying to represent ourselves to others. Suddenly we seem to ourselves like some carnivorous beast,-ruthless, predatory,-even, perhaps, while we are engaged in a civilized conversation. Ingratitude, malice, a feeling of anger that scarcely hides the murder at its source, a lust for dominion that clamors for cruelty as its tool,-these surge up through the brain, and we put a black mark opposite somebody's name on our revenge calendar, and go on conversing about the inhumanity of man.

     If we would remember such incidents, and keep them well in mind, it would be fine; but soon the old amour propre, which, if I recall correctly, means Satan, comes along with his slick city ways and sells us again on the old idea of ourselves. What I mean to point out is this,-that being a member of the New Church does in no way insure us of any part of virtue.

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A New Churchman may come up to the standards of the world's highest culture, or he may fall beneath the moral level of a low-grade imbecile with a criminal fixation. Membership is beside the point. The man who has the Writings, however, has a line on what is happening to himself and what it is all about, and he can pick his way more surely.

     It has become traditional with us that evangelism occupies a position of secondary importance. The matter of first moment, we have been taught, is attaining a conviction of one's own, and building from the inside first. And there is much to be said in favor of this concept. With the failure of various international conferences, people are beginning to see that war, for example, cannot be legislated out of existence, and that disarmament is not the answer to world-peace, any more than a Kentucky feud would be stopped if all the rifles in those hills were confiscated. People are beginning to agree that war has to be stopped through a personal conviction on the part of national majorities that war is not the real settlement of disputes, and that killing is wasteful and damnable. They begin to see that war will only be outlawed when men everywhere get out of the habit of looking for a brick to throw every time their toes are stepped on. In other words, the sensible idea of peace is that the reform of nations must come with the reform of Mr. Smith and Mr. Jones, as well as a similar discipline of revengeful feeling on the part of Mr. Spagelli, Mr. von Hassenauer, and Li Po Sing. In other words, the reform of the nation and the world has to work from the inside out.

     And that is the theory of the spread of the New Christianity. The world will not become thoroughly New Church until its inhabitants are ready to subject themselves to the intellectual and spiritual discipline that is required of the real New Churchman. Meanwhile, it is not in the best interests of the Church that its members should spend their main religious efforts in an attempt to convince Mr. Smith-Jones that he is wrong, and that the New Church is the answer to what he is seeking. In the first place, there is no way of knowing whether Mr. Smith-Jones is out after anything but a comfortable number of American dollars. And in the second place, the evangelistically inclined New Church enthusiast might better improve the time with a little husbandry in his own vineyard.

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     But there are, I am convinced, definite and valuable uses in a degree of evangelism; and they vary, of course, with training and temperament. The man who wants to explain something of the Church's distinctiveness to an outsider has to know what the slant of the other man is, as well as what the teaching of the Church is, and he must have this in such clear terms that he can express it as his own thought.

     The New Churchman, to be consistent with his religion, should also be one of the strongest exponents of laissez faire, private enterprise, individual initiative, or whatever you wish to call the guiding spirit of the capitalist reign in economics. That is because the philosophy of the Church is based, first of all, on personal response, individual action; not, to be sure, as s philosophy of self-interest, but in the belief that no accomplishment worthy of the name can be achieved without our taking responsibility and heading for a definite goal with the best of what brains the Creator has given us.

     There are those who ask, "Why has not the Church grown faster?" They overlook the fact that the physical organization of the church body has lagged behind the spread of the light. There are many forms of New Churchism, diluted more or less, in the world, and some have more of the truth than others, but there is scarcely a nook or cranny of the earth, and no meeting place of men, where some ray of the Lord's Second Coming has not penetrated.

     The church organization itself has lagged because its standards are too high, its doctrines too complete, too full and too intellectually nutritious to be readily absorbed by an age that is, as it were, recovering from a grave illness in spiritual things. You cannot feed a starved man fruit-cake, but only thin broth, until he has built himself up to a point where he can relish and absorb solid, rich food. At the same time, while it is left to the New Church organization to cherish the Doctrines, and offer them to those who are ready for them, it is also a fact that the Church, in some of its aspects, should extend beyond the bare limits of the organization.

     When a sailor is planning to get to some definite point, he has to sight the sun with a sextant, or chart the stars, or take soundings, as a means of deciding just where he is before he starts. We, as New Churchmen, have to do the same thing. We have to decide just where we stand in relation to the world as a whole, and where the Church in which we are embarked lies, in comparison with other organizations and religions.

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After we have that fixed in mind, we can set the tiller toward the point we are seeking. These thoughts, if they can qualify as such, are simply one person's attempt to do just that. They are not supposed to be above challenge; nor are they attempts to be profound. They are, however, submitted in the conviction that some such attempt is essential, and in the sincere hope that their inadequacies may move others to more searching and more useful endeavors along similar lines.
NOTES ON THE CALENDAR READINGS 1935

NOTES ON THE CALENDAR READINGS       Rev. HUGO LJ. ODHNER       1935

     Two Philosophies.

     Modern textbooks in the History of Philosophy almost invariably begin with the Greeks-Socrates, Plate, Aristotle and their immediate predecessors-as if the civilizations of Babylonia, Egypt, India and China, to say nothing of earlier cultures, had been devoid of reflective and constructive thought. The reason for this neglect is clear from the following statement in the Arcana:

     "It is to be known that the knowledge of the ancients was altogether different from that of the present day. Their knowledge treated of the correspondence of things in the natural world with things in the spiritual world. The knowledge which is now called Philosophy, such as that of Aristotle and others like him, was unknown to them. . . . [The learning of the ancients] led them into a knowledge of spiritual and heavenly things which at this day are scarce known to exist. The knowledges which succeeded that of the ancients, and are properly called Philosophy, rather draw the mind away from the knowledge of such things, because they can be applied to the confirmation of falsities as well; and they also bring the mind into darkness when truths are confirmed by means of them, because for the most part they are bare expressions whereby confirmations are effected, which are comprehended by few, and regarding which even those few are not agreed. From this it is evident how far mankind have receded from the erudition of the ancients, which led to wisdom." (A. C. 4966.)

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     The Greek philosophy is rightly claimed as the beginning of the development of occidental modern thought. In Socrates it was hardly more than a revolt against mere traditions, and an application of a keen and bold common sense to social, intellectual, and spiritual problems. But with Aristotle it begins to analyze and categorize all forms of factual experience or natural truth,-a process which, after centuries of interruption, was resumed in modern times and eventually yielded the magnificent results of which our scientific and technical civilization can boast. These results, unfortunately, have not taught the virtue of wise living, nor revealed the purposes of creation, nor promoted a "knowledge of spiritual and heavenly things." They constitute an abnormal development of one external phase of the mind, to the neglect of the internal faculty of spiritual thought.

     Yet this philosophy of the Greeks, which admittedly retained within it some precious seeds of the ancient wisdom, prepared the world to receive a Gospel founded on a natural truth,-the supreme natural fact of the Lord's Incarnation. It led to a new appreciation of the necessity of natural facts as the basis of thought, a need now imperative because after the Advent the Church was founded in the Natural. It also provided a, better basis for distinguishing the natural and the spiritual worlds from each other. It carefully defined, through a succession of failures, the limitations of the natural mind of man. And its abuses do not do away with these, its uses.

     But let us not forget that the philosophy of our modern world is not Christian, but Gentile, in origin. In its best aspects, it is founded upon the interior natural truths of "common sense," which are the stock-in-trade of the "Ishmaelites" of every age. And truths from Gentile knowledges "cannot be corrected and made sound by any other means than by the knowledges of the genuine Church." (A. C. 4749.)

     The New Church cannot adopt the one-sided mode of thought which has characterized the development of modern philosophy since the time of Aristotle. Our main inspirations must come from spiritual ideas. And so the time must come when the New Church will write its own "History of Philosophy," which shall devote itself in large part to a reconstruction of the thought of the Ancient Church,-the thought of the oriental nations in their earlier stages.

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Material for such a study is available to New Church scholars, since a knowledge of the symbolic language of antiquity has become restored through a revelation of the science of correspondences. And when this key to their wisdom has been applied, the prevailing appearance that the pre-historic world was steeped in mere childish materialism and gross sensuality will give way, and there will stand revealed a consistent and systematic philosophy of life, profound and dignified, as the wise grandmother of the racial mind of today.
WEDDING THOUGHTS. 1935

WEDDING THOUGHTS.       HUGO LJ. ODHNER       1935

Past ages once with wisdom's store abounded;
In innocence a race their Lord adored:
But exiled now, their paradise surrounded
By cherubim with vibrant, flaming sword!

Yet still an echo floats-so sweet and tender-
From childhood's Eden lingering in our hearts:

Love builds anew the age of golden splendor,
All storms subside, and every fear departs.

Conjugial love! the breath of life immortal!
Aura of bliss! sphere of celestial morn!
In holy peace, within the glorious portal
Of New Jerusalem, this love is born.

And lo, again the golden dawn upspringeth!
The tree of life again the earth may bless.
The crystal wave of living waters bringeth
To men again the fount of happiness.

Now truth and mercy, into one uniting,
Throw wide the pearly gates of heav'n above,
Pour forth their graces, silently inviting
The tribes of earth to build their bowers of love.

Lord Jesus! We, Thy children, now confessing
Thee as the source of Love, pray-Send Thy blessing!
     HUGO LJ. ODHNER.

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NOTES AND REVIEWS. 1935

NOTES AND REVIEWS.              1935


NEW CHURCH LIFE
Office a Publication, Lancaster, Pa.
Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.
Editor                    Rev. W. B. Caldwell, Bryn Athyn, Pa.
Business Manager          Mr. H. Hyatt, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address and business communications should be sent to the Business Manager.

     TERMS OF SUBSCRIPTION
$3.00 a year to any address, payable in advance. Single Copy, 30 cents.
     THE STATUS OF THE WRITINGS.

"THE CROWN OF REVELATIONS." A Doctrinal Study by Alfred Acton, M.A., D.Th. Bryn Athyn: The Academy Book Room, 1934. Paper, 12mo; pp. VI+126; price $1.00; clothbound, $1.50.

     This study is offered as a contribution to the thought of the Church on the doctrine that the Writings are the Word, involving a comparison of the style of the Writings with that of the Old and New Testaments. The title of the work is used to designate the Writings as the "Crown of Revelations on which the New Church is founded." (Page 124.) The expression occurs in the True Christian Religion. no. 11, where it speaks of "the Word, which is the Crown of Revelations." The book is divided into four chapters, as follows:

     I. The History of the Doctrine Concerning the Writings, giving a resume of the various views that have been held in the New Church from its earliest times to the present.

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     II. The Writings are the Word for the New Church. The subheadings of this chapter are: Do the Writings refer to themselves as the Word? The Writings and Correspondences. Conjunction with Heaven by the Writings. Holiness to be Predicated also of the Writings.

     III. The Application to the Writings of the Teachings Concerning the Word. In this chapter the author takes the headings of the chapters in the Doctrine of the Sacred Scripture, and considers whether they may also be applied to the Writings.

     IV. Conclusion.

     The general purpose is stated on page 15, where we read: "My object in the present study has been to ascertain, in the light of the Writings, what truly is involved in the doctrine that the Writings themselves are the Word. For this purpose I have deemed it to be sufficient to review the predicates of 'the Word' as given in the Doctrine of the Sacred Scripture. This I shall do under the principle of interpretation that when the term 'the Word' is used as meaning Divine Revelation, what is said of it is applicable to all forms of Divine Revelation; but not so when it is used specifically of some particular revelation." And on page 124: "My primary endeavor in these pages has been not so much to show that the Writings are the Word, as to show that, granting this, to them must be attributed, though with rational discrimination, the characteristics which they themselves apply to the Word."

     Comparing the style of the Writings with that of the Scriptures, the author states that "the Writings cannot be differentiated from 'the Word' on the ground of the one being written by correspondences and the other not. . . . The difference between the Old and New Testaments and the Writings is not in their being written by correspondences, but in the nature of the correspondences." (Pages 28, 29.)

     Reference is made to the "new position" whose proponents hold that "the Writings are a revelation written in the language of correspondences in the same way as the Old and New Testaments; they are a dense veiling of the Divine Truth; and the veil can be pierced only by expounding the language of the Writings in the same way and according to the same laws that are necessary for the expounding of the Old and New Testaments; only thus, says the new position, can we possibly arrive at the spiritual truths which are to characterize the New Church." (Page 14.)

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The author of the study holds that "the nature of the Writings is such that those Writings everywhere set forth the Divine Truth in the sense of their letter; that they are written in no other language of correspondences than that natural correspondence which clearly reflects the Divine Truth in the sense of the letter; that it is from the sense of their letter that doctrine is to be drawn, and not from correspondential interpretation." (Page 95.)

     The usefulness of ascribing a correspondential style to the Writings will be questioned, as will other phases of the study. For the information of our readers we have briefly indicated the tenor of the contents of the book, which is now before the Church for consideration. It was published last Summer, and advertized in our August issue and subsequent numbers. Copies have been sent to all the ministers of the General Church, and the work has been made available to the Dutch reader in a translation published in DE HEMELSCHE LEER for August-October, 1934.

     SWEDENBORG AND PSYCHIC PHENOMENA.

SWEDENBORG ET LES PHENOMENES PSYCHIQUES. By Henry de Geymuller, with a preface by Dr. L. B. de Beaumont. Paris: Librairie Ernest Leroux, 108 Boulevard Saint-Cermain, 1934. Paper; pp. 461; 35 francs.

     In this noteworthy analysis of Spiritism from a New Church viewpoint, the author presents in masterly fashion a considerable enlargement and development of a series of articles which he, as editor of L'Ere Nouvelle, published in that magazine a dozen years ago. They received a favorable notice in NEW CHURCH LIFE for 1922, p. 449.

     The book before us is dedicated to the Rev. Maurice de Chazal, "qui m'a fait connaitre Swedenborg," and to the Rev. Theodore Pitcairn, "qui a bien voulu s'inte'resser (i la publication de ce livre."

     Psychic phenomena, the author declares in the Introduction, involve problems of a psychological and scientific nature, but also touch philosophy and social and religious interests.

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No solution of these can be found unless we should have "a man of exceptional gifts, experimentally acquainted with the superior world, which we have no adequate instruments otherwise to explore,-a man calm and coolly contemplative, . . . a scientist of vast general culture who had reached the summit of intellectual and psychological development, and who besides had a continual opening of the spiritual senses linked to an accurate memory. I have drawn here the portrait of a real individual, of a man who lived in the 18th century, to wit, Emanuel Swedenborg." (Page 6.)

     The first of the four chapters is entitled, "Spiritism from a Psychic Viewpoint." (Pp. 15-77.) It sets forth the reality of the spiritual world and the necessity of there being no conscious awareness of it by men on earth, or of men by spirits and angels; the relationship between the two being minutely described, with references to the Bible, to Swedenborg, and to the views of those engaged in psychic research. Chapter II (pp. 78-345), on "Spiritism from the Standpoint of the Laws of Physics," is subdivided into four parts: (a) The Intermediary between the Soul and the Body, unfolding the doctrine of the limbus, which the author interestingly aligns with the activities of the simple fibre, simple cortex, and spirituous fluid or animal spirit; (b) Telekinesis and Materializations, in which the author convincingly sets forth the scientific reliability of certain spiritistic phenomena; (c) The Phenomena of Materialization, under which Swedenborg's reference in the Word Explained (I: 457) to the materialization of the spirit who wrestled with Jacob is suggested as affording corroboration, as also Swedenborg's seeing frogs materialized in a corner of his room in London; (d) Philosophical Considerations. Chapter III, on "Spiritism from the Viewpoint of Religious Doctrines" (pp. 346-406), considers the nature of the memory of spirits, the propagation of human beings, heredity, and the immorality of the notion of metempsychosis. Chapter IV, "Documents Setting Forth the Reality of Swedenborg's Clairvoyance" (pp. 407-441). An extensive Bibliography (pp. 442-453).

     A few quotations from the work will be of interest:

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     "The truth,-the cold, cruel truth,-is that spiritists are playing with the ghost of their own recollections, animated for a few moments by the fictitious life of an illicit contact with the superior universe. They are approaching the spiritual world in the wrong way. As is the receptacle, such is the influx into it." (Page 64.)

     "A conscious commerce with spirits jeopardizes our regeneration and moral development. . . . Still, the phenomena of the mediumistic trance and its physical effects deserve the study of competent scientists, whose critical spirit will protect them from danger." (Page 77.)

     "The soul immediately conceives the body in all the fullness of its complexity and perfection. In other words, the form of the body preexists in the soul in a qualitative way, that is, under the form of an ideal representation. The latter is directly registered by the plastic substances of the limbus, to be transmitted thereupon by means of them to the material elements which alone will confer upon the organism a stable and lasting quantitative existence." (Page 214.)

     "To spiritists there is no spiritual world, but only a dismal stretch of physical space without limits; no heavenly mansions for those resuscitated to eternal life but an existence of nomads who pass from one globe and one element to another; no evil to combat; no Divine Redemption, but some good in process of unfolding, and a series of physical rebirths in which everyone becomes his own savior; no spiritual conjugial union; no eternal love, but a barren wilderness of inorganic essences sufficient unto themselves; no moral freedom, but an automatic perfectionment.... Far better to submit to instruction from a Divine Revelation, which does not impose itself by prodigies, as does the spiritistic doctrine.... Read the works of Swedenborg, the source of light and progress in the most elevated domains of human thought." (Pp. 405, 406.)

     This brief review certainly fails to do justice to the admirable study M. de Geymuller has given us, a work that not only entitles him to be considered as one of the foremost philosophical thinkers of our generation, but which may arouse considerable interest in the learned circles of Europe, and even lead eventually to a deeper realization of the fact that the Writings of Swedenborg elucidate the principles that govern all the fields of human interest and endeavor.
     E. E. IUNGERICH.

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Church News 1935

Church News       Various       1935

     DURBAN, NATAL.

     During recent months the activities of the Durban Society have been numerous. The attendance at the Sunday services, and especially at the Wednesday evening classes, has been very good. And it is delightful to see so many of the young people at the evening classes, where Mr. Acton is now giving us an interesting series on miscellaneous subjects, the last two dealing with "Distinctiveness." It is good to recall the enthusiasm and affection with which the Founders of the Academy so ardently and faithfully applied the teachings of the Writings to everyday life.

     A great deal of praise is due the present Social Committee. Each month some form of entertainment has been given by them, including several dances in the "Hall," a games evening, and lastly a Hallowe'en party, at which there were many clever and pretty costumes, and the program afforded much amusement and enjoyment.

     Several months ago a Sale of Work was given by the Women's Guild at the home of Mrs. Forfar, the proceeds being very encouraging and the afternoon a pleasant one.

     There have been two baptisms of late,-Mr. Frank Bamford and Mrs. Cecil Roysten. Also the confirmations of the Misses Elsa Ridgway, Winnie Bath, and Lorna Cockerell. The engagement of Mr. Gordon Cockerell and Miss Winnie Bath has been announced. Every wish for their future happiness is extended to them, and it is pleasing to know that another New Church home will shortly be added to the Durban Society.

     Sympathies are extended to Mrs. Rogers and family, of Saron, C. P., on the passing into the spiritual world of her husband, Mr. Edward Lewis Rogers, who was an ardent New Churchman and will be remembered with respect by all his friends.

     At the end of October, Madame de Carcenac and her daughter, Emiline, left for Mauritius, where they attended the marriage of her youngest daughter, Gisel, to Monsieur Richard de Chazal, a brother of M. Malcom de Chazal, who visited Bryn Athyn some years ago. We are sorry to lose Mile. Carcenac from our midst, but extend to her our wishes for her happiness in her new home.

     On November 3d the men of the society invited the ladies and all other members to a banquet given and managed by them. By a coincidence it was Charter Day, and the papers were on different phases of New Church Education, as follows: "Our Attitude Towards Our Children," Mr. Ivan Ridgway; "New Church Education as an Aid to Social Life," Mr. Cecil Roysten; "Aims and Ideals of New Church Education," Mr. Robert Mansfield; "The Historical Case for New Church Education," Mr. Colin Ridgway; "New Church Education as a Society Use," Mr. Scott Forfar "Our Society School-A Tribute, Mr. Melville Ridgway. These papers were much appreciated, as shown by the ready response of numerous guests. The program closed with an impressive address by our pastor and toastmaster, Mr. Acton, on "New Church Education and its Relation to our Life in the World." And there were three rousing cheers for Miss Elsie Champion as founder of our New Church School in Durban. Great credit is due the men for their capability as caterers and decorators, and we trust that the success of this banquet will encourage a second at a later date.

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     A new visitor to Durban is Mrs. Bath, who is visiting her daughter Winnie at the home of Mr. and Mrs. Stanley Cockerell.
     B. R. F.

     ARBUTUS, MARYLAND.

     A brief history of the Arbutus Circle may be of interest. From 1897 to 1900 the writer was pastor of the German New Church Society (Convention) in Baltimore. During that time a group of men, favorably inclined to Academy principles, some of them being members of the German Society and others of the English Society (also Convention), met for the study of the Writings under my leadership. After my return to Berlin (Kitchener), Ont., these men, feeling the need of a continuance of that which they had been receiving, applied for membership in the General Church, and were organized as a Society. In this they were joined by their wives, who had received Academy principles through them. Several ministers from Philadelphia and Bryn Athyn were successively their visiting pastors.

     In 1909, under the visiting pastorate of the Rev. E. E. Iungerich, they colonized about ten miles from Baltimore, where a tract of land was purchased and laid out, and the place named "Arbutus." A number of residences and a chapel were built. In the summer of 1915, the Rev. T. S. Harris became resident pastor, and a parsonage was built. He continued his able and faithful services until last summer, thus for nineteen years, and then, because of failing health on his part and that of Mrs. Harris, they found it necessary to leave Arbutus, and they now make their home with their son-in-law and daughter, Mr. and Mrs. Francis L. Frost, at Westfield, N. T.

     In its earlier days the Arbutus Society prospered and gave great promise. At one time it numbered from sixty to seventy persons, more than half of them children. But gradually there came a decrease. Some, who continued to have their homes in Baltimore, could not attend regularly. Older members passed to the other world. And many of the families moved elsewhere, most of them to Bryn Athyn, in order to place their children in the school there. In fact, today these Bryn Athyn families and their descendants number more than forty.

     Only a few persons now constitute the Arbutus Circle, and it has been arranged that I be their visiting pastor, to be with them quarterly. The first time was from Friday to Sunday, December 28 to 30. A doctrinal class was held on Friday evening in one of the homes. On Sunday a service was held in the chapel, at which ten persons were present, of whom nine partook of the Holy Supper. One of them was Mr. Henry Grebe, aged ninety-one. He and four others of those attending had been of that Baltimore group of thirty-five years ago. A visit was also made to Mrs. Gunther, aged eighty-nine, the mother of three of the members. It was pleasure to hear the repeated expression of the high esteem in which. Mr. and Mrs. Harris are held by all, and of gratitude for what Mr. Harris had done in teaching and leading them.
     F. E. WAELCHLI.

     WASHINGTON, D. C.

     The Washington Society began its activities after the summer months with an informal special gathering at the home of Mr. and Mrs. Richard de Charms on the evening of September 1, when Bishop George de Charms conducted the doctrinal class and then told of his recent travels.

     The regular pastoral visits of Dr. Acton began on Saturday, September 8, with the doctrinal class at the de Charms home, and worship on Sunday at the home of Mr. and Mrs. Roland Trimble in Laurel, Md., when their baby was baptized. An informal luncheon was served and a delightful social time followed. A church supper was held in November at the home of Mr. and Mrs. Fred Grant.

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     At his September and October visits, Dr. Acton's subject for the doctrinal class was God and the Trinity. Since then he has been expounding his new book, "The Crown of Revelations," which is proving a most absorbing subject. We feel it a great privilege to have this review by the author himself.

     We regret very much the loss of the de Charms family from our midst. We hope to have them with us again sometime in the near future, and they also have expressed that hope. We have also lost Donald Allen, who was obliged to return to his home in Denver. We miss them all and wish them God-speed.
     E. G. C.

     WYOMING, OHIO.

     With our New Year's resolutions fresh in mind, we will proceed with the final report of our activities for the year 1934, and so, for the time being at least, avoid the embarrassment of explaining to the pastor why the notes have not been written sooner.

     Early in September we resumed the regular Sunday services, children's service, Wednesday doctrinal class, and the instruction of several groups of children. A small, informal reading class on The Growth of the Mind has been held as often as the various members of the group are simultaneously in town.

     In the Fall we enjoyed two visits from our pastor emeritus, Rev. F. E. Waelchli, and we hope that his work will bring him this way for some time to come. On his second visit he baptized his newly arrived grandson,-the first grandson to bear the name "Waelchli." In honor of Mr. Waelchli's visit, Mr. Charles Merrell gave a luncheon for the men of the society at the Cincinnati Club, and it turned out to be a New Church men's meeting in the fullest sense of the word. During the year, the pastor has been giving special attention to the private instruction of eleven of our group of seventeen children. The ages of these children vary from six to sixteen, and it has been necessary to divide them into several groups of one or two each.

     The Rev. Norman Reuter, our pastor, recently accepted an invitation to speak in Pittsburgh, and returned with a glowing account of the Pittsburgh Society, also with numerous invitations to the writer to stop and enjoy the hospitality of his many friends there. Imagine our embarrassment, after having made the chance remark that the members there were somewhat less cordial to an occasional visitor than in other New Church communities! We hereby give notice that we accept all of the invitations extended, and retract any statements that might cast aspersions upon Pittsburgh's hospitality.

     Our Christmas service this year was, if possible, more beautiful than ever before. As readers of these notes probably know, our services are held in the big living room of the home of Mr. and Mrs. Charles G. Merrell. The chancel was beautifully decorated with masses of poinsettias, ferns, and carnations, in front of which stood the table covered with velvet, upon which rested a copy of the Word between tall candlesticks. A representation, showing the Wise Men at the cradle of the Lord and the Shepherds in the distance, was very artistically prepared by the pastor with the help of Frederick and Stanley Merrell.

     The social functions of the society have been chiefly impromptu. We decided it would be a great idea to have a picnic out in Sharon Woods, a beautiful natural park near Wyoming, and everything was lovely, except for the fact that the thermometer dropped about forty degrees that day. But in spite of the cold and the smoke from the fire we had a grand time, and had some fine steak sandwiches seasoned with wood ashes, drank some perfectly legal beverages, sang some songs, and caught some excellent colds. Yet we still maintain we had a good time, and will probably do it over again the first chance we get.

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     Not long ago all of the younger people of the society assembled at the Donald Merrell home for an Arabian supper. The weirdest collection of food any Christian ever gazed upon was assembled there from an Arabian restaurant in Cincinnati and served with Turkish coffee in true Arabian style.

     In addition to the visits of Mr. Waelchli, we have also had the pleasure of welcoming Mrs. Hobart G. Smith, Mr. Ray Brown, Mr. Pierre Vinet, Miss Dorothy Cole, and Mr. and Mrs. Frederick Merrell. Miss Elizabeth Fuller, of Glenview, also paid a brief visit to the Donald Merrells. Mr. Reuter paid several pastoral visits to the Donald Merrells during the same period.

     Considering the fact that the writer is out of town more than two-thirds of the time, it is perfectly possible that someone may have been slighted in these notes. If so, our humble apologies.
     D. M.

     CHICAGO, ILL.

     Our Christmas celebration was delightful occasion. The service was held on Sunday, December 23d, as practically all of our people could attend on that day. There were sixty-seven present, and among these we were pleased to welcome Mr. and Mrs. Alvin Lindrooth of Denver, Colo., and Mr. Harold Lindrooth of Aurora, Ill. The sermon explained the spiritual meaning of the Nativity story of the Angel Choir, the Wise Men and their precious gifts, and was touchingly beautiful, uplifting our spirits above the material world into the peace and joy of the angels.

     This happy sphere remained with us when, after the service, we all sat down to a luncheon prepared by the ladies of the society and served upon small tables. Then the room was cleared for the children's tree and festival. The singing of the Christmas carols, the gifts to the church, and the presents received by the little ones, were all entered into with spirit and good cheer.

     Our Christmas Party was held on December 29th, Miss Elma Cronwall being the hostess. The feature of the evening was a vocal and instrumental concert given by Helen Pollock and the four Anderson young men. Helen was garbed in a becoming old-fashioned costume, and was introduced as "the most beautiful girl in eleven States," while the men, whose costumes changed them from good-looking gentlemen into bold, bad tramps, called themselves "the tune twisters from Rattlesnake Gulch." Their five-piece orchestra played many Wild West tunes, and all present joined in one of the songs. We are grateful to our hostess for a delightful evening.

     About Thanksgiving time we had the pleasure of visits from Mrs. Beatrice Farrington Kuhl and her baby, of Waterloo, Ont., and Mrs. James F. Coffin and Mr. and Mrs. Donald R. Coffin, of Bryn Athyn.
     E. V. W.

     PITTSBURGH, PA.

     The Day School closed for the Christmas holidays with an informal party and exchange of gifts on December 21, to reopen on January 7.

     On Sunday, December 23, at 11 a.m., there was a special children's service, to which the congregation was invited. The pastor gave a Christmas address and the music of the season was sung by all with much zest. The church was decorated with evergreen trees, laurel, holly and candles. In the afternoon, the festival was held in the auditorium, which was also appropriately decorated. The tableaux were under the direction of Mrs. Roy Jansen, and brought with them a strong sphere. The pastor told the Scripture stories preceding each tableau, and the school children recited in groups. The Christmas songs were sung, and the festival closed with the giving of gifts and fruit and the exchange of good wishes.

     A special service was held in the church on Christmas Eve at eight o'clock, and the Holy Supper was administered.

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The soft light of the candles and the spirit of the season contributed to the very special sphere of this service.

     On the evening of December 28, the holiday ball was held in the auditorium. The students, returned from Bryn Athyn and other schools and colleges, and the presence of a number of guests, made a merry group and a successful evening.

     Rev. Homer Synnestvedt conducted the service and preached the sermon on Sunday, December 30th.
     E. R. D.

     GLENVIEW, ILL.

     The Christmas festivities opened the Sunday before with a happy evening spent at the Alvin E. Nelson home practicing carols and church music and enjoying refreshments and sociability. A band of carolers went about the Park on Christmas Eve greeting the homes decorated with candles in the windows to welcome them.

     The service on Christmas Day was impressive and largely attended, the first part being held in the church, concluding with a procession to the parish hall, with its representation of the scene of the Nativity, gift giving to the children, and songs by the choir, the school, and the congregation. It always arouses a delightful interest when the pastor calls upon the newest babies to come forward for their gifts. On the following Saturday afternoon a holiday party was given for all, but principally for the children. A capable committee arranged it well, and Mrs. E. J. E. Schreck made possible the bountiful refreshments.

     The New Year's Eve gathering began at 9.30 o'clock with a Service of Praise in the church. An augmented choir with organ and violin rendered a splendid program of music which included anthems, solos, a duet and a trio. Between these numbers the pastor read passages from the Word and the Writings, and the congregation sang. The service was followed by a supper, general entertainment, and dancing.

     The Immanuel Church School reconvened after the Christmas holidays, and we learn that Miss Eunice Nelson has undertaken to teach dancing to the pupils.

     Mr. Seymour G. Nelson has served continuously as organist of this society for the last sixty-two years, which fact was referred to in a recent article by the Chicago Sunday Tribune, with the comment that this is probably a record in Cook County-for one organist for one church.
     J. B. S.

     SYDNEY, AUSTRALIA.

     Our fortnightly Tea Social, on the evening of December 16th, was made the first of our functions celebrating the birth of the Lord on earth, and opened with the singing of Hymn 135,-"When sunlight o'er the earth is streaming."

     After all had partaken of the edibles provided, the pastor opened with a paper on the subject of "Christmas," in which he concluded that the word "Christmas" will ultimately pass out of use, when the New Revelation becomes more clearly realized, as identified with a Church new and eternal. The paper created considerable discussion, during which there was clearly manifested a hesitancy in regard to the giving up of a name so inwrought with childhood's days. After the discussion, Mr. F. W. Fletcher read his paper on "Bethlehem," which, for a somewhat recent acceptor of the Heavenly Doctrines, revealed considerable acquaintance with them.

     We missed the presence of Miss Taylor, who was in the hospital, having undergone a dentistry operation; nevertheless, she was with us in her thoughtful suggestions regarding suitable hymns and readings for any who had come unprepared. Two readings from New Church Life which she suggested were by the Right Rev. George de Charms: "Why the Lord was Born on our Earth," and "Guarding the Flocks by Night." The former was read by Mr. T. F. Taylor, and the latter by Mr. Ossian Heldon.

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A very happy and instructive evening was the general verdict. One, who will be a member before this reaches Bryn Athyn, told the writer that when she and her husband and the children got home, they stayed up over an hour discussing it with delight.

     The second Christmas function will include a Christmas Tree and a little play on the Friday evening; and a third will be a sacred tableau for children, representing the shepherds' worship of the Infant Christ. Mrs. Fletcher (nee Miss White) is working strenuously to make both a success.
     RICHARD MORSE.

     BRYN ATHYN.

     A brief chronicle of events in the society during recent months takes us back to Thanksgiving Day, when a service with special music was held in the cathedral, and the Rev. Hugo Lj. Odhner delivered an appropriate sermon on The Blessing of the Tribe of Joseph by Moses (Deuteronomy 33:13-16), involving a doctrinal theme concerning the blessings imparted by influx.

     On the following evening, Friday, November 30th, a very successful Country Fair was held in the auditorium of De Charms Hall under the auspices of the Women's Guild. Many came in costume, and it was a gala social affair. The proceeds of the buffet supper and the sale of articles amounted to more than $650.00, which will be devoted to certain special uses of the church and the school.

     Two weddings in the cathedral were featured by decorations of beauty and simplicity and attended by large congregations. The first was on November 15th, when Mr. David S. Powell and Miss Edith Kuhl were united in marriage, and the second on December 8th, when the marriage of Mr. George Hatfield Woodard and Miss Anita Synnestvedt was solemnized. The latter occasion was notably enriched by a choir anthem and the symphonic music of Beethoven and Brahms adapted for the organ.

     The Whittington Chorus, under the direction of the Rev. Karl R. Alden, gave a very enjoyable concert in the Choir Hall on Sunday evening, November 18th. In addition to the choral singing, the program included vocal and instrumental numbers by others of our talented musicians.

     The celebration of the Advent Season in church and home was as delightful as ever, though with somewhat reduced congregations at the three services,-on Sunday, December 23d, on the afternoon of the 24th for the children, and on Christmas Day. An epidemic of influenza among old and young affected the attendance at public gatherings and at school for some weeks.

     The year 1935 was ushered in with a dance on New Year's Eve given under the auspices of the Civic and Social Club.

     At the Friday evening doctrinal classes during November and December, Bishop Pendleton gave a very interesting series of lessons on topics selected from the Apocalypse,-The Two Witnesses, The Man Child, The Wilderness, and the Holy City. Bishop de Charms will now conduct a series of classes on the subject of Divine Providence and the Operation of the Holy Spirit.

     PARIS, FRANCE.

     We learn that the Rev. Eldred E. Iungerich will shortly go to reside in Paris, to minister to the members of the General Church there, taking up the work carried on by the late Rev. Ferdinand Hussenet for many years. Dr. Iungerich expects to sail during the latter part of March, and to enter upon his duties in Paris early in April.

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FIFTEENTH GENERAL ASSEMBLY 1935

FIFTEENTH GENERAL ASSEMBLY       K. C. ACTON       1935




     Announcements.



     The 1935 General Assembly of the General Church of the New Jerusalem will be held at Bryn Athyn, Thursday, June 13th to Wednesday, June 19th, beginning with the Academy Commencement Exercises on Thursday, June 13th.

     Bryn Athyn Church extends a cordial invitation to all members and friends of the General Church to attend. All those expecting to be present are requested to notify Mrs. V. W. Rennels, Bryn Athyn, Pa., in order that suitable arrangements may be made.

     The following information is desired as soon as possible: (1) Your present intention as to attendance; (2) Your prospects of attending, even though doubtful; (3) Whether or not your living quarters have been provided, and if so, where; (4) Of how many of the 23 Assembly meals you expect to partake. Prompt responses will be appreciated. Detailed information regarding arrangements will be furnished later. 1935 General Assembly Committee.
     K. C. ACTON,
          Secretary.
Bound Volumes 1935

Bound Volumes              1935

     NEW CHURCH LIFE

     We are prepared to take orders for bound volumes of New Church Life of recent years, including 1934. Color and material of binding uniform with volumes hitherto supplied by us. PRICE $3.00 PER VOLUME THE ACADEMY BOOK ROOM, BRYN ATHYN, PA.

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FIRST AND THE LAST 1935

FIRST AND THE LAST        N. D. PENDLETON       1935


NEW CHURCH LIFE
VOL. LV          MARCH, 1935          No. 3
     "I am the First, and I am the Last: yea, my hand hath founded the earth, and my right hand hath spanned the heavens. I call them together; they stand together." (Isaiah 48:12, 13.)

     The doctrine of the text is that the first, by lasts, builds intermediates and holds them in form, connection, and order; that the Lord above the heavens, by means of the church on earth, establishes angelic societies in mutual connection and in celestial ordination; that the inmost Divine; by means of the letter of the Word, orders and evolves the spiritual sense thereof in a heavenly series; that the supreme Father, by the glorifying Human in the world, overcame the hells, reordered the heavens, and thereby effected an enduring redemption of the human race.

     These wide-reaching operations are all signified by the text, in which the Lord speaks of Himself as the First and the Last, and of His two hands, by one of which He founded the earth, and by the other spanned the heavens. Thus, by the one with the other, all things were made and sustained from within and from without, from the First by the Last. Hence the teaching of the Writings that two only are given which signify all, namely, the "First" and the "Last"-the highest and the lowest, the inmost and the outmost. The highest or inmost signifies the whole, because all sequents are derived therefrom. The outmost also signifies all, because it is the ultimate containant which receives and encloses the entire series from the First.

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Upon the order and perfection of this outward investing bond depends the integrity and the working power of the entire series. Moreover, the fullness and perfection of the ultimate depends upon two conditions: First, that as a containant it should be competent to present in itself a full representation of the higher grades which enter into it. And second, that there should be an unbroken connection between the several grades, to the end that the series may close in the ultimate, and there be contained in a simultaneous order; that is to say, the ultimate should hold within itself an impress receptive of the total series in order, and this from the center to the circumference. Such a representation is required of the ultimate; otherwise there would be no adequate reaction, and the series descending would not be effectively contained and enclosed.

     If the descending and the reactive series be regarded as comprising the total of creation, then the Lord Himself is seen as the Highest and the Inmost. If creation be conceived of as in the perfection of its order, as it was in the beginning before any degree was impaired, then not only would the connection and order from above be entire, but also a full representation of the First in the Last would be given. Just this was the case in the beginning when the Lord saw that His creative acts, one following after the other, were "good." The Lord was then present in His creation by a full representation of Himself therein. When, however, sin entered the world, the pristine sequence was broken, and the representation of the Lord in ultimates was so impaired that the integrity of the whole was threatened. A restoral became imperative. This could be effected only by the advent of the Lord in the flesh. Provision was first made for this by a representation of His coming, namely, by a prophetic forecast of it. By this means the Lord became as if present in the world, that is, in the minds of the angels, and, by anticipation of the event, in the minds of men. Yet it was only by His actual coming as a Man born of woman that He could in ultimate fact become incarnate, and so enter the world; and it was only by the glorification of the Human thus put on that the evil of sin could be overcome and the break in the create series be for all time healed. After His coming in the flesh there was indeed a full presence of the Divine in ultimates, but this only in the Lord's Person as a Man. Not as yet was the ordered sequence in men restored. This called for time-perhaps ages.

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     While in the beginning the Lord was fully present in creation as the First in the Last, and this by a perfect representation thereof in the ultimates of creation, yet by His assumption of the flesh He entered the world by a new way, and so became the Last in the perfection of His ultimate Human, wherein He restored the primal order of creation,-in Himself; but this did not carry with it an elimination of evil with men, or their individual salvation. Fallen man could not have sustained, in any degree of human freedom, such an overpowering miracle. Yet that which the Lord accomplished in Himself as a Man-even this became a full and perfect counterpoise to evil in men, whereby a restoral of equilibrium was brought about. Men thereby became free, as of themselves, to shun the evils which had so long prevailed, and at the end, overpoweringly. That which the Lord did in and with Himself, as a Man,-even this became man's redemption, a word which signifies an enablement of man to overcome his evils, in the Lord's name, if the man so willed. The Lord's accomplishment in Himself, through the temptations which He sustained, gave, therefore, a new and a more personal significance to the ancient saying, "I am the First, and I am the Last."

     Truly He was from the beginning the First and the Last, but He was now become the Last in an additional way, namely, by the way of Man born becoming God, and yet retaining His Manhood. He therefore took to Himself and retained a power not before exercised by the Divine,-a power unique and more ultimate, which enabled men, by a direct approach to Him, to receive from Him the needed power against evil. This approach, in its directness, was represented in the fact that when He was on earth men could stand before Him and speak with Him face to face, and no longer as formerly, through Moses and the prophets only; nor yet through heaven as the sole medium. This new communication by direct approach distinguished Christianity from every other religion.

     Even so, this immediate touch with the Lord, after a brief period, began to fail. Through an error of doctrine, men began to turn aside from Him and look to the Father as the supreme source of their salvation. Thus they began to pass by their Lord. Indeed, the race was so far fallen that it could not at once be raised to a full realization of its surpassing opportunity. This being foreseen, the full truth concerning the entirety and immediacy of the Divine presence in the Lord was not openly revealed at that time.

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The truth was blocked by a theological division in the Godhead. Therefore the Lord must of need make a second coming. When He was in the world He indeed glorified the Human assumed by birth; but only by His Second Coming did He reveal Himself as the Word of Scripture so glorified that it made manifest His Supreme and Sole Divinity. To understand this distinction between His first and second coming is of surpassing importance, for its fulfillment is now at hand.

     To say that in the beginning the Lord was the First and the Last, and that creation was as if interposed between Him as the First and as the Last-this, in spatial imagery, may seem to mark a division in the Godhead; but, even as the thought of three persons must not be entertained, so neither must a divided image of Him into two be impressed upon the mind. The text guards against this. By it He is seen as the one God with two hands, with one of which He founded the earth, and by the other He spanned the heavens. Herein also He appears as God in Human Form. He appeared in that form from the beginning, for not otherwise could the angels see Him. It was with both hands that He wrought creation; with the one from firsts, and with the other by lasts. And then both parts of His dual creation He "called together," so that they "stand together."

     The hand is significant of power, and the hand of the Lord is His omnipotence. By this Power He founded the earth as the ultimate of His creation, and over against this He spanned the heavens. By the ultimate is meant the lowest in any series,-as the world, the letter of Scripture, the body of man, the church in the world, and the Human assumed. These all were established by the Lord as an enclosure which holds the totality of each series. From the enclosure, by reaction, a return was given. This return follows up and embodies from below the line of primal descent. In creation, the planes of the heavens were demarked as the creative process descended; yet the earth was founded before a heaven of angels could be given. So also the church on earth was established as the living basis of supply for the human heavens. The body of man must come into existence before his mind can be formed. The mind is a joint composition. The Human of the Lord was born into the world before it could be glorified.

     Man at birth is composed of body and soul.

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The mind, as intermediate, is later developed. The mind coincides with the angelic heaven. The mind is slowly formed as an intermediate between soul and body by living experiences in the world, as the conscious life of the individual develops. But the power which forms the mind is an influx from the Lord through the soul, against which the bodily senses of man react. The law, in this respect, is that the inmost, by the outmost, upbuilds the intermediate. When this is accomplished, they stand together. In other words, after intermediates are formed by reaction, an inseparable joining of the whole is effected, and this by the first from the last, through the ascending intermediates. Herein it is that immortality is conferred upon the human form, in which the soul is the supreme, the body the ultimate, and the mind the upbuilt reactive intermediate.

     In like manner, through the human race as a whole, everlasting durability is provided for creation. Above and as central to this creation stands the spiritual sun, from which, as first in time, the natural sun and its earth were derived. The intermediate subsequently raised from men on earth is the angelic heaven.

     It is the same with reference to the letter of the Word and its intermediating spiritual sense. The First and Inmost of the Word is the Divine. Its ultimate is the letter of Scripture. Its spiritual interiors are the internal sense, which, to the apperception of men and angels, is updrawn out of the letter of Scripture. This internal sense coordinates with the rational mind of man; and this mind, with the regenerate, concords with the angelic heavens. While the internal sense, in itself considered, descends from the Lord into the letter, yet, as seen by men and angels, it ascends out of the letter. Therefore the angels possess a letter of the Word, suited to their state; yet they rest in the bond of the letter as it is in the world-as it is with men there. To this end the letter of the Word is given in a fixed and permanent form with men.

     Moreover, in order that the letter of the Word might find the lowest possible ultimation, it was given on this earth as a special gift to the men of this world, who, more than the inhabitants of other earths, were and are corporeal. It was for this reason also that the Lord was born on this earth, and not on another, for here the lowest reach of His Human could be provided. It is doubtless because of this that we have in the Writings the strange record that the Lord loved the men of this earth more than others. (S. D. 1531.)

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On our part, we can clearly see that the men of this earth stood in greatest need of His love. We may also understand that He gives His love most intimately and insistently where there is greatest need of it.

     It is obvious, also, that the giving of the letter of Scripture, and the consequent advent of Man in the flesh, were impelling sequents; that is, the one followed the other, even as the fulfillment followed its promise. This promise is the soul of every prophecy given, from the beginning to the end;-the final and complete answer to which was His coming in the flesh on this earth, and not on another. Both the promise and the fulfillment of His advent were a manifestation of the Divine reaching down into touch with the lowest and most bodily men of all worlds, that He might take to Himself the ultimate of all power.

     The Divine descending and forming for Itself a letter of Scripture in this world was for a like reason, namely, that the Divine sought for itself the greatest possible ultimation. Hence letters were provided, in order that the most ancient Word might be inscribed. This and every subsequent Word were so written that, like the Urim, made of stone, they would serve as a means for gathering the rays of Divine Light and reflecting them in answering response to the inquiries of men, even as the earth-formed stones of the Urim became translucent when questioned. Just so the letter of Scripture was so ordered that its words and sentences, in their sacred series, gave forth answering lights to all receptive minds. To this end the words and sentences of Scripture were formed into correspondences with the order and series of the angelic societies. Thereby the written Word became a medium of communion between men and angels, and, in the highest degree, with the Lord Himself.

     This Scripture Urim, successively formed through the several ancient ages, served as a preliminary Human of God on earth. It lacked, however, the finality of the living ultimate of man. The Word as Scripture, however, served until the Man came, and thereafter the former Scripture continued to serve, but with a new intent and purpose. It was then uplifted in confirmation of the actual advent. By His coming, the Lord Himself in Person became the Light of the world.

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By His glorification He became also the Light of heaven, in that He ascended through the heavens and into the spiritual sun, which thereafter shone with sevenfold radiance. That sun, in its ultimate, is now the Divine Urim, from whence comes the light of heaven to enlighten the angels-even from that sun where and whence finition begins; even there, where the Divine Light is first flexed to reception by finite minds.

     We may understand that herein there came to pass an increase in the matter of angelic reception, namely, after the Lord's glorification and ascension. Truly, reception of the Light by the angels then increased; but this was not primarily the result of an angelic change of state. The change in the angels arose from a change in the Lord's address to them, that is, from the added accommodation which the Lord took to Himself when He descended into the world and glorified His Human. This resulted in a greater enablement and further extension of His love, both with angels and men. And it was this enablement and extension which discovered itself in fullness by His Second Advent, on which occasion the Lord revealed His glory in the clouds of heaven as never before. This means that the power of the spiritual sun, provided at the time of the Lord's First Advent, became effective in the world through and by means of His Second Coming. Amen.

LESSONS: Isaiah 48. John 7:33-53. H. H. 303, 304, 305.
MUSIC: Liturgy, pages 501, 557, 537. Psalmody, page 107.
PRAYERS: Liturgy, nos. 53, 190.
NEW CHURCH SERMONS 1935

NEW CHURCH SERMONS              1935

     A pamphlet published monthly, from October to June inclusive, by the General Church of the New Jerusalem. Contents: Sermons and other material suitable for individual reading, family worship, and missionary purposes, reprinted from New Church Life. Sent free of charge on application to Mr. H. Hyatt, Treasurer, Bryn Athyn, Pa.

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LORD THE SHEPHERD 1935

LORD THE SHEPHERD       Rev. F. E. WAELCHLI       1935

     A TALK TO CHILDREN.

     "The Lord is my shepherd; I shall not want. He maketh me to lie down in green pastures; He leadeth me beside the still waters. He restoreth my soul; He leadeth me in the paths of righteousness for His name's sake." (Psalm 23:1-3.)

     Many people think the Twenty-third Psalm to be the most beautiful chapter of the Word, and teach their children to learn it by heart, even as they themselves so learned it while children. This Psalm tells how the Lord, the loving Shepherd, cares for us and supplies all our wants, both of this world and of heaven. Some persons, when reading or repeating it, think only of their earthly wants. But others think mostly of their heavenly wants. They feel that they have not as much of what is heavenly as they should have, and fear they may lose the little they have. And so they turn to this Psalm, and by it there comes to them the thought that the Lord, their Shepherd, will not let them want, but will make them to lie down in green pastures, and will lead them beside the still waters; that is, will give them food for their souls, which food is the truth of the Word and the good life which comes by doing what this truth teaches.

     That food for the soul is meant, is plain from its being immediately said, "He restoreth my soul; He leadeth me in the paths of righteousness for His name's sake." And so, even if they may have to go through hard trials when evil spirits try to get them to do wrong, they do not fear, because they feel sure the Lord guards them as they walk through this valley of shadow, and will afterwards give them more and more of the good things of heaven, even forever.

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     It is only in the New Church that this Psalm is truly understood. For only they who are of this church know who is the Shepherd,-that it is the Lord Jesus Christ, who alone is God, and besides whom there is no god. Also, for all the angels of heaven He alone is the Shepherd.

     Not only in this Psalm, but in at least ten other places, the Word speaks of the Lord as the Shepherd. And besides, in more than fifty places, the Word tells of persons who were shepherds. The first was Abel, the son of Adam. So Abraham, Isaac, Jacob, and the sons of Jacob, were all shepherds. David, the great king, was a shepherd. And it was to shepherds that the angel brought the glad tidings of the birth of the Lord at Bethlehem. The work of all these shepherds was to lead their flocks into good pastures, and also to protect them so that they might not be torn by wild beasts or hurt in any other way. By this is meant that the Lord, who is the Heavenly Shepherd, teaches and leads men to good, and protects them against hell.

     We can also think of these shepherds as meaning persons who, for the Lord, do the work of teaching and leading to good. The ministers of the church are shepherds; and your parents are shepherds for you. But the Word also tells of some shepherds who were evil and did what was evil. By these are meant ministers who indeed teach some things of the Word, but do not lead to good; or, what is still worse, who change the Word so as to make it seem to teach what is not true, and in this way lead men to evil. Of such shepherds we must beware.

     You have likely heard the minister of a church called a pastor. The words "pastor" and "shepherd" mean the same. Pastor is the Latin word for shepherd, and has long been used as an English word also. When it is used, we can think of one who leads his flock into "pastures," where he feeds or "pastures" them. In several places in the Word, as we have it in English, pastor is used instead of shepherd, where it can be clearly seen that what is meant is a person who feeds by teaching the Word and leading to good. So this Psalm could read: "The Lord is my Pastor"; for He alone is the Pastor, and others who are called pastors do the work for Him.

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He makes His flock to lie down in green pastures, where He pastures, or feeds, them. This He does in His Word.

     A shepherd has his sheep and his lambs. Sheep are mentioned in the Word more than one hundred times, and so also are lambs. Of all animals, sheep and lambs are the most gentle, meek and easily led. And lambs, even more than sheep, are wonderfully innocent. Infants and little children, because of their innocence, are often called lambs; and then grown-up people, if they are good, are called sheep. You know, from what you have sometimes been told, how great is the Lord's love for infants and little children, and how tenderly He cares for them. We can think of this when we read in the Word, "He shall gather the lambs with His arm, and carry them in His bosom." (Isaiah 40:11.)

     All of you have likely seen the beautiful picture, made by a great artist, of the Lord standing in a pasture and lovingly holding a lamb in His arms. And in our Hymnal there is a prayer in which it is said, "We pray Thee, O Lord, to gather the lambs of Thy flock into Thy bosom, that Thou mayest guard them from all evil, . . . and that they may become sheep of Thy pasture, . . . to go no more out forever." (Number 8, page 49.)

     But we can also think of grown-up people as being both sheep and lambs. In the Word, by sheep are meant those who are in charity, or who love the neighbor as themselves; and by lambs are meant the same persons when they become very innocent and love the Lord very greatly, and so are the ones He "carries in His bosom." It is because a lamb means innocence that in the Word the Lord is often called The Lamb; for He is Innocence Itself, and from Him is all innocence with angels and men. Yet, although He is the Lamb, He is at the same time the Shepherd; for in the Book of Revelation it is said that "the Lamb shall feed them, and shall lead them unto living fountains of waters." (7:17.)

     In order that we may know for certain that it is the Lord Jesus Christ who is the Shepherd, He said when He was on earth that He is the Good Shepherd. (John, chapter 10.)

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So, speaking of Himself, He says that He "calleth His own sheep by name, and leadeth them out. And when He leadeth them out, He goeth before them, and they follow Him. And a stranger will they not follow, but will flee from him; for they know not the voice of strangers." And then He says further, "I am the Good Shepherd; the Good Shepherd giveth His life for the sheep. And I will give unto them eternal life; and they shall never perish; neither shall any man pluck them out of my hand."

     And at another time He said that if one sheep in a flock of a hundred goes astray and is lost, He, the Shepherd,* leaves the ninety-nine in the mountains, and goes forth to seek the one that is gone astray; and when He has found it, He brings it back into the fold, greatly rejoicing over that one sheep. (Matthew 18:12-13; Luke 15:4-6.)
     *According to the version given in the English Bible, the shepherd leaves the ninety and nine, and goes into the mountains to seek the lost sheep; but according to a correct translation the shepherd leaves the ninety and nine in the mountains, and goes to seek the lost sheep. The spiritual meaning is that the Lord comes to save those who are in the falsities of ignorance,-the sheep gone astray,-not those who are already in the good of love and charity,-the "sheep in the mountains." (A. E. 405:33.) It also involves the doctrine that the Lord's advent into the world was to save the spiritual, not the celestial. (A. C. 2661.) The same is meant by the words: "They that be whole need not a physician, but they that are sick; for I am not come to call the righteous, but sinners, to repentance." (Matt. 9:12, 13.) "There is joy in heaven over one sinner that repenteth, more than over ninety and nine just persons who need no repentance." (Luke 15:7.)

     So we see how wonderful is the love and mercy of the Good Shepherd, ever seeking to lead, feed, protect and rescue each and every one. May we all, then, do our part, that we may be of His sheepfold! And this we do if we will hear when He calls us by name, and follow Him as He leads into the green pastures and to the still waters, which He provides in His church, and in heaven forever.

LESSON: Psalm 23.
MUSIC: Hymnal, pages 90, 92, 106, 142, 145.

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DAVID AND GOLIATH 1935

DAVID AND GOLIATH       Rev. HUGO LJ. ODHNER       1935

     The course of human life on this earth of ours has been marked by conflicts,-conflicts between man and man, between tribes and classes and nations. We cannot measure the eras of peace and the depths of human happiness, for the preservation of which much of this struggling went on.

     But history remembers its battles, which signalized the great changes of its outward course, and marked the times of crisis and judgment. Yet, within and beyond this noise of natural conflicts, there has been fought a protracted battle far more fundamental in its issues, more universal in its scope: not the clash of natural ambitions, nor even the strife towards greater social justice, but the warfare-steady, never absent-of evil against good, of falsity against truth, of the seductive delights and phantasies of hell against the realities of spiritual love; the persisting war within the mind of the regenerating man, as he strives to shake off the yoke of the world's power over him, and free himself from the tyrannies of his own mistakes, his own false loyalties, his own fears, his own flesh.

     It is to empower man in this silent battle that the Word of God was given, and the story of Israel preserved. And when we read therein how, in the days of Saul, the Philistines emerged from the coastal belt of the Land of Canaan and became the masters of the country, we may, in the recorded events, catch a glimpse of those inner spiritual currents which move within the hearts of men, which unobtrusively mold the course of nations and churches, and which clash to cause states of spiritual temptation, and at times graver judgments and spiritual vastations that affect mankind as a whole.

     Thus the Writings reveal that the Christian Church, as it came to its consummation, having proved unfaithful to its charge, was turned into a spiritual "Philistia." (A. E. 1029:18, 817:8, F. 49.) For by the uncircumcised Philistines are meant those who are in faith without charity, thus in falsified faith; who are indeed in truths from revelation, but still are in unclean loves, especially the love of the world; who perhaps studied doctrine much, but life little, and thus eventually separated the religious motive from practical life, and disputed the need of shunning evils as sins.

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Such an attitude rapidly spread within the Protestant world before the Last Judgment.

     And against this doctrine of "faith alone" the simple good among Christians had no defense. The Word, understood only in its literal form, was for them too full of obscurities and contradictions. The learned Philistine occupied the pulpit, and, by high-handed suppression, allowed no spiritual smith to forge any weapons to be used in revolt. The Divine authority of Scripture indeed made the Word, literally understood, the nominal king of the Christian Church. But no lasting redemption could be wrought by the teachings of the literal sense of the Word, for Christians-devoid of true doctrine-could perceive therein but a few general truths which opposed the tenets of "faith alone."

     King Saul, of old, had proved equally ineffective in his war against the Philistine hosts. Indeed, by Saul is represented the Divine Truth of the literal sense of the Word,-the truth seen clothed in appearances, seen in its representative garbs of vaguely significant imagery. But, even as there arose, of Divine provision, a David to assist the helpless king and slay the champion of Philistia, so also did the Lord provide for Christendom a deliverance, by means of a man anointed and prepared in secret. Through Emanuel Swedenborg, upon whom the Spirit of God descended as truly as once it did upon Saul, the Lord revealed the spiritual sense of the Word, and this in order that He, as a spiritual David, might restore a spiritual liberty before endangered, might dispel the phantastic faith in a salvation without inward reformation, might renew the power of the Literal Sense of the Word, and might found eventually a new Jerusalem where the ark of the covenant should safely rest.

     The unfolding and disclosure of the spiritual sense of the Word was the first mission of the scribe of the Lord's Second Advent. And this aspect of the Writings was particularly of urgent need, in order that a judgment, a redemption, might be brought about, whereby the false heavens would be shattered, and liberty again be gained in spiritual things. This function of the Writings,-the opening of the Internal Sense,-was like that of David. But there was a further mission entrusted to the Lord's servant, Emanuel Swedenborg.

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This had in view the final establishment of the New Church; and it consisted in the reception and publication of the organized Doctrine of the New Jerusalem,-the Celestial or "Heavenly" Doctrine,-in a concrete and rational form. And this latter Phase of Swedenborg's inspired work was not so much like the mission of David as it was like the work of Solomon, the temple-builder. Yet Solomon was but the son of David,-the heir and completer of David's work; even as the Doctrinal system of the New Jerusalem is but the formal and complete statement and rational form of the Internal Sense of the Word. For the Word is essentially Divine Doctrine, and Divine Doctrine is the Word. David, who thus represents the Spiritual or Internal Sense of the Word, looked forward to the Temple as his goal, and prepared the stormy way of judgment, which led to the peace and the wealth and the wisdom of the days of Solomon.

     The story of Saul and David thus treats of the successive states of the reestablishment of the Lord's Church, by means of the revelation and giving of the Internal Sense of the Word to the Church, that is, to those who receive it. The internal sense, as revealed in rational form, is given in the Writings the same for all, however the states of men may differ. By the power of the Writings, there must be repeated with each individual receiver the identical order of redemption which was effected for the entire world of spirits, and for the church as a whole through the work of Emanuel Swedenborg.

     Every man, before he receives the Writings-if he is brought up a Christian, knowing the general teaching of the Bible-is, spiritually speaking, a subject of Saul. He is led, and often confused, by the obscurities of the Biblical teaching. The Divine Truth of the literal sense must be re-empowered by the clear, decisive voice and action of the Writings, before he can effectively take up the progress of regeneration, and of the enlightenment which opens his understanding to spiritual truth.

     Essentially, the same mode of progress applies to those who from childhood are brought up in the New Church. Always, the Saul of the ultimate Scripture, the Word literally understood, the Word of allegory, history, commandment, prophecy, biography-the correspondentially veiled Word, the representative Divine Truth-must first be accepted as the Lord's voice, as the Saul anointed to lead in battle.

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The David of the internal sense finds a place of prominence in the youth's life by degrees; and especially is this new leadership necessary when there threatens a state of intellectual pride of self-intelligence, such as is portrayed by Goliath-the Philistine giant.

     But, throughout the course of the regenerate life, the need of deliverance from the Philistine state of self-assurance recurs. For each new truth which we individually receive by reading the Word and the Doctrine comes to us in a very external way, more as a symbol of a need which cannot yet be fully satisfied than as a permanent enlightenment. It comes at first only as a prophecy of a clearer understanding to come, a promise of a better power of resistance to evil in the future. Our discernment of every new truth is obscure, at first. A few victories, of course, are gained by its presence in our mind. Still, as was the case when Israel followed Saul, we become dismayed with the magnitude of the task before us-the task of regeneration-of reclaiming our lives under the control of spiritual ideals. Gigantic difficulties and problems rise in our path. We are fought to a standstill. The giant-Goliath of Gath-taunts us that we trust in a powerless God. And, like Saul, we would give great riches, would give the daughter of our heart, to the one who will slay this giant that threatens our faith and our life.

     David, inspired by faith and zeal, steps into this scene. His heart, his mind, was not weighed down by any feeling that defeat was inevitable. He was a shepherd lad, inured to hardship; his senses responded to the marvels of nature, the music of the spheres. He had seen the hand of Omnipotence governing wind and flood, was familiar with forces before which the giants of the earth were puny and weak. In his undaunted eyes, which had seen the tiny spark light the forest and the raindrops dissolve the hills, the Lord had no need of sword and spear, for the battle was the Lord's. And now the people Israel-were they not like the sheep he loved, in need of a defender?

     He came with a fresh point of view. He resolved the problem, and transposed it into different terms,-the terms of a simple, direct sight of essentials, of common sense, enlightened by undisturbed faith in the victory, not of self, but of right. And is this not the only attitude in which the man of the spiritual church can meet his temptations? Surely, the deep struggles of his soul cannot be put to rest by fighting doubt with doubt!

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When a man is uncertain of truth because he has put his trust in the outward appearance of a truth; when he merely confides in the truth as he first saw it; he cannot overcome self-assurance, which is the root of his temptation. And for this reason David refused to fight in the armor of Saul. David represents the spiritual reception of truth, which is grounded, not on strength of externals, but on the fact that this truth leads to the good of life. In such a concept of truth the Lord is present, fighting for man's salvation.

     Consider this Giant Goliath, six cubits in height, armed and armored, and with a spear like a weaver's beam! Such-in its own sight-is our self-intelligence when it rises in the pride of knowledge to master us. It is equipped from the arsenals of the church, with truths perverted by intricate reasonings, with sharpened phrases of Scripture and of doctrine; and behind it stand the ordered cohorts of clever confirmations. But the David of spiritual truth,-the truth seen in the light of a spiritual need, or in the light of charity and use,-does not meet confirmation by confirmation, or array one set of apparent truths to counter another-a futile process! But David places the simplicity of the truth against the elaborate complexities of error. David but gathers "five smooth stones from the brook." By these, if we follow the indications of the spiritual sense, are meant a few plain truths from the Word. The five stones were not taken out of a well, nor from a stagnant pool, but from a brook, which signifies from the Word as a source of living, refreshing inspiration, or as actively present in the mind. And the stones signified truths that were not of the memory alone, not of traditional origin, or from persuasive faith, but of living intelligence such as charity evokes. They were smooth stones, because they stood for the homely truths of common sense, rounded out by experience and practical usage,-truths which belonged to the wisdom of life, and gathered into the "shepherd's bag" that we call the doctrine of charity. For such truth is indeed militant-in the Name of the Lord. It is more powerful against the falsities of evil, more penetrating in its judgment, than the entire artillery of some elaborate theology which is based upon a literalistic and pedantic interpretation of the Word. Nor can it be reached by the swords of the Philistines, or downed by the falsities of "faith alone."

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     It is in the light of charity-in the light of a need seen, or a use perceived, a spiritual good sought,-that the truth becomes redemptive, and sees the essential error of the pervert states which rise up in the mind; even as the stone from David's shepherd bag left his sling unerringly to penetrate the very forehead of Goliath, the champion of Philistia.

     The ancient practice of battle by chosen champions was derived from a law of the spiritual world, where societies in heaven and in hell act through subject spirits, whose strength or influence is proportionate to the influx they receive. When a subject spirit of one of the hells is judged in the world of spirits, that hell is also judged and punished, and deprived of power to act into the world of spirits.

     The mind of man is subject to the same law. Each object of thought, or each mental image, is the focus of numerous affections which are associated with that object or idea, and is represented or symbolized by it. Evil can thus parade unsuspected in the imagination of man in the form of some innocent mental image or object, by which a group of filthy affections maintain a foothold in the conscious realm of thought, and feed their delights in surreptitious ways. But when the truth of charity appears, a judgment comes. The thing that championed evil is shunned, the vital center of the falsity is found, and forthwith the power of the evil is broken, resolved into harmless inconsequentialities, though it may return in later states in different forms.

     The stone of David sank deep into the forehead of Goliath, and David took Goliath's own sword and cut off the head. The armament of falsity is truth taken from the Word, and can thus be reclaimed for better use. But let us note that every falsity has its interior principle which must be utterly cut off,-its original error, the head and spring of it. And this helmeted head, this carefully guarded principle, is self-exaltation, the love of self, with its persuasion of god-like immunity from error.

     The truth of charity also speaks boldly within the mind-fearlessly! But its voice is humble, none the less; it as it were remembers that its pebbles of truth have been ground down and polished by much experience-have been washed over by uncounted waves of Divine instruction; and, the corners having been worn off, the essential truth remains clear and simple, and eminently practical.

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     The truth of charity is essentially the means whereby the spiritual mind of man is being opened, and whereby a conscience is formed from the internal sense of the Word, which treats of love and charity. That internal sense-the doctrine of heavenly life-is almost entirely hidden in the letter of the Word, by which the Writings mean the Old and New Testaments. In the Writings, however, that same internal sense stands forth revealed, as a plain doctrine of charity or of the regenerate life,-revealed for the understanding of all rational readers. Yet the understanding and knowledge of this internal sense of Revelation is possible even where no conscience is built up by its means.

     Those whom we may liken to Philistines might have picked up pebbles out of the brooks in the hills of Judah, but they would have viewed them only as curiosities; they might have known the truths of charity, as taught in the Writings, even as they knew (and perverted) the truths of the literal Word. Those who-in a spiritual mode of speaking-follow Saul, may also know and perhaps understand and assent to the doctrine of charity, and thus the spiritual sense of the Word as it is disclosed in the Writings: but their conscience is formed from the truths which are called general truths, which also appear in the very literal sense, or in the Old and New Testaments; and whatever may be the case with their understanding, yet their conscience is not formed of that degree of truth which characterizes the Writings and the internal sense as there revealed. For that characteristic truth is spiritual in degree, in type, in essence, and is for the establishment of an internal spiritual church, or, what is the same, for the creation of a spiritual conscience.

     In this story-which describes the growth of a spiritual conscience, and thus the fixation of a plane of influx in the spiritual degree of the rational mind-Saul and David appear as rivals; and, on the part of Saul, open hostility is later shown. Yet their internal relation is close; and one link of that relation is shown by Jonathan, Saul's son. For "the soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul; and Jonathan and David made a covenant, because he loved him as his own soul." (I Samuel 18:1, 3.) And David, since he represents the Divine Truth of the internal sense of the Word fighting for man, is truly the very soul of what is meant by Jonathan.

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For even as Saul stands for the literal sense of the Word, especially as to the obscurities and representative teachings therein, by which the natural man is confused, so Jonathan, the valiant hero of Israel's first victories, stands for the genuine truths which plainly appear as the very essence of the Biblical teaching. Such genuine truths, which shine forth from the literal sense like the glimmer of precious stones in a darker setting, are compared in the Writings to the naked hands and face of a man robed in garments. From these general truths the Christian Church constructed its guiding doctrine, by which the remnant of the simple good was protected from total destruction. Indeed, the simple good also protected this doctrine of genuine truth from being condemned, even as the people once rescued Jonathan from being put to death! (I Samuel 14:45.)

     The internal sense of the Word is the Word itself in its essence,-the very doctrine of heaven. And this internal sense is hidden by the dark garments of the letter, but the "hands and face" shine through sufficiently to provide for man's salvation-in the genuine truths represented by Jonathan, the son of Saul. David, therefore, was as Jonathan's own soul. And while David refused to fight in the armor of Saul, but "put it off" him, yet, when the redemptive battle was over, we are told, "Jonathan stripped himself of the robe that was upon him, and gave it to David, and his garments, even to his sword, and to his bow, and to his girdle." For the spiritual sense, and its truths of charity and love, receive both power and sanctity by assuming the garments which the general truths, the genuine, clear passages of Scripture, provide. When the Writings were written, and the internal sense was disclosed, its doctrine was confirmed from genuine truths amply gathered from the Biblical Word. David assumed the garments and weapons of Jonathan, and was thus prepared to be the real heir,-the future king of Israel. (A. E. 395:5-7).

     And this mode of exposition must be followed in the crowning of any new truth within the church. Each spiritual truth from the revealed spiritual sense must be garmented in the robes of Jonathan, or confirmed by the literal sense of the Biblical Word, lest there be a question of its right to legitimate succession. By Jonathan's loving consent, and Saul's final recognition, David shall become king in Israel!

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NOTES AND REVIEWS 1935

NOTES AND REVIEWS              1935




     Editorial Department
     CONVENTION QUARTERLIES.

     THE NEW-CHURCH REVIEW for October, 1934, announced the temporary suspension of that quarterly, which first appeared in January, 1894, succeeding the monthly NEW JERUSALEM MAGAZINE, established in 1827. Published by the Massachusetts New-Church Union, Boston, the Board of Editors consisted of the Rev. Lewis F. Hite, managing editor, the Rev. William F. Wunsch, Mr. B. A. Whittemore, and the Rev. H. Clinton Hay. Besides reviews of current books, the REVIEW has brought to its readers many scholarly articles on doctrinal, philosophical and historical subjects. For some years the editorials by Mr. Hite have sounded a note of strength and distinctiveness in dealing with the doctrines of the New Church, and in their outlook upon the states of the world. We trust that means will be found whereby the publication of this valuable periodical may be continued.

     THE NEW CHRISTIANITY, A Quarterly Journal for its promotion and interpretation, is the title announced for a new periodical to be published, beginning with mid-January, 1935, by a group of New Churchmen at $2.00 a year, the subscription agents being The New-Church Press, 108 Clark Street, Brooklyn Heights, New York City. The Editorial Board consists of Horace B. Blackmer, Margaret W. Briggs, Richard B. Carter, Frederic R. Crownfield, Elizabeth Randall, Antony Regamey, and William F. Wunsch.

     Each issue is to contain "general articles on topics of concern to the Christian today; a devotional page of a new type; a department of comment and quotation on current trends and developments in Christianity; readable studies, biblical and theological; editorials; a book-review section, with some longer and many short reviews of carefully selected books with significance for the New Churchman; and vital religious verse (occasionally)."

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     The announcement further defines the "Outlook" of the new journal as follows: " We seek active education for ourselves and for others in the teachings of the Church. We shall try to present competent and readable articles, informed in these teachings and in contemporary thought. Every effort will be made to grasp current tendencies and thought in our religious environment, and to interpret the teachings of Swedenborg to contemporary thought and bring their significance to bear upon current discussion. We feel that we have teachings to expound which are not only the tenets of an ecclesiastical body, but also the universal truths of the spiritual life which the Lord is now seeking to arouse. It is this life, in its meaning for the individual and for society, which above all we seek to interpret, still more to promote"

     We shall await with interest the arrival of the first number of the new quarterly. Some of our readers will recall that THE NEW CHRISTIANITY was the title of a monthly periodical edited jointly by the Revs. B. F. Barrett and S. H. Spencer from 1888 to 1890, and by Mr. Spencer alone from 1891 until his death in 1906, the last issue being that for April, 1906.
DUTCH TRANSLATION OF "DE VERBO." 1935

DUTCH TRANSLATION OF "DE VERBO."              1935

     The Swedenborg Genootschap at The Hague has kindly sent us a copy of what is said on the title-page to be the first Dutch version of De Scriptura Sacra seu Verbo Domini, ab Experientia [1762], by Emanuel Swedenborg,-the posthumous work commonly known as De Verbo. We presume the translation is the work of Mr. Anton Zelling, in cooperation with the Rev. Ernst Pfeiffer, as has been the case with the other Dutch editions of the Writings which have come from this publishing society at The Hague in recent years. The volume is well printed, bound in buckram linen, of conventional octave size, and sells for 1.25 florins. The title in Dutch is: Over de Gewijde Schrift of het Woord des Heeren uit Ondervinding.

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BIBLICAL STUDY 1935

BIBLICAL STUDY              1935

NEW ANALYTICAL BIBLE. Edited by James R. Kaye, Ph.D., LL.D. Chicago: John A. Dickson Publishing Company, 805 South Jefferson Street, 1931. Art Cloth; 8vo, pp. 1648 and Maps. $7.75.

     The text is that of the Authorized or King James Version, with the renderings of the American Revised Version (1901) inserted in brackets in 5500 places. These latter give a more literal translation of the Hebrew, and thus approximate the Latin version used in the Writings. For example, Genesis IV:13 reads: "And Cain said unto the Lord, My punishment [mine iniquity] is greater than I can bear [than can be forgiven]." The Arcana Celestia has: "'Mine iniquity is greater than can be taken away (major iniquitas mea, quam ut auferatur),' from which it is evident that in Cain something of good still remained." (A. C. 383, 384.) This genuine truth of the letter is not conveyed by the Authorized Version, "My punishment is greater than I can bear." It is a complaint rather than an acknowledgment of sin.

     While furnishing the usual Bible Helps in the form of a Topical Index, Concordance and Maps, the editor also gives a General Commentary at the close of each book. As something new in the way of a Student's Bible, and as showing the trend of interpretation by a conservative Scholar of the fundamentalist school, we commend the work to the attention of our ministers.

     The publishers have also sent us for review a copy of Dr. Kaye's book, The Teachers' Guide (pp. 400, illustrated, $1.50), and the Foreword indicates the author's theological position in the following statement: "In Dr. Kaye's Bible works there are some things for which he stands unqualifiedly. He stands for the Divine inspiration of the Bible, that it is the Word of God. He stands for the Deity of Jesus Christ, that He is Very God and Very man. He stands for the Doctrine of the Atonement, God's method of redeeming a fallen race by the saving work of Christ. He stands for the Doctrine of Regeneration, Christ's doctrine of the new birth. He stands for the miraculous as set forth in the Scriptures. He stands for the Doctrine of the Second Coming of Christ as Positively and unambiguously taught in the Old and New Testaments as is His First Advent. Dr. Kaye is profoundly in earnest regarding Christianity. To him the Bible is greater than any ecclesiastical order.

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While he stands for the great truths mentioned, he rides no hobbies. A true balance is remarkably maintained in all his works."

     From the same publishers we have received a work entitled Two Thousand Hours in the Psalms, by Dr. Marion McH. Hull, Dean of the Atlanta Bible Institute (pp. 563, $1.75), which contains an interlinear Hebrew-English version of all the Psalms, with commentaries on the literal sense. The Hebrew is in the form of a transliteration.

     The three works described above may be consulted in the Academy Library.
JESPER SWEDBERG AND THE BOOK OF REVELATION. 1935

JESPER SWEDBERG AND THE BOOK OF REVELATION.              1935

     From his book, Gudelige Diids Tankar, Skara, 1711. (Page 519:20.)

     I say now as formerly: that these things may perhaps have a spiritual and secret interpretation, since this Apocalypse of John abounds in great arcana. Although indeed I have frequently sat poring over this book, and in the Lord's name industriously searched for a pure and genuine comprehension of the contents.

     But it has been to me as concealed words and as a sealed book, even as Daniel complained about his revelations. And I must say with the same Daniei that I nowise understand it; nor have I yet found anyone who has been able completely to make out the visions.

     And I seem to myself to receive as answer: Go thy way, Daniel: for it is hidden and sealed till the time of the end. For many shall be purified and made white and tried. And the ungodly shall act in an ungodly way. And the ungodly shall not attend. But the wise shall attend. With many beautiful teachers, I remain simple-minded before [these] words. And I believe that Christ's meaning here is that which is explained in simplicity.

     [Quoted in Nya Kyrkans Budskap, Stockholm, November, 1934.]
          H. L. O.

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Church News 1935

Church News       Various       1935

     ACADEMY SCHOOLS.

     An Administrative Change.

     With the beginning of the second semester on February 4th, Bishop George de Charms, Vice President of the Academy, will have complete supervision of the Academy Schools. Action to this effect was taken by the Board of Directors on January 17th at the request of Bishop Pendleton, President of the Academy, who is thus relieved of an administrative responsibility which he has carried for the last twenty years.

     At a special meeting of the General Faculty on January 22d, Bishop Pendleton explained what the change involved. Dean Doering then addressed the Bishop as follows:

     "For myself and the members of the Faculty and Staff, I wish to express our appreciation of your administration, our love and affection for you, and the loss we feel in your relinquishing the work of administration; for we shall all miss your wise counsel, which has guided us and the institution for the past twenty years.

     "We all recognize that the time had to come when it would be necessary for you to delegate some of your responsibilities to younger hands, and your choice of Bishop de Charms meets with universal approval. Nevertheless we did not realize that it would be so soon, and so it comes to us as a surprise and a kind of shock. For during all these years our affections have become deeply interwoven with yours in the work of the Academy, and we shall miss that wise counsel which we could always count upon whenever we went to you with our problems and troubles.

     "And so, on behalf of the Faculties and Staff, I have the honor to present to you and Mrs. Pendleton this bouquet of flowers, as a symbol of the delight and pleasure that has been ours in having had the privilege of working under you as our leader, counselor, and friend."

     In response the Bishop spoke briefly and feelingly, and assured those present that he would still be among them in the work of the schools.

     The December meeting of the General Faculty listened to a very interesting paper by the Rev. Hugo Lj. Odhner, giving an account of the part played by Augustus Nordenskiold in the earliest days of the New Church, and commenting especially upon his book, published in 1790, entitled Forsamlingsfoum (Formal Society of the New Jerusalem), being a projected Constitution for the organized New Church.

     At the January meeting, the Rev. R. W. Brown read a paper on the subject of "The Divine Providence and Natural Phenomena," which proved to be a remarkable description of the prehistoric epochs of the earth's formation, which the speaker pictured in a beautiful way as the operations of the Creator in preparing the planet for human habitation. We understand that this paper is to appear in The New Philosophy.

     Swedenborg's Birthday was celebrated by the Elementary School on the morning of January 28th with a varied program of songs, dances, the reading of papers by the pupils, and a talk to the children by the Rev. Karl R. Alden, illustrated with stereopticon views.

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     In the higher schools, after the chapel worship on Tuesday, January 29th, the Rev. William Whitehead presided at a program in commemoration of the Seer's Birthday, and introduced a series of five student addresses on appropriate subjects, these being interspersed with songs.

     Mr. Norbert Rogers spoke on the use of studying the Biographies of Great Men, illustrated with comments upon Swedenborg's life and work. Miss Mary Howard read a paper by Miss Florence Potts on Swedenborg's Love of Nature as shown by his cultivation of flowers in his garden. Miss June Macauley spoke of Swedenborg's Library, explaining how we have ascertained what books it contained, and how the Academy has progressed in its effort to reassemble the volumes owned by Swedenborg or others like them. Mr. Fergus Joy read a paper on "Swedenborg the Modern Thinker," and Miss Lyris Hyatt described the Revelator's life in the spiritual world, concluding a symposium that was very useful and delightful to all who were present.

     The students were then given an opportunity to view some exhibits which had been placed upon tables in the chapel. These included the original copy of The True Christian Religion, upon the flyleaf of which Swedenborg wrote the list of gifts presented to him by the angels, this volume being a treasured possession of the Academy; a collection of first editions of the Writings in various languages, as also in shorthand and Braille; and a display of the photolithographs, phototypes, and photostats of Swedenborg's manuscripts. The remainder of the day was a holiday for all the schools of the Academy.

     The Revelator's Birthday was celebrated by the members of the Bryn Athyn Society at the Friday Supper on January 25th, when Dr. Alfred Acton delivered a scholarly address on the subject of "Swedenborg's Transition from Cosmologist to Physiologist," which greatly interested all who were in attendance.

     The students in all departments of the schools are engaged in the preparation of the music, costumes, and scenery for the Pageant depicting episodes in the Scripture story of King David, which is to be presented during the General Assembly next June. The Rev. Hugo Lj. Odhner, who is in general charge of the undertaking, is delivering a series of sermons dealing with the Scripture story and its meaning, both historical and spiritual. In these discourses he has so far treated of "Bethlehem the Birthplace of Benjamin and David," of "Saul, David and Solomon," and of "David and Goliath." The last named appears on page 76 of the present issue of New Church Life.

     SWEDEN.

     Missionary Journeys.

     Since the Rev. Erik Sandstrom joined us, and has assisted in the work of the Society, I have been able to undertake visits to places far away from Stockholm. In October, I went to the most northerly parts of the country, where I have never been before, and gave eleven lectures in six places during twelve days. These lectures were well attended. At two meetings in Lulea, the most northerly town, there were present no less than 260 and 134 persons respectively. The average attendance at eleven meetings was 108 persons. In some places the lectures were applauded, but the best sign of interest was the sale of books. At the eleven lectures, books were sold to the value of Kr. 178: 50 ($45.00).

     The following month I went to the most southern part of the country, and to the seashore in the west, giving ten lectures during eleven days, and administering the Holy Supper to isolated members in three places. But it was raining almost every day, which is very unfortunate when you have to get audiences. People naturally would rather stay at home when the rain is pouring down. The average attendance, therefore, was less than on the previous trip,-66 persons, and books were sold for Kr. 100:- ($25.00).

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     In the town of Karlskrona on the southern coast, where the Royal Navy has a harbor, a little New Church circle has just been formed. The leader, Mr. Axel Forsberg, is a warrant officer in the Royal Navy. He has two young men with him-one of them a Sigstedt boy from Jonkoping-and two ladies, one of whom has been an isolated member of our society for years. This group of five persons meets once a week in Mr. Forsberg's home to study the True Christian Religion and read a sermon. Mr. Forsberg is an elderly man who has been a reader of the Writings for years, and has kept up his interest while alone. I visited that little group, and had a nice time with them, and found them to be in an affirmative state of mind.

     On the west coast of Sweden I gave four lectures in two towns, one of them Varberg. Here resides a Lieutenant Colonel Swedenborg, who is a descendant of a brother of Emanuel Swedenborg. He is married to a lady who is a known author here, Mrs. Hedvig Swedenborg. I once asked in a second-hand book-store for books written by Swedenborg, and they gave me her books. She has written a play about the first state after death in accord with what the Writings tell us. In a way it reminds one of "Outward Bound," but has not yet been published. Her parents were much interested in the New Church, and she seems to have some interest left. Her husband also seems to be somewhat interested, intellectually perhaps. They have Very nice home, a little house of their own called "Swedenborgsgarden." (The Swedenborg Estate) in the outskirts of the town, and they invited me there for dinner. They told me that Mrs. Marguerite Block had spent some days with them in their home.

     After the first lecture in Varberg was over, a strange looking man with a rather dismal air asked me to go with him in his car and have supper with him; and another stranger joined him. I did not know who they were, but, having only very little money left; I thought there would be no great risk. My wife had warned me not to go away with strangers after a lecture, but I soon found myself in a car with, not only these two men, but also three ladies, which seemed to me rather reassuring, though my wife thinks the contrary! We drove away out of the town in the darkness of the night, and, passing a churchyard somewhere, I began to wonder what would be the end of it, but we finally came to the house to which I had been invited. There we had a big argument. Four of the people seemed to be much influenced by Theosophy, but the fifth one was the widow of a captain who had been an earnest New Churchman, and she seemed to have a sound interest in the New Church. For her sake I let the fight go on, and met the others' arguments, which was not very difficult. Yet I am afraid that I must say, as is written in a textbook of history about a battle on the sea: "Darkness separated the combatants, both sides claiming the victory." However that may be, next evening I was invited again, which I accepted because, though the spiritual results might be nil, it would save me the expense of supper,-even if I had to work for it in a way!

     After a visit in Gothenburg, to see Mr. Rosenqvist and another member of our society, and also to give a lecture, I went to Jonkoping as the final place of the journey. The group there had been holding their meetings in the home of Mr. Sigstedt, their leader, but in the Fall he had to move to the barracks of his regiment, and so their meetings had been discontinued. When I arrived, however, they had just started again. I stayed with them about a week. We had worship one day, attended by 37 persons, of whom 20 partook of the Holy Supper, and doctrinal classes the other days, attended by 26 to 28 persons. Some new young people were with us this time, among them two girls, but most of them are boys about twenty years of age.

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     I spoke on the Exposition of the Word, in accordance with Bishop W. F. Pendleton's book on this subject, and gave them practical illustrations. One evening the subject was, "What are the Writings?" Stating that they are the Word of the New Church, I asked them whether they could accept what had been said. One of the leading men answered that they all agreed with me; and no objections were made, though I do not believe that the new young people could know enough yet to see the truth that the Writings are the Word. But they seem to be in an affirmative state of mind, and they readily receive what they are told.

     And it is inspiring to see so many young people come, day after day, to listen to talks on spiritual subjects. .It is something beautiful, something like the first love, with a group of people who meet with the intention of building up a new society,-something of love in first youth. But no doubt there will also be something that has to be tried and purified, and they will, like others, have their struggles. Let us pray that the Lord may keep them.

     I also had a class with the children in Jonkoping. They were five before. Now one more has joined us. The last day I was there I told them that they could be free, as they also had schoolwork to do at home, but they all said that they could just as well have a class that day, and insisted on more instruction! These children have a remarkable interest, and it is a real pleasure to teach them. Now Mr. Sigstedt has promised to continue the work with them, and have a class with them once a week. The Rev. Erik Sandstrom is now sending him instructions, to enable him to prepare himself for the class each time.

     As I write, in the beginning of January, Mr. Sandstrom is visiting the circle in Jonkoping, and will stay with them for about a week, preaching two Sundays and having classes with them at other times. In the beginning of April I will go there again, and Mr. Sandstrom will likely visit them next summer. In this way they will have had a ministerial visit four times during one year. And we look forward to the day when they will have a resident pastor there.
     GUSTAF BAECKSTROM.

     OBITUARY.

     Charles S. Smith.

     A devoted pioneer member of the Bryn Athyn Church and community, and one who was ever an active and zealous participant in its uses, passed to the higher life on January 9, 1935, when Charles Sonntag Smith succumbed to a brief illness in his seventy-eighth year. He was born in Cincinnati, Ohio, on August 20, 1857, the son of Sobieski Constantine and Mary Sonntag Smith, by whom he was brought up in the light and sphere of the New Church, along with his four brothers and two sisters. He was educated in the public schools of his native city, and entered upon a business career as salesman and merchant, being engaged for many years in the field of motor vehicles, until his retirement a few years ago. The family moved from Cincinnati to Philadelphia, and became affiliated with the Academy movement and the Advent Church. Here, on January 8, 1885, Charles was married to Dora Starkey; her sister Pauline being married to John A. Wells on the same occasion. One year before, on January 8, 1884, Gertrude Starkey was married to John Pitcairn, and Cara Starkey to Robert M. Glenn in a double wedding. And so the date became a notable one in the family, and was marked by a celebration each year.

     Mr. Smith is survived by his wife, together with nine of their ten children,-seven sons and two daughters, and twenty-six grandchildren, all belonging to the fold of the General Church. He passed to the other life on the day following their Golden Wedding anniversary, which was to have been celebrated on January 8th by a public banquet prepared by their host of friends.

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Owing to his illness, this was abandoned, but on the following Friday evening a large group of friends gathered at the Smith home, cut the "wedding cake," and bore affectionate testimony in speech and song.

     At the funeral service in the cathedral, before a large congregation, the Rev. Alfred Acton paid tribute to those fine qualities which endeared Mr. Smith to all in the Church, when he said:

     "Our friend Charles was dear to us not only for that geniality which distinguished him, but also for the charity and good will which he ever manifested, for his modesty, his love of the church. He was ever eager to learn, took every opportunity of instruction, and often spoke of his need of instruction. He was modest, yet in our memory he stands illustrious for his deep affection for the things of the church. This affection is the soul and life of the church, and the assurance of its growth among us. There are many elements which contribute to the establishment of the church on earth, but the essential of all is the affection of spiritual truth, the love to worship the Lord and to hear the teachings of His Word. For this love and affection our friend was conspicuous. Not a theologian, it delighted him to listen to theology, and his mind was visibly refreshed as he listened.

     "During his long life among us he has filled more than one office in the church, but there is one use which I would especially mention,-his bringing forward of the offering at Sunday worship. He loved this use, and we may well think that the use itself was the embodiment of his own life. In this use he represented the whole congregation in the giving of their offering to the Lord. It represented the offering of love to Him, of obedience, of humility.

     "It is as a man whose whole affection was wrapped up in the church that we shall ever think of him. This affection is the key to his character as friend, as father, as husband. In the memory of his children he will always remain as the loving father who by training and example set before them the pattern of good will to the neighbor, of charity in speech and action, of a life of devotion to the establishment of a heavenly society upon earth.

     "To his wife he has ever been a, true and loving husband, and such he will ever remain, for the death of one does not bring separation from the other. . . . We had hoped to celebrate their wedding day anniversary in a joyous festival, wherein we might express our love and affection for Charles and his wife, and might share with them the delights of fifty years of happy marriage; but such was not to be. Rather let me say that this sharing of delights was to be turned from the more ultimate expression to a more interior plane. Our minds now dwell upon that spiritual life and union which has no end."

     Alvin E. Lindrooth.

     For many years an active member of the Denver Society of the General Church, Mr. Alvin Linrooth had come with his wife to spend Christmas in Chicago, where he was born and brought up and had been associated with the Immanuel Church from its earliest days. We passed into the spiritual world in Chicago on January 27th in his sixty-fourth year. The funeral service in Glenview was conducted by the Rev. Gilbert H. Smith, assisted by the Rev. W. L. Gladish.

     Alvin Edmund Lindrooth was born on July 4, 1871, and through the influence of the Falk family, neighbors on the North Side, he and his brothers attended the Sunday School conducted there by the Rev. W. F. Pendleton, and thereafter enjoyed the religious and educational advantages offered by the Immanuel Church on the West Side. This he described with affectionate appreciation in a speech at the Immanuel Church Jubilee, reported in New Church Life, 1927, p. 734.

     On March 29, 1899, he was married to Selma Josephine Marelius, eldest daughter of the late Dr. J. W. and Mrs. Marelius.

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The three sons born to them are now grown and in business in or near Chicago. Alvin attended the Chicago Manual Training School, and secured employment with the Link Belt Machinery Company, with which he was connected until his death. About forty years ago he was sent by the Company to Denver, Colorado, where he at once joined the Denver Society, and has continued his active and whole-hearted support through the years. He and Mrs. Lindrooth have frequently come East to visit and attend meetings of the Church, and it was on such an occasion that he succumbed to illness in Chicago. The Denver Society and the General Church have lost a zealous and faithful member of long standing, and we who have known him well from boyhood will miss his genial and warm-hearted manner and friendship.
     JOHN B. SYNNESTVEDT

     KITCHENER, ONT.

     With the passing into the spiritual world of Mrs. George Scott, Sr., on January 6th, another link with the past has been broken. Mrs. Scott was the daughter of Mr. and Mrs. George Hachborn, pioneer members of the New Church in Berlin (Kitchener). In 1885 she married Mr. George Scott of Mildmay, Ontario, whose parents also were members of the New Church. Their union was blest with eight children, six of whom are still living. Mrs. Scott's earnest desire during many years to be of use to the society endeared her to us all, and our pastor gave expression to this when he said in the dosing remarks of his memorial address, "One and all, those of us who have known her, and have been inspired by her never-ceasing interest in and concern for the things of the church, feel in our hearts that she has gone to receive the reward of heavenly peace which those receive who love the church. Her interest and devotion to the doctrine and worship of the church stood out as a marked characteristic, well known to all. She has remained faithful to the church in times and states of adversity as well as of peace. No higher tribute can be paid to anyone. From our hearts, we wish her Godspeed.

     On January 19th we held a successful baking sale and card party for the benefit of our school. We are glad to say that the sum realized was very gratifying, and indicates without a doubt that we are unanimous in our desire to keep our school in operation.

     On Swedenborg's Birthday the school children had a party at 10 a.m., to which they came in Swedish costumes. Games and folk dances made up the program, and at one o'clock they sat down to a dainty luncheon. When their appetites were appeased, Mr. Gill introduced the subject of Emanuel Swedenborg, and called upon the three pupils of the senior grade to read papers which they had prepared. Joan Kuhl dealt with "Swedenborg's Studies," Kenneth Stroh with "The Opening of Swedenborg's Spiritual Sight," and Elaine Bellinger with "The Beginning of the New Church in England." These papers were thoughtfully prepared and well written. In fact, Mr. Gill thought so highly of them that he incorporated them in the program of the society celebration that evening. This commenced with a supper to which about seventy sat down. The three papers were read as an introduction to our pastor's address, which dealt with the idea that Swedenborg should not be classed as a man of science, as one who was trying to add to the already existing store of knowledge of visible facts or phenomena of nature, but as a philosopher seeking for the universal laws of the invisible world, hidden behind or within things visible. Several speakers added some thoughts to the general subject. Later in the evening, dancing and cards provided entertainment for young and old.

     Since Christmas, the members of the Young People's Club have held several skating parties on the rink in the school grounds; and, needless to say, the school children have also enjoyed the ice.

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     Our pastor has been giving a series of sermons on The Ten Commandments at Sunday morning worship, and, at the Friday doctrinal class, lectures involving a survey of the General Doctrines of the New Church. These two series are being greatly enjoyed, and a live interest expressed in the teaching set forth.

     Under the chairmanship of Dr. Robert Schnarr, the Men's Club is having very interesting meetings this season. The members have supper together, and the speakers have been presenting the early history of the New Church. In addition, the pastor always gives doctrinal address, which this winter has been on a variety of subjects.

     At the Young People's class the pastor is giving a course on the subject of Morals.

     The Ladies' Guild and the local chapter of Theta Alpha have been holding regular meetings.
     C. R.

     LOS ANGELES, CALIF.

     At our Christmas celebration on Sunday, December 23d, we had a very happy gathering of old and new friends, forty-four adults and children being present. In celebration of the Lord's Advent a service was held in the afternoon at 5 o'clock. From the New Testament the pastor read the whole of the Christmas Story in its chronological order. This was illustrated by a large Representation placed in front of the chancel, the four scenes being:-The Stable and the Child Lying in the Manger; The Angel Announcing the Birth of the Lord to the Shepherds; Herod's Court; and The Wise Men Arriving and Presenting Their Gifts. An eight-foot table was needed to accommodate all four scenes, which were individually illuminated with small colored lights, imparting a very realistic and beautiful effect. The children especially were very much pleased and impressed. Mr. Edward Matthias' artistic ability and painstaking efforts were largely responsible for the success of this Representation. After the service we all had a pleasant social time together while we partook of the buffet supper. Then, to everyone's surprise, we were visited by Santa Claus (Mr. Leroy Wilkins), who, amidst much merriment, presented gifts to the children. These had been donated by the Women's Club.

     Swedenborg's Birthday was celebrated on Sunday, January 27th. At the service that day, the pastor contrasted Swedenborg's individual character with his representative character as a true New Churchman. At the dinner following, instead of the usual after-dinner speeches, the first part of the Memorable Relation in Conjugial Love, nos. 3-10, was enacted, being especially adapted for this occasion. Six persons, one after the other, represented the six companies of Christians who expressed their opinions about heavenly joy and happiness, told of their experiences of those joys in imaginary heavens, and then related the instruction received from heaven as to the true nature of heavenly joy and happiness. All at the table were divided into six companies, each having a spokesman. In this way, all took part, and by turn all formed the audience.

     A series of three Missionary Lectures is planned for February, to be given in the church room, with what publicity we can individually give to them.     
     V. G. B.

     GLENVIEW, ILL.

     The celebration of Swedenborg's Birthday this year was opened by the local school, which met in the afternoon of January 28th. After a formal program a festive time ensued, with music, dancing and refreshments. The regular banquet was held on the evening of the 29th. Mr. Gerald Nelson was toastmaster, he and Mr. Sydney E. Lee providing a list of speakers on the general subject of "Responsibility to the Church."

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After a rousing talk by our pastor, Mr. Smith, on "Swedenborg and the Day we Celebrate," Mr. Leslie Holmes spoke of the responsibility of the youngest adult group. Others spoke, representing successively older classes, such as the business man, the newly married, the new parent, etc., the series closing with remarks by Dr. Starkey, who spoke for the age of wisdom. Most of the speakers were new to such tasks, but the results were splendid, showing good preparation; and they all expressed a feeling of deep personal responsibility, while we listeners were given a deeper sense of our own obligations. The evening demonstrated that it is neither necessary nor advisable to devote the entire program of a Swedenborg's Birthday banquet to biographical matter.

     At the regular meeting of the Sons of the Academy chapter, Dr. Donald Gladish read an excellent paper on the subject of "Homeopathy." The principles of the subject were expounded, many questions were asked and answered, and Drs. Harvey Farrington and George G. Starkey assisted. The attitude of all present appeared to be receptive and favorable.
     J. B. S.

     BRYN ATHYN.

     School Fire.

     Bad news travels fast, and it is possible that many of our readers have heard about the fire that broke out in the basement of De Charms Hall at five o'clock on Sunday morning, February 3d, burning rapidly through the building and leaving little but the four walls of the structure. School and society equipment and material accumulated during many years, as well as textbooks and other property belonging to the present teachers and pupils, were destroyed. The insurance has not yet been adjusted, but a committee is actively engaged in the consideration of a rebuilding program. Meanwhile, emergency quarters have been obtained for the Elementary School, and with but two days' interruption the work of all grades is going forward as efficiently as possible under the circumstances. The 6th, 7th and 8th grades have rooms in the basement of the Academy Library, while six classes,-kindergarten to 5th grade,-are using rooms in the Council Hall and Choir Hall at the Cathedral.

     Here also the society suppers, doctrinal classes, and other meetings will be held. The Friday Supper on February 15th, held in the Choir Hall, took the form of a banquet in honor of Bishop Pendleton's seventieth birthday (February 19), but an account of this event must be deferred until our next issue.

     De Charms Hall, the southern wing of the Academy group of buildings, was dedicated on April 22, 1910, Mr. John Pitcairn making formal presentation on that occasion, which was reported in New Church Life, 1910, p. 372, where also a description of the new building is given. In June of that year, the auditorium was used for meetings of the Seventh General Assembly, including the service on Sunday, June 19, as the congregation of 400 was too large for the Chapel in Benade Hall, then used by the Bryn Athyn Society for Sunday services.

     The Academy Library building, at the north end of the group, was dedicated about a year later, on April, 1911.

     REV. GUSTAVE REGAMEY.

     We have received an announcement of the death of the Rev. Gustave Regamey, who passed into the spiritual world on January 18, 1935, at the age of sixty-three years. He was pastor of the New Church Society in Geneva, Switzerland, and President of the Federation of French-Speaking Societies, in the organization of which he took a leading part. We shall speak more fully of his career in a later issue.

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FIFTEENTH GENERAL ASSEMBLY 1935

FIFTEENTH GENERAL ASSEMBLY       K. C. ACTON       1935




     Announcements.




     The 1935 General Assembly of the General Church of the New Jerusalem will be held at Bryn Athyn, Thursday, June 13th to Wednesday, June 19th, beginning with the Academy Commencement Exercises on Thursday, June 13th.

     Bryn Athyn Church extends a cordial invitation to all members and friends of the General Church to attend. All those expecting to be present are requested to notify Mrs. V. W. Rennels, Bryn Athyn, Pa., in order that suitable arrangements may be made.

     The following information is desired as soon as possible: (1) Your present intention as to attendance; (2) Your prospects of attending, even though doubtful; (3) Whether or not your living quarters have been provided, and if so, where; (4) Of how many of the 23 Assembly meals you expect to partake. Prompt responses will be appreciated. Detailed information regarding arrangements will be furnished later. 1935 General Assembly Committee.
     K. C. ACTON,
          Secretary.

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REDEEMING ANGEL 1935

REDEEMING ANGEL       Rev. GEORGE DE CHARMS       1935


NEW CHURCH LIFE
VOL. LV          APRIL, 1935           No. 4
     "The Angel of His faces saved them; in His, love and in His pity He redeemed them; and He bare them, and carried them all the days of eternity." (Isaiah 63:9.)

     The Lord alone is the Redeemer of mankind. Redemption was effected by the Advent of the Lord into the world, where He assumed the Human and by glorification united it with the Divine in Himself. In so doing He established a perpetual and immediate presence of the Divine with men, a presence which was not Possible before. By means of the Divine Human He "took to Himself all power in heaven and on earth,"-the power to regenerate and save all who freely and willingly receive Him in heart and faith, the power to hold the hells in subjection to His will, to maintain the heavens in their integrity, and to establish His kingdom on the earth. It is this Divine Human which, in the Old Testament, is called the "Redeeming Angel," and to this Isaiah referred in his prophecy of the Messiah who was to come, saying: "The Angel of His faces saved them; in His love and in His pity He redeemed them; and He bare them, and carried them all the days of eternity."

     Before the birth of the Lord into the world the Infinite God could indeed be visibly present with men, but only by putting on temporarily the finite human of an angel. On such occasions the angel was deprived of his individuality. His proprium became quiescent, as if in sleep.

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He was filled with the Spirit of God, and was unconsciously moved to speech and action by the Divine. Such an angel, seen and heard in spiritual vision by the Prophets of old, was called the "Angel of Jehovah." At that time the Divine Human was not yet. It could only be prophetically represented through the medium of an angel. Aside from this medium, God remained invisible. The churches which existed prior to the Lord's advent, being established on the basis of this mediate presence of God, were therefore called "representative churches."

     This mode, by which God revealed His human qualities and attributes by a transflux of the Divine through the heavens, was limited in its power of accommodation to the needs and requirements of the race. It could be effected only by a withdrawal of man from the external senses of the body, the opening of his spiritual sight, and his introduction into the spiritual world. As men immersed themselves more and more in earthly delights and worldly ambitions, this mode became less and less possible without incurring the danger of profanation. The spirit of prophecy became more rare, until with Malachi it ceased altogether. The words of the ancient Prophets, recorded in the Sacred Scriptures, were misinterpreted in accord with Purely external and temporal ideas which came to prevail universally. They ceased to impart a Divine message-to convey any teaching of Divine Truth-to bear testimony to the infinite qualities and attributes of God. Thus God became invisible. His true nature was completely unknown. Either the frailties and imperfections of fallen man were ascribed to Him, or He was worshipped as a formless Spirit,-an impersonal Force at the center of the material universe. When this condition arose, religion became idolatry. It was deprived of its saving power, and was no longer able to bring about a conjunction between God and man.

     That this would come to pass, was foreseen, and in consequence it was foretold that in process of time Jehovah would reveal Himself in a new way. In order that He might descend even to that plane of external and sensual life to which man had successively withdrawn himself, and take to Himself the power to lift man up thence into the sphere of heavenly thought and love, the Lord would assume the Human by birth into the world. He would adjoin to Himself by heredity from the mother all those tendencies to evil which had become the heritage of the race.

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These tendencies would become in Him a basis of influx from the hells, that He might undergo temptations, and that by conflict and victory He might conquer the powers of evil and reduce the hells into order and under subordination to His Divine Will. By these victories He would successively put off the human from the mother, and put on a Divine Human, and thus become God-Man. Thus would He "bow the heavens and come down," even to the plane of man's recession, making Himself eternally present, eternally visible and knowable, in that natural degree to which aforetime His Divine could not visibly penetrate. More than this, He would make Himself immediately present, both in heaven and on earth,-present in the person of our Lord and Savior Jesus Christ, present, not through the finite and representative form of an angel, but in His own Divine Human. All this is involved in the words of the text: "The angel of His faces saved them; in His love and in His pity He redeemed them; and He bare them, and carried them all the days of eternity."

     The work of redemption is continual. It could not be accomplished merely by putting on for a few short years a body of material flesh and blood, in which the Lord might appear to men and walk among them in the world of nature, only to ascend up where He was before. It required that He become present, visible, capable of revealing Himself ever afterward, immediately in and through His own Glorified Body. The "Angel of His faces" therefore was not the human assumed from Mary, which was put on for a time and then successively put off. It was the Divine Human which was permanently put on by glorification.

     The nature of this Human He showed to His disciples on the Mount of Transfiguration, and again when He appeared to them after His resurrection, and to John in the Isle of Patmos. Yet they were not prepared at that time to perceive its inner quality. Their minds were too closely bound to the things of the earth. They could be given to see Him only in representative vision, even as the ancient prophets had seen the Angel of Jehovah. They could see Him in objective vision when their spiritual eyes were opened; but that vision could not as yet penetrate to their understandings, and impart an internal and rational perception of His Divine qualities. The Christian Church, based upon this external vision, could not last. Only for a time could it be lifted up into the sphere of heavenly life and faith.

100




     Though the Lord was now immediately present, able to reveal Himself apart from a transflux through the heavens, the minds of men could not at once be disengaged from the tangled web of natural ideas, fallacies, and appearances, which had accumulated through the ages of religious decline. As by the passage of time they were removed farther and farther from the immediate effect of the visions following the resurrection, they fell back progressively into the worship of the Lord as He had been known to them during His life on earth. They failed to heed the Lord's warning to Mary Magdalene, "Touch me not, for I am not yet ascended to My Father." They clung to the memory of His human not yet glorified, and came at last to worship the crucified rather than the risen Lord. His human qualities overshadowed in their minds His Divine attributes until the light of faith in His Divinity grew dim. The Human had indeed been glorified, but the Light thereof "shone in the darkness, and the darkness comprehended it not." This also was foreseen, and therefore the Lord promised to come again in glory, when the time of preparation should be accomplished, saying: "I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you unto myself, that where I am, there ye may be also."

     With the resurrection of the Lord, with the glorification of His Human, the work of redemption was accomplished in potency; for the means was thereby provided for the establishment of His eternal presence in His Divine Human. But it could not as yet be accomplished in actuality, because it was impossible for the inner quality of that glorified Human to be revealed. This is the reason why the first Christian Church was doomed to last but for a time, and then to succumb to the forces of spiritual decay and death. This is the reason why a final judgment, and a completion of the Lord's redemptive work by means of the Second Coming, was necessary. Then first could the Lord reveal Himself, not as a Man on earth, but as God in a Divinely Human Form, as Infinite Love and Infinite Wisdom, accommodated to man's reception and finite understanding, as the risen Lord Jesus Christ, the only God of heaven and earth made manifest in the glory of the opened Word.

     By His incarnation, the Lord descended step by step, degree by degree, through the heavens, clothing His infinite life with that Divine in the heavens which previously could be made manifest only through the Angel of Jehovah.

101


The Infinite, thus clothed and accommodated to reception in the womb of Mary, became the seed of His conception, the Soul which formed the body of Jesus Christ and dwelt therein. Although, by accommodation, it was adapted to operate in and upon the finite, it remained Infinite and Life Itself. Between this Infinite Soul and its finite body there was formed a mind, according to the law and the order of all human development. As the mind grew, the Lord advanced from infancy to childhood, thence to youth, and at last to adult age. By the process of glorification the degrees or planes of that mind, from the lowest to the highest, were opened, even as is the case with every man in the process of his regeneration.

     This opening and formation took place with the Lord as it does with man, by the conflict and victory of temptation. As it took place, the Lord ascended step by step, degree by degree, through the heavens, even as He had come down, taking upon Himself the Human on each plane. There was, however, a notable difference between the Lord and man, arising from the fact that while the Lord's Soul was Infinite and Life Itself, the soul of man, received from an earthly father, is finite and a mere receptacle of life from God. Because man is a finite receptacle, he can reciprocate but finitely the influx of the Divine life. Even if his mind be opened to the plane of the highest heaven, the love which he returns to God will be a finite human love, and the wisdom to which he can attain will be but a finite wisdom. It was otherwise with the Lord. Because His Soul was the Infinite Love of God Himself for the salvation of the whole human race, He was capable of development even to infinity. Through a process analogous to that by which man, in his regeneration, becomes finite love and finite wisdom in human or angelic form, the Lord, by His glorification, became on every plane Infinite Love and Infinite Wisdom in a Divinely Human Form.

     This Divine Human, although Infinite in Essence, was accommodated to reception by finite human minds, and thus made visible both to angels and to men. This visible God is what is called, on each plane of the heavens respectively, the Divine Celestial, the Divine Spiritual, and the Divine Natural. It is the very Divine which was in the heavens before the incarnation, the Divine which descended as the Word, the Divine which was concealed in the ancient Scriptures, which had made them holy, and which had given them power to uplift and save.

102


Thus it was the very Divine Truth and Divine Good which had been the precious content of the Word, and which had become the Word made flesh in the Lord Jesus Christ.

     Prior to the Advent of the Lord, this Divine Truth and Divine Good could become visible in heaven only through the medium of the Angel of Jehovah, but now it could be revealed in fulness and perfection as never before, in the Divine Human of the Lord Himself. The revelation of this glorified body of the Lord in the Writings of the New Church is what constitutes the Second Coming, toward the accomplishment of which the whole history of the race had been Divinely directed from the beginning of time. When this revelation took place, the Sun of heaven shone with sevenfold brilliance before the eyes of the angels.

     And this revelation of the Lord at His Second Coming in the Heavenly Doctrine of the New Jerusalem is the means of a perpetual redemption. This is the "Redeeming Angel." Herein lies the true fulfilment of Isaiah's prophecy, "The angel of His faces saved them; in His love and in His pity He redeemed them; and He bare them, and carried them all the days of eternity." It is a perpetual means of redemption because here the Lord, in His Divine Human Glorified, is visibly present as God-Man, now and forever, not only with men on earth, but also with the angels of heaven. For the Lord, at His first coming, "Clothed His Divine, from first to last, with a Human." (H. H. 101.) And, by virtue of the revelation of His glorified Human at His second coming, "all the angels became aware that in the whole spiritual world the Lord alone is complete Man. (T. C. R. 109.) He is now visible to the angels in all the heavens, and to men on earth,-"Immanuel, God with us." Therefore we are told that" the New Church is the crown of all the churches that have hitherto existed on the earth, because it is to worship one visible God, in Whom is the invisible, like the soul in the body. Thus, and not otherwise, is conjunction of God with man possible, because man 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." (T. C. R. 787.)

103




     It is the Lord's presence in His Glorified Human, in His Human revealed in glory in the internal sense of the Word, that alone can effect the redemption of the race. He alone can teach and lead, protect and deliver. He alone can build on earth a "tabernacle which shall not be taken down." He alone can "stretch out the heavens as a span," and prepare for the eternal abode of the angels "in His Father's house." The Church on earth will be conjoined with the church in heaven just so far as men learn to worship in spirit and in truth Him Who is Jesus Christ our Lord, in Whom the Infinite God stands forth to view, Divinely Human. He alone is now the Redeeming Angel, of Whom it is said: "The angel of His faces saved them; in His love and in His pity He redeemed them; and He bare them, and carried them all the days of eternity." Amen.

LESSONS: Isaiah 63. Luke 24. A. C. 62801.2
MUSIC: Liturgy, pages 507, 659, 511.
PRAYERS: Liturgy, nos. 96, 192.
LORD'S TEMPTATIONS 1935

LORD'S TEMPTATIONS       Rev. PHILIP N. ODHNER       1935

     A TALK TO CHILDREN.

     After the Lord had been baptized by John in the Jordan, He went into the wilderness, and was there for forty days. A wilderness is a place where nothing grows well, because there is not enough water, and where nobody lives, because there is nothing to eat. Only wild animals can live there. And the Lord stayed in the wilderness for forty days.

     Perhaps you remember that the great flood in the time of Noah lasted forty days and forty nights. And you remember also that the children of Israel traveled in the wilderness for forty years before they came to the Holy Land to which the Lord was leading them. Wherever the number "forty" is mentioned in the Word of the Lord, it stands for a time of trouble, a time when good people fight with evil, just as the children of Israel fought with the evil tribes on their way to the Holy Land.

     So it was when the Lord was in the wilderness for forty days. This was a time of trouble, when the Lord fought with evil spirits, and conquered them.

104


We read that the Lord was tempted by the devil, and this means that the Lord fought and conquered evil spirits from hell. Evil spirits are called "the devil" in the Word, and to be tempted by them means that they attack us and we must fight against them.

     All during those forty days in the wilderness the Lord did not eat, and at the end He was very hungry. And the devil said unto Him, "If Thou be the Son of God, command this stone that it be made bread." And the Lord answered, and said, "It is written, That man shall not live by bread alone, but by every word of God."

     The Lord was hungry, but we must remember that His hunger was not a hunger for food such as we eat. His love and His hunger was to save men and bring them to heaven. At one time the Lord's disciples were anxious about Him because He did not eat, and they were afraid that He would become sick or starve to death; but the Lord told them that He had food which they knew not of. "My meat," He said, "is to do the will of Him that sent me, and finish His work." His food, like that of the angels, was the Truth of the Word, and all the good that comes to men if they live according to that truth, which teaches the way to heaven. That is heavenly food, by which all the angels of heaven are fed; and this was also the Lord's food, for which He hungered.

     The reason the Lord hungered in the wilderness was because He was surrounded by evil spirits, who tried to take this heavenly food away from Him; and in its place they wanted Him to eat bread, which was food for the body. But the Lord desired only one thing, and that was to bring men to heaven, and so He answered that man shall not live by bread alone, but by every word of God." The evil spirits wanted to turn the Lord away from saving men, to think of Himself; but when the Lord answered that men live by the Word of God, the evil spirits knew that they could not turn Him aside, for it is by His Word that the Lord brings men to heaven.

     And then the devil took the Lord to the top of a high mountain, and showed Him all the kingdoms of the world, and said that he would give all these to the Lord if the Lord would worship him.

105


At that time it was true that the evil spirits ruled the men of all the kingdoms of the world, and that they gave dominion to evil men who worshiped them. But the Lord had not come to rule like a king in the world, but to lead men to heaven, which was His kingdom, where He could rule them and make them happy. And because He knew that men could be saved only by worshiping Him as the Lord of heaven, and not as a king of this world, He answered, "Get thee behind me, Satan; for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve."

     And then the devil brought the Lord to Jerusalem, to the pinnacle of the temple, and said unto Him, "If Thou be the Son of God, cast Thyself down from hence; for it is written, He shall give His angels charge over thee, to keep thee; and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone." This the evil spirits said, trying to make the Lord do something that was for Himself alone, and not for men, whom He had come to deliver from evil spirits. But the Lord does nothing for Himself. Everything He does is to make men happy in heaven, and so He answered, "It is said, Thou shalt not tempt the Lord thy God." To tempt the Lord is to fight against Him, that is, to disobey His Word, and do things against His commandments. To do things for yourself alone, and not for other people, is against the Lord's commandments, and is to tempt the Lord. And when the Lord answered in this way, the evil spirits departed, because they knew that they could not stop Him from saving men, and that He was master over them, and not they over Him.

     After the Lord had overcome the evil spirits, the angels came to Him and ministered unto Him. This means that they served him. And the way they served Him was to bring Him again His heavenly food-the hope and joy of saving men by the truths and goods of the Word.

     The Lord, when He was in the world, did not tell men much about His combats against the hells, because men at that time did not know much about heaven or hell. And besides it had been written that the Lord would suffer in silence: "He was oppressed, and was afflicted, yet He opened not His mouth; He is led as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He openeth not His mouth." (Isaiah 53:7.)

106




     But when the Lord came a second time, through His Word to the New Church, He showed us that He fought with evil spirits all during His life. And what we have heard about the Lord's temptation during those forty days in the wilderness is a short way of telling us what happened in all the days of His life. For the Lord fought against all evil spirits; and because He conquered them, we also may fight and conquer them, if we follow what the Lord says in His Word.

     The Lord feeds every one of us with angels' food, and this is what really keeps us alive, much more than the food we put into our mouths. That food which the Lord gives us is the love of keeping His commandments. It is the joy and delight that we have from loving the Lord and the neighbor. It is the joy and delight we have from doing what we are meant to do. Evil spirits try to take this food away from us. They make us feel no delight in what we are meant to do. When we are trying hard to do something, no matter what it is, whether it is some lesson in school we are meant to learn or some evil habit we are trying to break, evil spirits come and make us feel badly about it. They make us say, "O what is the use of doing this! I don't like to do this, and I can't do it, so what is the use of trying!"

     This is what the evil spirits make us say, when they have taken away our spiritual food. Then we should remember that we can do whatever is right for us to do, if we obey the Lord's Word, because the Lord has conquered all the evil spirits that would stop us. And to the evil spirits who make us feel discouraged, we should say, "Get thee behind me, Satan, for I know that the Lord gives me life and power from His Word, and Him only will I serve!" If we do this, then the evil spirits will leave us, and the angels will come from the Lord and give us hope and power and joy in doing what the Lord wishes us to do.

LESSON: Luke 4:1-13.
MUSIC: Hymnal, pages 128, 130, 143.

107


NOTES ON THE CALENDAR READINGS 1935

NOTES ON THE CALENDAR READINGS       Rev. HUGO LJ. ODHNER       1935

     Joseph with Potiphar.

     Joseph's experiences in the house of Potiphar (Genesis 39) describe the order in which the Lord, while on earth, made His "internal man" Divine by means of temptations. "Joseph" represents that Divine Good of Truth which, in the Lord's Human, answered to the conscience of good in the spiritual man, i.e., the exterior rational (A. 4570). Even as Joseph had to be brought down into Egypt, in order that the destinies of Israel might be realized, so-in the course of regeneration-must the conscience, which is of the internal man, descend and act into man's natural life, and reform it.

     At first a state of contentment follows in the natural man (A. 4981), but later there inevitably comes temptation. For the hereditary evils of man seek to seduce the conscience to approve of the lust hidden in such merely natural affections as connate pity, for an instance, which would do good to the evil; even as the adulterous wife of Potiphar sought to pervert Joseph. And when the conscience of spiritual truth resists pandering to the vanity of such merely natural good, man is accused by evil spirits of having a false conscience, because the ultimate truths of the Word do seem to teach an indiscriminate charity. It is then as if Potiphar's wife had seized Joseph's garment and held it as a witness against him!

     The Lord's glorification of His internal man resulted from such battles against the false appearances of a "natural good" that was interiorly malicious. By these battles He displaced inherited maternal affections with the Divine Natural Good which He had from His Divine conception (4980). With Him alone was there good affection-a longing for truth and a hunger for good-in the natural from birth. (Ath. Creed, 219; De Dom., 70.)

108




     But temptations like these, through which the internal man is regenerated (and in the case of the Lord, glorified), persist in the natural as long as there is disorder or rebellion there. The conscience, or the internal man, remains as it were in a prison house, like Joseph, deprived of its freedom of action. Such a state is described in the Arcana readings assigned for March and April. "Pharaoh," we are there taught, represents the interior natural, which is already in a state of order; while his sinning servants, the chief butler and the chief baker, represent the exterior natural, or the sensual things of the mind, which are in "inverted order," so that they do not accord or correspond with interior things.

     The Butler and the Baker.

     The story of the these two condemned court-officers, and how their prophetic dreams came true, in accordance with Joseph's predictions, describes, in the supreme sense, how the Lord, from Divine foresight, glorified His Exterior Natural.

     The butler of Pharaoh represents the sensual things that are subject to the understanding, or "those things in the body" by which man obtains sensual appearances of truth and also fallacies of sense (5077). The fallacies of sense must be rejected (5084); yet in this life the world of external sensation is essential to man's progress; and after suitable amendment by rational thought, and suitable discipline when it tries to overstep its proper sphere, it can resume its use of providing the ultimate means of regenerating man, by presenting the cup of the knowledge of charity to the mind (5165). The butler was therefore restored to the king's favor, and became the instrument of Providence by whom Joseph was eventually brought into power in Egypt. Pharaoh's baker, however, was executed. For he represented the sensual affections that belong to the hereditary will; and these affections are evil beyond redemption, and are incapable of regeneration. The only hope for man lies in the shunning and condemnation of the desires and delights of the evil will, that man may be raised out of a merely sensual life.

     The Lord's Corporeal.

     "No man rises with the body with which he was clothed in the world; but the Lord alone so arose, and this because He glorified His body, or made it Divine, while He was in the world" (5078).

109




     Man, therefore, leaves the exterior natural (5079), or his external sensual life, when he dies. "The earthly corporeal is no longer of any use to him when he is in another world, where are other functions and other powers and abilities, for which the nature of his body there is adapted." But the Lord "made the very Corporeal in Himself Divine, as well its sensuals as their recipients" (5078).

     The Lord did not reject the body, with its senses "from which the body lives" (5094), but He purified it of all appearances, and indeed from everything that partook of merely finite life, and dissipated everything which was of maternal heredity. The knowledges of the sensual, which are represented b; Pharaoh's butler, were retained to serve during this process, for "they could accord for a time with intellectual things." Not so the affections and the hereditary desires typified by "the baker." "For the voluntary of the Lord . . . was Divine from conception, and was the Divine Good Itself; but the voluntary which He had by birth from the mother was evil; wherefore this had to be rejected, and in its place a new one procured from the Divine voluntary by means of the intellectual, or from the Divine Good by means of the Divine Truth, thus from His own proper power" (5157).
REFUSAL AND ACCEPTANCE 1935

REFUSAL AND ACCEPTANCE              1935

     When Jacob offered a present to Esau, it was at first declined, but afterwards accepted. "And Esau said, I have much, my brother, be that thine which is thine. That this signifies tacit acceptance, that he might thus insinuate the affection of good from truth, may be evident from the refusal in this case as involving assent, for he nevertheless accepted. Sometimes the purpose in refusing, when one afterwards accepts, is that affection may be insinuated, and also increased thereby; and thus pass from thinking well into willing well. Man is led by the Lord in the spiritual life by almost the same means as those by which a man leads others in the civil life. It is a familiar thing in civil life to refuse a favor to the end that it may be done from affection, thus not from thinking only, but also from willing; for if it were not accepted, the end intended would perish. Wherefore the end urges him to think more intensely about it, and thus to will it from the heart." (A. C. 4366.)

110


ANNUAL REPORTS 1935

ANNUAL REPORTS       HUGO LJ. ODHNER       1935

     REPORT OF THE SECRETARY OF THE GENERAL CHURCH.

     The membership of the General Church of the New Jerusalem, as given in our last annual report (New Church Life, 1934, pp. 114-116) comprised 2136 persons. During the calendar year of 1934, seventy-one names were added to the roll, bringing the total to 2201. But as thirty-two deaths and two resignations were recorded, the membership list on December 31, 1934, contained the names of 2173 persons, a net increase of thirty-seven for the year.

     Besides this total, the South African Native Mission of the General Church reported a membership of 921 persons at the end of 1934, as compared with 969 at the close of 1933. Thirty-five new members were added, and nine deaths and three resignations were recorded. The net decrease is due to a reorganization of one society where 71 names were removed in revising the register.

     NEW MEMBERS.

     January 1 to December 31, 1934.

     A. IN THE UNITED STATES.     

     Compton, Cal.
Mr. LeRoy Andrew Wilkins

     Long Beach, Cal.
Mr. Edgar Vincent Klippenstein
Miss Margaret Klippenstein

     Denver, Colo.
Mr. Donald Ellis Allen

     Chicago, Ill.
Mrs. Harvey W. Farrington (Dorothy Louise Brommer)

     Glenview, Ill.
Miss Gwendolyn Bernice King
Miss Vera Kathleen Lee

     Bay City, Mich.
Miss Elizabeth Hughes Childs
Miss Lillian Lucile Heimgartner

     Detroit, Mich.
Miss Lilian Macauley
Mrs. Fred Steen (Florence M. Hahn)

     Hazel Park, Mich.
Miss Fred May Cook
Mr. Cyril Lionel Day

     Pontiac, Mich.
Mr. Harold Malcolm French

     Phillipsburg, N. J.
Mr. George Hatfield Woodard

     New York, N. Y.
Miss Geraldine Elizabeth Flory

     Middleport, O.
Mr. Charles Frederick Davis

     Freewater, Ore.
Miss Lydia Olena Fine

     Portland, Ore.
Miss Rosalind Maxie Lorenz

     Brackenridge, Pa.
Miss Catherine Emile Aye

     Bryn Athyn, Pa.
Miss Dianne Alden

111



Mr. Walter Hoyt Bancroft, Jr.
Miss Annette Bostock
Miss Joan Bostock
Miss Gwendolyn Cooper
Miss Marion Cranch
Mr. Andrew Alan Doering
Mr. Bryndon Childs Heath
Mr. George Bender Heaton, Jr.
Mr. Ray Standforth Odhner
Mr. Donald Edward Pratt
Mrs. Donald Edward Pratt (Nita Americus Harper)
Miss Tryn Rose
Miss Frances Bostock Schaill
Miss Elizabeth Kuehner Walter

     Darby, Pd.
Mrs. Wilhelmina (Hafner) Pflueger

     Erie, Pa.
Mr. William Edward Cranch

     Johnstown, Pa.
Miss Florence Kintner (now Mrs. E. E. Iungerich)

     Northeast, Pa.
Miss Elsie Barbara Leschinsky

     Philadelphia, Pa.
Mr. Eliot Applelon Cranch
Mr. Frank H. Moser
Miss Martha Muir
Mr. Arthur Bradbury Williamson
Mrs. Arthur B. Williamson (Marjorie Bissegger)

     Pittsburgh, Pa.
Miss Elma Ruth Glenn
Mr. Julian Hubert Kendig
Mr. Alexander Heilman Lindsay
Mr. Bert Paul Nemitz

     Southampton, Pa.
Mr. Henry George Field

     Tarentum, Pa.
Miss Martha Jane Heilman

     B. IN CANADA.

     Mimico, Ont.
Mrs. Arnold Thompson (Agnes Hamer Ferriday)

     Toronto, Ont.
Miss Mabel Edith Carter
Miss Kathleen McClure
Mrs. William McDonald (Agnes Nora Thompson)
Miss Violet Lillian Penhale
Miss Norma Margaret Wemyss

     Rosthern, Sask.
Miss Nora Adelaide Hamm

     Waldheim, Sask.
Mr. Wilfred Bernard Klippenstein

     C. IN ENGLAND.

     Leicester.
Mr. Charles Ambrose Roberts
Mrs. Charles A. Roberts (Grace Monica Farry).

     London.
Mrs. Pieter Notermans (Helen Ann McCaffney)

     Wembley.
Mr. Robert John Tilson

     D. IN HOLLAND.

     The Hague.
Mr. Henri Marie Haverman

     Rijswijck.
Mr. Johan Leonard Klamer

     Rotterdam.
Mr. Joseph Linthuis
Mr. Joseph Linthuis (Maria Adriana Pool)

     E. IN SWEDEN.

     Jonkoping.
Miss Mona Nilsson

     Lidkoping.
Mrs. Lars K. Hgrleman (Augusta Fredrika Nord)

     Stockholm.
Miss Astrid Elisabeth Anderson
Mr. Tor Ake Vilhelm Stenstrom
Mrs. Frans Emanuel Svedberg (Hanna Fredrika Paulina Lundgren)

112




     DEATHS.

     Reported during 1934.

Rev. William Hyde Alden, Abington, Pa., July 23, 1934.
Mrs. Wm. Hyde Alden, Bryn Athyn, Pa., August 15, 1934.
Mrs. Eleanor Susannah (Higginbotham) Barger, Gendringen, Holland, November 25, 1933.
Mr. Walter D. Barnitz, Evanston, Ill., March 31, 1934.
Mr. Solomon Bauman, Milverton, Ont., November 5, 1934.
Mr. Ernest Emanuel Bergstrom, Denver, Colo., December 25, 1933.
Miss Dora Brown, Toronto, Ont., June 23, 1934.
Mr. Walter Cameron Childs, Bryn Athyn, Pa., July 18, 1934.
Mrs. Svea M. Erickson, Chicago, Ill., November 20, 1933.
Miss Mary A. Fox, Philadelphia, November 21, 1933.
Mrs. William Gill, Colchester, England, March 29, 1934.
Mr. Leonard E. Gyllenhaal, Bryn Athyn, Pa., October 3, 1934.
Mr. Robert Neville Hall, Wilmington, Ill., June 24, 1934.
Mr. Walter Hamm, New York, N. Y., July 15, 1934.
Mr. Johan Heinrichs, Morden, Manitoba, May 31, 1934.
Mrs. Richard (Edwards) Hickman, Toronto, Ont., July 8, 1934.
Rev. I,. G. Jordan, Oakland, Calif., March 3, 1934.
Mr. Julian H. Kendig, Pittsburgh, Pa., November 24, 1933.
Mr. Knud Knudsen, Odense, Denmark, April 16, 1934.
Miss Agnes Charlotta Kraak, Stockholm, Sweden, Nov. 27, 1933.
Miss Helen Macbeth, Littleton, N. H., July 2, 1934.
Mr. Alvin E. Nelson, Glenview, Ill., October 17, 1934.
Mr. Nils Olaf Carl Nordensjold, Stockholm, Sweden, October 29, 1933.
Rev. Enoch S. Price, Philadelphia, September 6, 1934.
Miss Lydia Rhodes, Pittsburgh, Pa., March 8, 1934.
Mr. Ernest Frankish Robinson, Bryn Athyn, Pa., December 26, 1933.
Mr. Edward Lewis Rogers, Saron, C. P., South Africa, October 5, 1934.
Mrs. Emily Christina (Bellinger) Rothermel, Toronto, Ont., November 18, 1933.
Mrs. Katherine Schnarr, Kitchener, Ont., June 21, 1934.
Mr. Alvin Hobart Sherman, St. Paul, Minn., May 7, 1934.
Mr. Roydon Hamilton Smith, Chicago, Ill., February 8, 1934.
Mrs. Charles F. Theyken, Mt, Penn, Pa., July 7, 1934.

     RESIGNATIONS.

Mr. William Bruce Reid, Atlantic City, N. J., October 6, 1934.
Mrs. W. B. (Stankowitch) Reid, Atlantic City, October 6, 1934.

          HUGO LJ. ODHNER,
          Secretary of the General Church.

113


REPORT OF THE COUNCIL OF THE CLERGY. 1935

REPORT OF THE COUNCIL OF THE CLERGY.       WILLIAM WHITEHEAD       1935

     January 1, 1934, to January 1, 1935.

     The present membership of the Clergy comprises three members of the episcopal degree; 35 members in the pastoral degree; and 4 members in the ministerial degree; making a total of 42 members. (See last Directory, published in New Church Life, December, 1934, pp. xi-xvi.)

     Changes in personnel during the past year included: (1) the passing into the spiritual world of the Rev. William Hyde Alden (aged 77) on July 23 (see obituary in New Church Life, October, pp. 352-354), and of the Rev. Enoch S. Price (aged 78) on September 6 (see funeral address and biographical sketch in New Church Life, November, pp. 392-396); (2) the ordination of the Revs. A. Wynne Acton, Philip N. Odhner, and Willard D. Pendleton into the pastoral degree; and (3) the ordination of the Revs. William Cairns Henderson and Erik Sandstrom into the ministerial degree.

     Of the 42 members, 24 are more or less entirely occupied in active pastoral work in various societies and circles, including the Visiting Pastor of the General Church; 10 are engaged in the work of the Academy of the New Church at Bryn Athyn, besides performing uses in the episcopal and pastoral fields as occasion requires; 6 are in secular work; and 2 are no longer in active service.

     Connected with the South African Mission are: 5 native pastors, 6 ministers, 6 authorized leaders, and several theological students.

     Up to March 1, 1935, the Bishop of the General Church has received reports for the year 1934 from all members of the Clergy, except Pastors Henry Leonardos and Joao de M. Lima (South America); Ministers Vincent C. Odhner (Bryn Athyn), and Erik Sandstrom (Sweden); and two native ministers of the South African Mission.

     The RITES AND SACRAMENTS Of the Church have been administered as follows (the figures in parentheses indicating a comparison with the year 1933):

Baptisms                               116 (+ 24)
Confessions of Faith                          41 (+11)
Betrothals                               14 (+ 1)
Marriages                               19 (- 5)
Funeral services                          25 (- 5)
Holy Supper:
Quarterly: as Celebrant 68; as Assistant 26           94 (-31)
Monthly: as' Celebrant 71; as Assistant 21           92 (+ 42)
Private                                   20
Ordinations                               5 (+ 4)
Dedications:
Private homes                          8 (+ 2)
Ecclesiastical buildings                     2 (+ 2)

     Note: The above figures do not include returns from Brazil, nor from the Rev. Erik Sandstrom (Sweden).

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     For the South African Native Mission, Superintendent F. W. Elphick reports 67 registered baptisms (Infants 32; Adult 35); and 9 deaths.

     From the reports received, the following facts and comments have been derived, as of general interest or for the sake of record:

     The Rt. Rev. Nathaniel Dandridge Pendleton reports that, as Bishop of the General Church of the New Jerusalem, he presided over the weekly meetings of the Consistory; the annual meetings of the Council of the Clergy, January 29-February 3, 1934; the Joint Meetings, and the Executive Committee; the Chicago District Assembly, October 12-14. He also preached in Glenview and Pittsburgh, and administered the Holy Supper at Glenview.

     As Pastor of the Bryn Athyn Church, he presided over the regular meetings of the Pastor's Council, the Board of Trustees, and the Annual Meeting of the Bryn Athyn Society; preached in Bryn Athyn eight times, and conducted services when not absent. Conducted a series of six doctrinal classes in the Spring (March 3, April 13, 20, 27, and May 4, 11), and a series of four classes in the fall (November 16, 28, and December 7, 14).

     As President of the Academy of the New Church, he presided over the meetings of the Board of Directors of the Academy, the regular meetings of the President's Council, the Theological Faculty, and the General Faculty. Lectured twice a week to the Theological School from January 8 to May 16; also lectured twice a week to a class of College women from January 9 to June 7, and from September 20 to December 20.

     The Rt. Rev. George de Charms, as Assistant Bishop of the General Church, reports that he presided at the Twenty-Seventh British Assembly in London, in August, on which occasion he administered the Sacrament. In October he presided at the Ontario District Assembly, and in November at the Pittsburgh District Assembly, preaching and administering the Sacrament at both places. Also made an episcopal visit to the following places: London (England), Colchester (England), Paris (France), Toronto (Canada), and Renovo (Pa.). He preached at the first two places mentioned.

     As Vice President of the Academy, he presided at the following Faculties: College, Boys' Academy, Girls' Seminary, and Elementary School. Also continued in charge of Religious Instruction, and presided at meetings of the Department of Religion. He gave a course on "Regeneration" in the Theological School from January 8 to June 15. Since September, he has given a course on "The Growth of the Mind" in the College.

     As Assistant Pastor of the Bryn Athyn Church, he preached seven times, and assisted from time to time in the services. He also conducted a series of eight doctrinal classes from January 12 to March 16. Continued in charge of the children's services, receiving assistance from other ministers; and also continued teaching Religion to the eighth grade of the Elementary School from January 8 to June 15. Since September 20, he has been teaching Religion to both the seventh and the eighth grades.

     The Rt. Rev. Robert I. Tilson, Pastor of Michael Church, London, England, ordained the Rev. A. Wynne Acton into the second degree of the priesthood on March 25. He visited High Kilburn, York, twice-for some days each time; conducted six services there, and a family doctrinal class nearly every evening.

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He also visited Colchester twice, and preached there. Continued as one of the Council of the Swedenborg Society; and as President of the "New Church Club."

     Rev. Alfred Acton, as Visiting Pastor of the Washington Society, reports that the Revs. Erik Sandstrom and W. Cairns Henderson assisted by conducting services there in the Spring.

     Rev. Elmo Carman Acton, in reporting as Pastor of the Durban (South Africa) Society, states that he has also taught Religion, Hebrew, Latin and Elementary Science, in the School. As Assistant-Superintendent of the South African Native Mission, and Superintendent of the Mission work in Natal and Zululand, he has had to be absent from Durban several Sundays during the year, when Mr. R. M. Ridgway has conducted the service, reading from New Church Sermons.

     Rev. Karl R. Alden reports that, in addition to his Academy duties, he has preached twice in Bryn Athyn, once each in Pittsburgh and Toronto, conducted one children's service in Bryn Athyn, and one doctrinal class in Camden, N. J.

     He has continued to conduct the "Whittington Chorus," and organized the "Whittington Duodekete"-a group of twelve young people who "produce music for special occasions."

     Rev. Gustaf Baeckstrom, Pastor of the Stockholm (Sweden) Society (Nya Kyrkans Forsamling), reports that, in addition to his regular duties, he has administered the Holy Supper twice in Jonkoping (last time to 19 persons), and once each in Gothenburg, Malmkoping, Vaxjo, Oslo, and Copenhagen. At Oslo he held a doctrinal class. Together with the Rev. Erik Sandstrom he gave religious instruction to six children in Jonkoping; and, with the same cooperation, a number of well-attended doctrinal classes there. He delivered twenty-three public lectures in Sweden and Norway, with an average attendance of 88 persons.

     He also reports that Mr. Ryno Sigstedt has given religious instruction, during part of the year, to six children in Jonkoping, receiving directions by mail from the Rev. Erik Sandstrom.

     Rev. Albert Bjorck reports conducting Divine service at Woodgreen (England), in August and September, administering the Holy Supper once, five persons partaking.

     Rev. Hendrik W. Boef, as Pastor of the Gabriel Church, Los Angeles, California, reports that, owing to the depression, classes for the children have been held less frequently. Also, due to the lack of funds and of means of transportation, no visits were made during the year to members in Northern California; and visits to those living near Los Angeles were few. However, he states, "in spite of the ills of the depression, from which we have suffered considerably this year, we are hopeful for the future, and confident that the Church will grow among us, because of the splendid spirit of our members. Our progress has been slow, but, as far as we can judge, there is a marked advance in the understanding and grasp of our Doctrines, as well as in the endeavor to leading a truly New Church Life."

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     Rev. W. B. Caldwell reports that he has been engaged as Editor of New Church Life, and as Professor of Theology in the Academy. During the year he preached three times in the Bryn Athyn Church.

     Rev. L. W. T. David reports that he has preached five times at Bryn Athyn, besides assisting at several other services; and also twice at the Carmel Church in Kitchener. In November he officiated at the funeral of Mr. Addison Franklin Lyman, Sr., at Wadesboro, North Carolina.

     Rev. Charles E. Doering reports that, in addition to the duties of Dean of Faculties and Professor of Mathematics in the Academy, he has conducted the morning worship in the Academy Schools, and preached once in Bryn Athyn and once in Pittsburgh.

     Rev. Frederick W. Elphick, as Superintendent of the General Church Mission in South Africa, estimates the number of baptized native members to be 921. As last year, a high number of deaths occurred. Typhus fever has been very extensive in Basutoland. The decrease in the number of members from last year (88) is also due, however, to a strict and periodic revision of the lists.

     The new center in Sterkstroom, reported last year, now has 23 members. It is being worked up under a new Leader who has had three years of instruction at "Alpha."

     During the year, Mr. Elphick held services and classes at the mission stations at: Greylingstad and Alexandra Township (Transvaal); Lusitania and Esididini (N. Natal); Lukas, Mafika, Khopane (Basutoland); Kent Manor (Zululand); Mayville (Durban); and Sterkstroom (C. P.).

     There are now "7 male and 10 female teachers in the 9 Day Schools; and 2 male teachers in 1 Night School. There are also 2 male instructors in printing and carpentry. The total number of Day School students is from 350 to 400. The number in the Night School is from 50 to 60.

     Detailed reports of all this work are sent half-yearly to the Bishop; frequent reports are also sent to New Church Life.

     By request of the Bishop, he presided at the Third South African Assembly of the General Church, held in Durban, June 16-19.

     As Acting Pastor of the "Alpha Circle" at Ladybrand, O. F. S., he supervised the Elementary Day School there, conducting opening worship each morning, and giving two classes in Religion.

     He also conducted the service in the Durban Society three times; and, on the occasion of the death of Mr. E. L. Rogers, visited "De Hoek," Saron, C. P., from October 6 to 15.

     Rev. Alan Gill, in addition to reporting the customary duties of Pastor of the Carmel Church, Kitchener, Ontario, Canada, says: "The enrollment in our Day School has now reached the highest peak in its history, viz., forty-eight, divided into eight grades. Our teaching staff consists of Miss Anna Heinrichs, Miss Phillis Cooper, and the Pastor. Miss Carita Roschman supervises physical training and dancing."

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     Rev. Victor J. Gladish, Pastor of the Colchester (England) Society, reports that the situation is one of healthy, though not rapid, progress. An encouraging response is meeting the attempt to set up additional avenues of evangelization; and harmony of action between the Pastor, the Rev. W. Cairns Henderson, and the Michael Church, already affords promising signs for the immediate future.

     Rev. Willis L. Gladish, Pastor of Sharon Church, Chicago, Ill., reports that during the Winter months there were four Sunday evening services of a missionary character, the attendance averaging about 60. Very few strangers were attracted, but our own members brought their friends. At three of the services Mr. Jesse Stevens and his choir from the Immanuel Church assisted with the music. The oldest member, aged 96, Miss Helen Macbeth, died at Littleton, N. H., on July 2; she had seldom been able to attend church in recent years. The Society has gained three new members, making a total of 81, of whom 63 are resident in Chicago and vicinity.

     Rev. Frederick E. Gyllenhaal, Pastor of the Olivet Church, Toronto, Canada, reports that, in addition to the Wednesday evening doctrinal classes, he has held, on alternate Sunday evenings, a Conjugial Love class, and a Young People's class. The Sunday School classes have been continued, except during June, July and August. During the year he made 111 pastoral calls.

     From January to June, he taught Religion, Hebrew, Canadian history, and spelling (in all, 23 periods a week). In the last six weeks of the term, he carried the School alone, owing to the illness and final death of the teacher, Miss Dora Brown. From September, Miss Jennie Gaskill has been the teacher. The Pastor is now teaching 25 periods a week, in Religion, Hebrew, Arithmetic and Spelling.

     He visited Montreal in February, April, and November, preaching three times. The monthly meetings, begun last year under the leadership of Mr. R. F. Dykes, were continued, and the reading of The Doctrine of the Lord was completed. The monthly suppers have been discontinued.

     Rev. E. E. Iungerich reports his resignation as Pastor of the Pittsburgh Society on July 30. Since then he has preached every Sunday in Johnstown, Pa. On December 16 he was given a unanimous call by the members of the General Church in Paris, France, to labor in that field. Mr. Louis Lucas, who has been directing the work there since the death of the Rev. Ferdinand Hussenet, wrote on December 18 (in part):

     "Being assembled, on December 16, for worship in Rue Barthelemy, I read your letter to the members of the Church, and they were unanimous in considering you one of ours. . . . Tell Bishop N. D. Pendleton that you will be of great use for the development of the Church in Paris. We need in France a man of the General Church who can defend the pure principles of the New Jerusalem. . . .I believe that your presence will be providential to cause the good and truth taught in Bryn Athyn and in all the centers of the General Church to be loved with the love and devotion the General Church has for our Lord Jesus Christ. . . . We are awaiting you before April if possible. . . ."

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     Rev. Hugo Lj. Odhner, Assistant Pastor of the Bryn Athyn Society, and Professor of Theology in the Academy, reports that he has had charge of the Chancel Guild and the ushers' organization, has assisted in the conduct of services, preaching 12 times, giving one children's address and 4 doctrinal lectures, as well as two other addresses. He has also given courses in the High Schools, the College, and the Theological School of the Academy.

     Rev. Willard D. Pendleton reports that, on September 15, he resigned as an Instructor in the Academy Schools to accept the invitation to become Pastor of the Pittsburgh Society.

     Rev. Theodore Pitcairn, Assistant Pastor of the Bryn Athyn Society, reports that, during the first half of the year, he taught a course in the History of Art in the College of the Academy. During the rest of the year he has been on leave of absence; and has acted as Pastor of the Circle in Seine et Marne, France.

     Rev. Norman H. Reuter, Pastor of the Wyoming (Ohio) Circle, reports that, next to the weekly services and doctrinal classes, perhaps the most important work done is with the group of 17 children who have regular Sunday services, in addition to weekly religious instruction in three grades. He also preached 6 times in Glenview, III., twice in Linden Hills, Mich., and once in Pittsburgh, in addition to delivering other addresses.

     Rev. Joseph E. Rosenqvist, of Gothenburg (Sweden), now in secular work, reports the completion of his translation of the Apocalypse Explained into Swedish. He has also finished the translation into Swedish of Dr. Alfred Acton's Introduction to the Word Explained.

     Rev. Homer Synnestvedt, in addition to his duties in the Academy, reports his activities in connection with the charge of the North Philadelphia group of the Advent Church. He also preached twice in Pittsburgh; and conducted six services during the Summer in the mountains at Lake Wallenpaupak to an average audience of 50, about half of them being children.

     Rev. Fred E. Waelchli, as Visiting Pastor of the General Church, reports that during the year he visited Detroit, Mich., Cleveland, Ohio, and Erie, Pa., each four times; Middleport, Ohio, and Riverside, Ontario, each three times; Renovo, Pa., Niles, Ohio, Youngstown, Ohio, Johnstown, Pa., and Bay City, Mich., each twice; and Columbus, Ohio, and Buffalo, N. Y., each once. At these twelve places the ministrations of the Church were brought to about 100 persons, including 22 children, who were given instruction.

     At Glen Ridge, N. J., in February, he preached, and administered the Holy Supper. At Arbutus, Md., he conducted services and a doctrinal class in December. He was appointed Visiting Pastor for that Circle, for quarterly ministrations. Unofficially he performed several uses in Cincinnati and Pittsburgh. At Bryn Athyn he preached five times, and once gave the address at the children's service.

     Rev. William Whitehead reports that, in addition to his duties as Professor of History and Political Science in the Academy, he conducted the quarterly services in the New York Society throughout the year, administering the Holy Supper on each occasion; Five doctrinal classes were also held.

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He also performed the customary duties of the Secretary of the Council of the Clergy.

     Rev. Raymond G. Cranch reports that he has been engaged in secular work, but notes that he made a stenographic report and transcript of the 1934 Council sessions for use in New Church Life.

     Rev. W. Cairns Henderson reports that he has been engaged as a Visiting Minister and evangelist in England. Since arriving in England after his graduation from the Academy, he has conducted nine services, two children's services, and held eleven doctrinal classes in different parts of the country. He also preached three times in Colchester, and twice assisted on the chancel. He also preached five times in London, and assisted on the chancel on six occasions.

     In addition to the above, statistical reports without special comment were received from the Revs. A. Wynne Acton (London, England), Reginald W. Brown, Emil R. Cronlund (Bryn Athyn), Henry Heinrichs (Denver, Colo.), Richard Morse (Sydney, Australia), Philip N. Odhner (Bryn Athyn), Ernst Pfeiffer (The Hague, Holland), Gilbert H. Smith and George G. Starkey (Glenview, Ill.).

     MINISTERS IN THE SOUTH AFRICAN MISSION.

     Reports were received from all but one of the sil Basuto ministers, and from all but one of the five Zulu ministers, as follows:

     Basuto.

     Rev. Berry Meqelepo, Pastor of the societies centering in Greylingstad, Transvaal, reports, in addition to the pastoral activities at Greylingstad, a number of services, lectures and doctrinal classes given during five visits to Alexandra township (Johannesburg), four visits to Heidelberg, and two visits to Silver Bank. He reports increases in membership.

     The Day School has progressed favorably. A supervisor was sent by the government, and "then the School was recognized."

     Rev. Jonas Motsi, Pastor of the Alpha (native) Society, reports, in connection with the large number of funerals, "owing to ravages of typhus fever, the call on me was heavy, irrespective of 'creed.'"

     Reports were also received from Rev. Jonas Mphatse, who has been acting as visiting minister to Qopo and also revising his theological studies at Alpha; from Rev. Nathaniel Mphatse, Minister at Mafika-Lisiu, Thaba Bosigo, Basutoland; and from Rev. Sofonia Mosoang, Minister at Khopane, Majara, Basutoland.

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     Zulu.

     Rev. John Moses Jiyana reports that, in addition to his regular duties as Pastor at Lusitania and Esididini, he took another journey in October to Pomeroy (about 80 miles away), where there is a member who reads to others from the Writings. After lecturing to them on the New Church Doctrines, Mr. Jiyana writes: ". . . The natives are still in their primitive stage, though surrounded by a few denominations. They were glad to hear of this new faith, but some said this change of life is due to civilization. The Europeans want to keep on changing things for the sake of business. But most of those who are still in their primitive state were glad to hear of the One Only God, and that He is making His Second Advent. What pleased them most was to hear of the Doctrine of Life. I have also received letters of invitation this December, but owing to daily, heavy rains, I have not yet complied with their request. . . ."

     Encouraging reports were also received from Rev. Julius S. M. Jiyana, Minister to the Tongaat Society, Natal; from Rev. Moffat Mcanyana, Traveling Minister (Durban), who reports 25 baptisms; and from Rev. Philip Johannes Stole, Minister to the Turner's Avenue and Springfield societies, Durban.
     Respectfully submitted,
          WILLIAM WHITEHEAD,
               Secretary, Council of the Clergy.
REPORT OF THE TREASURER OF THE GENERAL CHURCH. 1935

REPORT OF THE TREASURER OF THE GENERAL CHURCH.              1935

     A printed copy of the Treasurer's Report for the fiscal year of 1934 was mailed to every member of the General Church in February, 1935.
     H. HYATT,
          Treasurer.
REPORT OF THE ORPHANAGE COMMITTEE. 1935

REPORT OF THE ORPHANAGE COMMITTEE.       MOREL LEONARD       1935

     During 1934 the Orphanage Committee has continued supporting the ten children of three widows with a total monthly assistance of $160.00.

     We have received a generous response from the members of the Church, which we hope will continue, so that we may not only continue the support now being given, but that we may also gradually pay off the balance of the loans received in previous years.

     We append a financial statement which shows, among other things, that we are in debt for loans received in previous years, plus the interest accrued, in the amount of $2,505.66, and that in the past year our income has exceeded our expenses by $281.32.
     Respectfully submitted,
          MOREL LEONARD.

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     ORPHANAGE FUND.

     FINANCIAL CONDITION, DECEMBER 31, 1934.

     Assets.
Cash in Bank                                        $834.02
Investments at Book Value                              5,619.64
Total Assets                                        $6,453.66

     Liabilities.
Loans Payable                               $2,060.00
Interest Accrued on Loans                     445.60
Total Liabilities                                        $2,505.60

     Net Worth.
Surplus                                             $3,948.06
Total Liabilities and Net Worth                         $6,453.66
INCOME AND EXPENSE.
For the Year ending December 31, 1934.
Income.
Contributions                     $2,139.30
Interest on Investments                64.82
                                                             $2,204.12

     Expenses.
General Expense                    $2.80
Assistance to Sundry Persons           1,920.00
                                                       $1,922.80
Excess Income over Expense                          $281.32

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Church News 1935

Church News       Various       1935

     BRYN ATHYN.

     Bishop Pendleton's Seventieth Birthday.

     For some time the members of the Bryn Athyn Society had been planning a celebration in honor of the Bishop's seventieth birthday anniversary-February 19, 1935-and it was finally arranged that it should be held in the auditorium of De Charms Hall on Friday evening, February 15th. But in the absence of the auditorium, destroyed by fire early in the month, the Choir Hall at the Cathedral made a banqueting hall of unusual beauty. New tables, gleaming white tablecloths, new glassware and silverware, had been provided in the Hall and adjoining rooms, making possible the seating of the 275 who crowded in. Lilies, azaleas, palms and ferns, tastefully arranged, transformed the Hall into a place of fragrance and loveliness. A novel and beautiful feature was the bringing in of the birthday cakes-individual cakes, each with its tiny red candle. These had been arranged on large trays with candles lighted, and when the room had been darkened the waitresses marched in as the whole assemblage sang, "Happy, happy, happy may he be!" A cake was then placed in front of each guest, and the sparkling spots of light at the tables produced a most pleasing and delightful effect.

     In his opening remarks as toastmaster, Mr. Raymond Pitcairn said: "From the earliest Academy days we have been a Church Militant-a quality that is essential to the establishment of the New Church in a vastate Christian world. There is happiness and joy in leadership; but with our corrupt heredity and environment we are beset by foes without, and also by foes within the proprium of our minds and hearts. Leadership of the Church is therefore difficult. We all know this, and yet not one of us knows the suffering and hard things that attend the courageous and just leadership that Bishop Pendleton has tried so hard, and with so much success, to give the Church. I shall not attempt to say more of his accomplishments, but the speakers and messages to follow will tell you of them."

     In a vein of historical review and personal reminiscence, the Bishop's career, even from student days, was recalled by the Revs. Alfred Acton, F. E. Waelchli, Homer Synnestvedt, and C. E. Doering, who were followed by many other speakers, both ministers and laymen, dosing with remarks by Bishop de Charms, and all sounding a note of personal affection for the Bishop and warm appreciation of his uses in the Church during a ministry of almost fifty years. As a token of love from the members of the Bryn Athyn Society, Mr. Harold Pitcairn presented Bishop Pendleton with a chair and footstool, and on behalf of the Olivet Church, Toronto, a silver salver was presented by Mr. C. Ray Brown.

     The speeches were interspersed with songs and the reading of the messages which had come by letter, telegram and cablegram from every society and circle of the General Church throughout the world. One and all, these messages brought congratulations and expressions of love on this birthday anniversary, and voiced thankfulness for the Bishop's spiritual leadership and episcopal administration, with the wish that the Church might enjoy these blessings for many years to come.

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     At the close, Bishop Pendleton said: "I was called to this work by you, or by your fathers who have gone before. I have done the best I could. In the societies and other fields in which I have served, I have been blest by the kind and quality of men and women with whom I have worked. The greatest part belongs to the fact that I have been so ably assisted with excellent counsel and affectionate cooperation. The credit belongs elsewhere, not to me."

     COLCHESTER, ENGLAND.

     Since our last report many important meetings and social events have taken place. We will mention them in the order of their happening: The weekend visit of Bishop Tilson on December 8, when he addressed an open meeting of the Sons of the Academy on the subject of "The Blood" and preached at the Sunday service on the following morning; a Missionary Lecture by our pastor, at which a few visitors were present and several questions were asked and answered; the School Closing for the Christmas holidays, when the children gave two little plays; our celebration of Christmas, especially the Tableaux, which were very beautiful; the New Year's Social and our Annual Meeting.

     The weekend of February 2-3 was a notable one, and brought many visitors, the guests of honor being the Rev. W. Cairns Henderson and Miss Eva Sandstrom, who came to Colchester for their wedding.

     On Saturday evening the celebration of Swedenborg's Birthday took the form of a Feast of Charity, with toasts, songs, papers, and speeches. The room was artistically decorated in blue and yellow, with a large Swedish flag draped on the screen behind the guests of honor. On the tables were pots of daffodils and yellow tulips. Our pastor was toastmaster, and the papers were on the following subjects: "The Reception of Swedenborg's Publications in His Own Day," Mr. Colley Pryke; "A Sketch of the Reaction to the Heavenly Doctrines in Colchester," Mr. W. E. Everett; "An Impression of the Visible Effects of the Works of Swedenborg on the Thought of the World," Mr. Stanley Wainscot; and "The Attitude of the World Today toward the Heavenly Doctrines and the New Church," Rev. A. Wynne Acton. Mr. Wainscot was unable to be with us, but his paper was read by Miss Joan Stebbing. These very interesting papers were followed by speeches and toasts and the reading of many messages, and the evening closed with the singing of "Vivat Nova Ecclesia."

     On Sunday morning the Rev. A. Wynne Acton delivered the sermon, and the service closed with the administration of the Holy Supper.

     The marriage of the Rev. Cairns Henderson and Miss Sandstrom was solemnized on Sunday evening at 6:30 o'clock, our pastor officiating. The chancel was decorated with white hyacinths. The bride was beautiful in a dress of soft white satin, with a veil that covered her and extended in a long train. She carried a sheaf of lilies. The simple and very impressive ceremony commenced with the singing of Hymn 48, and closed with Hymn 143. The reception was held at the home of Mrs. Rey Gill, where the happy couple were seated with the flags of Scotland and Sweden draped upon the wall behind them, and the wedding cake upon the table before them. After a toast to the Church had been proposed by our pastor, Mr. John Cooper welcomed Mr. and Mrs. Henderson, and Mr. Colley Pryke proposed a toast to them. In this all joined with clinking glasses, and the bridegroom responded. Telegrams of good wishes were read, and the bride cut the cake. When the time came for them to depart, they received three rousing cheers as a send off. It was a lovely occasion, and may their future life be as happy as their wedding day!

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     Among the many guests was Henderson's mother, who came from Scotland, and the sphere of happiness and good will was so marked that our thanks are due the Rev. and Mrs. Henderson for being married in our society.
     M. W.

     TORONTO, CANADA.

     Feb. 10, 1935. We have been absent from the pages of the Life for some time, but since our last report all the usual activities forming an integral and vital part of the life of the church have been steadily maintained. The day school is functioning smoothly and efficiently under the guidance of our pastor and Miss Jennie Gaskill as teacher. The Ladies Circle carries on this year under the presidency of Mrs. R. S. Anderson; the Theta Alpha chapter is for the time being in the capable hands of Miss Mary Smith; and the Forward Club-Sons of the Academy is headed by Mr. T. P. Bellinger.

     In the doctrinal classes we are receiving instruction this season in the Doctrine of the Sacred Scripture. Our pastor brings a wealth of preparation to these classes, covering in a comprehensive way the teaching from the Writings that bears upon the particular phase under discussion. The attendance has been good and the interest well maintained.

     Among social events, we had an enjoyable dance social on November 2d, and a very pleasing presentation of Cinderella by the school children, who had been carefully trained by Mrs. John, assisted by Miss Gaskill. On New Year's Eve there was a jolly party and a midnight supper, which carried us well into the early morning hours. Special mention should be made of a splendid effort by the Ladies Circle,-a Sale of Work on November 30 which substantially replenished their own treasury and contributed a goodly sum toward the re-roofing of the church building.

     Our Christmas season followed the lines of former years, with the sermon on the Sunday preceding preparing the mind for the celebration of the Advent of the Lord, and that of the 23d being directly pertinent to the Advent. The Tableaux, presented on Sunday evening were five in number: 1. "The Open Word"; 2. "Moses and the Ten Commandments"; 3. "Elijah Raising the Widow's Son"; 4. "The Nativity"; 5. "The Adoration of the Wise Men." With a changed background this year-black curtains-these tableaux were put on with a simple, realistic dignity that was most effective in serving the purpose in view.

     The Forward Club-Sons of the Academy has met regularly each month, quietly and effectively sustaining the uses it seeks to perform. Subjects so far presented and discussed have been: "Leisure," H. P. Izzard; "Miracles," Rev. F. E. Gyllenhaal; "Government-its Historical Development," D. McMaster; "Monarchy and Tyranny," F. R. Longstaff. At our meeting in January, the pastor presented a treatment of the subject of "Gambling," from which the following points are mentioned: "Spiritual knowledge forms a conscience, which in turn regulates conduct, which in its turn is the expression of life." "The Ten Commandments provide the universals of life. In these, the injunction is laid upon us, 'Thou shalt not steal,' 'Thou shalt not covet.' Gambling, defined as a course of conduct seeking to obtain something for which no adequate or equitable return is given, comes within the ambit of the injunctions laid down in the two commandments cited." In contradistinction, "Charity equals `Love of Use for the Service of Humanity.'" (Italics ours.)

     We celebrated Swedenborg's Birthday on January 30 with a most interesting symposium in which the endeavor was to project us into the sphere of the times in which the Seer lived and of his doings. This was effectively accomplished by citations from the Writings, from Swedenborg's poems, his correspondence, and his recorded contacts with men and things of his time. Following the session at the tables came an attempt by some twenty couples to follow Swedenborg on one of his foreign journeys.

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It was both ingeniously conceived and diverting in its solution.

     We have pleasure in recording the marriage of Mr. Alan G. Longstaff to Miss Lois Davison on November 10th, 1934, and wish them all happiness through the years to come. Also we extend congratulations to Mr. Ernst Zorn and Miss Ruby Smith, whose engagement was announced during a Christmas party at the home of Mr. and Mrs. Smith.

     In common with New Churchmen everywhere we sympathize with our Bryn Athyn brethren in the loss they have sustained by the fire which destroyed De Charms Hall, with the consequent loss of records and texts compiled through many years of teaching by the members of the faculty. But, phoenix-like, a new building will arise to replace the old, and the uses will go forward to richer fruition than ever.
     F. W.

     March 8.-To accommodate the comparatively simple understanding of the younger members of the society, our pastor has commenced a plan of selecting for the first sermon of each month a topic which has practical application in our usual, carefree lives. The first of these series was entitled "The Rich Young Man," and the interest and comment shown would indicate that the plan is much appreciated.

     An excellent scheme for raising much-needed money, and at the same time providing entertainment, has been adopted by both the local chapter of Theta Alpha and the Ladies' Circle. It is known as "a 25-cent bridge." Several ladies (Mrs. C. R. Brown, Mrs. R. S. Anderson and Mrs. T. P. Bellinger) have held these bridges at their homes with considerable success, financially and socially, particularly as the expense involved is practically nil, due to the generous donations of "heathen" merchants.

     February cannot properly expire without a Valentine Dance, and the late February was no exception. Accordingly, red and white hearts and balloons, festooned around our assembly hall, welcomed would-be dancers, and were a delight to the eye, though scarcely to the ear, because of loud explosions close to one's ear drum during the latter part of the evening. Although the attendance on such occasions is not as great as on non-dancing ones, those present had an enjoyable time.

     Our local semi-monthly Chatter-Box has, in its short existence to date, proved its worth, and is a credit to its editor, Mr. Ernest Zorn. It serves as a further means of instruction, as a calendar of future events, as a social report of past events, and, in gentle manner, yet plain, contrives to remind one and all of our little back-slidings as regards punctuality, responsibility, etc., etc., which continually have to be brought to mind. "Long may it live, for it has much to do!"

     The Forward Club-Sons of the Academy held its monthly meeting, during the course of which some "reminiscing" by Mr. R. S. Anderson, who had resurrected the first Toronto Society minute book, going back nearly fifty years and revealing the indomitable spirit of our early members, was thoroughly enjoyed. The paper for the evening was on "Students," written by the Rev. K. R. Alden and read by Mr. Alec Craigie. The theme of this paper was "sustained enthusiasm." This, told in the form of an imaginary dream, was quite a novel method of treatment, and quite effectively got the point home to its hearers, allaying what pessimistic prognostications might have been entertained concerning our students of today.
     M. S.

     GLENVIEW, ILL.

     The young unmarried people have instituted a study and discussion group led by the Pastor, assuming the name of the "Symposium," and meeting every alternate week. It is proposed to study the Doctrines in relation to present life, etc. A live subject will be selected each week for discussion at the following meeting.

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     A school party combined the patriotic celebration of the Lincoln and Washington Birthdays on a date falling between the two.

     Our local thespians recently gave a play called "Our Boys," and it was well received by a large audience. One of the objects was to secure cash for the relief fund in our society. No admission was charged, but free will offerings were received. Bakery goods and sweet-meats were donated, and sold during the evening, a tidy sum being realized. It is only rarely that our people venture upon a dramatic offering, and so this was especially enjoyable. This playlet has long been a favorite with amateurs, and our old timers can remember when it was given by members of this society more than fifty years ago.

     Mr. Charles Merrell, of Wyoming, Ohio, together with Mr. and Mrs. Frederick Merrell and their two sons, recently paid us a much enjoyed visit. The Frederick Merrells have taken up their residence in Oak Park, a Western suburb of Chicago, but we are hoping that we can get them located here in the Park.
     J. B. S.

     PITTSBURGH, PA.

     On Swedenborg's Birthday, the Pittsburgh Chapter of Theta Alpha entertained the day school, prospective kindergarten, and guests, at a "banquet luncheon." Master James Blair was toastmaster, and ably conducted the program of speeches and songs. Each pupil gave a speech on some phase of Swedenborg's life. These were fine, and gave promise of future speakers in the society.

     Rev. Hugo Lj. Odhner, of Bryn Athyn, was the guest of the Rev. and Mrs. Willard Pendleton over the weekend of February 1-3, and was the guest of honor and speaker at the banquet held in the auditorium on February 1st to celebrate the 247th anniversary of the birth of Emanuel Swedenborg. Mr. Odhner spoke in a most interesting and entertaining manner, telling of Swedenborg's life from his early youth until his call by the Lord to his Divinely authorized task. At the close of the paper we all felt that we were better acquainted with Swedenborg as a personality and as the prophet whom we know and revere. The human touch is ever appealing. The committee served a delicious dinner, and if a vote were taken it undoubtedly would be unanimous that it was a most successful occasion.

     The following evening, the Pittsburgh Chapter of the Sons of the Academy met at the home of Dr. Frank Doering. Mr. Odhner addressed the meeting, which closed with general discussion and refreshments.

     At the Sunday service on February 3d, Mr. Odhner assisted the pastor on the chancel and delivered the sermon.

     The day school celebrated Washington's Birthday with a costume party in the afternoon. From all reports it was a fine party. The same evening the society held a costume ball in the auditorium. Games, cards, trick dances and general dancing provided an enjoyable evening for those who weathered the snow and sleet, which you may be sure were not ordered by the committee.

     The Rev. Eldred E. Iungerich was the guest of Mr. and Mrs. S. E. Walker over the week-end of February 22-24. On Sunday, he assisted the pastor at Children's Service and Divine Worship and preached the sermon. We were glad to see him again before his departure for his pastorate in Paris. Our wishes for his success in the new undertaking go with him.

     The Le Roi players, under the directorship of Mrs. Gilbert M. Smith, assisted by Miss Angella Bergstrom, are rehearsing Bernard Shaw's "Arms and the Man," and all are looking forward to its presentation the last of March.
     E. R. D.

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FIFTEENTH GENERAL ASSEMBLY 1935

FIFTEENTH GENERAL ASSEMBLY       Various       1935




     Announcements.



     of the General Church of the New Jerusalem.

     By invitation of the Bryn Athyn Church, the Fifteenth General Assembly will be held, June 13-19, 1935, at Bryn Athyn, Pa. Prospective visitors who have not already notified the Committee of their intended coming are asked please to inform Mrs. V. W. Rennels, Bryn Athyn, Pa., as soon as possible, in order that proper arrangements for housing may be made for all. Meals will be served on the restaurant plan.

     The program of the Assembly will be published in a later issue of this journal. It will include seven main addresses; business sessions and reports; a reception; a pageant; a June the Nineteenth banquet; and three church services. Visitors are also invited to attend the commencement exercises of the Academy Schools, which are to be held at 10:30 a.m. on June 13th.
     Hugo Lj. Odhner,
          Secretary of the General Church.
     K. C. Acton,
          Secretary, 1935 Assembly Committee.
Bound Volumes 1935

Bound Volumes              1935

     NEW CHURCH LIFE

     We are prepared to take orders for bound volumes of New Church Life of recent years, including 1934. Color and material of binding uniform with volumes hitherto supplied by us.
     PRICE $3.00 PER VOLUME.
     THE ACADEMY BOOK ROOM, BRYN ATHYN, PA.

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RELIGION AND WORSHIP 1935

RELIGION AND WORSHIP       Rev. VICTOR J. GLADISH       1935


NEW CHURCH LIFE
VOL. LV          MAY, 1935           No. 5
     "If ye know, these things, blessed are ye if ye do them." (John 13:17)

     In the common version the text reads "happy are ye if ye do them," and the original Greek may be so translated. Elsewhere in the Gospel, however, it is rendered "blessed," as in the Ten Blessings, and this carries a fuller meaning; for it is eternal blessedness, and not merely earthly happiness, that the Lord promises in the text to those who know and do what He teaches in the Word.

     The spiritual meaning is, that "if ye know these things, and do them," ye shall "become regenerate; ye shall become angels of heaven." And so, wherever the text is quoted in the Heavenly Doctrine, it reads: "If ye know these things, blessed (beati) are ye if ye do them."

     This verse is one of the many quoted from the Word in the little work, The Doctrine of Life for the New Jerusalem, in demonstration of the opening words of that Book: "All religion is of the life, and the life of religion is to do good."

     It is a fundamental truth of the New Church that religion is a matter of living justly, of willing and doing uses to the neighbor in the sight of God. It is not a matter of faith and ecclesiastical favor, nor yet a matter of philanthropy and external kindliness, but of the will and act that look toward the good of the Lord's kingdom, which will and act should center in the function of one's particular calling.

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This truth was set forth to the world in systematic doctrinal terms, based upon the Divine Word and appealing to reason, at a time when the whole systematic doctrine of the Christian Church was marshaled behind the prevailing falsity that man is saved by faith only, not by the life which he lives. Since that time the Christian world has, to all appearance, reversed its emphasis, and is now prone to consider external benevolence the thing of primary importance, the species of faith being a matter of taste, like the type of clothes one wears.

     How far this change in the mode of thinking and expression has had direct relationship to the Doctrine revealed by the Lord in His Second Coming is a matter of speculation, but the principles in that Revelation concerning the state of the world and the establishment of the New Church teach clearly that the present-day emphasis placed upon charity alone springs from the same fundamental falsity and the same evil loves as the former emphasis upon faith alone. Internally it is the same doctrine springing from a similar state, but a state that has gone further on the road to final consummation and judgment.

     "Many declare that charity, and not faith, is the essential of the Church, believing that by so doing they will be saved in preference to others; but they who say this from a Principle only, and not from life, differ not at all from those who are in faith alone." (S. D. 5881.) That this is the teaching of the Heavenly Doctrine may be confirmed by many other passages. Here we wish to show that what is set forth in the Doctrine of Life and the genuine meaning of the text alike teach something very different from the unguided performance of good deeds or charitable acts, so generally accepted as sufficient.

     One who is unacquainted with the general body of doctrine revealed in the works given through Emanuel Swedenborg, when he reads this first heading, "All religion is of the life, and the life of religion is the doing of good," is very apt to see in it a condemnation of doctrine, an indifference to faith, and an agreement with the modern attitude toward the external charity, the easy tolerance, and the benevolence of the natural man. But such an interpretation is not only in opposition to many teachings clearly and repeatedly expressed in the Heavenly Doctrine, but is in complete disregard of the explanation of this initial proposition which follows immediately after it and continues throughout the work.

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     What is meant by the "doing of that which is good" may be seen standing out in clear relief by giving attention to the headings of the principal sections which follow. The second heading is this: "No One Can Do Good Which is Good from Himself." This at once disposes of the notion that the good deeds springing from the mixed motives of the natural unregenerate man can be the good which makes the life of religion. In the heading which follows we are told that, "So Far As a Man Shuns Evils as Sins, so Far He Does Goods, not from Himself, But from the Lord." Then: "So Far as Any One Shuns Evils as Sins, so Far He Loves Truths; So Far as Any One Shuns Evils as Sins, so Far He Has Faith, and is Spiritual." Then this: "The Decalogue Teaches What Evils Are Sins." Further: "No One Can Shun Evils as Sins, so as Inwardly to Hold Them in Aversion, except by Combats Against Them." And finally: "If Any One Shuns Evils for any Other Reason than Because They Are Sins, He does not Shun Them, but Only Prevents Their Appearing Before the World."

     We have seen that religion is of the life. Essentially it is the internal will of man that makes his religion, not the acts of his body, provided only that when opportunity is given to carry out that will, he does not withhold his hand; for the will of good will perish if it be not ultimated in some degree. The will to shun evils as sins against God is the internal of the church, but it must have its external. We read in the Arcana: "Where there is a church, there must needs be what is internal and what is external; for man, who is a church, is internal and external. . . . The internal without an external would be something interminate unless it were terminated in some external. For man, for the most part, is such that he does not know what the internal man is, and what belongs to the internal man; and, therefore, unless there were external worship, he would know nothing whatever of what is holy. . . . The internals of the Christian Church are exactly like the internals of the Ancient Church, but other externals have succeeded in their place, namely, in place of sacrifices and the like, the sacraments (symbolical, from which in like manner the Lord is regarded; and thus again internals and externals make a one." (A. C. 1083.)

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     The life of religion must be based upon external worship, which should have definite form or ritual in harmony with the truths of doctrine. The worship should be orderly in form, regular and perpetually recurrent in observance. In the Christian era-whether of the first Christian Church, or the second and crowning one of the New Jerusalem-it should be based upon and grouped around the two sacraments enjoined by the Lord at His First Coming, and confirmed, renewed and interiorly opened at His Second Coming. The use of all external worship is to be a sign and memorial, as was the Passover to the Israelitish Church,-"a sign upon the hand, and a memorial before the eyes,"-something stamped upon the will, and ever present in the thought. This memorial is summed up for us in the sacraments of Baptism and the Holy Supper.

     We are told in the Heavenly Doctrine that all internals have corresponding bodily acts. In view of this law we can readily conclude that the Lord would not have instituted and commanded two, and only two, sacraments-supremely holy rituals of the church-unless the external acts corresponded to two fundamental things (processes) in the spiritual life. When the Lord, while on earth, inaugurated Baptism and instituted the Holy Supper for the Christian Church, they were not ceremonies wholly new and unknown to men, but primordial acts, anciently associated with religious observance; the acts being, in essence, washing and eating-that is, cleansing and nourishment,-without which no living thing can continue its life. And so there can be no spiritual life without the cleansing and nourishment for which Baptism and the Lord's Supper stand, and which may be found in fulness by the genuine use of these universal gates to the church and heaven.

     But let it be noted that, although the Lord took ancient rites for Christian use, He made of them something new-new in quality, in power and efficacy. Not only this, but when the first Christian Church left untapped the great proportion of their power and virtue-first approaching them in genuine charity, but with a simple, unenlightened faith, and later sinking into falsifications, perversions, and even mockeries of these supreme rituals-when the seeds of Christianity failed to develop into the true fruit, the Lord again made these rituals new, in a newly instituted church. He took these ancient ceremonials of cleansing and of eating, which He had commanded for inauguration and for remembrance, and made new their internal, and renewed their virtue, without any further change in their external form.

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He Himself opened up the symbols within which the first Christian Church had never really looked. "This do ill remembrance of me," He had said in instituting the Holy Supper; and while the words and the ceremonial of remembrance were preserved, who He is, and what spiritual remembrance is, had to await the Revelation made at His Second Coming. So it was with Baptism. He told His disciples to "baptize all nations in the name of the Father, Son and Holy Spirit," and while it is recorded that the Apostles baptized in the name of the Lord Jesus (remembering that He had said, "All power is given unto me in heaven and in earth. . . .Lo, I am with you always"), the church came, in time, to baptize in the name of a supposed Three Persons of the Godhead, and it remained for the New Church to combine, both in form and in understanding, the recognition of the sole Divinity of the Lord with the recognition of the Divine Trinity of Love, Wisdom and Use which exists in Him.

     Baptism is essentially a sacrament of introduction,-an undertaking to know the Lord and follow Him; and therefore, when one has been introduced thereby into the New Church as the true Christian Church, it is not necessary that this ceremonial cleansing should be performed more than once. But the Holy Supper, which belongs to the life of regeneration, and represents the opening of heaven to man, was given as a sign of remembrance of the Lord and His redemption such as could be continually renewed. Throughout the earthly life there is a real necessity for such a memorial, fixed, established, and displayed in recurring ultimates. It is by the sphere of things present before the senses that intimate and full conjunctions are effected. "It is so with the sphere of the Lord's holiness and presence in the Sacrament. Intimate conjunction is effected by virtue of the correspondence then established, and because, in that Supper, the thought of man is directed to, and his mind opens to receive, the Holy Divine of the Lord. For this reason the blessed bread and wine must be a continual offering, . . . to be partaken frequently, or whenever the state requires. Men in the world have need of an ultimate sign, a physical reminder, something before the eyes of the body, to signify that which the eyes cannot see." (New Church Sermons, 1922, p. 18.)

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     The sign which has power is the external symbol, and still more the external act, which correspond to a fundamental spiritual thing. The bread and wine of the Holy Supper correspond to the outflowing, perpetually given, Divine Good and Divine Truth,-the "flesh" which the Lord gave and does give for man, the "blood" which He poured out and does pour out for us. Man's part is to take this that is offered-resolutely and reverently to take the Divine gifts for the uses of eternal life. In the Heavenly Doctrine it is written: "Without acquaintance with the correspondences of natural things with spiritual things, no one can know the uses and benefits of the Holy Supper." (T. C. R. 698.) And again it is said: "There is a mighty force in correspondences, because heaven and the world, or the spiritual and the natural, are together in them. Therefore the Word has been written by pure correspondences. . . . And therefore the Sacraments have been instituted by correspondences, on which account there is Divine Power in them." (Inv. 59.) "If ye know these things, blessed are ye if ye do them." Amen.

LESSONS: Isaiah 1:1-20. John 13:1-17. Doctrine of Life, 3-8.
MUSIC: Liturgy, pp. 529, 612, 573.
PRAYERS: Liturgy, nos. 94, 95.
ACKNOWLEDGMENT OF PROVIDENCE 1935

ACKNOWLEDGMENT OF PROVIDENCE       Rev. F. E. GYLLENHAAL       1935

     The Divine Providence is the Lord's government of the universe. It is not difficult for us to acknowledge the Lord as the Creator and Provider of all things. Doubtless we all make this acknowledgment, knowingly, willingly, and gladly. We can easily realize that the Lord has provided sufficient for everyone to enjoy all the necessities of life. The animal, vegetable, and mineral kingdoms supply far more than the requirements of the whole human race in this age. The animal and vegetable kingdoms are capable of an indefinite increase in their productions, while the known supplies of the mineral kingdom are seemingly inexhaustible, even in this age of extravagant consumption and careless waste.

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The provision of all the raw materials for necessities, and even for luxuries, is abundant, and is of Divine Providence. But this aspect of the subject does not trouble us, for it is easily known, realized, and acknowledged.

     What may trouble us is our ignorance of the workings of the Divine government in the lives of the people of this earth,-an ignorance that engenders a doubt concerning such a government. People do such terrible things to one another. The race is subject to so many diseases. Infants, children, and other seemingly innocent people, suffer so cruelly, without themselves being at fault. Natural calamities, such as storms, floods, earthquakes, and tidal waves, cause so much suffering and destruction. And so it may appear to us that there is no wise, merciful, and powerful government of the human race. Indeed, there is the appearance that the human race has no other government than that which men establish for themselves, and that they must strive constantly against one another, and even against the kingdoms of nature, for their survival, and for any enjoyment of a life they did not ask to receive. These appearances produce others, such as being the victims of injustice and of innumerable forms of suffering.

     When we think of all these things, we are troubled in mind. Why? We have been taught that there is one God, the Creator, Redeemer, and Saviour of mankind, and that His government rules in the most single things of human life, as well as in the whole of human life. We desire to believe this, and to understand it. But when we cannot see the workings of such a Divine government, and we do see and hear of the terrible conditions that exist everywhere upon the earth, there arise doubts of the existence of such a government, and perhaps grievous discontent with our lot and various kinds of despair.

     Just what is it that we want to know and understand? Is it, how the Lord governs every man? Is it, why the Lord permits the terrible things we hear about, often see, and sometimes suffer ourselves? If so, how can we obtain a knowledge and understanding of these things? We are told that the knowledge of all these things is Divinely revealed in the Word and the Writings. The Divinely revealed knowledge is in itself adequate to answer all our questions. But are we prepared to know and understand the answers given in Divine Revelation?

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Even though, during twenty years of childhood and youth, we have experienced the slow acquisition of knowledge, and the gradual development of understanding, do we realize that such knowledge and understanding as we desire and seek can be obtained only little by little, by our own endeavors to think and live the truth?

     When we consider that the knowledge of natural things which mankind possesses today has been gradually accumulated through many ages, and that the average person is ignorant of most of the workings of nature, even of the human body, can we expect in a short time to learn and understand the operations of the Divine Providence,-operations extending through the whole human race perpetually, from its first creation, operations having respect to the eternal life of every man in another world, as well as in this world; operations in the most minute things of every man's life, as well as in the relation of one man with many others? Should we expect to learn and understand these operations in the few years of our life, even by devoted study and intense reflection and meditation!

     We may learn a few things; we may come to understand a few; but our learning and understanding, if progressing along right lines, will increasingly develop a perception of the truth that the Lord's government of the human race is both universal and singular, that it pertains to the whole race, and to the least things of every man's life. But our comprehension of this will be limited by our own ability. Three things we require for whatever comprehension of the subject we may attain:-Acknowledgment of the adequacy of Divine Revelation to teach us; the humility of a truly affirmative attitude toward Divine Revelation; and unwavering diligence in the study of Divine Revelation.

     II.

     The Writings teach us "that it is a law of the Divine Providence that man should not Perceive and feel anything of the operations of the Divine Providence, but that still he should know about it and acknowledge it." (D. P. 175.) And we are told that "it is enough for him to know and acknowledge this from the Word, and from the doctrine of the church." (A. E. 1153:5.) The reason given for denying to every man a perception and feeling of the operations of Providence is that man may continually act from freedom according to reason, as if from himself. (Ibid.)

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     It is futile, then, to desire to perceive and feel the workings of Divine Providence. We can entertain such futile desires, just as we can entertain many other futile desires, which is evidence of our enjoyment of free will; but harboring them never will lead us to any knowledge and understanding of Divine Providence, or of any other subject; on the contrary, it may lead to a kind of insanity. But the denial of such perception and feeling should neither surprise nor offend us, for we have the common experience of a similar denial of any perception and feeling of most of the inner workings of the human body. It is true that today man's inventions enable him to see many things that operate in the body, and he can see some of these things in his own body; but there are still hidden operations, concerning which only a general, rational knowledge is possible. And when the body is normally healthy, most of its inner workings are unfelt. It is only when ill-health and disease invade the body that the inner workings are felt, or that there is pain and suffering, exciting a consciousness of something wrong. This consciousness is the means by which the sufferer is led to change his life, so as to get rid of the disease and suffering. And this experience on the plane of the body may be compared to the permissions of Providence on the plane of man's natural life. The workings of Divine Providence cannot be perceived and felt, but the permissions of Divine Providence can be both felt and perceived. And their purpose is to arouse man to alter his way of living, from a sense of the destruction that threatens him, and from a knowledge of something better for which he was born.

     Man's inability to perceive and feel the operations of the Divine Providence extends to its operations in the miserable conditions in which so many people live. The infliction of injuries, wrongs, misfortunes, even death, by deceptions, tricks, and other means, upon the believing and plus, or upon innocent people, as well as upon impious and wicked people, is instanced as an argument of the natural man against Divine Providence. But the spiritual man, although, when viewing such miserable conditions, he has in his thought no perception of the Divine Providence in its course, and is not made sensible of it by the sight of the eye, still he knows about it and acknowledges it. (D. P. 175.)

     The spiritual man! But no one knows whether or not he is a spiritual man!

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By the spiritual man here is meant the man who tries to think spiritually, who thinks from Divine Revelation, who learns all he can about Divine Providence from the Word and the Writings, and acknowledges it. The natural man thinks from existing conditions, or from a natural philosophy, and such thought does not recognize Divine Providence. The natural man may account for existing miserable conditions by natural causes, but are his explanations ever really satisfying to a thinking mind? The spiritual man cannot perceive and feel the operations of Divine Providence in the same conditions, but he knows that those operations are intensely active, averting worse conditions, and leading to some good. And the spiritual man recognizes evil conditions as permissions of Divine Providence, therefore as warnings of danger to spiritual life, not only to those who actually suffer, but to all people, and as means by which a change and repentance may be effected.

     Moreover, we are told that "it is given man to see the Divine Providence in the back, and not in the face; also in a spiritual state, and not in his natural state. To see the Divine Providence in the back and not in the face, is to see it after and not before; and to see it from a spiritual but not from a natural state is to see it from heaven and not from the world. All who receive influx from heaven and acknowledge the Divine Providence, and especially those who by reformation are made spiritual, when they see events in some wonderful series, they, as it were, see the Divine Providence, and confess it from an interior acknowledgment. They do not desire to see it on the face, that is, before it exists; for they fear lest their own will should intrude itself into anything of its order and tenor. It is otherwise with those who admit no influx from heaven, but only from the world; especially with those who have become natural from the confirmation of appearances with themselves." (D. P. 187.)

     III.

     It may be difficult to accept the teaching that we should acquire from the Word and the Writings a knowledge of the workings of Divine Providence, and also should acknowledge the Divine Providence, even though, in the light of such knowledge and acknowledgment, we cannot perceive and feel the working of Divine Providence in miserable conditions known to us, and perhaps experienced by us; that is, when we cannot directly apply such knowledge in a way to explain those conditions.

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But the Lord, in His Heavenly Doctrine, has revealed the truth concerning the hidden ways of His Providence for those who will receive it in rational faith.

     What value, we may ask, have such knowledge and acknowledgment? They enable us to know and understand ends, causes, and effects, not only as separate entities, or subjects, but also as a coordinated whole, as they constantly are in all things. They enable us to know and understand the Divine order, which is perfect, and in agreement with which all human life should be, because such is the will of God, and all His leading is according to it. That knowledge and acknowledgment enable us to know and understand the Divine purposes in human life, in the free will with which every man is endowed, and even in a man's exercise of his free will against order, to the injury of his fellow men and his own damnation. In other words, we can know the Divine ends and the spiritual causes, even though we cannot see the effects they are producing among men on earth. This knowledge and understanding are a means of imparting power to us in our own lives. We may not be able to change other men. Indeed, no man can reform and regenerate any other man. The Lord alone can do this. No man can reform and regenerate himself. But every man can dispose himself to the operations of the Lord, and thus operate together with Him, and not against Him.

     But why does the Lord permit the terrible human conditions of which we know, and many of which we see! Why does He permit diseases, oppressions, wars, the suffering of the innocent, especially of helpless infants? We can perceive and feel the permissions of evil. We cannot doubt their existence. But the miserable conditions cause us to fall into doubts and denials of the Lord's power over the universe, especially of His power over the least things of a man's life. The Writings repeatedly state that such doubts come because man does not understand permissions. (S. D. 398.) They also state that some men suppose the Lord to be the cause of evil, because He permits it, and that what is permitted is done by Him who permits (A. C. 1832, 592); but they show that this is not the truth itself, but an appearance due to man's insufficient knowledge and wrong understanding of the circumstances known to him.

     Just what is permission? It is "to leave man to do evil from his freedom." (A. C. 10778.) Is there anything that a man prizes more than his freedom?

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In the exercise of his freedom man has produced the miserable conditions of which we are so keenly aware. No man ever was under any necessity to do evil, to injure his fellow men, but his uncontrolled loves of the world and self, and their derivative loves, have impelled him to act against order and charity. One man may control another's loves to a degree; or he may by force, or by the fear of force and punishment, restrain the other within limits; but no amendment of life results unless the man learns to control his own loves, or submits to their control from spiritual purposes.

     We should know and realize that the miserable conditions we have in mind have increased gradually, and that they do not outnumber pleasant and happy conditions. Have not men the power to remove the miserable conditions? The Lord, in giving man freedom-free will-gave him the power to act according to order as well as against it, according to charity equally as contrary to charity. Any external limitations of man's freedom which men devise will finally produce rebellion and disorder. Is the human mind equal to the conception of any internal or external limitations of human freedom which the Lord could place upon man without destroying the very human itself?

     It is only when we are ignorant of the Divine purposes in man's creation, or when we doubt or deny them, that we suppose man could be created other than he is, or that his endowment from the Lord could be better than it is. But when, in the light of Divine Revelation, we consider such simple facts relating to man that he not only produces all the wonderful existing means of alleviating suffering and imparting enjoyment, but also manufactures the cruelest instruments of war; when we consider that the same men who become rich by the one means give portions of their wealth to endow the other means; we should be able to see, not only the contradictory qualities of human nature, but also that men have the knowledge and ability to remove the miserable conditions and produce pleasant and happy conditions. We should also be able to see that in the permission of the one, or out of it, the Lord is in the constant endeavor to bring natural good, which we can see, and also eternal, spiritual good, which we can neither perceive nor feel, lest the perception and feeling of it interfere with our freedom.

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     The Writings declare that a man cannot be better led than he is. (S. D. 3114.) His state is always such that he will admit of no other leading, for the time being. This is true of every man, and of man in every age. This means that the operations of the Divine Providence are perpetually with every man in his least things. We can neither perceive nor feel those operations, but we can know of them and can acknowledge them. And the knowledge and acknowledgment should console, encourage, and strengthen us, inspiring us to sing from our very hearts the Divine words of the Psalmist: "Our soul waiteth for the Lord. He is our help and our shield. For our heart shall rejoice in Him, because we have trusted in His holy name. Let Thy mercy, O Lord, be upon us, according as we hope in Thee." (Psalm 33:20-22.)
NEW PERIODICAL 1935

NEW PERIODICAL       MORLEY D. RICH       1935

THE NEW CHRISTIANITY. A Quarterly Journal for its promotion and interpretation. Volume I; No. 1. Winter, 1935. Published at Cambridge, Mass. Subscription Agents: The New-Church Press, 108 Clark Street, Brooklyn, N. Y. Subscription: $2.00 per year.

     Clothed in a cream-colored jacket, its twenty-eight pages (9 x 12 inches) printed on heavy paper in large, clear type, this new magazine comes in an attractive and prepossessing form, and we seize upon it with great expectations of what will be found therein.

     As stated in the announcement referred to in NEW CHURCH LIFE last March, p. 84, the Editorial Board consists of seven members: Horace B. Blackmer, Margaret W. Briggs, Richard B. Carter, Frederic R. Crownfield, Elizabeth Randall, Antony Regamey, and William F. Wunsch. In addition, there is an Advisory Council of sixteen members, whose names are given on the second page of the cover. That the new journal is broadly representative of the so-called "liberal" group in the General Convention, seems evident from the opening address "To Our Readers," which reads as follows:

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     "Emanuel Swedenborg was essentially a herald. It was his conviction that in his day a new development lay before Christianity, and that to meet the needs of this development he had been called by the Lord to present to the world a restatement of Christian teaching. Since his day, under the pressure of a variety of influences, many of the dogmas which he criticized have been disappearing. On the other hand, the manner of Christianity which he forecast has been coming into existence. As a Scientist and philosopher of eminence in Europe, he saw clearly that the progress of science would have a leading place in bringing about a spirit of inquiry in religion and a restatement of Christian thought. He also forecast a changed attitude toward the Scriptures, which were to him the source of teaching for life and not merely a means of substantiating a prevalent creed. We may be sure that if a new Christian experience comes, with its necessarily altered and deepened Christian thinking, it will be the mind and spirit of the Master which are effecting the change. It was Swedenborg's conviction that in the work it was given him to do, and in the renewal which awaited Christianity, the Lord's promised return to his followers would find fulfilment.

     "In this general outlook on Christian thought and task, and in the triple conviction that this new Christianity is struggling into being, that it needs constant interpretation from all sides, and that it can be given greater awareness of its own high origin and nature, the editors and sponsors of this magazine offer it to the public."

     The opening article is on "Reading Swedenborg," by the Rev. William F. Wunsch. Citing the well-known passage, Spiritual Diary 2955, on How the things written seem to be received by men, and listing five kinds of reception or rejection, Mr. Wunsch holds that "the passage is not couched in terms of reference to the future," but "has special reference to what he was writing about spirits or men in the other world and their connection with human life in this world." He recognizes, however, that the passage has usually been regarded as a "prediction of the kinds of readers which Swedenborg's theological works would have."

     Referring to Quiller-Couch's The Art of Reading, as dealing with "great prose and poetry," Mr. Wunsch has to say: "Swedenborg's Theological Works, I think we are compelled to say, are not literature in that sense. They are not distinguished for their prose. Their style is bare, often discursive. . . .Such exclamations as 'magnificent prose,' or 'sparkling illustration,' or 'what grace!' will not be drawn from the lips of readers of Swedenborg's pedestrian Latin. . . . I do not see how we can speak of 'art' in reading him."

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With such an apologetic disparagement, the writer of this article would seek to interest the stranger in the reading of the works of Divine Revelation, written in a Divine style, with which no other style can be compared.

     But we find in this article no clear acknowledgment that the Theological Works are a Divine Revelation, unless it be in the closing sentence: "For Swedenborg did not write in his own name; his conviction was that the Lord was moving to a new day among his followers, and that he, Swedenborg, was called to herald that day." On the other hand, referring to the True Christian Religion, Mr. Wunsch writes: "When we look into the book, we find that the theology of the New Church is not a self-sufficient system to be isolated, but rather an advance on the existing body of Christian thought, in the midst of which it is to be read and grasped. It represents and forecasts a great growth in the body of Christian teaching, and is not a system to be set up by itself, displacing other systems of teaching."

     It is not surprising, therefore, that the article has nothing to say about the Last Judgment, the end of the Christian Church, and the establishment of a New Church distinct from the former in organized form, in faith, life, and worship.

     Some notable statements are made concerning the Christian Church: "Today Christian missionaries are convinced that non-Christians (they discard the very word 'heathen') have their own light and do very well if they follow it. . . . Today no thinking Christian believes that a mere profession of faith saves a person, importing into him the merits of the Savior. . . . In 1750, belief in the resurrection of the physical body was general in Christendom. . . . Today the general belief is that flesh and blood does not inherit the kingdom of God. . . . Another of the supreme convictions of the present day is that the spiritual life is nothing apart from human existence generally, but when real, is to be found in the civic, industrial and moral life."

     Those who have had some experience with broad cross-sections of so-called Christian thought will feel that these generalizations are open to question. Those who have had some experience in beating against the wall of "faith alone," of arguing with men who believe that they are saved by being "washed in the blood of the Lamb," or in trying to dissipate the stubborn literalism of the belief in the resurrection of the body, and in trying to combat the prevalent unbelief in the existence of the spiritual world, will feel that such statements as to the widespread discarding of the old falsities need a great deal of qualification.

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     In this connection, we may cite another statement: "By 'church' Swedenborg means the kingdom of God upon earth. It is the spiritual or Christian life attained and actually existing among men. His 'new church' is this kingdom inaugurated anew, or this spiritual life stirring anew and achieved in fresh measure. . . . His 'church' is a spiritual reality, not a material or physical entity; and the 'teachings for a new church' which are presented by him are truths which he is convinced will inspire a renewed Christian life and experience."

     Something like this may be said about the essence of the New Church; but to ignore the need of an organized material body, which is to represent and carry out the uses of that spiritual church, is to neglect the entire teaching of the necessity of ultimates in which primes may exist and live. The New Jerusalem coming down from God out of heaven cannot descend to earth without an organized recipient vessel,-a vessel that will prepare itself for reception by the worship of the Lord Jesus Christ as the one and only God of heaven and earth, and by the reverential reading of the Divine Revelation given for the establishment of the New Church. We must assume that the author realizes the necessity of an earthly organization, with its priesthood and sacraments, as clearly and definitely taught in the Doctrines. That he has chosen to remain vague in this matter, however, is in keeping with the fallacious permeation style of missionary effort.

     If this article is a fair indication of the theological position of the new quarterly, it leaves us with a feeling of great disappointment. For such a doctrinal position holds no promise of promoting a genuine building of the New Jerusalem among men.

     In an article on "Incentives to a New Christian Society," the Rev. Earl C. Hamilton draws largely upon the doctrine of the Gorand Man to urge New Church participation in the formulation of social and political doctrine. He concludes: "I believe, too, it would be well to reexamine to some extent customary attitudes as regards pulpit utterances and church pronouncements on public questions.

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Is silence on social issues an inherent characteristic of a truly spiritual church? Or is it a somewhat unwarranted innovation in church usage?"

     Every individual in the Church must make consistent attempts to apply the Heavenly Doctrines in determining his attitude toward civic questions. But are the ministers of the church to preach about them, to devote much of their valuable time to studying and teaching in regard to them? That preaching about current social situations would be of permanent value to men's spiritual well-being is extremely doubtful, especially when one views the havoc it has wrought in the Protestant Church, where it has been adopted as a last resort, because that Church has nothing of spiritual food to offer its members. And as for the ministers devoting their valuable time to studying and teaching in regard to social questions, it is apparent that the time thus employed should properly be devoted to the essential uses of the Church,-to the effort to perfect it as an instrument in the lands of the Lord for the salvation of men's souls, deriving doctrine, preaching the eternal truth, educating the young, and doing effective missionary work.

     The Editorial in this number is especially noteworthy as expressing some of the aims of the magazine and the church. After saying some good things about the failure of churches which have pandered to the gregarious instincts of men, the conclusion is this:

     "Today as never before there is a place for a church composed of men and women united in the pursuit of God's will, in the desire to know it, in the effort to do it, and in the readiness to make the sacrifices which cooperative effort always demands. Such a church will not be content to minister to the private wants of its constituency or even to make propaganda for ideas. It will indeed want to bring those who associate with it into touch with God, who is the source of all vision and inspiration, that they may gain from Him the illumination and the strength to do His will. It will be zealous to know the truth and to make it known to others. Such a church will never be satisfied until human thought and passion avail to rid the world of some of the suffering and injustice now found there. For unless God is completely indifferent to the fate of mankind, He can have no part in a church which is satisfied with cultivating personal piety or inculcating theoretical truths while human needs go unsupplied.

     This hardly needs comment for those of the New Church who are familiar with the doctrine of the Church Specific; yet some pertinent things ought to be said.

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It would seem to the reader that there is something of a contradiction between the last paragraph and what went before; certainly the language is obscure and indefinite. In the first place, there is no handle to grasp, for there is no mention made of just where such a church may be found, or when it will come into existence. However, it may be presumed that the Lord's New Church is being described. In the second place, if it means that no such church will be satisfied to develop interiorly without going out to preach the truth concerning spiritual things, approval must be granted, although it might be added that the Church must be founded and strengthened internally before it can properly develop externally. But it appears that something further is meant, namely, that the Church ought to go into the world in order to combat injustice on the civil plane.

     Surely it is patent that the Church has primarily to do with the souls of men, and not with their earthly lives; that the Church's first use is that of being an instrument in the cleansing of men's internals, so that they, and not the Church itself, may go out into the world with a knowledge of ends and uses to apply to the confusing currents of popular thought and prejudice. If this is what is meant by "cultivating personal piety or inculcating theoretical truths," must affirm that this is just what the Church's primary use is; and this, because men's internals are what produce the general state of civic good or evil; and until these internals are rectified, no permanent reform will take place by means of external constraint. For the Church to "go down to Egypt," or to enter the fields of politics and economics, would be to externalize its functions, to fall into that external state, devoid of spiritual life, in which the Christian Church is at this day. And it is worthy of note that there are many men in that Christian Church itself who, blessed with some perception, are continually protesting against the church's participation in affairs of state. But, as every "thinking" New Churchman knows, this does not mean that the individuals of the Church are not to mix with the world and do everything in their power to better conditions; it merely means that for the Church itself to do so, as an organization, would be nothing short of spiritual suicide.

     We must be content with a brief mention of the remaining contents of the number.

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An article by Marguerite Block, entitled "A Quest in Sweden," gives some entertaining sidelights of her journey in Sweden, undertaken to gather material for a biography of Swedenborg. "A First Task for the Bible Translator," by the Rev. Richard H. Tafel, betrays good scholarship, but also a tendency to accept the theories of the school of Higher Criticism as facts. Further: an interesting article on Chanting, by Horace Blackmer; two pages of "Trends and Developments," by W. F. W.; and several reviews of the books of non-New Church authors, the New Church reviewers being slightly pathetic in their attempts to find something that will agree with the Heavenly Doctrines.

     The magazine is intended as a missionary effort, but it will have difficulty in overcoming the effect of worldly erudition which it gives, and the obscurity of its reasoning. It may appeal to a small circle of intellectuals who delight in new ideas without much discrimination, and in the technical language of modern psychology and the Higher Criticism; but it will only confuse the mind of the average reader, to whom it is presumably addressed. Its neglect of the other side of the teaching concerning the Christian Church means that it is not "bearing witness" to the whole truth. Its lack of distinctiveness will militate against its capacity for arousing interest. Particular or special truths which are likely to repel before interest is aroused should be excluded from such an effort. But to suppress or gloss over the general or universal truths upon which the Church is founded is weak and positively dangerous to the future of the Church. While the new journal is intended primarily as a missionary agent, New Churchmen will be depressed by its masking of truth with erudite terms, by its throwing into high relief one side of the Doctrines without providing the balancing teachings, and by the unfortunate impression given of a superior or patronizing attitude towards the Writings, which are called "Swedenborg's Works," and not the works of a Divine Revelation from the Lord.

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NOTES AND REVIEWS. 1935

NOTES AND REVIEWS.              1935


NEW CHURCH LIFE
Office a Publication, Lancaster, Pa.
Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.
Editor               Rev. W. B. Caldwell, Bryn Athyn, Pa.
Business Manager          Mr. H. Hyatt, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address and business communications should be sent to the Business Manager.

     TERMS OF SUBSCRIPTION
$3.00 a year to any address, payable in advance. Single Copy, 30 cents.
     NEW VOLUMES OF THE LONDON EDITION.

     The Swedenborg Society (Incorporated), of London, has kindly sent us copies of four volumes of the Theological Works recently brought out by the Society in a style uniform with other volumes of the London Edition. The works are as follows:

     De Verbo ("The Sacred Scripture or Word of the Lord, from Experience"). Pp. 52, with Index of Subjects. This is a revision, by the Rev. J. F. Buss, of the English translation by the Rev. John Whitehead, published in Volume I of Posthumous Theological Works. (New York, 1914.) A translation of De Verbo by the Rev. C. Th. Odhner was published in 1902 by the Academy Book Room, which now has only a few copies in stock.

     The Last Judgment (Posthumous). Pp. 119. English translation of the Rev. John Whitehead. (Posthumous Theological Works,

     De Equo Albo ("The White Horse"). Pp. 32.

     De Telluribus ("Earths in the Universe"). Pp. 122.

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     Here we have, in fine large type, the first reprints of the Latin of these two works since the original editions were published in 1758. The Preface of each volume reads: "The present edition is an emended copy of that of 1758. As the original manuscript is not extant, the emendations are based upon internal evidence; a list of them is given at the end of the volume.-F. B." Together, the two lists contain only twenty-four emendations, mostly slight verbal changes required by the context.

     A POLISH VERSION OF T. C. R.

     The Rev. Francis Jos. Mazur, 1535 West 47th Street, Chicago, Ill., is translating the True Christian Religion from the original Latin into the Polish language, and has begun publication in mimeograph form. The Academy Library has received the first fascicle, containing nos. 1-21 of the work. The Library has a Polish version of the work on Divine Providence, published in 1876, and one of Heaven and Hell, published in 1880.

     MISSIONARY WORKS IN SWEDISH.

     To the long list of booklets which have been prepared by the Rev. Gustaf Baeckstrom for the special purpose of evangelistic distribution among readers of the Swedish language, he has recently added two works, published during 1934 by Bokfijrlaget Nova Ecclesia at Appelviken, Stockholm. The titles are: Vart Eviga Hem ("Our Eternal Home"); paper, 12mo, pp. 128; price, Kr. 2:25. Det Eviga Livets Lycka ("Eternal Happiness"); paper, 12mo, pp. 112; price, Kr. 2:- Both are written in a style which has appealed to many who are strangers to the faith of the New Church, as attested by the large sale of Mr. Baeckstrom's books, especially in connection with his missionary lectures.

     A BOHEMIAN TRANSLATION.

     The Rev. W. Cairns Henderson's article entitled "Our Attendant Angels," which appeared in our issue for last November, has been translated into the Bohemian language and published in NOVY JERUZALEM, a magazine edited by the Rev. J. Im. Janacek, of Prague.

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Church News 1935

Church News       Various       1935

     ENGLAND.

     Report of the Visiting Minister. At an important meeting in the sessions of the 1934 British Assembly, the General Church in England committed itself to an experiment. It was decided that the writer should devote his time to the use of Church extension among isolated members of the General Church. A circular was issued, and a special fund was set up, out of which a solo motorcycle was purchased. And when the ground had been surveyed and charted, the work was begun in September. In the following notes an attempt is made to describe the field that gradually revealed itself and the work that has been done in it.

     The field itself is scattered, but surprisingly strong, as the following statistics will show. I estimate that, by means of visits, I have established contact with fifty adults and five children located in twelve centers, and that I am in touch through other channels with eight adults and two children in four other centers,-a total of fifty-eight adults and six children in sixteen little centers. The majority, of course, are members of the General Church; many are nonresident members of Michael Church, London, or the Colchester Society, but some are not on the members' roll. The centres fall into three compact geographical groups, which are easily reached by motorcycle from London.

     Since the work began I have made two journeys, each lasting about three weeks; two weekend trips; and three Sunday trips, all by motorcycle, the places visited being: Bath, Bristol and Street, in Somerset; St. Albans, Herts; Northampton, Leicester, Nottingham, Chester, Wallasey, New Moston, near Manchester, and High Kilburn, Yorks. Five of these centers have been visited once; four have been visited twice; one has been visited three times; and one has been visited on five occasions. Nine services, four children's services, and fourteen doctrinal classes have been held in the course of these visits.

     At the beginning of this year, two new projects were put in hand. The first of these was the issuing of a small, typewritten magazine, edited by the undersigned, and this has been sent out monthly to all the centers listed above, and to friends in five other places. The magazine contains notes on doctrinal subjects; a short article; church news; announcements; and a calendar of the main events of the month in the two societies. At the same time, to supplement the teaching given during occasional visits, and to obtain coordinated and systematic study and instruction, a doctrinal class conducted through the mail was established. The subject of the series is "Worship," and notes are sent out monthly, facilities being provided for questions and answers. For some months, also, I have been sending sermons and papers to several centers where regular worship is held.

     From this it will be seen that no extension of the Church in the form of new members has been accomplished. Indeed, this has not been attempted. Several possibilities were followed up, and no opportunity would have been refused, had it offered itself, but from the beginning I have tried to concentrate on what seemed the most important thing to do under the terms of my engagement, namely, to extend the uses of the Church among those already within its borders but isolated from its societies, and among a few already known to be sympathetic to its teaching.

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And something has been done in these few months to set up an organization for doing this work, which is distinct from the other uses of the Church, but coordinated with them.

     In addition to this work, I have also had the pleasure and privilege of preaching on four occasions to the Colchester Society, and of assisting the pastor on the chancel; of preaching on six occasions in London; and of reading papers to the New Church Club and the Colchester branch of the Sons of the Academy.

     These notes are written on the eve of a last journey to the North which will last for two weeks, during which it is hoped to visit Leicester, Northampton, Chester, Wallasey, New Moston, and High Kilburn. I anticipate that four services and nine or ten doctrinal classes will be held during this journey.

     It is hoped also to pay final visits to St. Albans, and to Bath, Bristol, Street, and Taunton, which will involve three services, one children's service, and two doctrinal classes, before the end of April, at which time I expect to relinquish my duties in England.
     W. CAIRNS HENDERSON.

     AUSTRALIA.

     The Rev. W. Cairns Henderson has accepted a call extended by the society of the General Church at Hurstville, Sydney, Australia, where he will assist the Rev. Richard Morse in the uses of the church and day school.

     As stated in the above report, Mr. Henderson's duties as Visiting Minister of the General Church in England will be relinquished at the end of April. After a month's holiday, he and Mrs. Henderson will sail for Australia about June 1st. The cordial good wishes of the members of the General Church go with them into the new field. And the friends at Hurstville are to be congratulated upon an undertaking which looks to the perpetuation of those distinctive uses which they have so long maintained under the leadership of Mr. Morse.

     GENERAL CONVENTION.

     From "The Messenger."

     The 1935 Annual Meeting of the General Convention will be held at Detroit, June 22-25. The Council of Ministers will probably commence on June 18th. The Convention met in Detroit in 1887,-forty-eight years ago.

     The Rev. Fred Sidney Mayer will be the Convention delegate to the British Conference, which meets on May 25th at the Camden Road Church in London.

     The Rev. John Goddard, pastor emeritus of the Newtonville, Mass., society, passed into the spiritual world on February 6, 1935, at the age of ninety-five years. Until his retirement three years ago, he had served the Newtonville church for thirty years. He was ordained in 1866, and for thirty-five years was minister of the church in Cincinnati, Ohio, where a memorial service was held on February 17th.

     At Kitchener, Ontario, "a stately new church, probably built of grey stone, will be erected during the Summer by the congregation of the Church of the New Jerusalem. Costing approximately $50,000, the edifice will be slightly larger than the church now occupied by the society at the corner of Water and King Streets, and will have a spacious parish hall in conjunction with it. The church building which the congregation is to vacate was built sixty-six years ago, and is one of the most picturesquely artistic edifices in the city."

     This "old stone church," we may recall, represented an attempt to build a New Church temple of "unhewn stone." History was made in this church.

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There, in September, 1888, when the Rev. F. W. Tuerk was Pastor, a New Church Day School was opened, the classes being held in the commodious basement. The Rev. F. E. Waelchli was Head Master. (See New Church Life, 1888, p. 159.) In this church, also, historic meetings of the Canada Association were held, notably those of 1890, 1591. (See New Church Life, 1890, pp. 153-171; New, Church Tidings, 1891.)

     "The leader of the newly formed New-Church group in Burma, Mr. Mya Maung, at Padigon, has plans under way for a secular school in connection with the mission there. He was formerly a teacher of mathematics and English, The report of Mr. Almug Boo, chief missionary, for the past quarter, tells of encouraging attendance at meetings and social gatherings. The work of the Church in Burma continues to make progress.

     "The Rev. Yonezo Doi, missionary pastor at Tokyo, has just returned from an extended visit to remote parts of Japan, where there are numerous isolated readers of Swedenborg's Writings. Many Japanese are strongly inclined to serious study of religion and philosophy, and frequent calls are received in America for complete sets of the Theological Works."

     SWEDEN.

     Stockholm and Jonkoping.

     It is now quite a long time since a general report of the New Church activities in Sweden appeared in the Life, and perhaps a brief account will be of interest.

     In addition to the regular Sunday services in Stockholm, we would probably have begun last Fall to hold public services in Jonkoping, if economic conditions had not prevented. My settling down in Jonkoping, which was then thought desirable, could not be arranged, although practically everything but the most material factors pointed to it. Circumstances which are beyond our control must be accepted as indications of Providence, in the knowledge that the Lord governs internal things by means of external. We are satisfied, therefore, that human prudence in this case was mistaken, and we trustfully await the time when nothing will hinder my going to Jonkoping, and it may be realized next Fall.

     As "the next best thing," it was decided that I should assist Mr. Baeckstrom in the Stockholm Society. With two ministers there, it was hoped that the Jonkoping group might be visited a little oftener than was possible before,-a hope which has been realized. During the Fall, Mr. Baeckstrom and I visited them once each; in January I stayed there over two Sundays; in April they will again be visited by Mr. Baeckstrom; and I will be with them for some time during the coming Summer.

     The church work has been extended in other respects. With regard to Sweden at large, Mr. Baeckstrom's missionary activity is the chief feature. (See New Church Life, March, 1935, p. 89.) During recent months he has made three very successful journeys of about three weeks each, and a fourth is planned for April. In this way some of the more important (owns in the Northern, Southern, and Western parts of Sweden, and several places in Norway, have been visited by him.

     In the Stockholm Society a regular weekly doctrinal class, conducted by me, has been added to the roster. The subject of the Divine Providence has been chosen for the entire year, and all the lectures are based upon the work on the Divine Providence. The classes have been well attended, and have aroused considerable interest. Many are reading the book in connection with the lectures. I have also been in charge of a "Discussion Circle," the monthly meetings of which are attended by the young men and women of the society. A "New Church paper" is read by one of the members at each meeting, and this is followed by a discussion. The debates are still in a measure groping; yet there is every reason to believe that the Circle will live long, and that it will continue to serve to bring the young people closer together, and to stimulate their interest in the doctrines.

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     The other activities of the society continue as heretofore. Mr. Baeckstrom conducts a weekly Reading Class, at which the True Christian Religion is studied. Religious instruction is given once a week to children and young people under eighteen years of age. There are four separate grades, and Mr. Baeckstrom used to teach them all; but upon my arrival I inherited the two middle grades. Mr. Baeckstrom and I preach on alternate Sundays.

     The socials in the society are mostly provided by the "Vigor,"-a club that has long enjoyed a just reputation for its very successful undertakings in this field. In this connection we should also mention the work done by the local chapter of Theta Alpha.

     In Jonkoping, they have worship every Sunday in the home of Mr. and Mrs. Sigstedt. They have an organ, and they arrange an altar each time. The children are instructed by Mr. Sigstedt. Some difficulties arose when Mr. Sigstedt moved to the barracks of his regiment, where the gatherings are held in an atmosphere of curiosity and, to some extent, adverse circumstances. Rumors have even employed such expressions as "Swedenborgian seances"-which expressions, in turn, employ the group's sense of humor!

     The social life there is mostly informal and spontaneous, owing partly to the relative fewness of their numbers and partly to the very beautiful friendship which unites the members, which seems capable of securing a satisfactory social life without organization. At times, however, organized celebrations are also arranged. Perhaps I should not conclude this report without a mention of "The New Church Temple Fund," which was established at Jonkoping during my visit there in January. According to an agreement between the founders, no definite place for the temple is to be decided, but it will be reared at that place which, from a New Church point of view, is considered the strongest when the time to build arrives; and all members of the General Church in Sweden are to feel that the Fund is theirs. The enthusiasm that attended the birth of the Fund should survive all the years that will pass until the temple is an ultimate reality! And I trust the readers of this report will excuse my putting in a dash of business here, by pointing out that there is no taboo upon foreign contributions! The Fund is in my charge, and Mr. Sigstedt is the representative in Jonkoping.

     And here I will close by expressing the hope that there will be another report within the covers of New Church Life before you have forgotten all about the New Church in Sweden and its slow but steady march onward.
     ERIK SANDSTROM.
          Eliegatan 48, Sundbyberg, Sweden.

     CHICAGO, ILL.

     The celebration of Swedenborg's Birthday in Sharon Church, with an attendance of forty-eight, was a great success. Mr. Morley Rich was toastmaster, and he had assembled a program of topics which was interesting to all present. The speakers reviewed several of the works written by Swedenborg during the period of his preparation for his exalted mission as revelator. Dr. Harvey Farrington discussed the work on Tremulation; Mr. Richard Gladish read a paper dealing with the work On the Infinite; and passages were read from the Journal of Dreams. It was 10.30 p.m. when the program, with its speeches, toasts and songs, was completed. The final toast was offered by the pastor to "Those Gone Before," in memory of Mr. Alvin Lindrooth, who has so recently passed to the other world.

     The missionary services held on the second Sunday evenings of January and February were made additionally delightful by the orchestra and choir from Glenview, under the direction of Mr. Jesse Stevens.

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At one of the services, Mr. Werner Hager and Miss Volita Wells sang a beautiful duet. The subjects presented on these two Sundays were: "The God We Worship" and "Do We Live After Death?"

     In the latter part of February our pastor, the Rev. W. L. Gladish, became ill and was obliged to seek a restoration of health in the South, at St. Petersburg, Florida.
     E. V. W.

     GLENVIEW, ILL.

     During the Spring vacation of our school, our pastor, the Rev. Gilbert H. Smith, took a short vacation in the form of an auto trip to Florida with Dr. Donald Gladish, who went there to bring back his parents, the Rev. and Mrs. Willis I, . Gladish, who had spent several weeks there for the benefit of Mr. Gladish's health. We hear that the rest has benefited him, and that he plans to resume his duties as pastor of Sharon Church at once.

     At a Friday supper after his return, Mr. Smith gave an interesting account of his travels, which included not only a visit to the Nelson family at St. Petersburg and their little New Church circle there, but also a visit to the "Atlantis" community site in Northwestern Florida, where they met the Berger Holmes family, the only ones of the New Church group still remaining there.

     A notable golden wedding anniversary was that of Mr. and Mrs. William H. Junge. Born on a short street in the center of Chicago eighty years ago, Mr. Junge married Miss Malvina Boericke in Philadelphia on March 18, 1885, bringing her back with him to Chicago. Seven children, eleven grandchildren, and many "in-laws" met at the Junge home to celebrate the anniversary. And the society tendered them, our oldest couple, a banquet at which speeches by their neighbors and friends, with toasts and songs, attested the deep affection in which they are held. Mrs. Edward C. Restock, of Bryn Athyn, widow of one of the early pastors of the Immanuel Church, and sister of Mr. Junge, came to the celebration, and has remained to visit with her sister, Miss Susan M. Junge.

     The last regular meeting of the Men's Assembly (General Council) before the annual meeting of the society was largely attended, and made nominations for officers of our church, to be voted on at the annual meeting. The matter of the support of the pastor was considered, as it is believed that the period of heavy depression has seriously curtailed his income, which is derived solely from the voluntary offering at worship. It was seen that the support of the priestly office is our first duty; so the matter was referred to the Board of Finance, which will doubtless "find a way."

     On March 23d, our young folk, backed by the Women's Guild, provided a fine large evening of dancing with special music, and cards for those who did not care to dance. The decorations of the assembly hall were extensive and novel, the note being sports and games. A large crowd attested the success of the event.

     Spring is again with us, as shown by the greening of the Park, the over-flowing lake, the curling smoke from burning leaves, and the newly arrived birds.
     J. B. S.

     PITTSBURGH, PA.

     The semiannual meeting of the society was held following the Friday Supper on March 15. This meeting was devoted to the treasurer's report, which was fully discussed.     

     As we anticipated in our report last month, an able cast of the Le Roi players, under the directorship of Mrs. Gilbert M. Smith, assisted by Miss Angella Bergstrom, presented Bernard Shaw's "Arms and the Man" in the auditorium on the evening of March 23d. It was fine! Everyone who worked on it, in it, and with it, is to be congratulated. We hope that the endeavors in this field will continue, and we look forward to even more excellent productions in the future.

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     It is always a pleasure to welcome the Rev. Homer Synnestvedt. He visited the school on March 29, and delivered the sermon at the Sunday service on March 31. On this occasion he officiated at the baptism of his grandson, John Harvey, infant Son of Mr. and Mrs. Walter L. Horigan.

     The day school adjourned for the spring recess on March 29 to reconvene on April 8,-an interlude for the children and an opportunity to have the measles without inconveniencing the school.

     The Pittsburgh Chapter of the Sons of the Academy met in Mr. Elmer Horigan's very fine cellar on April 5. The adjective "fine" is used advisedly, as the cellar has been completely transformed through Mr. Horigan's ingenuity as a carpenter, mason, and artist, and with the assistance of some of his artist friends. The meeting was called to hear a paper by Mr. John J. Schoenberger on "A Practical Viewpoint of New Church Education." Much discussion was aroused, and continued during the serving of refreshments.
     E. R. D.

     TORONTO, CANADA.

     "The flowers that bloom in the Spring bring promise of an Olivet Play!"

     Accordingly, a large and expectant audience gathered to witness the annual play, capably directed by Mr. and Mrs. Alec Craigie, and entitled "Two Too Many." The cast was a large one, including two old stage favorites,-the Misses Vera Craigie and Jennie Gaskill, the latter new to us, but rich in experience in other church societies,-and introducing many new faces in the dramatic field: Mrs. Lois Longstaff, Jr., the Misses E. Wilson and E. Carter, Rev. F. E. Gyllenhaal, and Messrs. A. Longstaff, O, Carter and E. Zorn. Nor was the audience disappointed, for the performance was highly entertaining and the proceeds gratifying, helping to enrich the Day School Fund.

     It is always with regret that we report the loss of a member of our society, as was the case when Miss Violet Penhale, who had only recently come into our midst, left Toronto to make her home in Cardiff, Wales, with her family. We trust that this spot may some day become the site of another New Church society.

     Upon his return from another visit to the Montreal Circle, our pastor gave a very interesting report on the activities there. It was a memorable visit, in that the two most holy sacraments of the church, the Holy Supper and Baptism, were administered for the first time. A particular interest is taken in the growth of this Circle, both because our pastor visits it and because a number of its members were formerly associated with the Toronto Society.

     The Forward Club-Sons of the Academy held its usual supper meeting, at which a new speaker, Douglas Brown, proved his worth, giving an interesting talk on current economics, one calculated, and with no small degree of accuracy, to evoke considerable discussion. The said discussion, while revealing the somewhat emphatic but widely divergent views of some of the members, was terminated without bloodshed!

     The Spring vacation of the schools in Bryn Athyn afforded us the pleasure of having a number of visitors from that part of the world, namely, Mrs. Alfred Acton, Mrs. E. R. Cronlund and her son Donald, and the Misses Annette and Zara Bostock. Miss Zoe Gyllenhaal and Mr. Lawrence Izzard also returned from school for parental inspection.

     With the passing of Mrs. A. Van Paassen into the spiritual world, our society has lost a loyal New Church-woman. Mrs. Van Paassen was born in Holland, and, with her husband and two sons, came to Canada twenty-two years ago. Before their marriage she had read Heaven and Hell, and later she and her husband tried to get the book, but without success until, in 1926, she came in contact with our society through a handbill advertisement.

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She and her husband at once accepted the doctrines of the Church, and were baptized in 1928. The last thing she did was to write a letter to "The Ladies' Circle." Now Mrs. Van Paassen has departed to a life where her many questions will find complete answers. She is survived by her husband and two sons, one in Toronto, and the other, Pierre, a journalist in Paris.
     M. S.

     PARIS, FRANCE.

     After a visit in Bryn Athyn early in March, the Rev. and Mrs. Eldred E. Iungerich sailed for France, and on Saturday, March 23d, arrived in Paris, where they were warmly welcomed by the New Church friends. The following afternoon at 3.30 o'clock, the members of the society assembled for worship at 7 rue Barthelemy, off Avenue Breteuil, a few blocks from the Eiffel Tower. Before the service, Mr. Louis Lucas made a brief address of welcome to the new pastor and his wife, and expressed appreciation of the action of the General Church.

     Dr. Iungerich preached extemporaneously in French on the subject of the Lord's exhortations after His resurrection and their application to the principles that should govern the lives of New Churchmen. The service was attended by twenty-nine persons, including seven children.

     SWITZERLAND.

     The March issue of Die Neue Kirche, published at Zurich, commemorates the 100th birthday anniversary of Pastor Fedor Goerwitz, who was born in Thuringia on March 25, 1835, and died in 1908. A photograph, a sermon by him, and an account of his career are features of this number of the magazine, which was founded by him as Monatblatter fur die Neue Kirche in 1884, and is therefore in its fifty-second year of publication. As the official organ of the Federation of German-speaking Societies in Europe, Die Neue Kirche is now edited by his son, the Rev. Adolph L. Goerwitz, who is also General Pastor of the Federation. Another son, Alfred L. Goerwitz, is a member of the Immanuel Church, Glenview, Illinois.

     DETROIT, MICH.

     Following a visit in Pittsburgh at the end of March, the Rev. Homer Synnestvedt went to Detroit, where he conducted a service on Sunday, April 7, in the commodious parlor of the residence jointly occupied by Mr. and Mrs. Norman Synnestvedt and Mr. and Mrs. William W. Walker. There was an attendance of twenty-three persons, including the Geoffrey Childs family from Bay City, Mich., who remained for dinner. The Rev. F. E. Waelchli, Visiting Pastor, was obliged to omit the usual Spring trip in the Middle West, but will visit Detroit on his next journey during May and June.

     LONDON, ENGLAND.

     Michael Church.

     Our celebration of Christmas began on Sunday, December 23, with a service for the children conducted by the Rev. A. Wynne Acton, who gave an appropriate address and called the attention of his young hearers to model representing the Christmas Story, which had been prepared especially for them and placed immediately beneath the chancel, where it was an object of interest to the general congregation as well as to the juniors. On Christmas Day, Divine
Service was held at 11 a.m., the prayers, lessons, music, and Bishop Tilson's address forming a harmonious whole of a character to lead to the enjoyment of a truly happy Christmas-tide. The Holy Supper was administered to twenty-nine communicants. The artistic decoration of the chancel, carried out as usual by Mr. Cooper, distinctly added to the Christmas sphere.

     The New Year's Social on January 1st proved very enjoyable, the program being provided by the social committee.

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On the following day the children again came into their own. Tea (with crackers!) was served at 4 p.m., after which the juveniles, most of whom were in fancy dress, trooped upstairs fully prepared for further enjoyment. The program was in the capable hands of Mrs. Alan Waters and Miss Mary Lewin, while the "star" performer was the Rev. A. Wynne Acton. who was indefatigable and very successful in his efforts to become a child once more! Rumor has it, too, that Bishop Tilson was seen seated on the floor in the midst of a circle of youngsters playing "hunt the slipper"!

     On Sunday, January 13, the Social Tea was followed by a special meeting, the central feature of which was the recognition of the Rev. A. Wynne Acton as Assistant Pastor of Michael Church. After the sinning of a hymn and the reading of Isaiah 62, Bishop Tilson expressed his feeling of thankfulness at the prospect that the work of many years at Michael Church will be carried on in the future. He then read a letter he had recently sent to Bishop Pendleton, and the latter's reply, in which he gave his hearty approval to the suggestion. Up to this point the subject of these remarks had been absent from the meeting at his own urgent request. It being unanimously decided that this was entirely unnecessary (not to say uninteresting!) Mr. Acton was sent for, and entered to the accompaniment of prolonged applause. Bishop Tilson received him with a cordial clasp of the hand, and welcomed him as "Assistant Pastor in this place," with other kindly words.

     Replying, the young pastor voiced his thanks to all for the kindness and support he had received, from his first coming to Michael Church two and a half years ago, and his special gratitude to Bishop Tilson for much personal help. He looked forward to an even closer relationship with him than heretofore, and to an ever new life among us. The society had experienced many vicissitudes, but the Lord had preserved the church, and will preserve it. It was the speaker's fervent hope that the step now taken would be a new beginning which would ever more fully serve to uphold the internal church of the Lord among us.

     Several laymen followed with appreciative remarks, Mr. Priest especially expressing his gratitude for all that he and his family had received in the past, and his joy that while Bishop Tilson would still be "at the helm," he would now have the young pastor to "run about the rigging"! He wished him every success in his future work. In a telling closing address, Mr. Acton called attention to what the General Church stands for the Divine Authority of the Writings, government by the priesthood, the holiness of marriage, and the ideal of education. He asked for continued cooperation. "It is the spirit in which we work that really matters."

     The celebration in honor of Swedenborg's Birthday took place on February 10, which was the nearest date that could be arranged. A Feast of Charity was held at which the Rev. Victor J. Gladish and a number of other Colchester friends were present, in addition to the Rev. and Mrs. W. Cairns Henderson, the sphere being a very cordial one. The Rev A. Wynne Acton presided, and presented the general subject for the evening in the phrase, "As at this day," as used by Swedenborg, in explanation of which four papers were to be read. The first would be by himself, on the "Universities," the second by the Rev. W. Cairns Henderson, on "Literature," the third by the Rev. Victor J. Gladish, on "Science," and the fourth by Bishop Tilson on "Religion," all to be dealt with as they presented themselves in the lifetime of Emanuel Swedenborg. The papers were listened to with interest and enjoyment, and were interspersed with songs, including the Ode, and a viola solo, "O rest in the Lord," beautifully rendered by Mr. Stanley Wainscot, accompanied on the piano by Miss Joan Stebbing.

     The Sunday School meets regularly. It is still the day of small things, but the "small things" are obviously very happy.

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     The Group Meetings inaugurated last year have been very successful, and are greatly appreciated by those living at too great a distance to attend the weekly Theological Class, or even to be present at church very frequently. They are conducted either by Bishop Tilson or the Assistant Pastor.

     The Social Club meets once a fortnight, a prominent feature in its activities being table tennis. On April 2, the program was in the hands of Mr. V. R. Tilson and consisted of a number of old-time songs, which brought back many memories to those of the audience who were themselves old timers. As it was the eve of the seventy-eighth anniversary of the birth of our beloved "old timer," Bishop Tilson, Mr. Acton took occasion to wish him "many happy returns" on behalf of those present. This was received with applause and a song, and the Bishop expressed his thanks in affectionate words, which completed a very pleasant incident of the evening.
     K. M. D.

     BRYN ATHYN.

     During the visit of the Rev. and Mrs. Eldred E. Iungerich, early in March, Dr. Iungerich preached at a service in the cathedral, and also addressed a meeting of the Younger Generation Club, giving a very interesting digest of the recently published work in French, Swedenborg and Psychic Phenomena, by Henry de Geymuuer.

     Under the auspices of Theta Alpha, a benefit for the Bryn Athyn Elementary School was given in the Choir Hall on Saturday, March 23, when afternoon and evening performances of the play, "Snow White and the Seven Dwarfs," were given before an appreciative audience of about 300 on each occasion. The principal members of the cast were: Mrs. Kenneth Synnestvedt, Mrs. Hugo Odhner, Miss Tryn Rose, and the Messrs. Harvey Lechner, Dominique Berninger, and Vincent C. Odhner; and there was an excellent supporting cast of ladies, dwarfs, etc. The whole production was under the direction of Mrs. Elsie R. Carpenter, with Miss Anne Boggess as business manager. A special stage was erected by a committee of volunteers under the direction of Mr. Samuel Croft, and very effective scenery was created under the direction of Mr. Thorsten Sigstedt. Mrs. Hubert Synnestvedt had charge of the costuming, Mrs. Harold Pitcairn was property manager, and Mr. Walter Bancroft, Jr., was responsible for the fine lighting effects. The whole undertaking was highly successful, and a substantial sum was realized.

     Progress is being made upon the project to rebuild De Charms Hall. The architectural direction has been placed in the hands of Mr. Dominique Rerninger and Mr. Harold T. Carswell, who placed four alternative plans before a meeting of the society on April 17, these being thrown upon the screen and explained by Mr. Carswell. After an extended discussion, during which suggestions were made and questions answered, the meeting adopted a resolution authorizing the Building Committee to proceed with the work, and to make such changes and modifications in the plans as they might deem necessary and wise. Mr. Harold F. Pitcairn, chairman of the committee, reported that the clearing of the burned building had been started.

     Among recent visitors at the cathedral was Miss Sheila MacDonald, a daughter of Ramsay MacDonald, Prime Minister of England. She manifested a keen interest in the fine craftsmanship displayed throughout the building, and was especially impressed with the beauty of the metal work.
     W. R. C.

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FIFTEENTH GENERAL ASSEMBLY 1935

FIFTEENTH GENERAL ASSEMBLY              1935




     Announcements
     BRYN ATHYN, PA., JUNE 13-19, 1935.

     Program.

Thursday, June 13, 10.30 a.m.-Academy Commencement Exercises.
          Address by the Rev. A. Wynne Acton.
     3.00 p.m.-Consistory.
     8.00 p.m.-Assembly Reception.

Friday, June 14, 10.00 a.m.-First Session of the Assembly.
Opening Service, followed by Episcopal Address by the Bishop of the General Church.
     3.00 p.m.-Executive Committee.
     8.00 p.m.-"David."-A Pageant.

Saturday, June 15, 10.00 a.m.-Second Session of the Assembly.
     11.00 a.m.-Address by Bishop de Charms.
     3.00 p.m.-Academy Finance Association.
     8.00 p.m.-Third Session of the Assembly.
          Address by the Rev. W. L. Gladish.

Sunday, June 16, 11.00 a.m.-Divine Worship.
     8.00 p.m.-Service of Praise.

Monday, June 17, l0.00 a.m.-Fourth Session of the Assembly.
     11.00 a.m.-Address by the Rev. Alfred Acton.
     2.30 p.m.-Meeting of Theta Alpha.
     3.00 p.m.-Corporation of the General Church.
     8.00 p.m.-Fifth Session of the Assembly.
          Address by Mr. Harold F. Pitcairn.

Tuesday, June 18, l0.00 a.m.-Sixth Session of the Assembly.
     11.00 a.m.-Address by the Rev. Theodore Pitcairn.
     1.00 p.m.-Theta Alpha Luncheon.
     1.00 p.m.-Sons of the Academy Luncheon and Meeting.
     8.00 p.m.-Seventh Session of the Assembly.
          Address by the Rev. Hugo Lj. Odhner.

Wednesday, June l9, 11.00 a.m.-Communion Service.
     7.00 p.m.-Assembly Banquet.

Thursday, June 20, 111.30 a.m.-Council of the Clergy (if called).
     3.00 p.m.-Open for Adjourned Session.

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ASSEMBLY INFORMATION 1935

ASSEMBLY INFORMATION              1935




     Announcements.


     Prospective visitors to the General Assembly are asked please to inform Mrs. V. W. Rennels, Bryn Athyn, Pa., as soon as possible, in order that proper arrangements for housing may be made for all.

     At an expected cost of about $2.00 per day, meals will be served on the restaurant plan, commencing with the evening meal on June 12th, and including breakfast on June 20th.

     Copies of the Assembly Program, together with information regarding the arrangements, including those for meals, will be mailed as soon as available upon application to K. C. ACTON, Secretary, 1935 Assembly Committee, Bryn Athyn, Pa.

     ASSEMBLY MUSIC.

     For the convenience of choir leaders in the various societies of the General Church, we print the following list of selections that will be used in the congregational singing at services and sessions of the General Assembly:

     CHURCH SERVICES.

Psalmody: Psalms 15, 42, 48.
Liturgy: Te Dominum, p. 499.
Hymns: Nos. 32, 37, 42, 58, 91, 138.
Music of the Holy Supper Office.

     ASSEMBLY SESSIONS.

     Hymns: Nos. 25, 36, 38, 45, 54, 63, 82.

     Anthems Nos. 11, p. 754; 9, p. 750; 6, p. 733; 13, p. 758; 14, p. 760; 4, p. 728. Chant, No. 93.
TWENTY-EIGHTH BRITISH ASSEMBLY 1935

TWENTY-EIGHTH BRITISH ASSEMBLY       VICTOR J. GLADISH       1935

     Members and friends of the General Church of the New Jerusalem are cordially invited to attend the Twenty-eighth British Assembly, which will be held at Colchester, Essex, on Saturday, Sunday, and Monday, August 3d to 5th, 1935. Those expecting to be present are requested to communicate with the undersigned as soon as possible.
     VICTOR J. GLADISH,
          Secretary.
67 Lexden Road, Colchester, England.

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FIRST SIGNS OF THE NEW CHURCH 1935

FIRST SIGNS OF THE NEW CHURCH       Rev. GILBERT H. SMITH       1935


NEW CHURCH LIFE
VOL. LV          JUNE, 1935           No. 6
     "Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that Summer is nigh. So likewise ye, when ye shall see all these things, know that it is near, even at the doors." (Matthew 24:32, 33.)

     The words preceding the text furnish a representative picture of the Second Advent of the Lord and the Last Judgment then performed upon the Christian Church, after which a New Church was to be raised up. When ye shall see the signs of this judgment, then ye may know that the New Church is at hand, is the meaning of the text. And the beginnings of this Church are then represented by the parable of the fig tree which putteth forth its leaves at the approach of Summer.

     It is this New Church that is spoken of in the Apocalypse as the New Heaven and the New Earth, and as the New Jerusalem which John saw descending out of heaven from God, after the "former heaven and the former earth had passed away," that is, after the spiritual destruction of the Church called Christian. Acknowledging this, and without minimizing its importance,-for the Last Judgment was the greatest of modern events, and the description of it in the Writings is most graphic and instructive,-let us seek a better understanding of what the New Church is and is to be; for we are told that, after the Last Judgment, a New Church would arise somewhere in the world, the present one remaining in its external worship, just as the Jewish Church has continued in its worship. (A. C. 1850.)

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     In the Gospels the Lord spoke of this New Church in parables. But now the interiors of the Word are opened, because the former Church is so far vastated, that is, so far without faith and love, that although men know and understand many things, still they do not acknowledge and believe, except a few who are in the good of life, and are called 'the elect,' who can be instructed, and with whom a New Church is to be instituted. Where these are the Lord alone knows, but He will gather them together. (A. C. 3898e.) The Lord alone knows who they are. He has already made a beginning of gathering them together. The true New Church exists, and is the only Church now in the world, although many forms of external worship continue to exist. Let us look toward the New Church with the greatest delight, to learn what it is, and what the life should be that makes it.

     As stated in the text, the beginning of the New Church was to be heralded and known from the branching of the fig tree, and the putting forth of the fig tree's leaves. "Learn a parable of the fig tree: When his branch is yet tender, and putteth forth leaves, ye know that Summer is nigh." That is what we must do as the first step towards the understanding of the New Church and its true beginning. We must learn the parable of the fig tree.

     As to what that parable involves, we are told that "when a new church is created by the Lord, then, first of all, the good of the natural makes its appearance, that is, good in external form, with its affection and its truths"-the fig tree, its branches, its leaves. "But by the good of the natural here is not meant the good into which a man is born, or which he derives from his parents, but the good which is spiritual as to its origin. Into this no one is born, but a man is led into it by the Lord by means of the knowledges of good and truth. Wherefore, before he is in this spiritual good, he is not a man of the church, however it may appear from his connate good that he is." (A. C. 4231.)

     From this we learn that the fig tree signifies good in the natural, or in the natural degree, or in the natural form, but from a spiritual origin or motive. When we see this, we may know that we are witnessing the beginning of the New Church.

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For we are also told that in its beginning the New Church will be natural, or will begin in a natural or external state, and from that will advance to an interior state. Here is the first indication as to what the genuine life of the New Church is. There must first appear good in the natural.

     But we are instructed that this good in the natural degree or natural form, signified by the fig tree, does not mean that natural good into which many are born. It does not mean a naturally gentle disposition or gift of kindness toward others; but it means the shaping of the natural life and conduct according to certain spiritual ideas, or according to doctrine revealed from the Lord. So to speak, spiritual life begins in natural life; or rather, spiritual life in the interiors of the mind does not really come into being until something is done in external thought and deed in accordance with spiritual truths revealed from the Lord. So the tender branch and leaves of the fig tree signify the production of a moral conduct which has spiritual thought behind it. The fig tree really means a spiritual morality of life. There is a kind of morality very prevalent among men which is altogether natural in its character, and has nothing spiritual within it. This kind is signified by the aprons of fig leaves which Adam and Eve fashioned for themselves after the fall,-an external morality of life which covers over or conceals an interior thought and will which is selfish and worldly. Likewise, when the Lord cursed the fig tree that was full of leaves and bore no fruit for three years, the leaves signify moral precepts which are known and talked about, but which are not really believed at heart and done in act.

     The genuine life of the New Church begins first, then, in an external conduct which is formed consciously upon certain principles of truth from the Lord. The first beginning of the New Church, or its Springtime, when the fig tree puts forth its shoots and leaves, is when one begins to shape the conduct of his life from certain definite spiritual principles. In this way the church begins externally with all; and, according to its beginning in external things, the internals of the mind are successively opened by degrees, and the church with that man then comes into its Summer.

     The life of spiritual morality, or the life of one who is truly of the New Church, or the budding of the fig tree, is the life or conduct that is honorable, fair, and honest.

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As the Writings of the New Church declare, "Honesty is the complex of all the moral virtues" (A. C. 2915), or honesty is the sum and substance of morality. But by this honesty is meant honesty from a spiritual motive,-that morality which, when it is also spiritual, is the charity of the New Church. (T. C. R. 443.)

     But everything hinges upon what is meant by a spiritual motive. What is it to be honest, that is, moral in conduct, from a spiritual motive? There is much honesty and morality in the world that is not from a spiritual motive. In fact, we are told that almost everyone believes in a moral life, and to an extent lives morally. But the motive behind it is not always spiritual. It is often the result of natural good only. There are many who believe in no God at all who still preach a moral life.

     To have a spiritual motive one must be moved to action by something of spiritual truth, that is, of Divine Truth,-the truth revealed by God. And there are certain Divine Truths which relate directly to the conduct of life. When these truths are what actuate a person, the New Church is in its beginning with him. There are certain things which are to be done because they are of Divine command, and because they are recognized as Divine laws. When, therefore, a man acts honorably and fairly, not because it is to his advantage to do so, but because it is seen as a spiritual law that must be obeyed for the sake of the Lord and for the sake of the neighbor, then he enters into that life of the New Church which is moral from a spiritual origin.

     To this point everyone will agree, and it seems like insisting upon a thing which is self-evident. But the point at which there is likely to be divergence of opinion is as to what truths are to be accepted as Divine commands. The question is as to what truths of New Church doctrine are to be put immediately into practice.

     Three things come to mind as constituting the good of life in the natural from a spiritual origin. The first has regard to worship; the second has regard to the love of the neighbor which is charity. These are the two essentials of the New Church, represented in the Apocalypse by the two witnesses, who were to bear witness before all men; the two olive trees and the two candlesticks which stand before the God of all the earth.

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And there is a third thing, in which the two former are as it were combined, and which is the embodiment of both together, and that is the life of truly conjugial love. It is the truth concerning these three things especially, the observance of which in the life causes the New Church to exist and live, first externally and then internally.

     And first in regard to worship. The good of life, or the good of the budding fig tree which proves the existence of the New Church, is first of all to keep the worship of the New Church pure, and free from entanglements with any false ideas of worship that are now prevalent in the world. This involves the removal from the mind of current falsities of religion, and an approach to the Lord as the one God in His Divine Human, who is Jesus Christ. And it involves the recognition of the Doctrine of the New Church as His Word. It involves the reverent study of these Doctrines, the reading of the Scriptures, and the putting aside of all things which interfere with regular worship, and the development of worship in its fullness and delight.

     And then in regard to that second thing, which is charity. The truth that is to be practised here is honesty toward those things which the Doctrine teaches are of use to the neighbor, namely, in the doing of the duties of our calling with a view to the good of society, and the shunning of all those things which we are inclined to do merely for their effect or for the sake of reputation. Here the heavenly principle is to be honest, and not merely to appear so,- to labor for the good of others more than for our own advantage or recompense, and not merely to appear to do so. This is the thing that is most fatal to spiritual life in the work of the world,-being satisfied with the appearance of honest service without actually rendering it in full measure from the love of being of use. But honesty, and consequently morality, in its true sense, is to be honest toward the Lord, that is, to have as a motive the doing of truth which is from Him. This is what is meant by having a spiritual conscience. It is to measure our work by the standard of what the laws of spiritual life demand, and not merely by what success demands. When this attitude toward uses in the world is striven for, then there is the beginning of the New Church with the man. It is good in the natural from a spiritual motive. And then the Summer is nigh, which means that then the Lord opens the interiors of the mind to behold the deeper spiritual laws from which man's use in the world is advanced, and from which he becomes more truly a use to the Lord's kingdom.

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     And then comes the third thing, which, as we have said, enters into and qualifies the two former things,-the immediate application to life of the laws of conjugial love. The quality of the church with every man is directly measured by the reception of the heavenly sphere of conjugial love. Hence the New Church does not really begin with him until this love begins. No one can maintain a true worship of the Lord in himself, nor perform a truly spiritual use, if his mind remains in a sphere that is contrary to the conjugial. The doing of genuine natural good, in which the life of the New Church is first to appear, requires that the mind and life be freed from the unchaste sphere of the Christian world. Where the pure and holy ideal of marriage is loved, there does the New Church exist in reality. First, that conduct of life and that inward thought and prayer which prepares one to enter into a blessed marriage if the Lord provides it, and then that entire fidelity to the married partner, in thought and affection as well as in deed;-these are intensely practical things,-things of the natural life with which the New Church begins.

     The ideal of marriage presented in the Doctrine of the New Church is much more than an ideal; it is a goal to be loved and to be striven for with all the heart and soul. And the effort to attain to that goal is the most blessed effort that anyone can make in behalf of the New Church and its true internal honor and honesty and morality. In the world today, when every tendency is to destroy even the Christian idea of marriage, to desecrate it, and rob it of spiritual sanctity, to make of it a purely natural thing, and not a heavenly thing, based upon the worship and love of the Lord, the precept of the New Church is challenge enough to mature years as well as to youth. To be, as well as to appear, pure in heart, and free from unchaste thought in regard to marriage, is the very soul of spiritual morality. It is a part of what is meant by the budding of the fig tree, or the sign of the beginning of the New Church.

     We have seen that there are certain precepts of the New Church which are precepts of natural life and conduct, and that where these are put immediately into the practices of life, there the New Church begins.

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It is then in its Spring, and it will advance to its Summer, or to the state of full light and blessedness of fruition. These precepts all relate to honesty, which is the complex of all morality. And they indicate what is meant by spiritual morality, or morality in which there is a living soul. They comprise honesty in worship, a true approach to the Lord; honesty in our work or use in the world; and honesty in the thought and actuality of marriage and the home life.

     Good in the natural is morality of life. And it cannot be denied that this spiritual morality requires a certain restraint upon natural tendencies, even resistance and combat. But these restraints, self-imposed, with the Doctrine of the New Church as the guide to conscience, are the very beginning of the New Church, and the opening of the way to heaven. The New Church is the only true Church in the world; but entrance into the New Church is not merely a matter of accepting her doctrine; it begins in reality with the acceptance and practice of certain precepts of life. When one has learned this, he has learned the parable of the fig tree.

     There is a vital question as old as the Gospels, "What shall I do that I may inherit eternal life?" In the New Church the answer comes that it is not by keeping the Lord's commandments in outward deed merely, but the putting of the restraint and control upon conduct from an inner affection for honesty and purity of heart in the sight of the Lord. This is what is meant by "selling all that thou hast, and following the Lord."

     Honesty toward the Lord and His Divine Revelation; honesty toward the neighbor in our various uses; and honesty toward the partner in the marriage covenant, or toward the conjugial principle of clean thought and modest conduct, the treasuring of the idea and image of conjugial love as it has been revealed to us;-these are the definite program of spiritual morals wherein the New Church has its real beginning. "When ye behold these things, know that it is near, even at the doors." Amen.

LESSONS: Habakkuk 3. Matthew 24:1-35. A. C. 4229-4231.
MUSIC: Liturgy, pages 532, 543, 565.
PRAYERS: Liturgy, nos. 173, 174.

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NOTES ON THE CALENDAR READINGS 1935

NOTES ON THE CALENDAR READINGS       Rev. HUGO LJ. ODHNER       1935

     Joseph's Rise to Power.

     It has been generally recognized among Christians that Joseph's rejection by his brethren, and his subsequent trials and remarkable rise to power, were a prophetic exemplar of the life of the Christ. But the nature of the process by which the Lord's Human was glorified was utterly unknown until revealed in the Arcana Coelestia. There, however, the supreme sense of the story is laid bare, and we are instructed "how the Lord made His Natural new, and, at length, Divine" (5249), and thus how He "not only regenerated Himself, but also glorified Himself" (3138).

     The glorification of His Internal Man through temptations is signified by the events connected with Joseph's imprisonment; and a new state in the Natural is pictured by the restoration of the chief butler to his position of pouring wine into Pharaoh's cup (5202). Joseph's deliverance from prison and his elevation to power in Egypt describe the influx and communication of the Internal Man with the new Natural, to provide a new will in the Natural, a will which was to take the place of the rejected sensual will; even as Joseph was to find bread for Egypt after the chief baker had been hanged.

     In order that influx may take place, the natural man must be so prepared that it is brought to look for help from above. This state is represented by Pharaoh's disturbing dreams which neither the magi nor the wise men of Egypt could interpret. The "seven evil kine" that devoured the "seven good kine" signify unholy falsities which dissipate the holy truths of charity and faith from the boundaries of the interior memory, in the early states of regeneration while as yet these truths have not been conjoined to good (5207, 5212). The "seven bad ears of corn" which consumed the "seven good ears" signify useless knowledges (scientifics) of the exterior natural, which drive out the scientifics of the church from the external memory (5212, 5217).

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When this takes place, the interior natural ("Pharaoh") is disturbed and anxious about the outcome, and comes into obscurity. The understanding is conscious of its trespasses (5229), and is open to the leading of the internal man, and in this instance it is open to the influx of the "celestial of the spiritual from the rational"-which is "Joseph."

     Useless Knowledge.

     That knowledge is power-for good or for ill-is a truism of common perception. It is also recognized that every man, for his individual purposes, requires a different range of knowledge. Knowledge that is valuable to one person may be utterly unnecessary to another; and we are apt to dismiss as "useless knowledge" almost any field of information which does not interest us. But we need not be deluded by this somewhat flippant attitude, which is natural only to school children while they pore over their algebra or Latin. For a liberal education, adapted to broaden the horizon of everyone according to his talents, is the legitimate ambition of most men, because it opens the way for the enjoyment of a richer culture and a more abundant natural life.

     Without disputing these matters of natural wisdom, the Writings give us a warning which we must not pass by unheeding. However useful scientifics may be to broaden our natural capacity for enjoying the good things of this world, or to increase the sense of our own dignity, or to make for "success," for more complete "self-expression," and for "power of personality," the New Churchman must none the less judge them by the following new criterion: "Scientifics which are of no use are those which have no other end than glory and pleasure. These ends are of no use, because they do not benefit the neighbor." (A. 5214.)

     This searching definition reaches down to deep fundamentals. The shadows of spiritual disaster always will threaten from the "useless scientifics" that lodge in the mind,-each of them filled with some hidden lust. Such scientifics are "dead"; and "a dead scientific is a false scientific."-(E. 511:2.) Knowledge acquired for glory or for selfish pleasure tries ever to crowd out and exterminate the good and useful scientifics, which are those in which the things of faith and charity can be applied.

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     The fact that even useful knowledge can be abused by the evil for wrong ends does not detract from its essential usefulness. And although we are particularly warned against certain spurious "sciences"-like scholastic syllogisms and the artifices of logic, which completely destroy the faculty of thinking, and "cause a man to lose his common sense and become insane " (D. M. 4578)-we are also given to know that useful scientifics are "very many, such as all the scientifics of the church . . . , consequently all the scientifics which are truths about Correspondences, about Representatives, about Significatives, about Influx, about Order, about intelligence and wisdom, about affections; yea, all truths of interior and exterior nature, because these correspond to spiritual truths." (A. 5213; compare E. 514:7.)

     Ancient wisdom was useful because it taught naked truths. (D. M. 4579.) Today, useful knowledge particularly includes all information which tends to perfect our uses of charity. It embraces such things "as all physical or natural knowledge in the three kingdoms of the world, especially that of experience; as things astronomical, geometrical, optical, chemical, mechanical, historical, anatomical, medical, those of civil law, and such things as are called philosophical." (D. M. 4657.)

     Omar, the Mohammedan general, in one of his wilder moments, decided to burn all books but the Koran; and the Mennonites in Pennsylvania tolerated no "book-learning" beyond the Bible. But the New Churchman regards knowledge as a means to become rational, to "strengthen and enlighten ideas," and to confirm spiritual truths. Through the things which are "deeply hidden in the sciences" (Div. Wis. xii, e) he hopes to see creation in its coherent form as a theater representative of uses, and to see these uses in the spiritual light that is from the Word, and also in a natural light that is from a glory, not of pride, but of the delight of use. (R. 940.)
NEW CHURCH SERMONS 1935

NEW CHURCH SERMONS              1935

     A pamphlet published monthly, from October to June inclusive, by the General Church of the New Jerusalem. Contents: Sermons and other material suitable for individual reading, family worship, and missionary purposes, reprinted from New Church Life. Sent free of charge on application to Mr. H. Hyatt, Treasurer, Bryn Athyn, Pa.

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INSTRUMENTAL CAUSES 1935

INSTRUMENTAL CAUSES       Rev. PHILIP N. ODHNER       1935

     AN ENDEAVOR TO EXPLAIN AND USE THE DATA AND ARGUMENTS OF THE MATERIALISTIC SCIENCE AND PSYCHOLOGY OF THIS DAY.

     (At the General Faculty of the Academy, March, 1935.)

     When, in the Summer of 1933, the teaching of a course in Commercial Geography was attached to my duties in the Academy, I little dreamed that I would be led thereby to evaluate the force and validity of the conclusions of materialistic thinkers, and to reconsider my opinions of what I had formerly believed to be the very fiery breath of the Dragon. J. Russell Smith's North America was suggested as a textbook for the class, and on the very first page I found these words: "Hell is hot. Did you ever wonder why? . . . Hell is the theologians' attempt to portray in figurative language unpleasant things for the future. . . . The Old Testament Hebrew lived on the edge of a desert. . . . It was an effective mind that used this idea for the creation of hell. . . ." This sounded rather strange to ears accustomed to hearing that "hell-fire is the burning of the lusts of the love of self and the world." On the same page I read further: "After a thousand years of war in Palestine, after a thousand years during which that country served as a highroad for peoples and as a football for empires, it was not unnatural that Revelation should have described heaven as a walled city. The Koran, written by Mohammed in the center of desert Arabia, presents a heaven abounding in cool shade and soothed by the sweet sound of running water. . . A study of world literature and the world's people would yield a surprising variety of heavens and hells, each with a natural explanation."

     As an immediate result of reading this first page, I decided that the course was to be one of lectures based upon the text, the book itself not to be used by the students.

     After a study of the course, however, the book has left a different impression from that received on page one.

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As the arguments proceed, they take on a force that strongly persuades one to believe that there is some truth in these materialistic thoughts, particularly since they are set forth with the sincere purpose of enlightening the human race. Take, for example, the question of slavery, as treated in the book. At one time, Boston, Mass., and Newport, R. I., were centers of the slave trade. A close relationship sprang up between the Newport traders and the Charleston, S. C., planters, extending to a social intercourse between their families lasting to the present time. But the growing season of Summer was so short in New England, and as far south as Maryland, that slavery was not a financial success. By 1850, the men of the North were fiercely convinced that slavery was a moral evil. In the South, where it paid, men were convinced that it was even morally right. In the Civil War, therefore, the dividing line between the North and South in the State of Virginia coincided with the boundary between the commercial success and the commercial failure of slave labor.

     There is something more than coincidence in this fact. The explanation of the materialist is that moral and spiritual dogmas are nothing more than idealized economic influences; that physical forces enter the human mind, and there become civil, moral and religious concepts. This conclusion is in direct opposition to the Word of God, and is not acceptable to anyone who acknowledges the Word of God. In a New Church school we cannot teach these conclusions. Yet, in all conscience, we cannot afford to neglect the facts upon which they are based. To do so would be to leave our students intellectually a prey to the first materialist that conversed with them. To neglect the facts would also leave our students without any confirmations of the operation of the Divine Providence in the ultimate spheres of human existence.

     It is indeed the whole aim of the intellectual part of our work to evaluate natural knowledges in the true light that is given from the Lord. Especially should this be done with those knowledges which the materialists use to create their illusions. The truth of their own arguments must be used against them. "Now the magicians of Egypt, they also did in like manner with their enchantments. For they cast down every man his rod, and they became serpents. But Aaron's rod swallowed up their rods." (Exodus 7:11, 12.)

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It is my belief that whatever truth lies in the conclusions of the "magicians of Egypt" may be evaluated in the light of what the Writings reveal concerning the influence of natural forces and their relation to spiritual ones. In this belief I would present a brief review of the doctrine of instrumental causes, together with some reflections upon it.

     We are told in the Writings that "in everything which is effected there is a principal and an instrumental, and that these two, when anything is done, appear as one, though they are distinctly two. Wherefore, this is also one of the canons of wisdom, that the principal cause and the instrumental cause together make one cause. So also do the spiritual and natural." (Influx 11.) "Instrumental" is a relative term, and is so used in the Writings. Thus, in a wide sense, everything finite is instrumental to the infinite Divine. Men and angels are instruments in the hands of the Lord. Truth is the instrument of good. The body is the instrument of the spirit. The natural world is the instrument of the spiritual world, in the production of all effects. In our discussion today we would limit our usage to this latter relationship, namely, that the natural world is the instrument of the spiritual, in all ultimate effects.

     Two things from the passage quoted above I would specially note: (1) That in everything which is effected the principal and the instrumental are present as a cause. As it is put in no. 10 of the same work, "there are two things which produce all the effects of the universe, Life and Nature." (2) That when anything is done, the principal and the instrumental, or the spiritual and the natural, together make one cause, although they are distinctly two. In other passages the Writings declare that, to all appearance, the two causes are so far one that man is led thereby to the complete denial of the principal cause. And this confusion of causes takes place with those who have the Word of God. How much more certain it is to take place with those who have not the Word of God.

     The statement that "Life and Nature together produce all things" reveals the extent to which explanations from natural causes can be applied, namely, that in all things lying within the touch of nature there is a true, valid natural explanation. To my mind, this truth admits the possibility of natural explanations of all the phenomena of natural life; and it produces this conclusion in the evaluation of the findings of scientists, sociologists, and psychologists-that in so far as they are truly scientific (and by that I mean unperverted by personal considerations), they may be true so far as they go, each within its own field.

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The limitations set upon the discovery of these instrumental causes are placed by their very multiplicity, and by the grossness of our senses in comparison with the interior things of nature. As to spiritual causes, which are the principal ones in every effect, there is no explanation from nature, but only from the Lord through the Word.

     The statement that the principal cause and the instrumental act together as one cause, and this in such fashion that they are difficult to distinguish, furnishes a reason for the ease and confidence with which the materialist mistakes the instrumental cause for the whole cause, and also explains why the theologian is so liable to take the spiritual for the whole cause, caring little for the natural additament, which is so necessary to the Divine plan of operation.

     We have noted that the principal and the instrumental together produce all effects. The question now arises, as to what extent instrumental causes discoverable through scientific means reach into the interior operations of human life.

     We are all familiar with the teaching that man's body and man's natural mind are formed in the image of the world, even as his soul and spiritual mind are formed in the image of the spiritual world. (A. E. 969:2.) Man's natural mind is opened and formed through the things of this world. (A. E. 790:4.) But the spiritual mind is opened and formed by the things of heaven. This truth indicates a definitely wide and definitely limited extent of natural causes. To me it bespeaks the validity of scientific research into the formation and quality of the natural mind or animus. As this mind, for the most part, is opened and formed by the things of this world, it seems reasonable to suppose that men well versed in the knowledge and laws of this world can, by research, become well versed in the knowledge and law of the natural mind. This mind presents a world of instrumental causes, into which it is not forbidden to enter. It would thus seem possible, even for a materialistic psychologist, to produce valid conclusions concerning the animus and its affections.

     But the spiritual mind is not open to this type of exploration, and can be studied only from the Word and Doctrine.

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Yet, even in heaven the externals are in appearance the same as the externals drawn from this world. The most ancients live in surroundings and in societies similar to those in which they lived in this world, with their tents and their flocks. So also the angels of other ages, as described in the Writings. (C. L. 75-82.) Then, too, it is revealed that good spirits from other regions than those of the Christian Church have their own heavens, and that while they receive the essential truths of the New Church, these are adapted to their own religion, and they retain many of the externals of their worship. And for these externals the materialistic geographer is quick to show a natural cause and origin. To all eternity the natural clothes the spiritual. It even clothes man's idea of God. And if we were of such an external nature as to mistake the clothing for the man, we might easily conclude that the natural not only clothes the idea of God, but actually makes it.

     Life and Nature produce all effects. The natural, even in spiritual things, has its part to play,-that of clothing them. But there is a distinction to be made between the part played by nature and its forces in spiritual things, or in the externals of heaven, and the part played by nature in the human affairs of this earthly life.

     After death, the natural mind as to its memory of material things is quiescent. It is purely passive. It is put to rest, entirely under the control of the spiritual. In this life the natural is also passive.

     Its forces, of themselves, are dead. But they have another faculty here which they have not in heaven, and that is the capability of reaction. In this world, natural things, when operated upon by spiritual forces, take on an apparent life of their own. In fact, it is only because of this reactive, "as it were" life that we can attribute any causation to natural or instrumental things.

     This distinction between the reactive natural of this life and the quiescent natural of the other life sets a definite limit to the ability of scientific research to draw worthy conclusions as to the nature of human life. Where the natural is reagent to the spiritual, their research into the natural is of use to the spiritual. But when the natural is quiescent, or where the spiritual is so formed as to render it completely passive, the study of the instrumental natural is no longer of avail.

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     As to the quality of the instrumental or reactive natural cause, I think some light may be brought to bear from a brief consideration of influx and operation. We are told that influx passes from primes through intermediates to ultimates,-from the Lord through the spiritual world into the natural world. Influx is thus spiritual, and not physical, according to the familiar doctrine of the Writings. But in regard to operation we are told that the Divine of the Lord does not operate from primes through mediates into ultimates, but from primes through ultimates into mediates. (A. E. 1086:3.)

     Ultimate things fix and form a receiving vessel for spiritual things. Influx from the Lord is into these vessels, according to their form. But as this form, and hence this reception, is fixed by ultimate natural things, no amount of purely spiritual influx will change the nature of the receptacle. The ultimate things that fix the vessel must be changed at the same time. This is the familiar teaching concerning the reformation of man-that as far as man removes evils from the external man, the Lord removes them from the internal, and at the same time from the external. (D. P. 116, et seq.) It is here said that man's instrumentality is necessary to that simultaneous operation of primes and ultimates which effects his salvation. That the ultimate may be changed, there must be more than a spiritual influx; there must be the addition of instrumental causes from the realm of nature.

     A natural force, in itself, is dead; but in cooperation with spiritual forces it takes on a reactive life; and the two forces or causes together produce all effects. Man's part in life is, that by means of him the spiritual and natural meet, and that there is an action and reaction between them. Indeed, man's part has so much to do with the external, and so little to do with the internal, that it is said in the Word that a man need not but wash his feet, and he will be clean throughout. (John 13:10.)

     This truth-that operation upon man's interiors is performed through ultimates-when twisted and cut in half, is perhaps what inspires the materialists to believe that they can regenerate mankind through their sciences. If they discover and can control the instrumental causes, and if the spiritual (if there is any spiritual), will change as the natural is changed, then they can build up their own heaven. By education, by an appeal to a man's self-interest, by civil laws and statutes, they can remove all anti-social tendencies, and render man supremely happy.

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Yes, they can be as gods, knowing good and evil!

     But their serpent deceives them. Only when natural forces are actuated by spiritual forces are they of any effect for the real betterment of mankind. The instrumental, of itself, is dead. Nor does the spiritual automatically flow into it, and cause it to become a living cause. No amount of knowledge and control of natural forces will lead even to the conditional control of spiritual forces that are not known or acknowledged. For while operation takes place in ultimates, influx proceeds from primes and passes through mediates into ultimates; and unless this passage is known and acknowledged by man-unless spiritual truths are also stored up in his natural mind-there is no operation. Operation takes place only in fulness, that is, when there is a development of both the spiritual and the natural, and not when either the one or the other is lacking. The spiritual must have its own place in the natural, in the interior of the natural, where the Lord stores the cognitions from His Word, together with their affections. This is the interior of the cup and of the platter which must: be cleansed first. And into this there must be influx before the Lord can operate through ultimates to change man's life from evil to good.

     We have recently passed through an experiment, a national experiment-the control of an evil through a knowledge of its instrumental cause, fortified by civil law and the moneys of the State. I refer to the prohibition of intoxicating beverages. An attempt was made to remove what was considered to be the cause of many evils. And the truth was, and is, that liquor is the instrument for the operation of many external evils. "Remove the external cause, and the evils will disappear!" So went the argument. But the experiment was not successful in removing anything but the legality of liquor. Rather it created opportunities for the outlet of the very evils that it was attempting to check. Let us suppose it had been possible entirely to remove the suspected cause. And supposing that, by refinement of the knowledge of the instrumental causes of evils in the human race, we could some time remove all of them. Evil would not then operate on the external plane. And a fine state this would be. It would result in the legal suppression or regulation of all natural desires, and in a horrible state of profanation for the human race, since the evils, having no outlet into the natural, would remain within and utterly consume the men of that day.

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And their last state would be worse than their first. It is to prevent this profanation that the Divine Providence permits evil.

     When men, from a knowledge of the instrumental causes of all things, attempt to account for all things, their conclusions may be valid, if it is recognized that they present only the natural side of the picture. It is not a harmful knowledge, so long as serpents do not crawl forth and hiss into the ear that thereby they can be as gods, and can control human happiness by creating a heaven from the earth. Seen in this light, their conclusions may not only be valid, but they may be of immense use in the regeneration of mankind. For if, through psychological research, and through the whole gamut of the sciences, we can come into a more interior knowledge of these instrumental causes of human behavior, the greater and more perfect can be the reaction of these causes with spiritual ones, when these latter are known and acknowledged.

     When a materialistic thinker points out that the reason slavery was not considered morally wrong in the South was because the institution was economically successful there, that is a contribution to our understanding of history. It does not prove any materialistic origin of spiritual and moral ideals, but it serves to illustrate the truth that spiritual and moral ideals cannot prevail against selfish and worldly ones, when the instrumental causes of the latter are not removed.

     When a psychologist proves that all man's loves are intrinsically selfish, it is but a verification of the fact that the loves of the natural mind, which is the only mind he can explore, are the loves of self and the world. Moreover, his proof only makes it easier to see that unselfish loves-the loves of the Lord and the neighbor-come from the Lord alone, and are not intrinsically of the natural mind.

     In a New Church school we rightly teach and stress the knowledge and acknowledgment of principal causes for everything. This is the Divine Truth-the dominant note of the Revelation that we seek to propagate in the minds of our students. This is supremely the religious element of our education. But we have also been inspired by the Lord to correlate this religious education with our secular instruction, so that the whole of what we build may be a temple of the Lord.

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To carry out this purpose we must go down into the Egypt of natural knowledges. It is there that we find our children, and it is from thence that we must lead them. And if we are to lead them out, or rather, if the Lord, through us, is to lead them out, we cannot have fear of the Pharaohs and their magi, or of the serpents they may create. To show such fear is to distrust the Providence of the Lord in His work in the ultimates of nature. Rather should we welcome the sight of their serpents, that those created by the Lord may swallow them up, and so demonstrate His power among them. In this way alone can we truly develop a correlation of religious and secular training. In this way alone can we instruct our children, so that when in later life they set out for the Holy Land, and are beset by the poisonous influences that lie in that way, they may look to that great Brazen Serpent-the Divine Human of the Lord revealed in His Word-and be healed by Him.
ANGELIC WISDOM AND INTELLIGENCE 1935

ANGELIC WISDOM AND INTELLIGENCE              1935

     "The angels, because they are in love to the Lord and in mutual love, are also in all truth, thus in all wisdom and intelligence, not only respecting celestial and spiritual things, but also respecting rational and natural things; for from love, because it is from the Lord, they are in the very principles or fountains of things, that is, in ends and causes; and seeing from principles, or from ends and causes, is seeing from heaven all things which are beneath, even the things which are on earth. The case in this respect is comparatively like that of a person on a high mountain, and in a watch-tower there, who can see around, to the extent of many miles, the things which are below; while they who are below, especially if they be in a valley or in a forest, can hardly see to the distance of as many paces. So also it is with those who are in the good of doctrine, in comparison with those who are in the truth of doctrine separate from good, although the latter think that they can see farther than the former; but still they see nothing of good, nor anything of truth, except very slightly and superficially, and even this little is defiled with falsities. Nevertheless the wisdom and intelligence of the angels is finite, and, respectively to the Divine Wisdom of the Lord, most finite, and scarcely anything." (A. C. 2572.)

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Church News 1935

Church News       Various       1935

     OBITUARY.

     John S. Boatman.

     A staunch New Churchman and valued member of the Middleport, Ohio, Society passed to the higher life on April 2, 1935, when John Stewart Boatman, after a severe illness, reached the close of his abode in this world. He was born a few miles from Middleport, near Kyger, Gallia County, July 13, 1875, and all his life resided in that vicinity, engaged in farming, except when as a youth he attended Ohio University. In his early life there were some New Church influences, but it was not until his young manhood, soon after his marriage to Miss Nancy Bobo, that he and she came into the Church, being led to it by reading some of the Writings, which they found in what had been his parental home and was now theirs.

     The Rev. W. L. Gladish, first as a visiting pastor and later as resident pastor at Middleport, was most helpful in their progress. They became active members of the Middleport Society, and also took deep interest in the life of the General Church. New Church Life was always an awaited and welcome visitor in their home. It was their earnest desire that their two children, Ellison and Emily, should be of the church; and in order that this might be accomplished, they sent them to the Academy Schools for several years until graduation. Thereby the parents' desire was fulfilled; and yet not by this alone, but as much, if not more, by the spirit and sphere of a New Church home.

     Mr. Boatman was prominent in the civic life of his county, wherein he continued active until near the end, even though during the last ten years he was nearly blind. This affliction, and other severe trials, he met with the courage of one having that trust in Divine Providence which can be a New Churchman's, sustained therein by his wife, who shared it with him.

     The funeral service was conducted by the Rev. Norman Reuter, of Cincinnati.

     In the small New Church circle at Middleport, Mr. Boatman will be greatly missed. Yet to those remaining will come a fuller realization of the truth that it is in faithful service in the Lord's Kingdom here on earth that there is preparation for the joy of such service in the Kingdom in heaven, even forever.
     F. E. WAELCHLI.

     Mrs. Seymour G. Nelson.

     One who was actively associated with the General Church for more than fifty years was taken to the spiritual world with the passing of Mrs. Annie E. Nelson at St. Petersburg, Florida, on April 24th in her seventy-fourth year. A wide circle of friends throughout the Church will sympathize keenly with the husband and family in this earthly parting from one who held such a large place in their lives, and whose lovely character had won through many years such a deep personal affection as we all feel.

     Annie Emelia Magnuson, born in Sweden on February 19, 1862, was brought to America as a little girl of six, and was adopted by Dr. and Mrs. Florence, of Cambridge, Illinois, under whose influence she was imbued with the teachings of the New Church.

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Later, of her own initiative and interest, through association with the young people of the New Church in Chicago, she entered with signal intelligence and affection into the study of the Heavenly Doctrines, and became an earnest and willing member of the early Immanuel Church. On Christmas Day, 1881, she was united in marriage with Mr. Seymour G. Nelson, with whom she lived in unusual conjugial blessedness, and in zealous allegiance to the church and its uses.

     She has finished the work which the Lord gave her to do in the world, and has done it well. She has fulfilled the uses of a devoted wife and partner, and has been as a mother to the children of several families, promoting their education in the church. And she made her home a center where others could find delight and encouragement in the sphere of warm hospitality and an inspiring love for the spiritual things of the church. For it was characteristic of her to interest herself sincerely in the welfare of her friends.

     By her kindly disposition, her brightness and cheerfulness, Mrs. Nelson endeared herself to all who knew her. It is a privilege to speak of this, her personal charm, and with full appreciation. But her's was character of well-formed spiritual virtues as well. She Rave her heart and thought to the things of eternal life, with a deep love for the Divine Truths of the Church. She was one of those women, so valuable to the good of the Church, who have a ready perception of the truth, and an insight into the things that are fitting and right. They who so love and perceive the things of heaven will find great blessing in the other world. She has entered upon a new life which for her will be full of happy experiences, stored up against the time when she will be joined by those who loved her here, and preparing for an entrance into the joys of the Lord's heavenly kingdom.
     GILBERT H. SMITH.

     SYDNEY, AUSTRALIA.

     "Preliminary arrangements have now been made for Mr. Henderson to go to Sydney. His going meets with my entire approval."

     These are the opening sentences in our Bishop's letter to me, dated February 25, and have enabled an otherwise dull and meager report to have startling, yet joyful interest. They mean the continuance of teaching according to the revelation given by the Lord at His Second Advent; for none can remain in this temporary stage of existence beyond a very limited period, and the labors of one are entered into by another. We look forward to the arrival of Mr. and Mrs. Henderson with great interest and pleasure.

     Bright weather continued until the 14th day of February, which day was decided upon for our annual Sunday School picnic. Much preparation is needed so that, rain or shine, the picnic must be. Usually our picnics are associated with fine hot days, with cool breezes; but this last was an exception; and though a fine start was made, when the watering place was reached the rain was continuous. But, being a watering place, with public baths, the children enjoyed the swimming, and the adults various indoor games, thanks to the kindness of the Bath's proprietor.
     RICHARD MORSE.
          March 28, 1935.

     WYOMING, OHIO.

     In celebration of Swedenborg's Birthday, several of the children wrote and presented plays based upon the life of Swedenborg. In one of the plays the Queen of Sweden exhibits great emotional stress, and turns pale when Swedenborg reveals to her the secret known only to herself and her recently deceased brother. As presented, the rosy-cheeked little Queen found it very difficult to turn pale, and impossible to simulate emotional stress or surprise because she wasn't surprised at all! She knew exactly what was going to happen, having written the play!

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What these players may have lacked from the standpoint of dramaturgy was more than offset by the zeal and exuberance of the actors.

     During the last few years the society has shown no evidence of numerical growth other than the occasional arrival of a young Smith, Waelchli, DeMaine, or Merrell. The prospects for the future are not bright, especially in view of the fact that among the fifteen children only four are boys. The history of other societies shows that, where the children are mostly girls, they grow up, marry, and move to other centers. The question has been whether we might devise a program of expansion rather than look forward to the gradual disintegration of the circle. We decided to do something about it. A program of missionary effort was prepared, and a series of lectures announced to the general public. A large advertisement was placed in the local papers, circulars were distributed to friends and acquaintances, and later cards were mailed to all likely prospects. Arrangements were also made with a local radio station for spot announcements of the series of lectures. In addition, the members of the society made as many personal contacts as possible, and this was perhaps the most fruitful method of gathering together an audience for the series of talks.

     The first lecture was delivered by our pastor, the Rev. Norman Reuter, on the evening of March 8 at the Wyoming Club. A total of 27 people came, of whom 19 were not members of our group. The subject was "An Introduction to a Truly Rational Faith." The second lecture, on March 20, was attended by 17, of whom 8 were "prospects." The subject in this case was "The How and Why of Divine Revelations." The third talk of the series was on April 4, and the subject: "After Death-What?" Twenty-seven attended, 18 of whom were possible, if not probable, converts. The fourth meeting, on April 18, was attended by twenty-three, the subject being "Life in Heaven." On May 2, the final subject of the series, "Life in Hell," was delivered to twenty-four people.

     Four negroes attended and showed considerable enthusiasm for the subject. New Church pamphlets and small editions of the Writings were kept on a side table at these various talks, and so far seven booklets have been carried away. Out of the total number that have attended who are not already associated with the Church, about half a dozen appear to be interested in what the Church teaches, and may be regarded as material for more intensive effort. Probably the greatest value of the lectures has been the effect upon our own people. The effort to make the series of lectures a success has made us all work together, and has brought us to an appreciation of the value of unified group action, without which such an undertaking would have been foredoomed to failure. The very numbers of those present made it possible to appeal to a few interested individuals without making it appear that the talk was directed chiefly to them.

     On Washington's Birthday, Mr. and Mrs. Richard Waelchli invited the society to their home for a surprise "shower" for Miss Elizabeth Fuller, the fianc?e of our pastor. A lovely supper was served, and was followed by appropriate games and nonsense, making the evening a thoroughly ridiculous and delightful time for all. Col. John A. Wells, of Bryn Athyn, was among those present. Mr. and Mrs. Donald Pratt, of Columbus, Ohio, and Mr. and Mrs. P. M. Shaw (nee Janet Wiley), of Logan, Ohio, have attended our services.

     On Palm Sunday we enjoyed an unusually beautiful and impressive service. The Gospel account of the triumphal entry into Jerusalem, including the prophecy and fulfilment, was read during the three lessons and the time usually devoted to the sermon. On Good Friday the story of the Last Supper and the Crucifixion was read in the same manner, followed by the administration of the Holy Supper.

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On Easter Sunday the Gospel account of the Resurrection and Ascension was read. We would also mention a remarkable series of sermons which we have had the privilege of hearing on the subject of Conjugial Love. Rarely has the writer heard such a clear, rational presentation as that contained in the sermons on "Feminine Conjugial Use" and "Masculine Conjugial Use."
     DONALD MERRELL.

     PITTSBURGH, PA.

     Easter was celebrated this year with a special children's service at 9:45 a.m. The procession of children bearing their offerings of plants and flowers is always lovely. The pastor told them the Easter story in a most effective way. The general service at eleven o'clock, at which the Holy Supper was administered, was enhanced by the singing of several selections of special Easter music by a women's chorus, directed by Mrs. David P. Lindsay and Mrs. Gilbert M. Smith. The society was pleased to welcome many friends from the surrounding territory to these services.

     The Friday evening doctrinal classes, held twice a month this winter, have dealt with Man's Progression in the World of Spirits, and have been most interesting and helpful. We are looking forward to a new series on the "Life of David," beginning May 10th. The Women's Guild has been enjoying a series of classes on the "Story of the Lord's Life," which have been most enlightening, giving us all many new points of view on the subject. At the Sunday services we have had a fine series of sermons on the Kingdom of Heaven. The interest aroused by the classes and sermons is evidenced by the good attendance, interesting discussions, and the favorable comments one hears.

     The annual meeting of the Pittsburgh Chapter of the Sons of the Academy was held on May 3, at the home of Mr. A. P. Lindsay. The officers reelected were: Mr. Gilbert M. Smith, president; Mr. Julian H. Kendig, Jr., secretary; and Mr. John W. Frazier, treasurer. We understand they are planning another meeting later in May, to be held at Dr. Marlin Heilman's in Tarentum with the Rev. Karl R. Alden as speaker.
     E. R. D.

     NORWAY AND SWEDEN.

     Missionary Journeys.

     Since my last report, published in the March issue of New Church Life, I have undertaken two missionary journeys. During March I went to Stavanger, on the west coast of Nor- way, to visit Mr. M. Eckhoff. He has completed his translation of Heaven and Hell into Norwegian, and it has just been published, the book having very good paper and cover. No doubt the translation itself is very good, too, as was the case with his version of the New Jerusalem and its Heavenly Doctrine (1929).

     Mr. Eckhoff is a strong New Churchman, with a great love for the Church. He has been baptized into the New Church, and has left the Lutheran State Church organization. Owing to the travelling expense I have been unable to visit him since 1929, but with the assistance I now have in Stockholm I found it possible to comply with his urgent request for a visit, and I spent four days in his home.

     Mr. and Mrs. Eckhoff have two daughters, the younger of whom has been baptized into the New Church. He removed them from the religious instruction in an Old Church school, and has tried to give them what he could of the truths of the Heavenly Doctrines. His earlier efforts to interest his family and others in Stavanger seemed to have little success, and he has felt lonely in his isolation from New Church activity. But he has held out bravely, and things now seem to have changed for the better. His wife and elder daughter assisted him in the proof-reading of his translation of Heaven and Hell, and this awakened their interest.

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     At a service in their home on March 3, his elder daughter was baptized by me, and she is now fully with her father in the things of the Church. On the same occasion the younger daughter made her confession of faith. I also administered the Holy Supper to the members of the family. This holy sacrament was also administered another day to two ladies who fully accept the New Church-one of them employed in Mr. Eckhoff's office, and both interested by him. There are others who have become interested recently. I gave a public lecture in Stavanger, attended by 140 persons, and books were sold for Kr. 35:-(about $9.00). A newspaper reporter afterwards interviewed me, and published a long and very favorable account. I believe that this visit in Stavanger has been very useful. Mr. Eckhoff said that it had dispelled many misunderstandings.

     When planning to go to Norway this time, I was told that ah religious interest in Norway at present is absorbed by what is called the Oxford Group Movement. Groups of Englishmen and Norwegians-35 to 70 people in each, it is said-go around the country and gather large crowds, among whom are intellectual people in great numbers. Their cry is to repent and openly confess all sins, and try to make good again what has been done wrong. Dishonest people give back what they have stolen, and there seems to be quite a revival in Norway, though it has not yet reached Sweden.

     Some doubted that I would be able to interest people in anything else, and even advised me not to try to do any missionary work at present. But, stubborn as I am, (as my wife says), I decided to go, and I thought to myself that, if the Oxford Movement was the only thing people wanted to hear about, they should hear about it from me too. And so I announced that I would speak about it in the light of the revelations of Swedenborg, and the crowds came, and they heard the doctrines of the New Church just as well! I did this in Stavanger, and also in Bergen and Oslo.

     Bergen is a city of 100,000 inhabitants, and the lectures I gave there some time ago were well attended, and many books were sold. At the first lecture this time-on the Oxford Group Movement-the room was quite filled, 250 persons attending. The second lecture, attended by 210 persons, was on the subject of what we do in the other life, and it was partly built upon the papers by Bishop de Charms and Rev. Alfred Acton, on "Human Aspiration and Heavenly Peace" and "The Uses of Heaven," delivered at the General Assembly in 1930. At these two lectures in Bergen, books were sold for Kr. 89:- (about $22.00).

     At Bergen some members of the Oxford Movement came to my hotel and introduced themselves. Thus I suddenly found myself surrounded by six or seven people of three nationalities, and I just wondered if I would have to tell them all the stupid things I had done! But they were very nice and pleasant persons, and did not ask anything of this kind, but gave me a book which they seemed to think to be well needed. Its title was, For Sinners Only. And they wanted me to start an Oxford Group Movement in Sweden!

     On the way from Bergen to Oslo I stopped at a small station called Voss and gave a lecture attended by 65 persons. One man said afterwards that I had "preached hell," but others were more pleased and bought books for Kr. 11:- Curiously enough, there is a station not far from there with the bad name "Heel"-which in Norwegian has quite another meaning than in English-but I did not send any postcard from there, for obvious reasons!

     In Oslo one of our members has gone to her eternal home, but we have received a new member in Mrs. Randi Hoidal, who is full of enthusiasm and very active. There are some other new additions to the group, and the interest in general seemed to be greater than before.

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I gave two public lectures in Oslo-the same ones as in Bergen-and they were attended by 163 and 104 persons respectively. Books were sold to the value of Kr. 103:- (about $26.00). Several of those who bought books seemed to be well acquainted with our literature, and a gentleman wanted to subscribe for the Arcana Celestia. After the lectures it was announced that a public service would be held the following Sunday morning. This was the first public service we have held in Norway. It was attended by 50 persons, and among these the gentleman who wanted to have the Arcana. A young lady thanked me afterwards with tears in her eyes, the service in all its simplicity having made such a powerful impression upon her. But it was also distinctly a New Church service.

     In the evening of the same day we had a private service with the Holy Supper. After the holy act, Mrs. Hoidal, the lady who recently has become interested, asked to be baptized into the New Church, having come to see the need of it by reading the True Christian Religion. She was then baptized, and has since resigned from the Lutheran State Church organization and applied for membership in the General Church. She is the first one baptized by me in Oslo, and the first one in Norway to apply for membership in the General Church; but I have reason to believe that, one having taken the step, others will soon follow. There seems to be some difficulty in Norway with the funeral of a person who has left the State Church, and this will be the case until we have there a recognized New Church society, with its own priest. And we may hope that Mrs. Hoidal will live until we have it. Some elderly people in Oslo have been afraid to leave the State Church organization on account of this difficulty, which I hope will be overcome before long.

     On the way home I save a lecture in the Norwegian town of Moss, attended by 80 persons, and in Trollhatan, Uddevalla and Vanersborg in Sweden, attended by 125, 171 and 65 persons, respectively. And books were sold at these four lectures for Kr. 43:- (about $14.00). On this journey I gave 10 public lectures, attended by an average of 138 persons, and sold books for Kr. 310:- (about $17.50). This long, expensive trip paid for itself by my charging an admission fee of one kroner, or about 25 cents, at the lectures.

     Two weeks later I started on the second journey, with Jonkoping in the south as the main objective. On the way I gave seven public lectures in as many places, attended by 65 persons on an average, and the total of books sold was Kr. 80:- (about $20.00). The expense of this shorter and cheaper journey was not covered by the receipts.

     In Jonkoping, Mr. Ryno Sigstedt is leader of the local work under my supervision. According to his report for the year 1934, there have been 28 services, with an average attendance of 22 persons; the least 13, the most 37. Doctrinal classes have been held 30 times, with an average attendance of 20,-from 12 to 28. Mr. Sandstrom and I have given 13 classes for adults and 33 for 7 children. There have been 129 loans of books, and the sale of books amounted to Kr.155:- (about $39.00).

     We hope to be able to arrange to have the Rev. Erik Sanstrom go to Jonkoping in October and stay there in order to build up a society. This will mean an extra expense for the work there, but every member of the local group is enthusiastic for the idea and has promised to give a certain amount each month. Other members of our society, residing in different places in Sweden, have promised contributions, and we in Stockholm may do the rest. In the beginning we shall probably be unable to rent a hall for public services and other meetings, but will hold them privately, and only now and then have missionary lectures in public halls.
     GUSTAF BAECKSTROM.

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     KITCHENER, ONT.

     We report with keen regret that our pastor, the Rev. Alan Gill, is at present unable to perform his regular duties among us, owing to a breakdown in health. In this emergency, the Rev. F. E. Gyllenhaal has very kindly consented to come from Toronto to conduct services every Sunday,-the children's service in the afternoon, the adult service in the evening. On Sunday, May 12, however, the Rev. F. E. Waelchli, our beloved pastor of former years, will conduct the services, and he will also hold classes during the preceding week.

     Our Easter service, with a celebration of the Holy Supper, was held on the evening of April 21, the Rev. F. E. Gyllenhaal officiating. On Easter Monday we had a supper and social, Mr. Gyllenhaal presiding and delivering a very interesting and instructive address on "Enlightenment for the New Church," which was discussed by a number of speakers. The committee had decorated the room with a profusion of Easter lilies and other plants and flowers, and during supper the "Schnarr Orchestra" of seven pieces played well-known selections which were very much appreciated and enjoyed. We hope they will favor us again some time. Dancing for the young people completed the evening.

     On Sunday, May 5, in commemoration of the Silver Jubilee of their Majesties King George and Queen Mary, the address to the children by Mr. Gyllenhaal dealt with the spiritual representation of Kings and Priests. He showed why our earthly King should be loved and honored, and how the love of country is necessary for citizenship in the heavens as well as on earth. In the evening at Divine Worship he preached a sermon on the text, "Render therefore unto Caesar the things which be Caesar's, and unto God the things which be God's." (Luke 20:25.)

     Another elderly member of our society was called to the spiritual world on April 8, when Miss Emma Kuhl passed away very unexpectedly after an illness of two days. She was almost seventy-nine years old, but still very active and a regular attendant at church and many social affairs. She always seemed contented and very busy knitting, as she was fond of making handmade mitts, sweaters and socks for her many nieces and nephews. Throughout her life she has been associated with the New Church society in Kitchener.
     C. R.

     GLENVIEW, ILL.

     Palm Sunday and Easter this year greeted us with unusually smiling and pleasant weather. The Palm Sunday service was made especially delightful by the participation of the little ones. The pupils of the school sat together in their robes, and, together with the younger children, offered flowers at the chancel, making it a bower of bloom. Recitations, songs, and other music contributed to the fulness of the sphere of worship, and the pastor's sermon was an exposition of the meaning of the day adapted to young and old.

     At the service on Easter Sunday the pupils of the school again participated, the children retiring after the pastor's address to them. The service then continued, including a regular sermon. The choir rendered two anthems, and the spirit of worship was felt by the large congregation present. Such attendances will necessitate an enlargement of our church. The evening of Good Friday was devoted to the Holy Supper service, and being devoted exclusively to this, was doubly impressive.

     The annual meeting of the Immanuel Church, held on the second Friday of April, went smoothly, and the reports made by the various bodies and officers of the church were satisfactory, informative and optimistic. Even the report of the treasurer showed cause for congratulation in its statement of depressions overcome and bills met, and including a showing of our school teachers' salaries restored to former size.

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Of the five trustees of our legal body, two new ones were elected,-Messrs. Hubert Nelson and Trumbull Scalbom, this being the first appearance in important office of a new generation of the Nelson and Scalbom families.

     The homecoming of the Seymour G. Nelson family from their Winter home in St. Petersburg, Florida, was saddened by the death of Mrs. Nelson, for whom the funeral service and burial took place here on Monday, April 29th. So passed one of our oldest and best beloved members, a sketch of whose life will be found elsewhere in the present issue of the Life.
     J. B. S.

     TORONTO, CANADA.

     Joyfully singing "All glory, praise and honor," a little procession of our Sunday School children placed their beautiful spring blooms on the chancel rail of our church, and so gave expression to their feeling of gladness, aroused by the Easter festivities. This floral offering on Palm Sunday is as much a joy to the adults who watch as to the children who participate in it. These latter were most attentive listeners to a short address directed particularly to them, which was followed by a sermon for their elders.

     Although the weekly suppers have been discontinued for the season, the Wednesday doctrinal classes are still being held. Having completed the study of The Doctrine of the Sacred Scripture, our pastor has been answering questions which had arisen from various discussions throughout the year. These "questions and answers" have proved very interesting and instructive, covering a wide range of subjects. But even when we "run over the time," there is always still another question, yet unanswered, and so it always will be!

     "The Depression," but in a very enjoyable form, was with us once again when the society held a "hard times" party. Games, including a spelling bee, impromptu speeches, and a wonderful display of home talent, all arranged by Mr. and Mrs. Alec Craigie, provided amusement for one and all. Our pastor carried off a prize for bringing the best "five cents worth,"-a fishing rod with sucker attached (candy variety). Coffee and doughnuts, considered hard times food, were served-and all this for a ten cent admission fee, with seventy-two cents "to the good," which shows what can be done for little!

     The Forward Club-Sons of the Academy held its regular meeting on Thursday, April 18. Seventeen members sat down to an excellent meal, prepared by Mr. Theodore Rothermel. Following supper, Mr. John Parker gave the paper for the evening under the title, "More Education." It was really on a subject constantly in the minds of New Church parents,-providing proper home environment. Later in the evening came the business meeting and recreation.
     M. S.

     WEST PHILADELPHIA.

     We resumed our doctrinal classes last October, and have met every Tuesday evening in the homes of the members. During the first part of the season our minister, the Rev. Philip N. Odhner, treated the subject of the Spiritual World, and we are now studying the subject of Conjugial Love. The growth in numbers this year has been pronounced; the average attendance of ten last year has increased to sixteen.

     As it is rather inconvenient for most of the members to attend church in Bryn Athyn, our efforts this year were turned towards establishing our own services in the central part of the city, and we now hold services of Divine worship every fourth Sunday at 1714 Chestnut St., and are looking forward to holding them twice month next year. Nine services have been held, and the Holy Supper has been administered four times. These services have been well attended and supported, and the number taking part has steadily increased. On one occasion the Rev. F. E. Waelchli officiated, and on another the Rev. Homer Synnestvedt, minister of the group in North Philadelphia, many of whom have attended the services.

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We have had great pleasure in collecting and preparing the things necessary for worship. Some of the books and chancel furnishings of the Advent Society, held in trust by the General Church, have been placed at our disposal. To Dr. and Mrs. Oliver Sloan Haines we are indebted for our beautiful new altar, which they had specially made for our purposes. Mrs. Edward Boericke has contributed her musical abilities as pianist, and Mrs. Elizabeth Walker as solo singer.

     It would take too long to enumerate the enjoyable gatherings at our weekly classes, but several were especially delightful. At one of these Mrs. Minnie Pfleuger was baptized; at another the baptism of the infant daughter of Mr. and Mrs. Arthur Williamson was followed by the administration of the Holy Supper; and recently we were favored with a visit by the Right Rev. and Mrs. de Charms, the Bishop conducting the class on the subject of the "Doctrine of Uses."
     MARJORIE WILLIAMSON.

     BRYN ATHYN.

     Easter Sunday, April 21, was an especially lovely day, manifesting the revival of the beautiful things of nature after their apparent death in the winter, and thus typifying the resurrection to eternal life. For the early morning service the children entered the west door of the cathedral in procession bearing their offerings of plants and flowers for the decoration of the chancel. The Rev. Karl R. Alden gave the address, taking for his text the words of the risen Lord and Mary Magdalene recorded in John 20:16. He spoke to the children about the churches of the past which had all gone down to their death, and described how, amid the ruins of devastated Christianity, the New Church has been raised up by the Lord to give light and hope and comfort to mankind.

     The general service at 11 a.m. was devoted to the administration of the sacrament of the Holy Supper to a large attendance of communicants. There was also a special service on the evening of Good Friday, Bishop Pendleton delivering a sermon on the text of Luke 23: 44-16.

     An appreciative audience in the Choir Hall on Sunday evening, April 28, enjoyed a choice program of string quartet music played by Adolfo Betti, Raymond Pitcairn, Frank Bostock and Bertrand Austin. In addition to numbers by Corelli, Haydn, and Schubert, the program included two movements from a quartet by H. Waldo Warner, of London.

     At a meeting of the Women's Guild on May 14, Miss Creda Glenn spoke on the music of the Pageant that is to be presented at the General Assembly, explaining that "the Jewish music to be used in the pageant has been selected from a wealth of material found in public and private libraries, with a view to its suitable dramatic quality, its intrinsic beauty, and its fitness in rhythm and climax of phrase to make one with the words of the chosen text. Among the selections are ancient traditional synagogue melodies, folk tunes, and music written by the great composers in their sacred cantatas on Old Testament themes, based upon or inspired by the traditional Hebrew music."

     Following a supper in the Assembly Hall on Friday evening, May 17, the Spring Meeting of the Society was held, and reports were presented by the pastors and the various departments of our uses.

     Since the fire in February it has been necessary to omit the Friday suppers, but the doctrinal classes have been held regularly in the Council Hall. Bishop Pendleton conducted a series of classes on the subject of "The Written Word," Bishop de Charms on "The Divine Providence and the Holy Spirit," and the Rev. Hugo Lj. Odhner on "The Life in a Spiritual Society."
      WILLIAM R. COOPER.

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ORDINATIONS 1935

ORDINATIONS              1935




     Announcements.


     Henderson.-At London, England, April 14, 1935, Rev. William Cairns Henderson, into the Second Degree of the Priesthood, the Right Rev. R. J. Tilson officiating.
ASSEMBLY REPORT 1935

ASSEMBLY REPORT              1935

     A Report of the Fifteenth General Assembly will appear in the July, August and September issues of NEW CHURCH LIFE.

     Subscribers are advised that the July and August numbers will be mailed on August 1st.

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FIFTEENTH GENERAL ASSEMBLY 1935

FIFTEENTH GENERAL ASSEMBLY              1935

     BRYN ATHYN, PA., JUNE 13-19, 1935.

     PROGRAM.

Thursday, June 13.
     10.30 a.m.-Academy Commencement Exercises.
               Address by the Rev. A. Wynne Acton.
     3.00 p.m.-Meeting of the Consistory.
     8.00 p.m.-Assembly Reception.

Friday, June 14.
     10.00 a.m.-First Session of the Assembly. Opening Service, followed by Episcopal Address by the Bishop of the General Church.
     3.00 p.m.-Meeting of the Executive Committee.
     8.00 p.m.-"David."-A Pageant.

Saturday, June 15.
     10.00 a.m.-Second Session of the Assembly.
     11.00 a.m.-Address by Bishop George de Charms.
               Subject: "The Application of Doctrine to Life."
     3.00 p.m.-Meeting of the Academy Finance Association.
     3.30 p.m.-Tea and Reception in Benade Hall given by the Faculty of the Academy Schools. Opportunity to view the educational facilities of the Academy.
     8.00 p.m.-Third Session of the Assembly.
               Address by the Rev. W. L. Gladish.
               Subject: "Benjamin the Medium-A Study of the Glorification."

Sunday, June 16.
     11.00 a.m.-Divine Worship.
     4.00 p.m.-Garden Party at Cairncrest, by invitation of Mr. and Mrs. Harold F. Pitcairn.
     8.00 p.m.-Service of Praise.

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Monday, June 17.
     10.00 a.m.-Fourth Session of the Assembly.
     11.00 a.m.-Address by the Rev. Alfred Acton.
               Subject: " The Science of Correspondences."
     2.30 p.m.-Meeting of Theta Alpha.
     3.00 p.m.-Meeting of the Corporation of the General Church.
     8.00 p.m.-Fifth Session of the Assembly.
               Address by Mr. Harold F. Pitcairn.
               Subject: "The Principles of the Academy-after Thirty-six Years."

Tuesday, June 18.
     10.00 a.m.-Sixth Session of the Assembly.
     11.00 a.m.-Address by the Rev. Theodore Pitcairn.
               Subject: "The Neighbor."
     1.00 p.m.-Theta Alpha Luncheon.
     1.00 p.m.-Sons of the Academy Luncheon and Meeting.
     8.00 p.m.-Seventh Session of the Assembly.
               Address by the Rev. Hugo Lj. Odhner.
               Subject: "Spiritual Thought."

Wednesday, June 19.
     11.00 a.m.-Communion Service.
     7.00 p.m.-Assembly Banquet. Rev. W. B. Caldwell, Toastmaster.

Thursday, June 20.
     10.30 a.m.-Meeting of the Council of the Clergy.
     3.00 p.m.-Open for Adjourned Session of the Council.

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ACADEMY OF THE NEW CHURCH 1935

ACADEMY OF THE NEW CHURCH       E. S. KLEIN       1935

     Corporation and Faculty.

     The Annual Joint Meeting of the Corporation and Faculty of the Academy of the New Church will be held in the Chapel of Benade Hall, Bryn Athyn, Pa., on Saturday, June 8, 1935, at 8 p.m. The public is cordially invited to attend this meeting.

     After opportunity has been given for the presentation and discussion of the Annual Reports of the Officers of the Academy (which will not be published this year), Dr. C. E. Doering, Dean of Faculties, will deliver an Address on the subject of "The Materials for the Building of the Mind."
     E. S. KLEIN,
          Secretary.
TWENTY-EIGHTH BRITISH ASSEMBLY 1935

TWENTY-EIGHTH BRITISH ASSEMBLY       VICTOR J. GLADISH       1935

     Members and friends of the General Church of the New Jerusalem are cordially invited to attend the Twenty-eighth British Assembly, which will be held at Colchester, Essex, on Saturday, Sunday, and Monday, August 3d to 5th, 1935. Those expecting to be present are requested to communicate with the undersigned as soon as possible, or write to Mr. John F. Cooper, 33 Lexden Road, Colchester, in regard to accommodations.
     VICTOR J. GLADISH,
          Secretary. 67 Lexden Road, Colchester, England.
GENERAL ASSEMBLY INFORMATION 1935

GENERAL ASSEMBLY INFORMATION              1935

     Prospective visitors to the General Assembly are requested to inform MRS. V. W. RENNELS, Bryn Athyn, Pa., as soon as possible, in order that proper housing arrangements may be made for all.

     Full information about the Assembly Program, about the detailed costs of the meals to be served, the motor routes to Bryn Athyn, and on various other arrangements, will be mailed upon application to MR. K. C. ACTON, Bryn Athyn, Pa.

     Books of tickets for three meals daily for seven days will be sold at the somewhat reduced prices of $13.00 and $11.50; or, without breakfasts, $10.00. But meals may be purchased singly.

     The luncheons of Theta Alpha and the Sons of the Academy on Tuesday, June 18, at 1.00 p.m., are open to all the ladies and gentlemen attending the Assembly.

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STATES OF THE CHURCH 1935

STATES OF THE CHURCH        N. D. PENDLETON       1935


NEW CHURCH LIFE
VOL. LV          JULY, 1935           No. 7
     (Delivered at the Fifteenth General Assembly, June 14, 1935.)

     In opening this assembly of the General Church, it is my pleasant duty, in the name of the Bryn Athyn Society, to welcome our guests. We who live here would have you feel that our hearts, as well as our homes, are open, and that we have looked forward to this occasion with delight equal to yours. We know that you have come to these meetings because of your love for the Church, which we also love, and in the hope that our joined affection for the spiritual truths revealed in the Writings may, on this occasion, raise our minds and hearts to a nearer realization of the presence of the Lord. If so, we may discount the trials and temptations of the past, and see in them the providential means by which the Lord has guided His Church from its beginning. Also, it may be that the Church of the past will be more affectionately regarded by us, because of our realization that its beginning, and its continuance to the present time, was effected not without difficulties, nor apart from recurrent contentions which arose from differing interpretations. These, however, were but outer indications of the inner strife which prevailed in individuals, as their mode of thought was being adjusted to the light of that new Revelation by which the beginning of a higher spiritual life was inaugurated within the fold of the former Christian Church.

     Because of that adverse environment, it may readily be understood that the New Church would not only be slow in defining itself from the Old, but would also encounter grave difficulty in founding a separate establishment.

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That a few should be turned to the Church in its beginning, was of the Providence and will of God; and what God wills, that He brings to pass. But His Providence is never exclusive. All human affairs are guided from within by His hand. It was of His will that a remnant should be preserved at the end of each ecclesiastical age, and it was by His guidance that a remnant was discovered and gathered for the New Church, the establishment of which was in itself purely His work, despite all seeming chance and the appearance of man's part therein. Yet it cannot but be that this appearance should seem to us an actuality-so much so that we take for granted that the Lord, of His mercy, allows a part to map,-a part which calls for patience, long-suffering, and not less than an engagement of the whole heart, since otherwise there would surely have been a permanent falling away from the first conceived duties and responsibilities, which would have passed to other and more willing hands, and therewith, also, the Lord's blessing.

     It is ever of Providence that there should be some to do the Lord's work, even as if it were their own. This work cannot be done apart from tempting trials and no little suffering. While we are given a Divine assurance that the Church will be established, yet it may be noted that no one can devote his life to that which he believes to be Divinely assured, apart from temptations; even as no one can feel secure lest his own part therein prove a failure. Indeed, every man, and especially one who is regenerating, will inevitably encounter successive failures. Certainly man's high anticipations are at first imaginary, and long in realization. This is providential, since not otherwise could man be permanently raised above his first state, and attain to a superior endowment of life,-the life which the Lord gives to the long enduring only. This has been, and ever will be, the way for men born of a fallen race,-the way for those gifted with a hope of spiritual betterment and the prospect of being raised above the state into which they were born. These must all encounter spiritual adversities; but, God willing, they may do so with a spirit to carry through to the end-which end, though hidden, may be hoped for as a gift of mercy.

     So long as life lasts in this world, no one can feel secure in the belief that the end for him is a place among the angels.

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Every regenerating man entertains doubt and faces uncertainty; for he must pass through the apparent death of his early anticipations, that he may enter the life which the Lord designs for him. This may be said especially with reference to man's concern for his own personal fate, which concern, in itself, is scarcely heavenly. Yet, of necessity, there are times and states in which the spiritual fortune or misfortune of the individual becomes a matter of grave consideration. Their own personal salvation, however, is not that in which the angels rejoice. Self-concern is never a source of happiness The high motive in spiritual life, and its delights, are gifts from the Lord which enable the angels to look away from themselves to the point of self-forgetfulness. Being human, this turning from self is, however, not constant; yet only therein is the Lord fully present. In absence from self, angelic happiness consists. The Lord's first presence with man is in his avoidance of perverse ways-in his labor for the well-being of the Church, for its growth and spiritual enlargement.

     We speak and we sing of the Church which we love; and we love it not less, but more, when we observe its struggle for existence, when we look upon its past and note its slow and hesitating growth, its dividing contentions, its states of quiescent drifting, its intellectual endeavors, which give place to an apparent fading interest, only to be followed by the flush of renewed life. In these alternations, the Church but tells in larger figure the story of each individual in his varying states; and it is just therein that the Lord's hidden guidance may become effective through ways and means above man's knowing. This, though not actually seen, we acknowledge from faith to be the primary means by which the Lord leads man against his own will. Such leading is necessary, in view of what man is and what he may become. Only God can guide with a full allowance of freedom to man; He alone can overrule to ends which man would reject, if they were openly seen.

     Man and the Church must be subject to weakness and doubt, followed by a revival of strength and spiritual clarity. Thus the lean years give place to the full, and fear to the joy of conquest. The Church must therefore reject the sentiment which would value peace at any price. It must encourage spiritual militancy, through which alone life's victory may be gained.

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It is only by sustained contest that we may break through our self-imposed illusions, and this despite the knowledge that other, if more interior, illusions will follow. It cannot be otherwise, in view of what man is and what he may become-the ignorance of his beginning, his supine weakness, his increasing strength and clearing light. Yet, however far he may go, he cannot pass quite clear of the clouding veil of nature, behind which the guiding hand of Providence is hidden.

     With reference to the Church in its infancy, we marvel at the clear vision of a few. We see therein a fundamental forecast-a basic interpretation, an estimate of the Writings which, though later covered, came to light, time and again, in ever greater clearness. It may be noted that this primitive conception of the quality of the new Revelation was of Providence given, to the end that it might be deeply laid at the foundation of the Church, and spring up thence with every generation; and this, though its light be again withdrawn. Each generation must undergo an advance, and, as well, encounter the shade of a relapse; must entertain high ideals, and fall short; must suffer tempting doubts in breaking through its own illusions, later to encounter others. For man is but a child, and the world is his wilderness. He is a wayward child by nature, and must be superconsciously led. It is never wise to fancy that the wilderness is safely passed; for the world is the wilderness of which the outer mind of man is a reflex. This mind must ever be reordered to meet new issues-to solve its present and pressing needs. It should not be a discouragement to know that every solution, however effective at the time, carries the seed of a subsequent failure. This is so allowed that men may not rest until their measure is filled, but that they may go forward, guided by faith, in the face of stress within and conflicts around them. It is a happy circumstance that the storm of such conflicts passes over our children's heads. Their advance to manhood brings, if not new issues, at least a fresh approach which gives promise of a new day. The oncoming generation is fearless, with the sublime courage of inexperience. This is as it should be. It provides for a state of mind which in the end may prove richer in wisdom. In the degree that our children fail of this promise, new converts take their place.

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     All that can be anticipated at this day is a slow increase of spiritual understanding-some growth in the love of spiritual things, and the humility which that love brings. We can hardly see the day in this world's life when conflicts will cease. The recognition of contest as inevitable is the beginning of a right armament against ultimate failure. Resistance is the means of developing the strength which alone brings final victory. Yet, as noted, no victory may be given which does not open to other illusions, which in their turn would prove fatal unless put aside by a more interior combat. Man must fight his way like a soldier in battle. He must fight for his life. He must live, because he cannot die. Neither can the Church. And yet the threat of death is ever present. Nothing of man is immortal. His continued life is derived from the Lord's presence, of which the Church is the outstanding sign-even that Church which, in its continuity from the beginning, is ever accompanied by ceaseless mutations. Only that which can change continues to live. Immortality, therefore, while not a predicate of man, nor of the Church composed of men in any prescribed form, is ever received as a constant allowance from the Lord's love. Man's vicissitudes, and those of the Church, are permitted as the means of receiving and appropriating the life of God, and making of that life a seeming self-possession which must be confirmed and reconfirmed through endless reformations. The same is true of the heaven of angels. No thing under God can continue save by renewal. That which is fixed has no part in life.

     Even the Word of God, in its veilings, must be renewed; if not, the heavens would fail. Only the gift of life is immortal, and this in likeness to its Source. To this end God veils His Divinity. He must so do in satisfaction of His love, and in compliance with human needs. Through His veiling, His Divinity is made manifest. Such is His Word with angels and men. As He veils, so He reveals. Men ponder His written Revelations, from Genesis to the Writings. Therein they see His will and His wisdom; and if wise, they see the first given as involving the last, and both as manifestations of the Lord to human reception through finite forms adequate to man's comprehension.

     The present is the day of final revealings; yet, even as the former Scriptures, so also this last is veiled to human understanding. Not otherwise may men perceive the inner harmony of the successive Revelations, and with love confess the one and the other.

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Only so may men see the love of God in His wrath, and both as manifestations of Himself to human minds through forms adequate to their comprehension. So may the Divine be seen in and under many ideas, in that state of holy reverence called the "self-evidencing reason of love," which is the light which love imparts.

     The Lord's final Revelation is therefore veiled to the angels of heaven, even as it is with men in the world. Its ultimate forms, like those of every former Revelation, were taken from the mind of a man, endowed to that end. Only so may the Lord comply with the need of men. Not otherwise could His Truth be adapted to human reception, whether in this world or in the life to come. Even as the celestial angels must be shielded from the Divine radiance, so must the final truth in its unveiling be fittingly covered. The rule ever prevails that the finite mind of man must undergo a graded approach to God, to which there is no end.

     Note the rending of the veil of the temple when the Lord died on the cross. To His followers this was significant of His resurrection. But what did His resurrection signify?

     The men of the first Christian age saw the Ark of God which the torn veil exposed; but the Testimony within the Ark was not seen until the Lord made His Second Coming. By that Coming the true significance of the Testimony was revealed, and the meaning of the Lord's resurrection made manifest.

     The Ark was seen in sign of the primitive acknowledgment of the Lord's Divinity. The Testimony within the Ark remained covered, because the first acknowledgment of His Divinity fell short of the final truth. While the Divine Essence was confessed as common to both the Father and the Son, yet the Person of the Lord was sharply distinguished from the Father. This division presented to the minds of men an image of two separate gods, in contravention of the leading prescription of the ancient Testimony within the Ark: "Thou shalt have no other gods before my faces."

     It was at the time of His Second Advent that the Lord opened the Ark and revealed the Testimony which affirmed the unity of the Father and the Son, not only in Essence, but also as to Person. Herein the literal Testimony of the ancient covenant was reaffirmed, with this difference-that the invisible Jehovah became visible in Jesus Christ.

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This was made manifest at the time of the Second Advent by means of a new and final Revelation, which called imperatively for a New Church, the establishment of which was by that Revelation Divinely assured-assured throughout the ages of time in this world and the timeless ages of the world to come. This final Revelation to the heavens and the church, even as every former revealing, was given in outer compliance with human capacity and human need; given as the Truth of God, which in changing changeth not. Such is the Word of God in its Divinity and its Humanity, in its infallibility and its accommodation, in mercy given to reach and uplift the fallen.
APPLICATION OF DOCTRINE 1935

APPLICATION OF DOCTRINE        GEORGE DE CHARMS       1935

     (Delivered at the Fifteenth General Assembly, June 15, 1935.)

     Through all the ages men have sought for that which seemed to them to be good. They have fought and labored for those things, in the possession of which they supposed happiness to lie. But always, when the end of their striving has been achieved, they have found it empty. Except in fleeting glimpses, the vision of happiness has always faded just when its possession seemed to be assured. It always appears to lie in new things still to be attained. And so men strive on to new achievement, and to new disappointment. Such has been the story of human progress. Yet the supreme end of the Divine Love is to impart spiritual good to men. In this good lies all true happiness, all genuine peace and blessedness of life. Only in heaven can it be received with fulness of joy. But the promise is given that in the end of days the Lord will provide that this good may be received, in lesser degree, but in ever-increasing measure, even on earth. This has been the burden of prophecy through all the ages, and the time of fulfilment is at hand. For the Lord in His Second Coming has provided the Divine means for its accomplishment. That means is the truth of doctrine revealed in the Writings of the New Church.

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     Doctrine, in its essence, is the infinite Truth of God. It is the infinite Wisdom by which the Lord achieves the end of His Love: It is the Way in which the promise of His mercy may be fulfilled. The internal sense of the Word, now given in the Heavenly Doctrine, is the Lord's own teaching of that Truth, of that Way, in terms adapted to man's rational understanding. So far as that teaching is received, the Lord can operate by means of it to establish His Kingdom among men, that His will-the will to impart spiritual good-may be done on earth as it is done in heaven. There is no other way in which this good may be achieved; nor can man know this way except he be taught of God.

     Apart from the teaching of the Writings, spiritual good is at this day unknown. Men mistake for it natural good,-the virtues of civil and moral life. These, however, are not good in themselves. They may be assumed as outward appearances of good by evil men. They may be attained without the doctrine of spiritual truth. We meet with generosity, kindness, self-sacrifice, with justice, honor, and nobility of character, in every religious persuasion in the world. They exist in the midst of gross ignorance and superstition. Regardless of his faith, everyone who acknowledges a God, and abides by what he understands to be the law of God, may attain to this natural good. So doing, he may be said to lead a good life,-a life by which the Lord, in Providence, may bring him to the happiness of heaven after death. But this is solely because in sincerity of heart there is innocence, that is, an inmost willingness to be taught and led.

     The Lord is Innocence Itself. Where innocence exists, there He is present, even though His presence is not realized. Where the Lord is present, heaven inflows, insinuating the affection and thence the perception of what is just and honorable. Such a perception may be given in spite of falsities of faith. Indeed, the permission of falsity may be necessary to its preservation. For false religious ideas, implanted in childhood, and received with a simple confidence in those who teach them, before any power of discrimination has been developed, may sincerely be mistaken for the truth. They may be received in a sphere of holiness, and thus associated with affections of innocence, together with which they are inwoven into the very fabric of the mind. To root them out suddenly would destroy innocence itself, and deprive man of all hope of salvation.

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The Lord seeks above all things to protect innocence in man, because upon this his spiritual life depends. And for this reason He never breaks these early religious impressions, but with infinite tenderness bends them gradually toward the truth. Only by a slow process can falsities, thus implanted, be removed; only after a long and careful preparation, lest innocence perish.

     This is the reason why so many false religions are allowed to continue, even for centuries. It is the reason why men are permitted to remain throughout life in the darkness of spiritual ignorance, while the Lord gently and secretly operates, by the innumerable ways known only to His Providence, preparing them for an eventual reception of the truth. Because of the appearances of the senses, because of the limitations of natural language, and the strong influence of external affections, such preparation cannot, for the most part, be completed on earth. Only after death, in the far more perfect conditions of the spiritual world, can the mind, without injury, be opened by angelic instruction, that falsity may freely be rejected, and the truth received with gladness. Yet, through the long night, the Lord watches over every affection of innocence, that the ultimate end of His mercy may be fulfilled for the simple in heart. Because of this Divine solicitude for the protection of that which men have received as holy, it is written of the Lord in Isaiah: "A bruised reed shall He not break, and the smoking flax shall He not quench; He shall bring forth judgment unto truth." (42:3.)

      It is important that we clearly distinguish between this "good of innocence," called in the Writings "gentile good," and that spiritual good which can be received only through the Truth of the Word. "Gentile good" serves indeed for the salvation of those who are in spiritual ignorance. It serves for the preservation of the race when the church is at its end,-when the lamp has gone out in the temple of God. But it is not sufficient, either for the regeneration of the individual, or for the redemption of the race. The innocence in it prevents the mind from being closed against the Lord and the truth of heaven. But because that truth is not known, the spiritual mind cannot, by it, be opened and formed. Spiritual life cannot be imparted. The innocence of ignorance holds quiescent and inactive the interior evils of heredity, but it does not drive them out. They remain hidden within, and only the Truth of the Word can reveal their presence.

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Where this is unknown, these evils cannot be removed, because they are not seen.

     As with the individual, so also with the race. Through gentile good the Lord produces in society that power which is manifested as public opinion. It is a force which the evil fear. When greed and the lust for power rise to their height, and threaten destruction, it brings about a reaction, inspires a popular reform, and restores external order. It acts as a continual check which prevents evils from bursting forth beyond all bounds. It is a remnant of this good in which the Lord can be received at His Coming. It preserves the soil in which the seed bf spiritual truth may be planted. Without it the church could have no new beginning, and all hope of redemption would be lost. Yet its effects are merely temporary. Abuses, checked for a time, break forth again in another form; this, because the evils have not been overcome, but merely withdrawn and covered up. The love of evil still rankles within, and finds a means of attaining its object, in spite of external opposition.

     The simple good have no power to resist evil until, by ultimation, it becomes obvious. They cannot destroy it at its source. They lack the knowledge and the insight to penetrate the outward appearances of good with which it clothes itself, and in consequence are readily deceived by those who turn their gifts of intellectual power to the achievement of selfish ambitions. Gentile good is indeed characterized by the innocence of childhood, but it suffers at the same time from the weakness and the dependence of childhood, representing a state of arrested spiritual development. For this reason, although of the utmost value as a moderating force, it has no power to remove evil from within.

     Only so far as evil is removed can good be given. The Lord alone has power to overcome evil from within, that it may be permanently conquered and driven out. He can exercise this power only with those by whom He is seen and received in the Truth of the Word. Through this Truth His Divine Love,-the end of His Love, the spiritual good which He seeks to impart to men,-is seen. If this is then loved above all things, the mind will be brought to realize the presence of interior evils which oppose it, and man stirred to resist these evils, that the good may be attained. Nothing else can impart this realization or inspire this endeavor.

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Wherefore, only in the church, where the Word is, and where by it the Lord is seen and worshiped, are spiritual temptations possible, by which evil is removed from within. This is the supreme purpose of the church. This is the special work for which it is established. And the only adequate means for the accomplishment of this end is the Doctrine of the Word. Wherefore, by this alone can the blessing of spiritual good be given. For this task, indeed, the intellectual acknowledgment of Doctrine is not enough. Only the application of Doctrine is effective. But Doctrine must be known before it can be lived. It must be understood before it can be applied. Therefore the Writings teach that "the church with man is according to his understanding of the Word,"-that is, according to an understanding which is also made of the will and thus of the life.

     They who have no knowledge of revealed truth, no spiritual understanding of the Word, may indeed be saved by the good of ignorance. But those to whom the Doctrine of Truth has been revealed can find salvation only as they seek this Truth with the whole heart. They cannot attain to "gentile good" by indifference to the truth which lies within their grasp. They have no choice save to receive the truth or reject it. If it is rejected, innocence perishes, and the way to heaven is cut off. Deliberately to close the mind against the teaching of the Word, and, having done so, to seek a good life without it, according to some personal philosophy of life,-the product of one's own thinking and experience,-this will not produce spiritual good. However moral or ethical such a life may be in outward form, it cannot bring man into conjunction with the Lord. For it conceals within itself, not the innocence of ignorance, not the latent love of truth which can open the mind to receive angelic instruction after death, but rather the pride of self-intelligence, by which the mind is closed against the Lord and the teaching of His Word. For such there is no salvation. They are in the state of those to whom the Lord said, "If ye were blind ye would have no sin. But now ye say, We see, therefore your sin remaineth." The only way of reformation and of regeneration, for those who are entrusted with the Truth of the Word, is the understanding of Doctrine and its faithful application to life.

     Granting that this is so, is not a little knowledge sufficient? The fundamentals of the Word are easy to understand.

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In their universal form they are extremely simple. The whole Word is embodied in the Ten Commandments, and on the Two Great Commandments alone "hang all the law and the prophets." If we but learn these simple precepts, and keep them diligently unto the end, will we not have fulfilled "the whole duty of man"? Why, then, should we concern ourselves with the intricacies of religious philosophy, or with the abstract concepts of theology?

     If the Ten Commandments had been sufficient for man's regeneration, for the building of the church, and for the ultimate redemption of the race, then the rest of the Word need never have been written. It would have been unnecessary for the Lord to have come into the world. There would have been no need for Him to make His Second Advent through a revelation of the internal sense of the Word in so many volumes of the Heavenly Doctrine. All men know the Ten Commandments; they are the basis of the moral law with every people. All men know that they should be obeyed, not only in external form, but in spirit,-in the intention of the mind and the love of the heart. What they do not know is how this may be done, -how these Commandments may be so kept that the subtle, internal power of evil may be broken. In this men have failed. In this the churches have failed. Only success here can bring the promised kingdom of God. And the way in which to achieve that success men cannot learn without Divine Revelation. This is what the Lord would teach us. And for this teaching He has come, opening the internal sense of His Word, in which the application of the Divine Law to every phase of human life is illustrated and explained for all who will search it out.

     The universals of truth, revealed in the Word, are indeed simple; but the conditions of human life to which they must be applied are extremely complex. We may readily understand these universals in the abstract, and accept them "in principle"; but to see their true relation to the evershifting circumstances which confront us, this is a far more difficult task. As we read in the Writings, "Abstract things, being universals, are usually better comprehended than applied things, for the latter are of perpetual variety, and variety obscures." (D. L. W. 228.) Application implies adjustment, modification, adaptation to varying states and conditions. In this lies the wisdom of life. For this, wide knowledge, intelligent grasp, reflection, and experience,-are all necessary.

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This we may not see so long as we rest satisfied with a life of external morality, mistaking this for a life of religion. It is relatively easy to remove evil from speech and action that appear before the world; but when we try to drive it out of our secret thought and will, we become aware of a need for a wider knowledge and a deeper understanding of spiritual truth-aware that we need instruction and guidance from the Lord. Doctrine has been given to fill this need, to provide an adequate answer to our prayer for help.

     For those who possess the Word, it is in the love of spiritual truth alone that innocence resides. Unless the truth is sought, this love perishes, and the mind is turned away from the Lord, and is closed against the influx of heaven. Only where innocence is preserved can the Lord be present to remove evils from within, from depths beyond our reach. On this our spiritual life depends. Wherefore the Lord said to the Sons of Israel, His chosen people, "Set your hearts unto all the words which I testify among you this day, which ye shall command your children to observe to do, even all the words of this law. For it is not a vain thing for you, because it is your life; and through this thing ye shall prolong your days in the land whither ye go over Jordan to possess it." (Deut. 32:46, 47.)

     This is the first duty of the church,-to "set our hearts" unto all the words which the Lord has testified among us. This is our life. It is the life of the church. Our salvation depends upon the application of doctrine, and this requires a love of doctrine, by which we may be led to strive unceasingly for a knowledge and understanding of doctrine. The urgent need for this may be seen more clearly, perhaps, if we realize that doctrine has the same relation to spiritual life, with its manifold uses, as scientific truth has to the external uses of society. It is well known that, for the performance of any natural use, knowledge is necessary, not a general knowledge of abstract principles alone, but also a mass of particulars, arranged in order and in relation to a specific end. However deeply a man may love his neighbor, desiring to benefit him by means of some practical service, he cannot do so until he has first equipped himself with the required knowledge and experience. No one can become a good physician or surgeon, a good engineer or architect, a good business man or manufacturer, without a broad and accurate knowledge of the facts and the laws governing his work.

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Without these his love does not become effective. In every human use there is a limitless field of truth to be investigated. The conditions which are to be met are indefinitely various; the problems calling for solution are innumerable, and they are ever new. Success demands constant study, continual adaptation, variety of experience, in order that wise judgment in application may be acquired.

     It is not otherwise in the uses of spiritual life. These are immeasurably greater in number and in variety than are natural uses. The problems which they present are subtler, more complex, more difficult of solution. For here we are dealing with the interior things of the human mind, with the living substances of the spiritual world. Success here, as in natural uses, demands study, concentrated effort, and persistence in the investigation of the truths and the laws involved. Because of this we read that "in their beginning, all uses are truths of doctrine, but in their progression they become goods; they become goods when the man acts according to these truths."

     But how is spiritual truth to be applied to life, that heavenly uses may result? What has the doctrinal teaching of the church to do with the material concerns of every-day life?

     Some have supposed that we should find in the principles of the Writings a means to the more effective accomplishment of external ends. They have thought that if such principles were applied to natural uses they would impart an increase of external intelligence, enabling men to perform these uses more efficiently and with greater ease. The idea seems to have been entertained that from a knowledge of spiritual truth we would derive a keener insight into natural truth, from which we would discover the solution to natural problems, and thus a short-cut to the attainment of our external desires, without the same necessity for long study, practice, and research. We do not so conceive their function.

     Divine Revelation does not increase our knowledge of external facts such as are essential to the success of any natural use. It does not impart greater skill in any art or craft. It offers no substitute for the practical wisdom that is born of observation and experience. It provides no miraculous means by which one not endowed with native ability in any given work may attain outstanding success therein.

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Inspired purely by natural ambition, a man may, without any understanding of doctrine, acquire a wealth of factual knowledge, and may apply that knowledge intelligently, with zeal and skill, to the accomplishment of a chosen use, achieving success therein which would be impossible to one who lacked either the knowledge or the native ability, however learned he might be in spiritual truth. Indeed, the amazing development of scientific learning, and its application to transform the external conditions of life, which has characterized the past century, has come at a time when spiritual truth is almost unknown.

     The perfection of natural uses is not the purpose for which Doctrine has been given, except so far as a character formed from spiritual conscience may contribute thereto. Its work lies in the regeneration of the individual and the redemption of the race. It is given to accomplish just that which scientific truth, under the spur of natural ambition, leaves undone. It is given to do that which is impossible without it,-namely, to remove evil from within, to change human nature itself, which, in its fallen state, is the secret abode of evil and the gate of hell. To this stronghold, natural truth cannot penetrate. It can discover ways in which to relieve bodily suffering to lighten toil, to multiply comforts and luxuries, to satisfy the cravings of the external mind; but it cannot root out the self-love, the greed, the cruelty, the lust for power, which eat as a cancer at the heart of society. So long as these remain, war, oppression, injustice, will continue to break forth with destroying power. The temporary restraint of these hidden forces of evil, sufficient to protect the innocent, is accomplished by the Lord through the gentile good of which we have spoken, but their conquest is the work of the church; it is the work of the Divine Truth of the Heavenly Doctrine, diligently learned and applied to life. This alone is the "axe which is laid at the root of the tree." In this work lies all spiritual use.

     Because its purpose is to remove evil from the internal man, the application of doctrine is necessarily individual. Our first tendency, upon accepting the teachings of the Word, is to apply them to others. It is so easy to see in others the faults which are contrary to doctrine. But application to others will not accomplish the desired result. The faults which we see in them are not evils themselves, but the effects of evil. To impose doctrinal restraints from without can do no more than prohibit these effects.

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The evils would remain in the internal mind. Of this mind in others we know nothing. The hereditary tendencies to evil, the interior effects of environment and education, the remains of innocence stored up by the Lord,-all these, as they exist in others, are concealed from us. Yet it is only in this inner world, and by taking account of these hidden forces, that evil itself can be removed. The conflict of spiritual temptation by which this removal is effected is therefore intensely individual to every man. It must be waged within himself, in that region where he stands alone with God. And a persistent and life-long devotion to this task is what is meant by the application of doctrine. This is the "life of religion which is to do good."

     But we may ask: If the application of doctrine must take place in the internal man, what relation has this to the external uses of everyday life?

     It is in external uses that loves, both good and evil, seek ultimation. Here the loves of the internal man come to view as motives. Here we have the opportunity to know ourselves. Prior to regeneration the underlying motive in all that we do looks to self and the world. This we do not realize. We strenuously deny it to ourselves. Yet it is true, and the doctrine of the Word reveals its truth. When, in the light of doctrine, selfish and worldly motives come to view, they must be resisted consciously, if our inner self, our true nature, is to be changed. This can be done only in and through natural uses, in which motives appear. The change will not increase the external efficiency of our work, but it will add to it a spiritual quality which otherwise is lacking. It will cause it not only to serve the external welfare of others, but at the same time to minister to their spiritual life. By "cleansing the inside of the cup and the platter," it will remove the evils which otherwise vitiate the use, causing it interiorly to bring suffering upon others, instead of happiness.

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     The removal of these evils fills the use with a new spirit, the spirit of heaven, the spirit of love to the Lord and genuine charity towards the neighbor. Only by the spread of this spirit can we hope for the elimination of those evils which bring disorders, with their consequent injustice, hardship, unhappiness, upon society. To bring this to pass is the goal of the church, not by external means, not by force or domination from without, but in freedom through the regeneration of the individual.

     This is the real use of charity for all who belong to the church and in the performance of this use the church grows. The church is made up of individuals. The devotion with which these members seek to apply the doctrine of the Church to their own lives is the measure of spiritual progress in the church. Each one must make the application in the field of his own use. And; in the sense above referred to, there is no use which does not offer continual opportunity for doctrine to be applied. In this application lies the real, the internal use,-that which appears as use in the sight of the Lord and heaven.

     This use,-the interior removal of evil,-is the greatest work to which men have ever been called. It involves the most universal revolution in all history. It will call for the deepest, the most bitter, conflict in which either the individual or society has ever been engaged. It cannot fail to arouse the most determined opposition of the evil, because in the measure of its success the power of hell will forever be destroyed. It is now in the first insignificant stages of its beginning, when its weakness makes it negligible, when its true strength is not perceived, when it can safely be ignored, as Abram was ignored by the nations who dwelt in the Land of Canaan, from which land they were nevertheless to be driven out by his descendants. Not without a struggle did they relinquish their possessions. Nor will the hells yield peaceably to an encroachment upon their vested powers by the spiritual truth of the church. But "sufficient unto the day is the evil thereof." And our present task lies in the real establishment of the church in our own hearts, and in the planting of the seeds from which it may grow in the hearts of our children. Only as we are true to this dual responsibility can the Lord operate through us to prepare for the conflict of the future.

     The Writings impart to us a new vision of spiritual life. They open our eyes to behold in wonder the most exalted goal of human achievement which it has ever been granted men to see. That goal lies far distant. The way thither is rough and steep. Seemingly insurmountable obstacles lie across the path. Only by slow stages can we advance. And often, though we struggle on, we cannot be sure that we have made any forward progress. Yet, if the goal has once been seen, nothing else matters; nothing else is worth striving for; and the hope of ultimate attainment makes the long struggle a work of love, sustained by an inmost joy.

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The promise of attainment is sure. The Lord Himself, with infinite power, is present in His Glorified Human, to do that which with men would be impossible, asking of us nothing but that which lies within the range of our human ability. All that is needed for the fulfilment of His promise,-for the interior removal of evil from our own hearts, for the final conquest of the hells, that men may know the blessing of spiritual good, the blessing of inmost love to the Lord and charity towards the neighbor, that the kingdom of heaven may at last be established upon the earth,-all that is needed is that we "set our hearts unto all the words which the Lord hath testified among us," and dedicate our lives to the work of learning the Truth of Doctrine and its application to the uses of life.
BENJAMIN THE MEDIUM 1935

BENJAMIN THE MEDIUM       Rev. W. L. GLADISH       1935

     A STUDY OF THE GLORIFICATION.

     (An Address at the Fifteenth General Assembly, June 15, 1935.)

     More than one hundred years ago, in 1818, there appeared in the INTELLECTUAL REPOSITORY an inquiry concerning the Lord's Resurrection Body; and the subject was again taken up in the years 1834-1836. Among those taking part in the discussion were the Rev. Messrs. Clowes, Hindmarsh, Sibley, Mason, and Dr. Tafel; but especially the Rev. Samuel Noble, who was one of the editors of the magazine. Afterwards these studies were gathered up and published in book form.

     This inquiry involved not only the nature of the Lord's Resurrection Body, but also the whole doctrine concerning the assumption and glorification of the Human as taught in the Writings. In the study of this profound subject, Mr. Noble acquits himself in a manner that is beyond all praise. After 100 years, we can only marvel that he was able in those early days of the church, and as it were by himself alone, to receive and teach so much of wisdom on the doctrine that involves all doctrine. But he did teach erroneously, as we think, that the Divine, in coming down through the heavens and clothing Itself thence with a finite soul, took the natural degree of that soul from the world of spirits.

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     Again, in the early days of the Academy, the Rev. Dr. N. C. Burnham published an extensive study of the Lord's glorification under the title of Discrete Degrees, wherein he accepts Mr. Noble's teaching concerning this point, namely, that the interior natural degree of the Lord's soul was assumed from the world of spirits. In neither case is proof quoted from the Writings.

     The following study is designed to show that, in His descent into the world, the Lord took on the rudiments of His mind only from the angelic heavens; that, as in the conception and birth of men, the soul is from the father and the body from the mother, so with the Lord; that which man derives from his father the Lord took from the angelic reception of the Father's Love and Wisdom in its three degrees, answering to the three heavens. This was the Divine Human in the heavens, the Gorand Man, the Word which was with God, and was God. In its natural degree there was no evil, only truth and good conjoined so far as they had been conjoined with the angels. The clearing up of this point will shed clearer light on all phases of the assumption and glorification. We read:

     "All men whatsoever are born natural, with the power of becoming either celestial or spiritual, but the Lord alone was born spiritual celestial. And because it was so, He was born in Bethlehem, where is the boundary of the land of Benjamin; for by Bethlehem is signified the spiritual of the celestial, and by Benjamin is represented the spiritual of the celestial. That He alone was born spiritual celestial, was because the Divine was in Him." (A. C. 4592:3.)

     "That Rachel brought forth her second son, or Benjamin, in Bethlehem, and died in bringing him forth; also, that David was born in Bethlehem, and there anointed king; and at length that the Lord was born there; is an arcanum which has not yet been revealed, and could not be revealed to anyone who did not know what is signified by Ephrath and by Bethlehem, and what was represented by Benjamin, and also by David; and especially who did not know what the spiritual of the celestial is; for this was signified by those places, and was represented by those persons. That the Lord was born there, and not elsewhere, is because He alone was born a spiritual celestial man, but all others natural, with the faculty or ability to become either celestial or spiritual by regeneration from the Lord. That the Lord was born a spiritual celestial man, was that He might make His Human Divine, and this according to order from the lowest to the highest, and might thus arrange into order all things in the heavens and all things in the hells.

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For the spiritual celestial is intermediate between the natural or external man and the rational or internal man; . . .thus, below it was the natural or external, and above it the rational or internal. He who cannot apprehend these things will by no means comprehend by any revelation whatsoever why the Lord was born in Bethlehem." (A. C. 4594:2.)

     These teachings make it clear that he who would understand the incarnation and glorification must first know what is meant by the "spiritual celestial," which was represented by Benjamin; for otherwise he can understand by no revelation whatsoever what was involved in the Lord's being born at Bethlehem.

     The two brothers, Joseph and Benjamin, are closely associated. Joseph, we are told, represents the "celestial of the spiritual," and Benjamin the "spiritual of the celestial." It is comparatively easy to understand what is meant by the celestial of the spiritual, or the good of the spiritual church. It is good in the understanding, which in itself is Divine Truth; but it becomes good when loved and done. It constitutes the second heaven, and the spiritual kingdom. This was why it was necessary for the virgin Mary, the mother of the Lord, to be betrothed to Joseph-for the representation of Joseph is the same in both Testaments-; and why the genealogies of the Lord were traced through Joseph, namely, to represent the Lord's descent through the heavens as the Divine Truth, within which was the Divine Good of the celestial heaven. But it is not so easy to understand what is meant by the "spiritual of the celestial," represented by Benjamin, because at one time it is called the "natural," and again it is said to be the "intermediate between the natural or external man and the rational or internal man."

     The key to that arcanum is to remember that the natural is dual, internal and external. Man receives the internal of the natural,-the spiritual part of the natural,-with his soul from his father; but the external natural, the physical or material such as man has in the world, is from his mother. Benjamin represents the internal of the natural,-the natural degree of the soul, answering to the first heaven, which is the intermediate between the celestial of the spiritual, or Joseph, and the external natural of man in the world. We read:

     "Benjamin, Joseph's brother, signifies the spiritual of the celestial, which is a medium.

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In general, it should be known that the internal cannot have communication with the external, and the converse, unless there is a medium; consequently that truth from the Divine, which is Joseph, cannot have communication with truths in general in the natural, which are the sons of Jacob, without the medium which is represented by Benjamin, and is called the spiritual of the celestial. A medium, to be a medium, must partake of both the internal and the external. The reason there must be a medium is that the internal and the external are most distinct from each other, and so distinct that they can be separated, as when a man dies, his ultimate external, which is his body, is separated from his internal, which is his spirit. The external dies when the medium is sundered, and the external lives when the medium intervenes; and just so far and in such way does the external live as the medium intervenes. As Jacob's sons were without Benjamin, that is, without a medium, therefore Joseph could not manifest himself to his brethren, and therefore he spoke roughly to them, calling them spies, and putting them in ward; and therefore also they did not know Joseph. But what is the nature of this medium which is represented by Benjamin, and called the spiritual of the celestial, cannot be described so as to be understood; for there is a want of all ideas concerning the celestial of the spiritual, which is Joseph. . . . But in heaven the nature of that medium appears as in clear day." (A. C. 5411.)

     "The representation of Benjamin, and of the tribe named from him, is the spiritual celestial in the natural man, similar to that of Joseph in the spiritual. The spiritual celestial is truth conjoined with good. Hence by Benjamin and his tribe is signified the conjunction of truth and good in the natural; here, therefore, the conjunction of those who are in the ultimate heaven with the Lord." (A. E. 449.) "From these things it may now be evident what is signified by Benjamin in the Word, namely, the conjunction of good and truth in the natural man, and through good conjunction with the spiritual man; for all good that is good in the natural man flows in from the spiritual man, that is, through the spiritual man from the Lord. . . .Wherefore, also, by Benjamin is signified the conjunction of the spiritual man with the natural, and by Joseph the conjunction of the celestial man with the spiritual." (A. E. 449:13.)

     "The Lord was born in Bethlehem because He was born a king, and with Him from birth truth was conjoined with good. For every infant is born natural; and the natural, because it is next to the external senses and the world, is first opened; and this with all men is ignorant of truth and prone to evil; but with the Lord alone the natural had a desire for good and a longing for truth." (A. E. 449:3.)

     It is hardly necessary to say that this "natural" which had a desire for good and a longing for truth was not the natural inherited from the mother; for as to the maternal human the Lord was like another man.

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Through this maternal natural the "Lord laid upon Him the iniquity of us all."

     "Ephrata signifies the Word as to its natural sense, and Bethlehem signifies the Word as to its spiritual sense, and the Lord willed to be born there because He is the Word." (A. E. 700:9.)

     THE SPIRITUAL OF THE CELESTIAL.

     As to what is meant by the "spiritual of the celestial," or the "spiritual celestial," which was signified by Bethlehem and represented by Benjamin, it means literally the truth of good; for good is called celestial, and truth is called spiritual. Therefore, truth in the understanding proceeding from good in the will is called the truth of good, or the spiritual celestial, and is said to be the only good of the church; for truth in the understanding which does not come from good in the will is lost in the judgment. We read: "The intermediate between the internal of the natural and the external of the rational is what is meant by the spiritual of the celestial, which is signified by Ephrath and Bethlehem, and represented by Benjamin. This intermediate derives something from the internal of the natural which is Israel, and from the external of the rational which is Joseph; for that which is intermediate derives somewhat from both; otherwise it cannot serve as an intermediate. In order that one from spiritual may become celestial, he must needs advance through this intermediate. To climb up to higher things without an intermediate is not possible." (A. C. 4585:5.)

     This medium is a faculty of the soul, derived from the father; it is also a faculty of the mind of the regenerate man, derived from the internal man, yet realized only in the truths of the external. Hence Benjamin, when with Israel, is called truth from good, but when with Joseph he is called the medium. As a degree of the soul, we find it described in the Divine Love and Wisdom as follows:

     "What is man's beginning or primitive form in the womb after conception, no one can know, because it cannot be seen; and also, it is of spiritual substance, which is not visible by natural light. Now, because some in the world are disposed to bend their mind to exploring even the primitive of man, which is the seed from the father by which conception is effected; and because many of them have fallen into the error that man is in his fulness from his first beginning, which is the rudiment, and that then he is perfected by growth; it has been discovered to me what that first rudiment or first beginning in its form.

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It was disclosed to me by angels, to whom it was revealed by the Lord, and who, because they made it a part of their wisdom, and it is the enjoyment of their wisdom to communicate to others what they know, by permission presented before my eyes in the light of heaven a typical initial form of man, as follows: There was seen as it were the form of a brain, extremely small, with a delicate delineation of somewhat of a face in front, without any appendage. This primitive in the upper convex part was composed of continuous globules or spherules, and each spherule was composed of others still more minute, and each of these in like manner of spherules most minute. Thus it was in three degrees. In front, in the flat part, a kind of delineation appeared for a face. The convex part was covered about with a very fine membrane or meninx which was transparent. This convex part, which was an image of the brain in least form, was also divided into beds, as it were, just as the brain in larger form is divided into hemispheres. And it was told me that the right bed is the receptacle of love, and the left bed the receptacle of wisdom; and that by wonderful connections these were like consorts and companions. Moreover, it was shown in the light of heaven, which shone upon it, that the structure of this little brain was interiorly, as to position and movement, in the order and form of heaven, and that its outer structure was directly contrary to that order and form. After these things were seen and shown, the angels said that the two interior degrees, which were in the order and form of heaven, were the receptacles of love and wisdom from the Lord; and that the exterior degree, which was directly contrary to the order and form of heaven, was the receptacle of infernal love and insanity; because man, by hereditary taint, is born into evils of every kind, and these evils reside there in what is outermost; and that this taint is not removed unless the higher degrees are opened, which, as was said, are the receptacles of love and wisdom from the Lord. And because love and wisdom is man himself, for love and wisdom in its essence is the Lord, and this primitive of man is a receptacle, it therefore follows that in that primitive there is a continual effort into the human form, which also it gradually takes on." (D. L. W. 432. See also Divine Wisdom III.)

     In this angelic delineation, the second degree, which was in the order and form of heaven, called elsewhere the external of the rational, is that which is represented by Joseph; while Benjamin represents the third degree, which is the medium between the internal and the external man, which also carries the father's heredity.

     Here was the great difference between the Lord and all other men,-a second great difference. With Him, this intermediate was derived from His Father, the Lord Jehovah, through the heavens. Therefore He was born with a hunger for good and a thirst for truth; His proprium from birth was the love of men, and, indeed, of saving them to eternity.

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This is why He was born at Bethlehem. "The Lord was born at Bethlehem because He was born a King, and with Him from birth, truth was conjoined with good. For every infant is born natural, and the natural, because it is next to the external senses and the world, is first opened, and this in all men is ignorant of truth and prone to evil; but in the Lord alone the natural had a desire for good and a longing for truth." (A. E. 449.) This is also meant by His being born the Word. (A. E. 700.)

     WHENCE THE THIRD DEGREE?

     Whence did the Lord derive the third degree? Our answer is: From the heavens. And this for a number of reasons. 1. All admit that the Celestial and Spiritual degrees of the soul of the Lord were taken on from the heavens. It follows that the Natural degree must also have been taken thence. 2. Whence but from the heavens could He derive in the assumed Human a hunger for good and a thirst for truth? 3. Where but from the angelic heavens could He take good and truth conjoined in the natural as the Word!

     1. As to the first proposition,-that if the two prior degrees were taken from the angelic heavens, the third degree must have been taken thence also. The soul is a unit, and cannot be divided, "because the soul is a spiritual substance, which has not extension, but impletion, and from which there is no taking away of a part, but a production of the whole without any loss of it." (C. L. 220.) It follows without doubt that when the Divine "bowed the heavens and came down" for our salvation, He must have taken the third degree, the Natural, from the same source whence He took the two prior degrees, the Celestial and the Spiritual, namely, from the angelic heavens.

     First, that the two prior degrees were taken from the heavens, see Divine Love and Wisdom 233: "I have been told from heaven that in the Lord from eternity, who is Jehovah, before the assumption of the human in the world, there were the two prior degrees actually, and the third degree in potency, such as they are also with the angels." Notice the statement,-"the third degree in potency, such as they are with the angels." How could the Lord take on the two prior degrees without also taking that degree which was with them in potency?

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Let us also notice what is said in no. 230 of the same work:

     "That there are three infinite and uncreated degrees of altitude in the Lord, is because the Lord is Love Itself and Wisdom Itself, as was shown in the preceding pages; and because the Lord is Love Itself and Wisdom Itself, He is also Use Itself. For love has use for its end, which it produces by means of wisdom. For love and wisdom without use have no boundary or end, that is, they have no home of their own; wherefore it cannot be said that they are and exist unless there be a use in which they are. These three constitute the three degrees of altitude in the subjects of life. These three are as the first end, the middle end, which is called the cause, and the last end, which is called the effect. That end, cause and effect constitute the three degrees of altitude, has been shown above and confirmed by many things." (D. L. W. 230.)

     Here it is taught that there are three uncreate and infinite degrees of altitude in the Lord; that where love and wisdom are, there also must be use, for without use love and wisdom have no boundary or end, and no home in which they may exist. Then in the heavens where love and wisdom are received from the Lord, there must use be received. Therefore, when the Lord in His descent through the heavens took on from the angels the two prior degrees, does it not follow that He took from them also in potency that third inseparable degree of Use? It is said "in potency," because the angels have it only in potency, somewhat as it exists in potency in the seed of the father; it exists in actuality only in the ultimate world of nature.

     2. Our second proposition was that the Lord, by conception and birth, could derive in His Natural degree a hunger for good and a thirst for truth from nowhere else but from the angelic heavens. The two prior degrees of love and wisdom are the Lord's in man; evil can never invade them, which is the same as saying that man can never invade them; for man's proprium is nothing but evil. But as man, cooperating with the Lord, fights against and conquers evil in the natural, the degrees of wisdom and finally of love are opened to him; but only so far as he conquers evil in the natural, and, under God, conjoins truth with good in the natural degree. If, then, the angelic enjoyment of the wisdom and love of the Lord in the second and third heavens is contingent upon their conquest of evil in their natural degree, how could the Lord, in His descent through the heavens, take on the spiritual and celestial degrees without at the same time taking on from the same angels, in potency, their natural degree, so far as good and truth had been conjoined in the natural by combat in the world?

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     3. This brings us to our third proposition, namely, That since the Lord was born the Word, with good and truth conjoined in the interior natural, it follows that He took this degree from the angelic heavens, where alone the truths and goods of the Word are conjoined.

     It is a teaching familiar to every New Churchman that the Lord, from the beginning, dwelt in the angelic heavens as their only soul and life, He in them, and they in Him; that the heavens constituted a Gorand Man, in and through which the Lord operated for the salvation of men on earth; but that this dwelling in them, and they in Him, was only in proportion as they, during their life in the world, had learned to keep His Word, and in heaven continued to keep it. Would it not then inevitably follow that when, in His descent through the heavens, the Lord took on the angelic reception of Himself, He would take on from their natural degree what they had of the Word in that degree, and indeed just so much of the Word as they had made their own by the conjunction of its truth with good?

     WHAT THE LORD TOOK ON FROM THE HEAVENS.

     When the Lord clothed Himself with our nature, that He might become our Redeemer and Savior, He took on from the angelic heavens the three degrees of the soul corresponding to the three heavens. To this He added the body, conceived in the womb of the virgin Mary. There are no other degrees. The world of spirits is but a mixed state during judgment and assimilation as spirits pass to their places in the Gorand Man. It corresponds to the alimentary canal.

     In every man who is born there is an inmost degree or chamber into which the Divine of the Lord first flows, above all human consciousness. (N. H. 39.) In the Lord this was Jehovah Himself. Then follow the three degrees of the soul carried in the seed of the father,-the celestial, the spiritual, and the natural; the natural as a containing vessel carrying the quality of the father, thus his love of himself and the world, and therefore all his evils. In the Lord, these degrees of His soul were taken from the heavens; but the Lord took from them only His Own with them; thus none of their evils, nothing of their proprium.

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He took from them only what they had received from Him, thus His Word,-the truth and good of His Word as embodied in their lives,-truth and good conjoined. For, as has been shown, the spiritual and celestial degrees are opened only as truth and good are conjoined in the natural. The Lord from eternity, before the assumption of the Human in the world, had the celestial and spiritual degrees actually; they are His; but He opens them to man and angel so far as they, acting together with Him in freedom according to reason, receive His truth and good in the natural.

     What the Lord took from the heavens in His descent is involved in the genealogy in Matthew, from Abraham to Joseph; and in the genealogy in Luke His glorification is involved. Hence they are traced through a different line, and contain many more names, from Joseph through Abraham and Noah and Adam up to God. This is shown in two wonderful sermons by Bishop N. D. Pendleton, published in NEW CHURCH LIFE for March, 1931, and December, 1933. The genealogies are traced through Joseph in each case, not through Mary as we should expect, because Joseph stands for the angelic heavens. Joseph was betrothed to Mary, and indeed in legal marriage to her; yet the marriage had not yet been consummated, representing that the Lord took nothing organic from the angels, took only the finiting and accommodation of His Divine from them. That in His glorification He passed through many new states not heretofore realized by the angels, and was finally exalted to the infinity of God Himself-this was represented by the new names in Luke's genealogy, and that it extended through Adam to God Himself.

     FROM MARY.

     From Mary, the mother, the Lord took the body, just as every man takes his body from his mother. From her He inherited all the evils of the Jewish race, and of all mankind. But they were in the external natural, in the body, not in the soul,-in the pattern and texture and material of fiber, brain and vessel supplied by her. In the very conception and formation of the body in the womb, these were modified by the Divine Soul which wove them to Itself, so far as possible according to its own image; but their purification from the taint of evil could come only by rebirth from the indwelling Father, through the combats of temptation.

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Here, in this external natural, which man has in the world, but which he leaves at death, was the Lord tempted, as indeed man is tempted-here in the external natural. But the Lord fought against the hells from a proprial love which He had from birth,-a love of truth conjoined with good, thus from His own proper power; while other men, having a proprium of evil conjoined with falsity, can fight only from the Lord. As we read:

     "The seed in Him was celestial, because He was born of Jehovah, and therefore He was the only one who had this seed in Himself. All men whatsoever have no other seed than something filthy and infernal, in which and from which is their own nature; and this is from what is inherited from the father, as is known to everyone. Wherefore, unless they receive from the Lord new seed and a new nature, that is, a new will and a new understanding, they cannot be otherwise than devoted to hell, from which all men, spirits and angels are drawn forth and continually withheld by the Lord." (A. C. 1438.)

     That the Lord might be both God and Man, it was not enough that His inmost soul was the unclothed infinite Divine Itself, but also His Natural,-the animating principle of His body, the Medium,-must be from the Divine; not indeed the Divine as it was in Itself, but as it was among the angels. For He came not only that He might become our Redeemer and Savior; not only that He might effect a last judgment, casting down the infernal hosts that held men in thrall, and threatened the very life of the angels; not only that He might, from His own purified Human, both lead the way and empower men to conquer their evils; but also that by glorifying His Human He might make it Divine even to the body, and thus become the visible God,-visible not only by a historical faith, because He once took on the natural degree in the world, but visible because He glorified that degree and retains it to eternity; visible, therefore, not only to angels in His own Human, but also even to sensual men in the world, through the eyes of an enlightened understanding.

     JOSEPH AND BENJAMIN.

     But let us turn briefly to the story of the birth and life of Joseph and Benjamin, as unfolded in the Arcana, that we may see these truths concerning the Lord represented, explained, illustrated and confirmed.

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     "And she said, God hath gathered up my reproach. And site called his name Joseph, saying, Jehovah add to me another son. That this, in the supreme sense, signifies the Lord as to the Divine Spiritual, in the internal sense the Spiritual Kingdom, or the good of faith, and in the external sense salvation, as also fructification and multiplication, is evident from the representation of Joseph in the Word-to be explained in what follows-and from the signification of the words, God hath gathered up my reproach, and Jehovah add to me another son; for he was named Joseph from gathering up and adding. God hath gathered up my reproach signifies that Rachel was now no longer barren. . . . For by Rachel is represented the affection of interior truth, or the interior man as to truth. The interior man is as it were dead as to truth and good, if the exterior or natural man does not correspond to it as to goods and truths. They must be joined to each other, so as not to be two, but together one man. . . .This now is what is signified by the reproach which God is said to have gathered up, that is, to have taken away, or from which He is said to have delivered her. . . . (3) But by the words which follow, namely, Jehovah add to me another son, from which Joseph was named, another arcanum is signified, which is this: By Joseph the Lord's Spiritual Kingdom is represented, and thus the spiritual man; for that kingdom is in every spiritual man. There are two things which constitute the spiritual man, namely, charity and faith, or, what is the same, good and truth. Charity from which is faith, or good from which is truth, is represented by Joseph; and faith in which is charity, or truth in which is good, is what is signified by another son, and is represented by Benjamin. . . . Thus Joseph is the celestial spiritual man, and Benjamin the spiritual celestial. . . . This now is signified by Rachel's other words, Jehovah add to me another son. . . . But what the Lord's spiritual kingdom is may be evident from what has many times been said and shown before respecting that kingdom, namely, that it consists of those who are in charity and thereby in faith. This kingdom is distinguished from the Lord's celestial kingdom, in which are those who are in love to the Lord and thereby in charity. These constitute the third or inmost heaven, but the spiritual constitute the second or interior heaven." (A. C. 3969.)

     Notice here the close connection between Joseph and Benjamin. When Joseph was born, it was to Rachel not only a gathering up of her reproach, but also a sure prophecy of the birth of Benjamin; just as-may we not say?-the assuming of the Divine Spiritual from the ancient heavens carried with it the assumption of the Medium, the Divine Natural, from the same source. Further we read:

     "And his father called him Benjamin. That this signifies the quality of the spiritual of the celestial, is evident from the representation of Benjamin,-in the original language the son of the right hand; and by a son of the right hand is signified spiritual truth which is from celestial good, and the power therefrom; for good has power by means of truth." (A. C. 4592.)

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And then follows in the same number the teaching already quoted concerning the Lord's being born in Bethlehem, as Benjamin was born there, because of the significance of Benjamin and Bethlehem, which was in the border of Benjamin, namely, the spiritual of the celestial or the truth of good; that the Lord had this from birth, because His Father was Jehovah.

     "In the genuine sense, by Rachel's dying and being buried in the way to Ephrath (when Benjamin was born) is signified what is hereditary, that by means of temptations it was expelled forever. What was expelled was the human affection of interior truth, which the Divine affection expelled. It was for this reason that this son was called by his mother Benoni, or son of sorrow, but by his father, Benjamin, or son of the right hand. In the human affection from the mother is inherited evil, but in the Divine affection there is nothing but good; for in the human affection there is the glory of self and the world as an end for the sake of self, but in the Divine affection there is an end for the sake of self, that it may be from self to save the human race." (A. C. 4593.)

     This is the affection the Lord took on from the Natural of the angels, namely, the affection of use for the sake of the human race, instead of the affection of use with self in view, as this love exists before regeneration in the breast of every man. It is only from the Lord that love of use for the sake of others can be received; it was only from the Divine of the Lord in heaven, as received by the angels, that the Lord could have derived this degree of His soul in His conception from the Father. "The reason the Lord was born at Bethlehem, and not elsewhere, is that He alone was born a spiritual celestial man, but all others natural, with the faculty or ability to become either celestial or spiritual by regeneration from the Lord. That the Lord was born a spiritual celestial man was that He might make His Human Divine, and this according to order from the lowest degree to the highest, and might thus arrange into order all things in the heavens and all things in the hells." (A. C. 4594.)

     It is in the story of Joseph in Egypt that the glorification of the Natural degree in the Lord is represented. For Egypt represents the external natural, such as man has in the world, and which he leaves at death, but which the Lord glorified and took with Him into heaven. In the exposition of the 39th chapter of Genesis, Joseph in the house of Potipher, and unjustly cast into prison, the Arcana describes the glorification of the Lord's internal man. In the 40th chapter, concerning the dreams of the butler and the baker, is described the reduction to order of the sensuals of both kinds, the intellectual and the voluntary; and that the intellectual things of the natural can still serve for a time, if the affections of the old will are rejected.

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The butler was restored, but the baker hanged. In the 41st chapter, Pharaoh's dreams and Joseph's exaltation represent the state when truths seem to be taken away from the regenerating man, because when the old affection from self which has filled these truths is rejected, the truths themselves are as it were temporarily lost; but they are restored when infilled with a new affection from the internal man.

     It is in this process of restoring the scientifics and truths of the church by filling them with the good of heaven-with the Lord with Divine Good-Itself-which is represented by the sons of Jacob coming down into Egypt to buy corn. (Genesis, chs. 42 to 45.) Benjamin, the spiritual of the celestial, is the medium which must be present. Without this medium, the sons of Jacob are but spies in the land; Joseph cannot make himself known to them, nor can they know him. This medium, regarded from its origin, is the spiritual of the celestial; is derived from Joseph. But, regarded from the natural, where it is seen, it is new truth from good, the son of Israel; the only truth of the church, because the only truth conjoined to man by spiritual affection from the Lord. All other truth is conjoined to man by his own affection, because it ministers to him and his own welfare. Such truth is taken away in the judgment.

     In conclusion, I must speak of the Lord's Body; why, differently from all men, He rose with the whole body. But first let us learn from the Writings what the body is, and what body is meant. We read:

     "It is known that the external or bodily senses are five, namely, sight, hearing, smelling, taste and touch, and that these constitute all the vitality of the body; for without those senses the body does not live at all. Wherefore, when it is deprived of them, it dies and becomes a corpse. The very corporeal of man, therefore, is nothing else than a receptacle of sensations, and consequently of the life from them. The sensitive is the principal, and the corporeal is the instrumental. The instrumental, without its principal to which it is adapted, cannot even be called the corporeal, such as man is invested with during his life in the world, but the instrumental together with the principal, when they act as one. This therefore is the corporeal." (A. C. 5077.) That is, this is the bodily or the physical; not the flesh alone, but the flesh regarded as to its sensitive life.

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Further: "Here the subject is the Lord, how He glorified or made Divine the exteriors of His natural. The exteriors of the natural are what ate properly called corporeals, or the sensuals of both kinds, together with their recipients; for these together constitute what is called the body, as shown above (5077). The Lord made the very corporeal in Himself Divine, as well its sensuals as their recipients. Wherefore, also, He rose again from the sepulcher with His body." (A. C. 5078.)

     Notice particularly that in both of these passages the body is defined, not as matter, nor as flesh, but as the sensitive principle, together with its recipients. With the processes of His glorification these were brought ever more into harmony with His Divine soul, until finally they were not only Divine Truth in form, but also became Divine Good in substance. And this was the Body that He had in the world, the Body that He formed in the world corresponding to His Divine Soul. The body assumed from Mary was but a matrix in which this Divine Body could be formed as the result of temptation combats, by which He rejected the sensuals from her, together with their recipients, to put on sensuals, together with their recipients, from the Father within.

     "With no man have the internal man and the external ever been united; nor could they be united, nor can they be, but with the Lord alone; for which cause also He came into the world. With men who are regenerated it appears as if they were united; but they are of the Lord; for the things which agree are the Lord's, but those that disagree are man's." (A. C. 1577.) "With no one except the Lord can the evil which is in the external man be separated." (A. C. 1581.)

     With the Lord alone was the sensual and corporeal brought into complete correspondence with His internal man, so that there could be a full union. This is why the Lord rose with the whole body, the body which He had in the world, the body which with man rots in the tomb. It is the Body which He made His own in the world by combats against the prince of the world. But this does not mean it was of material flesh and blood; for flesh and blood cannot inherit the kingdom of heaven, still less can they be exalted into the Sun of heaven. It means that which makes the body a human body, that is, the sensual which man no longer needs in heaven; the organic brain, the fiber, the nervous system; these all rot in the tomb; man rises only as to his spirit, and has no need of them.

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     But the Lord, if He is to rule earth as well as heaven, if He is to form man's body in the womb of the mother, and impart organization and life to the body of man in the world; if He is to continue to triumph over the hells in the sensual combats of the faithful on earth-the Lord God does need a full natural like that of man in the world. Yet not of matter, but of Divine Substance, Life Itself. Matter would be dissipated by the ardency of the Divine Love when the glorification was complete. The Lord must not only be above man, that He may create him, but also below, that He may sustain him.

     The Divine is like a great ocean in which all creation exists, not only by influx from above, but also by afflux from below. Therefore the Lord rose with the whole body. It was this that He came into the world especially to glorify, that He might become the Last as well as the First. It was here, in the body from the mother, that he met the hells in mortal combat. Here alone was evil that had to be expelled, and its place filled with substances and forms, first in harmony with the Divine, and finally with the infinitely many things of Divine Substance in forms on the sensual plane, the plane of life in the world. Therefore the Writings say: "The Lord's Human was made Divine. With Him alone there was an infinitely perfect correspondence of all things of the Body with the Divine. Hence there was a union of corporeal things with Divine celestial ones, and of sensuous ones with Divine spiritual ones. Thus He is the Perfect Man, and the Only Man." (A. C. 1414.) John said: "And when I saw Him, I fell at His feet as dead. And He laid His right hand upon me, saying unto me, Fear not; I am the First and the Last; He that liveth and was dead; and, behold, I am alive for evermore, Amen, and have the keys of hell and of death." (Rev. 1:17,18.)

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JOURNAL OF THE FIFTEENTH GENERAL ASSEMBLY OF THE GENERAL CHURCH OF THE NEW JERUSALEM 1935

JOURNAL OF THE FIFTEENTH GENERAL ASSEMBLY OF THE GENERAL CHURCH OF THE NEW JERUSALEM       HUGO LJ. ODHNER       1935

     HELD IN THE ASSEMBLY HALL, BRYN ATHYN, PA., June 14th to 19th, 1935.

     First Session-Friday, June 14th, 10.00 a.m.

     1. After a short religious service, conducted by the Rev. Hugo Lj. Odhner, the Right Rev. George de Charms, as Assistant Bishop, called the meeting into session, welcoming the visitors.

     2. The Bishop of the General Church, the Right Rev. N. Dandridge Pendleton, then delivered the Episcopal Address. (See page 193.) Responses were made by the following gentlemen: Revs. K. R. Alden and Gilbert H. Smith, Mr. Stanley Ebert, and the Revs. Philip N. Odhner, Theodore Pitcairn, Hendrik W. Boef, F. E. Gyllenhaal, Victor J. Gladish, Norman H. Reuter, Raymond G. Cranch, and Homer Synnestvedt. After some concluding remarks by the Bishop, the meeting closed with the Benediction.

     Second Session-Saturday, June 15th, 10.00 a.m.

     3. The meeting opened with prayers and reading conducted by the Rev. K. R. Alden.

     4. Bishop Pendleton, presiding, appointed as a COMMITTEE ON THE ROLL OF ATTENDANCE: Mr. K. C. Acton (chairman), Mr. W. R. Cooper, and Mrs. V. W. Rennels.

     5. On Motion, the MINUTES of the Fourteenth General Assembly were accepted as printed in NEW CHURCH LIFE, 1930, pp. 469-480.

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     6. The REPORT OF THE COUNCIL OF THE CLERGY was read by its Secretary, the Rev. William Whitehead.

     7. The Rev. H. L. Odhner read his REPORT AS SECRETARY OF THE GENERAL CHURCH.

     8. The Rev. F. E. Waelchli read his REPORT AS VISITING PASTOR.

     9. The Reports were discussed by Rev. Victor J. Gladish and Rev. Homer Synnestvedt.

     10. On the motion of the Rev. Alfred Acton, passed by a rising vote, the appreciation of the Assembly was recorded for the "magnificent work" done by those who were responsible for the production of the Pageant of "David," given under the auspices of the Academy Schools the preceding evening.

     11. After a short recess, the Right Rev. George de Charms delivered an Address on "The Application of Doctrine" (See page 199.) The following gentlemen took part in the discussion: Mr. Geoffrey S. Childs, and the Revs. Alfred Acton, Hendrik W. Boef, A. Wynne Acton, and Victor J. Gladish.

     12. The meeting adjourned at 12.20 p.m. with the singing of an anthem and the Benediction.

     Third Session-Saturday, June 15th, 8.00 p.m.

     13. After worship, conducted by the Rev. William Whitehead, the meeting was called into session by the Rev. Alfred Acton.

     14. The Rev. Willis L. Gladish delivered a paper on "Benjamin the Medium,-a Study of the Glorification." (See page 210.) The paper was discussed by the Revs. K. R. Alden, Theodore Pitcairn, H. L. Odhner, Alfred Acton, Homer Synnestvedt, and Willard D. Pendleton. After some concluding remarks by Mr. Gladish, the meeting closed in the usual manner.

     Fourth Session-Monday, June 17th, 10.00 a.m.

     15. Worship was conducted by the Rev. Norman H. Reuter.

     16. The Bishop presiding, the Secretary read the REPORT OF THE SECRETARY OF THE CORPORATION AND EXECUTIVE COMMITTEE of the General Church.

     17. The Rev. W. B. Caldwell gave a Report as Editor of NEW CHURCH LIFE and of NEW CHURCH SERMONS.

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     18. The Secretary read the REPORT OF THE ORPHANAGE COMMITTEE.

     19. The TREASURER OF THE GENERAL CHURCH submitted his annual Reports for the last five years as printed and sent to all members. In a verbal report, he called attention to the various uses of the General Church. He stated that an emergency fund of $8000, existing at the end of 1929, had been used up by 1932, whereupon the uses of the Church had been gradually curtailed. In 1934, direct contributions had been received from only 381 individuals, i.e., from only about 25 percent of the "potential contributors." He believed that the support of the church must be voluntary. We must tax ourselves; for imposed taxation would destroy the real life of the church. He recognized the importance of supporting the uses of societies, but asked the members to reflect whether any society could function without a General Church to provide for the continuance of its uses.

     20. After a five-minute recess, an Address was delivered by the Rev. Alfred Acton on "The Science of Correspondences." Discussion followed, in which the following took part: Rev. R. W. Brown, Dr. Harvey Farrington, the Revs. Norman H. Reuter, Willard D. Pendleton, and Homer Synnestvedt. The meeting closed with singing and the Benediction.

     Fifth Session-Monday, June 17th, 8.00 p.m.

     21. Worship was conducted by the Rev. Victor J. Gladish.

     22. The Rev. Hugo Lj. Odhner presiding, Mr. Harold F. Pitcairn delivered an Address, entitled "The Principles of the Academy-After Thirty-six Years." The following speakers took part in the discussion: Messrs. Morley Rich, Randolph W. Childs, A. D. Henderson, Raymond Pitcairn, Philip C. Pendleton, F. R. Cooper, Frank Wilde, and the Rev. K. R. Alden.

     23. By a rising vote, the Assembly adopted the following MEMORIAL RESOLUTION, moved by the Rev. C. E. Doering:

     "Whereas the Lord, in His Providence, has removed to the spiritual world the Rev. William Hyde Alden, the Rev. John E. Bowers, the Rev. Ferdinand Hussenet, the Rev. Enoch S. Price, and Messrs. Walter C. Childs, Leonard E. Gyllenhaal, Alvin E. Nelson, Jacob Stroh, and other prominent workers in the Church:

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     "Be it resolved that this Assembly express its deep appreciation of their services to the Church and to the Academy, and also its faith that they have entered into the interiors of the uses which they were so active in promoting while here."

     24. The meeting closed in the usual manner at 10.15 p.m.

     Sixth Session-Tuesday, June 18th, 10.00 a.m.

     25. Worship was conducted by the Rev. Philip N. Odhner.

     26. Bishop de Charms presiding, Dr. C. E. Doering read a REPORT OF THE ACADEMY OF THE NEW CHURCH.

     27. Mr. R. W. Childs reported verbally for the ACADEMY FINANCE ASSOCIATION.

     28. The Secretary read the REPORTS OF THETA ALPHA and the SONS OF THE ACADEMY.

     29. The reports were discussed by Mr. Raymond Pitcairn, Rev. K. R. Alden, Mr. Sidney E. Lee, Mr. Wilfred Howard, Rev. Wynne Acton, and Mr. Harold Pitcairn.

     30. At 11.05 a.m., the Rev. Theodore Pitcairn delivered an Address on the subject of "The Neighbor." No time being available for discussion, the meeting closed with the singing of a hymn, followed by the Benediction.

     Seventh Session-Tuesday, June 18th, 8.00 p.m.

     31. The Rev. Willard D. Pendleton conducted the prayers and the reading from the Word.

     32. The Rev. C. E. Doering presiding, an Address was given by the Rev. Hugo Lj. Odhner on the subject of "Spiritual Thought." In the discussion, the following spoke: Revs. Homer Synnestvedt, Alfred Acton, F. E. Gyllenhaal, Dr. Harvey Farrington, Mr. Otho W. Heilman, Revs. Victor J. Gladish, Philip N. Odhner, Right Rev. George de Charms, and the Rev. Theodore Pitcairn. The Rev. Hugo Lj. Odhner made some concluding remarks, an anthem was sung, and the meeting closed with the Benediction.
     HUGO LJ. ODHNER,
          Secretary of the General Church.

230


CORPORATION OF THE GENERAL CHURCH. 1935

CORPORATION OF THE GENERAL CHURCH.       RANDOLPH W. CHILDS       1935

     A REPORT OF THE PUBLIC MEETING OF THE MEMBERS OF THE GENERAL CHURCH OF THE NEW JERUSALEM, A CORPORATION.

     Held at Bryn Athyn, Pa., June 17th, 1935, at 3 p.m.

     Bishop N. D. Pendleton presided at the Corporation Meeting, at which forty-three members were present. The following gentlemen, on signing the Corporation Register, were admitted to membership: Messrs. A. Wynne Acton, Daric E. Acton, Edward F. Allen, Frank L. Doering, Stanley F. Ebert, Curtis K. Hicks, Eldric S. Klein, Hubert S. Nelson, Willard D. Pendleton, Norman H. Reuter, Evan L. Synnestvedt.

     The Report of the Meeting held at Bryn Athyn, Pa., June 17th, 1930, as published in NEW CHURCH LIFE, 1930, (pp. 553, 554), and the Secretary's Report as read before the 1935 General Assembly, were approved. The Annual Reports of the Treasurer of the General Church, for the years 1930 to 1934 inclusive, were also approved and filed.

     On recommendation of the Nominating Committee appointed by authority of the Executive Committee, and on unanimous vote of the Corporation, the membership of the Board of Directors was increased from nineteen to twenty-two. The following were elected to serve until the next Annual Meeting and until their successors are elected and qualified:

Rt. Rev. N. D. Pendleton                         David Gladish
Rt. Rev. George De Charms                         Hubert Hyatt
Kesniel C. Acton                              Alex. P. Lindsay
Edward C. Bostock                              Samuel S. Lindsay
Geoffrey S. Childs                              Nils E. Loven
Randolph W. Childs                          Charles G. Merrell
Edward H. Davis                              Seymour G. Nelson

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Harold F. Pitcairn                              Rudolf Roschman
Raymond Pitcairn                              Paul Synnestvedt
Colley Pryke                               Victor Tilson
J. Henry Ridgway
Jacob Schoenberger, Honorary Member

     On an inquiry made by Dr. Alfred Acton, as to whether the Bishop was a Director and President of the Corporation by virtue of his office, the Secretary explained that while this had been the sense of the last meeting of the Corporation (1930), no corporate action had been taken to legalize the policy. Since a question of law was involved, the Secretary stated that he would examine further into the matter.

     Mr. Sidney E. Lee suggested that the Executive Committee consider the use of its having local representatives in the various societies of the Church, in order to keep the societies in closer touch with the needs of the General Church.
     RANDOLPH W. CHILDS,
          Secretary.
GENERAL CHURCH PUBLICATIONS 1935

GENERAL CHURCH PUBLICATIONS              1935

     New Church Life. Monthly Magazine. $3.00 a Year to Any Address. Trial Subscription: Four Months for $1.00.

     New Church Sermons. October to June inclusive. Discourses, Talks to Children, and Doctrinal Articles suitable for Individual Reading and Family Worship. Sent free of charge to any address.

     Write to Mr. H. Hyatt, Business Manager, Bryn Athyn, Pa.

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REPORT OF THE ASSEMBLY 1935

REPORT OF THE ASSEMBLY              1935


NEW CHURCH LIFE
Office a Publication, Lancaster, Pa.
Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.
Editor               Rev. W. B. Caldwell, Bryn Athyn, Pa.
Business Manager          Mr. H. Hyatt, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address and business communications should be sent to the Business Manager.

     TERMS OF SUBSCRIPTION
$3.00 a year to any address, payable in advance. Single Copy, 30 cents.
     The Fifteenth General Assembly was carried out according to program, and proved to be a fine series of meetings, characterized by a good attendance, sustained interest, and the delight of a social reunion. We shall place before our readers as full an account of its various features as our space will allow. A special fund raised during the meetings will make it possible to publish the text of all the Addresses delivered at the sessions of the Assembly. Three of these are printed in our present issue, and the remaining four will appear in the August and September numbers. The discussions were marked by many brief and spirited speeches, but no arrangement was made for a stenographic record.

     The official Reports, which will also be published in our pages, were decidedly interesting to those who heard them. They contain valuable information concerning the various uses of the General Church and the Academy, and notable comment upon the activities in the different departments of our work during the five years that have elapsed since the last General Assembly.

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SPEECH OF THE CELESTIAL 1935

SPEECH OF THE CELESTIAL              1935

     "The celestial do not speak anything from their interior, because this does not fall into words. All truths there inscribed are according to the order of heaven, so that the image of heaven is in them. And because the celestial are thus in truths themselves, they never think about them, and consequently not about such things as are of reason, or rational things, nor about what is moral and civil as to justice and equity, because all such things they see from the truths in which they are. That they never think about them, was given me to know by experience, for such a celestial one is with me. I was also informed out of heaven that such rational things as they hear, they never utter, neither are able to utter, because they have no other memory of such things than that they know and perceive them when others speak of them; and then they say or think, Yea, yea, or, Nay, nay. They said further, that anything of that kind which enters by means of hearing, they do not utter, but still they perceive it. But what they see with their eyes, this they know, and this they utter as well as others do; such as the visible things of the world, and the exterior things which pertain to their body or their human. I was let into a like state, so that I might know how the case is. But things must be seen by them, not so much heard [if they are to be spoken]. The things which enter through hearing into the perception enter into the interior man, thus into the voluntary, or into the affection; but those which enter through the sight enter only into the exterior man, and into the external intellectual. From this it could be evident to me that they have a memory like that of spirits, which is exterior, from which, also, they can speak; but it is not interior, and so they do not speak with ideas. Moreover, they speak by various gestures, and by forms in acting, going and sitting." (Spiritual Diary 5587.)

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Church News 1935

Church News       Various       1935

     DURBAN, NATAL.

     May 20.-After a long Summer recess, our new season commenced in the second week of March. During January, our pastor visited Zululand and Alpha in connection with the work of the Native Mission. Because of his desire, and a special request from the Women's Guild, our Sunday services were continued in his absence, being ably conducted by Mr. Melville Ridgway.

     At the beginning of February, Mr. and Mrs. Acton and family moved into a larger house, adjoining the church property, and the "Manse" is now occupied by Mr. and Mrs. Levine.

     The Ladies' Class is held every Wednesday morning, and Mr. Acton is reading from the Documents Concerning Swedenborg. The subject is proving most interesting, if we are to judge by the lively discussions that follow the readings. In the Wednesday evening doctrinal classes, the pastor has begun a series on the leading doctrines of the church, treating them in a way especially adapted to the interest and understanding of the young people. At the Men's Meetings, on the second and fourth Monday evenings each month, Mr. Acton reads articles from New Church Life or papers by New Church ministers, this being followed by a discussion and refreshments.

     Those of us who have attended the Academy Schools in Bryn Athyn were grieved to hear of the fire that destroyed the Elementary School Building in February last. We hold cherished memories of the many hours of our childhood spent there, and of many happy associations.

     As none of us was able to attend the celebration of Bishop Pendleton's seventieth birthday anniversary, the members of our society and his friends in Durban wish now to extend their congratulations to him, and to express the hope that he will continue as leader of the church for many years to come. It is perhaps too much to expect another visit from him; but his last visit, accompanied by Mrs. Pendleton, will always be remembered as a happy and fortunate one to those of us who are so far away from the center of the General Church.

     Mr. and Mrs. J. H. Ridgway and Mr. and Mrs. Kenneth H. Ridgway have recently returned from a visit to Mr. and Mrs. Norman Ridgway at Alpha. Mr. and Mrs. Schuurman are being congratulated upon the birth of a daughter, Naomi Adele, January 22, 1935. Mr. and Mrs. Royston are also to be congratulated, a son being born to them on May 13, 1935.

     Mrs. Wally Lowe, accompanied by Mrs. Margary, left for England several weeks ago on a four months' holiday. Mrs. Lowe will play at Wimbledon, where she has been chosen to represent South Africa in the tennis tournament. We all wish her success and a pleasant visit.
     B. R. F.

     HIGH KILBURN, YORK, ENGLAND.

     The "even tenor of our way" has been pleasantly and profitably diversified by two brief visits of the Visiting Minister, the Rev. W. Cairns Henderson, November 21-23, and March 22-25, and by a pastoral visit of Bishop Tilson, April 23 to May 3d.

     Mr. Henderson conducted a service in the afternoon of Thursday, November 22, with a congregation of 6, the text of his sermon being "Lead us not into temptation."

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On March 24 he preached on "Regeneration" to a congregation of five. On each of his visits he gave us interesting papers, in accordance with the custom followed by our pastor, and these provoked an interesting discussion on the various subjects presented,-"Perception," "Authority," "The Lord's Resurrection Body," and "The Book of Life."

     Bishop Tilson conducted two services on Sunday, April 28, and administered the Holy Supper to seven communicants. Mrs. Tilson ably presided at the organ for these services. The sermons were expositions of Luke 22:21 and Psalm 26:9. An intermittent feast of good things was provided in the various papers and talks by Bishop Tilson on Human Physiology; The Blood, The Brain and Nerves; The Hague Position; and Baptism, this last during a pleasant visit by motor to the home of Mr. and Mrs. Mercer at Easingwold.
     W. C. JUBB.

     REPORT OF THE VISITING PASTOR.

     Beginning an extended tour, I arrived at MIDDLEPORT, OHIO, on Friday, April 26. A doctrinal class was held that evening, attendance nine, at which the subject was the correspondential signification of the bodily acts in worship, such as walking (on entering), standing, kneeling, sitting. It was a pleasure to hear at this meeting the expressions of appreciation of the address delivered by the Rev. Norman Reuter a few weeks before at the largely attended funeral service of Mr. John Boatman.-On Saturday afternoon instruction was given to ten children and young people; and, because a member of the Middleport Society had recently passed to the other world, the instruction was principally in regard to man's awakening in that world, and his experiences then and later.-At the service on Sunday, nineteen were present, of whom five were strangers whose interest had been awakened by Mr. Reuter's discourse. At the Holy Supper there were ten communicants. In the evening, at class, attendance eleven, the doctrine concerning regeneration was presented. On Monday evening, at another class, the subject was the difference between the love of dignity and wealth for their own sake and the love of them for the sake of use. Several days were spent at CINCINNATI. One evening there was a delightful supper and social; and on another the Rev. Norman Reuter gave the last of his series of excellent missionary lectures.

     On Sunday, May 5, at DETROIT, we had a day that was notable indeed. At the service in the home of Mr. and Mrs. William Walker, there was an attendance of thirty-five, including ten children, and representing also Pontiac and Bay City. Twenty-one partook of the Holy Supper. After the service all remained to dinner, for which the ladies of the various families had made provision; and the enjoyable social time, for young and old, continued into the afternoon.-In the evening a doctrinal class was held at the home of Mr. and Mrs. Fred Steen, the subject being the teaching that if evils are shunned for any other reason than that they are sins, all that is done is to prevent their appearing.

     Responding to an invitation, it was my privilege to spend a week, May 7 to 13, with the Carmel Church at KITCHENFR, ONT. It was a very great pleasure again to take part in the activities of the Society with which I had been associated from its inception in 1888 for a period of thirty years. Changes had indeed taken place, but the spirit and devotion were the same. My only regret was that my visit at this time was in a measure due to the illness of the pastor, the Rev. Alan Gill, who has been obliged to suspend his work. Before all else, I called to see my old friend, Mr. Jacob Stroh, who was in his last illness. Together we went over the many documents he has collected relating to the history of the church in Kitchener, which it was his wish that I should some day put into historical form.

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Our doing this called for a great rallying of his strength. I hoped to see him again, but his failing strength did not permit it. Soon after I left Kitchener he passed to the other world, where by this time he has met those of his and my old comrades in the conflicts and in the peace of the church who have gone before.

     Briefly summarizing, the activities of my week's stay in Kitchener, I may say that I gave addresses at a Men's Meeting, a Ladies' Meeting, a General Social, a Young People's Meeting, and to the School; also, on Sunday, conducted the children's service, attendance fifty-five, and the regular service, attendance ninety-eight. Departing, I carried with me what will be happy memories to be added to those of earlier days.

     Next there was a week at BAY CITY, MICH., With the Geoffrey Childs family. Daily instruction was given the younger children, and every evening a doctrinal class was held. On Sunday, May 19, we all went to PONTIAC, MICH., to the home of Mr. and Mrs. Harold French, and there were joined by a number of the members and friends from Detroit. The total attendance was twenty-two, including five children. As at Detroit two weeks before, there was a service, a dinner, and a social afternoon, very greatly enjoyed by all.

     A doctrinal class, attendance fourteen, was held at CLEVELAND on Wednesday evening, May 22. The subject was the teaching that "The Word is in all the heavens, and angelic wisdom is from it." (S. S. 70-75.) It was shown that it was the bringing down of the Word as it is in heaven to earth, in a form accommodated to comprehension here, that constitutes the Second Coming of the Lord.

     Classes were held at ERIE, PA., on Thursday, Friday and Saturday evenings, May 23, 24, 25, at which the subjects were the signification of the rainbow in the covenant with Noah, the innocence of the angels, and the shunning of evils as sins; attendance, respectively six, five, seven. At the service on Sunday, thirteen were present, of whom eight partook of the Holy Supper.

     Next I visited a new place for General Church work, AKRON, OHIO. A class, attendance ten, was held at the home of one of our members, on Monday evening, May 27, at which I explained why there are two general bodies in the church, this being followed by questions and discussion. The next evening there was another class, attendance seven, considering the teaching that "All religion is of life, and the life of religion is to do good." (Doct. Life 1.) This is probably the most frequently quoted passage of the Doctrines, and also the most misinterpreted.

     At NILES, OHIO, at a class on Thursday evening, May 30, there was again presented the doctrine that evil must he shunned for no other reason than that it is sin. Eight persons were present, of whom five were from nearby Youngstown. Instruction was given a child on two afternoons.-Going next to YOUNGSTOWN, there was a class on Friday evening, with eleven present, members coming also from Niles and Columbiana. The doctrine presented was that honor and wealth are sometimes blessings and sometimes curses; when the former, they are spiritual and eternal; when the latter, they are temporal and transitory. (D. P. 217.) At the service on Sunday, June 2, there was an attendance of fourteen, of whom thirteen partook of the Holy Supper. In the evening there was another class, on the power of the angels. (H. H. 228-233.)

     A stay of one day was made at PITTSBURGH, and I had the pleasure of addressing the school on Tuesday morning, June 4. The same day in the evening at JOHNSTOWN, PA., I went with Mr. J. J. Kintner and daughter Jane to the hospital at which Mrs. Kintner lay ill. At her request a short service was held; and some friends who were also visiting seemed greatly impressed with the teaching given on the subject of the Divine Providence.

     The last place to be visited was RENOVO, PA., where, in the Joseph Kendig family circle, three evening classes were held, Wednesday, Thursday and Friday, June 5, 6, 7.

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The first was concerning the combats of temptation; the second was devoted to the answering of various questions; the third was on the order of regeneration from the internal to the external man. Instruction was also given three times to the two younger children of the family.

     On this trip, visiting pastoral work was done at eleven places, not including Cincinnati, Kitchener, and Pittsburgh. The total number of persons, including children, to whom were brought the ministrations of the church, was one hundred and twenty. At the four places at which there was an administration of the Holy Supper, the total number of communicants was fifty-two.
     F. E. WAELCHLI.

     TORONTO, ONT.

     On Sunday, June 2, a service of a somewhat special nature was held to commemorate the Silver Jubilee of our King. Our pastor, in his sermon, made clear the use of the natural love of king and country as laying a foundation for the love of the Lord's kingdom after death. The service concluded with the singing of our National Anthem.

     On the Saturday previous to the Jubilee a delightful little tea was held at the home of Mrs. Ray Brown. A silver collection served to augment a fund for the purpose of purchasing a new stovepipe for the church kitchen,-a commonplace purpose, but very essential. The Ladies' Circle held its final meeting of the season in the church assembly room, the business session being sandwiched between a well-arranged supper at the beginning of the evening and a game of bridge at its close.

     Theta Alpha's final meeting consisted of a "pot-luck" supper-which, incidentally, could not have turned out better, if it had been planned-and short after-dinner speeches or readings, dealing with New Church topics of interest.

     Chatterbox issued its fifteenth number during the month, bringing its year's work to a successful close, although we hear there is a probability of its being continued once a month during the Summer.
     M. S.

     PITTSBURGH, PA.

     The local chapter of the Sons of the Academy met at Dr. Marlin Heilman's home in Tarentum on May 18 with a record attendance of 42. Rev. Karl R. Alden was the guest of honor and speaker, his subject being "The Life of Joseph." This paper was ably presented, and the meeting was considered most worth-while from every aspect. Mr. Alden also delivered the sermon at our service on Sunday, May 19, his subject being the "Life of John, the Beloved Apostle."

     An interesting evening was provided by Miss Ardis Alling and Mrs. Maurice Joy, of New York, on Wednesday, May 29. Miss Ailing gave three Biblical dramalogues,-The Nativity, The Woman of Samaria, and the Resurrection. These were presented with taste and reverence, and were well received by a large group of our members.

     Rev. and Mrs. Willard D. Pendleton entertained the society at a lawn party at their home in Fox Chapel on Friday evening, May 31. This party was in honor of Miss Jane Heilman and Mr. Stanley F. Ebert, whose engagement was recently announced. It was a delightful evening, and everyone had an enjoyable time strolling in the gardens, playing cards, and partaking of punch and cookies. The e pastor proposed a toast to the prosperity and happiness of the guests of honor, and appropriate songs were sung. We were all pleased that the Rev. Victor Gladish, of Colchester, England, could be with us for this occasion.

     The final Friday supper and doctrinal class of the season was held on May 24, when the series on "David" was completed.

     At the closing exercises of our Day School on Friday, June 7, Mr. Walter Horigan gave the address, stressing the advantage of a New Church education, the benefits derived therefrom, and pointing out that our system is based upon methods of education in the spiritual world.

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The graduate, Virginia Blair, read a paper on "The Inhabitants of Our Solar System," discussing the manners and customs of those living on the planets, and comparing them with those of our earth. The pastor, assisted by Miss Bergstrom, made the awards, and the certificate of graduation was given Miss Blair. The pupils sang several songs in harmony which showed considerable work in Miss Elizabeth Lechner's music department. The school rooms had exhibits of the year's work of all grades for the parents and friends to examine. Theta Alpha provided a delightful commencement supper for the school. Mr. Pendleton acted as toastmaster, extemporaneous speeches were made and songs sung, making a happy ending to the school year.
     E. R. D.

     WASHINGTON, D. C.

     After six months of unusual interest, the Washington Society closed its activities for the Summer months with services on June 2 at the home of Mr. and Mrs. Rowland Trimble in Laurel, Maryland. At the close of worship, at which the Holy Supper was administered, an outdoor luncheon was served, and a thoroughly enjoyable time followed. We missed the presence of our dear Mrs. Schott, who was too ill to attend. (She has since passed into the spiritual world.) On this occasion we had the privilege of entertaining Mr. Ernest Stebbing, Miss Winifred Allen, three members of the Arbutus Society, Mr. Eldric Klein, and the Rev. Karl R. Alden with nine boys from the Academy Schools who had been sight-seeing in Washington.

     Besides these visitors we have been honored at various times with visits from Mrs. Alfred Acton, Miss Roena Acton, Mrs. Hoist, Miss Winifred Allen, and Mrs. Winfred Hyatt, all from Bryn Athyn.

     Our annual meeting was held in February at the home of Mr. and Mrs. Fred M. Grant. We are obliged to find a new place for worship. Until a suitable hall can be found, Dr. and Mrs. Philip Stebbing have kindly offered their home, and we held services there on May 5, after which a buffet luncheon was served.

     At the doctrinal classes, Dr. Acton has continued to expound his book, The Crown of Revelations, and the discussions following have been most interesting and entertaining.

     Mr. George E. Benkert, a member of our congregation, died on May 18, in his sixty-third year.

     Another baby has arrived,-the daughter of Mr. and Mrs. Ellison Boatman, baptized Viola Ann on Sunday, April 7. So again the Secretary can say, "We are a growing New Church society."
     E. G. C.

     ACADEMY SCHOOLS.

     Joint Meeting.

     The annual joint meeting of the Corporation and Faculties of the Academy of the New Church was held in the chapel of Benade Hall on June 8 at 8.00 p.m., the President, Bishop N. D. Pendleton, presiding.

     The Secretary, Mr. Eldric S. Klein, presented an excellent summary of the Reports for the year, bringing before the meeting a picture of the active work accomplished by the various departments of the Academy during the last twelve months.

     The Address of the evening was given by the Rev. Doctor Charles E. Doering, who treated of "The Formation of the Mind by Goods and Truths," describing that interior development of the mental faculties which is the vital and essential thing to be accomplished during the formative periods of infancy, childhood and youth, whereby the Lord prepares for the life of regeneration,-a work in which parents and teachers are given to cooperate in all the activities of the home and school. The subject was dealt with on a high plane in the light of the Writings, and a warm appreciation of the Address was expressed in the discussion which followed.

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     Elementary School.

     Augmented by visitors who had come to attend the General Assembly, a large audience gathered for the closing exercises of the Bryn Athyn Elementary School, held in the Assembly Hall on June 13, at 10.30 a.m. Mr. Morel Leonard spoke to the children on the subject of "Experience," and dwelt upon the value of profiting by the experience of others, with a disposition to learn from them and do all our work with a willing spirit. He was followed by Principal Heilman, who presented Certificates to thirteen graduates.

     Commencement.

     An audience that filled the Assembly Hall included many of the General Assembly guests on the morning of June 13, when the students of the higher schools entered in procession, followed by members of the Faculty and Board, and the Academy Commencement opened with religious exercises conducted by Bishop George de Charms. Dean Doering read the Lessons, and the school sang several selections, one in Hebrew, in a manner which showed their excellent training.

     Introduced as one who had received his entire education in the Academy Schools, from kindergarten to graduation from the Theological School, the Rev. A. Wynne Acton delivered the Commencement Address, which was impressive with wise counsel to those going forth as graduates into the life of the church and of the world. Mr. Acton dwelt upon the need of entering interiorly into our uses from the love of spiritual things, regarding success in this endeavor as superior to the honors and rewards of earthly accomplishment, making a willing sacrifice in this world for the sake of the ends of eternal life in heaven. All present listened with close attention and appreciation to this address.

     Bishop Pendleton then announced the graduations and honors, and presented diplomas to the graduates from the different departments of the Schools, a valedictorian of each class making acknowledgment in grateful terms. The following is a list of the awards:

     Graduations.

     BOYS' ACADEMY: Walter Hoyt Bancroft, Jr., Edward Crary Bostock, Jr., Otto Gideon Gansert, Leonard Ephraim Gyllenhaal, Jr., Fergus Maurice deCourcy Joy, Richard Harvey Lechner, Robert Louis Riefstahl, Richard Alvin Walter.

     GIRLS' SEMINARY: Muriel Hope Childs, Virginia Mary Cole, Ruth Louise Davis, Sarah Vernus Fine, Barbara Elaine Gyllenhaal, Gretchen Heilman, Janet Virginia Heilman, Lyris Hyatt, Doris Aileen King, Nancy Tebeau Pendleton, Una Simons, Ethel Baldwin Westacott, Jaqueline Hicks, Genevieve Madeline Vinet.

     JUNIOR COLLEGE: Phyllis Louise Bellinger, Helen Boggess, Harold Covert Cranch, Donald Dandridge Cronlund, Laurence Theodore Izzard, William Roscoe Kintner, Jean Seville Smith.

     BACHELOR OF ARTS: Winifred Elsie Allen, William John Cowley, June Macauley, Norbert Henry Rogers.

     BACHELOR OF SCIENCE: Andrew Alan Doering.

     Honors.

     Oratorial Prize (Silver Cup): Michael Pitcairn.

     Deka Gold Medal: Lyris Hyatt.

     Sons of Academy Silver Medal: Otto Gideon Gansert, Richard Alvin Walter.

     Honorable Mention: Walter Hoyt Bancroft, Jr., Barbara Elaine Gyllenhaal, Janet Virginia Heilman.

     Theta Alpha Scholarships: Elizabeth Hughes Childs, Arlene Glenn, Zoe Olive Gyllenhaal (all partial); Florence Valerie Potts (tuition).

     Honorary Degree.

     Doctor of Theology: William Beebe Caldwell, Hugo Ljungberg Odhner.

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SCIENCE OF CORRESPONDENCES 1935

SCIENCE OF CORRESPONDENCES       Rev. ALFRED ACTON       1935




     Announcements.





NEW CHURCH LIFE
VOL. LV          AUGUST, 1935          No. 8
     (Delivered at the Fifteenth General Assembly, June 17, 1935. A stenographic report revised.)

     My object in addressing you is to show that what is said in the Writings about the Science of Correspondences is to be considered, not only historically as applying to former churches, but also practically as applying to the New Church; and that in the New Church also this Science is to be the science of sciences, though in a sense and with an application not possible in former ages.

     Correspondence is variously defined in the Writings, but all the definitions may be summed up in the one definition that correspondence is the relation between a spiritual cause and its natural effect, or, as we read: "When something from the spirit as its origin and cause becomes visible and perceptible before the senses, there is a correspondence between them " (D. Wis. II, 4). And since there is not, nor can be, any natural thing which does not exist from a spiritual cause, and, in the last analysis, from the Lord Himself, the Science of Correspondences is that science whereby man is enabled to see the world of natural effects as the theater of spiritual causes and the mirror of Divine ends. It follows of necessity that this Science of Correspondences, whether called science, knowledge, or perception, must exist in every church where the Lord is known and acknowledged; and that something of it must be present in every man, whether of ancient times or of modern, who sees the Lord as the Creator and Sustainer of the universe.

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Indeed, correspondence is the only pathway by which ascent can be made from exteriors to interiors; for man is so created that his first sensations are from without, and it is only in sensations that he is able to see and perceive the interior and spiritual causes of the objects sensated. This is the order of Divine Providence in the instruction of man, to the end that he may be in freedom.

     Primitive men were created in a paradise which was a theater representative of Divine Love and Wisdom; and as the things of the external world entered through their senses into their minds, they were there met by influx from the soul. We are told that primitive men were instructed by the Lord, but in what way is not definitely stated. I think, however, that it is in accordance with what is taught in the Writings to assume that they were instructed by a sort of human instinct; that is to say, that when the human soul inflowed into the sensations coming from without-there being nothing to pervert those sensations, as is the case at this day-the soul communicated to the mind some perception of the heavenly paradise within the earthly. For us in our day, when externals mean everything, it is very difficult to imagine the state of the men of primitive times, but perhaps we can get some idea of it when we remember that even a child, if it sees laughter or tears, has some perception of the internal state which produces the laughter or the tears. However, it was a fact that when the things of nature came into the sensories of the men of the Most Ancient Church, and so into their memory and external mind, these things there formed the plane or the basis whereby they perceived from the soul something of the heavenly things to which they corresponded. Not that this perception came to them all at once. It must have grown with the increase of men, with the accumulated riches of heredity, with the formation of angelic societies. The distinctive feature of the men of the Most Ancient Church was that they thought from correspondences themselves, and not from a doctrine or science of correspondences learned from without.

     When this state of primitive innocence was lost, there began to be a decrease in the harmony between the soul and the mind-between the soul and the impressions that came in through the senses; and with this decrease came also impairment in the perception of the spiritual and celestial causes represented in natural objects.

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Fortunately for the human race, this impairment came gradually; for, during the process of deterioration, men were raised up, signified by Cain and Enoch, who collected those knowledges which, with the Most Ancients, had come from perceptions, and reduced them to writing which was then invented. The perceptive things of the Most Ancient Church then became the doctrinal and scientific things of the Ancient Church. In other words, what with the Most Ancients had come by perception was gathered together, and was learned by their descendants by the external path of sensation.

     There were two things that were thus collected from the men of primitive times. First, doctrinals. These were the doctrinals of love to the Lord and charity to the neighbor. They were gathered together by men signified by Enoch, and constituted that doctrinal teaching or moral theology which, in varying forms and greater or less degree, has been present in every church and in every time,-the doctrinals, namely, that teach man the necessity of examining his actions, of shunning evils, of worshiping and obeying God. Second, in addition to these doctrinals, there were also what are called scientifics. These were collected by the people represented by Cain, and consisted mainly in the doctrine or science of correspondences. By the aid of this science men looked at nature with a view to seeing the representation therein of spiritual causes and Divine ends, and so of acquiring wisdom concerning the things of heaven. Thus the Science of Correspondences, handed down by the Most Ancients, became the key to the wisdom and philosophy of the ancients. This Science, therefore, was greatly cultivated and greatly prized. As a consequence, there rose up in the Ancient Church a class of men unknown to their forefathers,-a class learned in the science of correspondences and the mysteries which it unveiled; a class of priests and initiates. We see remains of this class in all remnants of the ancient religion, and even in some of the sects and orders of Europe in our own time, where certain men have claimed to be initiates or adepts versed in the mysteries of their order, long after the secret of those mysteries has been lost.

     It was also characteristic of the Ancient Church that worship was by ritual,-a ritual not dictated by a sense of appropriateness perceived by the natural mind, but prescribed by those learned in the science of correspondences.

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By this science, men were also enabled to enter into communication with the spiritual world. This was of order, because it was by this means, that is to say, by means of speech with angels whom the Lord infilled with His presence, that revelations were to be given. Therefore the path of communication between the two worlds was held open. This open communication was possible because men, and especially the learned initiates, were skilled in the science of correspondences. As to the manner in which men used this science for the purpose of intercourse with spirits, this we do not know in any detail; but we do know that even now, by the use of certain external means, states can be induced on men whereby spirits can actually appear to them, or whereby they may become directly subject to the influence of spirits.

     Use ever carries with it the possibility of abuse; and, as the Ancient Church declined, abuse came into evidence. The science of correspondences, which had served the good for the attainment of wisdom, and the cultivation which had brought at times visions and speech with angelic spirits, this same science began to be used by the evil for the purpose of obtaining dominion over the souls of men. Hence arose magic-the using of intercourse with spirits for the production of supernatural phenomena with a view to the establishment of the kingdom of men as against that of God. I know that the whole of modern thought is opposed to any admission of the possibility of magic. Indeed, we may readily agree that magic of the kind that existed in ancient times is not now in evidence; for, with the advent of the Lord, revelation by means of speech with spirits ceased, and the path of communication between the two worlds, formerly kept open was then to be closed. Thus it was no longer of order to tread this path. If we are to understand the magic of the Ancients, we must imagine to ourself a world very different from that which now obtains-a world in which the science of correspondences reigned supreme; a world in which, from that science, mystic rites were practiced, and men induced specific states on their body and their mind, for the purpose of bringing the presence of spirits, and of using their power. That magical effects may be produced in this way, may be confirmed from the well-known fact of today, that when the spirit of a man is strongly aroused, it manifests itself in apparently supernatural bodily deeds; as in the case of weak persons when seized with frenzy, of mothers fighting for their children, and so on.

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     With the abuse of the science of correspondences for the purpose of magic came loss of interest in that spiritual wisdom for which the science had formerly been cultivated. And so at last came loss of the knowledge of the science itself. That science, formerly prized as the science of sciences, became entirely obliterated, leaving nothing behind it save myths and fables and the dead bones of mystic and idolatrous rites. This was of the Divine Providence, to the end that man might be delivered from obsession by evil spirits and the consequent entire loss of human freedom.

     II.

     Yet the necessity of the communication of heaven with earth by the pathway of correspondences still existed. The angels of heaven, for the maintenance of their state, still required a suitable resting place in ultimates with men, even as man's mind, for the preservation of its integrity, must rest on a healthy body. Without this, heaven would be cut off from earth. Lacking their ultimate, the heavens would languish; and, lacking the influence of heaven, men would become mere brutes. And since, at this time, spiritual truths could not be revealed in forms adapted to the comprehension of the natural mind-which truths might then have served as the basis for the communication of heaven and earth-it was necessary that this communication be maintained by means of correspondential rituals such as were known to the Ancient Church; and this even though the men who enacted the rituals, being ignorant of the science of correspondences, no longer saw the spiritual things involved. Hence, after the obliteration of the science or knowledge of correspondences, a church was instituted which was in mere representations-representations not taught them by the ancient learning, but enjoined on them to the least detail by their Word. This was the Jewish Church. In this church, rituals of worship were the means by which men could be introduced into something of a holy state, and so could be associated with good spirits, and by their means with heaven. This effect of external rituals is abundantly illustrated in our daily life. Thus, at a solemn service in a sacred building, a sphere is created which affects the worshipers, even though among them may be evil men. Such was the state of the Israelitish Church.

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     Of the science of correspondences there was present in that church merely the shell. But of the ancient doctrinals concerning love to the Lord and charity to the neighbor, some living remnant was still preserved, as may be seen here and there in the pages of the Old Testament; and so was preserved the possibility of worshiping God from the heart.

     We have said that merely the shell of the science of correspondences was present with the Israelitish Church. But even this shell was not untarnished by the universal perversions which marked the end of the Ancient Church. According to the order of human life, it was necessary that the rituals enjoined on the Israelites should be such as were familiar to them, or to the nations round about them. Thus, while many rituals were prescribed which were genuine correspondences such as had existed in the Ancient Church, yet there were others adopted which had been more or less perverted, as, for instance, the sacrifice of animals-a ritual entirely unknown to the Ancient Church, but which yet was prescribed by the Old Testament. In itself, this ritual represents something profane, but because of its use in worship it served to represent something of heaven.

     The maintenance of the pathway between heaven and earth depended at last upon the faithful performance by the Jews of the rituals enjoined on them by their Word. And when, owing partly to the Jews themselves, and partly to their subjugation by the Romans, even this ritualistic faithfulness was threatened, the way from earth to heaven was in danger of being closed. Then the Lord came on earth as the Type Itself, to whom all past representations had looked. Then necessarily representative worship was abolished-with the exception of two rites, namely, Baptism, which was into the name of the Lord, and the Holy Supper, which was in remembrance of Him.

     Representative worship was abolished because now, not representations were to be regarded by the natural mind, but the heavenly things which had been represented; for the Lord now taught men immediately, and no longer mediately by the representative speech of angels and spirits.

     Let me recall the teaching concerning the acknowledgment of God before and after the Advent. The Most Ancient Church worshiped an invisible God (we read), with whom no conjunction is possible; and so likewise the Ancient Church.

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The Jewish Church worshiped Jehovah under a human form which He put on by means of an angel (T. C. R. 786). As regards the Ancient Churches, this teaching seems strange when compared with what is said elsewhere concerning the wisdom of the men of those churches. But it becomes clear when we realize that with those men there was no conjunction with God as to their natural mind. There they saw God representatively, but not actually. Hence their natural mind was enlightened, not in itself, but only reflexively, in that they saw the Love and Wisdom of God only as represented in the images of nature. This was sufficient, so long as evils did not attack and becloud the representations that appeared before the natural mind as the foundations of faith. But when this attack was made, there was no natural perception of God adequate to withstand it. Hence the prophecy was then given that in the fulness of time God would appear as a Man, even before the natural mind. The hope of the fulfilment of this promise was then the stay of men in their struggle against evil. Yet the hope waned and the stay weakened, until evil seemed destined to prevail. And then the Lord came in the flesh, and taught and enlightened even the natural mind of man.

     Yet, even so, the Lord could not at once fully reveal Himself. Had He spoken to men more openly, they could not have comprehended His words, because of their ignorance. Thus the Christian Church was merely a preparation for the full revelation of the Lord. This preparation, in its whole extent, consisted in the cultivation of the natural mind, that it might become a vessel capable of receiving Divine Truth in rational form, and so of seeing the Lord in His glory.

     The beginning of the preparation was made by the acknowledgment of the Lord as a visible Man, and the study of the truths revealed in the New Testament. And here it may be remarked that the distinctive characteristic of the Christian Church was the open preaching and exposition of the truths of religion. No longer were rituals the center of the Church, but the Lord Himself openly revealed. No longer were the mysteries of the Church confined to priests and initiates; they were openly taught and discussed, and were within the reach of every man, according to his capacity. Men were able to think about God and the truths of religion in their natural mind, and also to strive for a clearer comprehension of those truths.

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For the first time, the natural mind was able to think concerning spiritual truths, as of itself.

     This new-found freedom led to the second step in the preparation of the natural mind for the rational reception of Divine Truth. Inspired by the dawn of a new light, men were led to investigate also the mysteries of nature, in order that they might see therein confirmations of the truths of religion. Thus, early in the Christian era, but more especially after the invention of printing, the natural sciences began to be cultivated in a way never before contemplated, and the first steps were taken in that scientific development, the material fruits of which are so loudly acclaimed by the men of today. The original purpose,-the purpose of confirming the truths of religion,-was indeed lost sight of by many investigators. Yet the work of research was not in vain, for it culminated in producing a man, Emanuel Swedenborg, who in Providence was able to receive the Doctrines of the New Church in his understanding. The devout acknowledgment of God; the reading of the Word, and thought from it; and, finally, in the light of these, the formulation of a rational philosophy founded upon the scientific facts so richly furnished by countless investigators-these were the means for the formation in Swedenborg's mind of vessels whereby the Lord could appear as the Glorified Man, not representatively, but actually, not in correspondential representations, but as the Lord Himself in His glorified Natural.

     III.

     Some years before his spiritual eyes were opened, Swedenborg saw that nature was but the stepping stone or gateway to the knowledge of heavenly things. Though the doctrine of correspondences as revealed in the Writings was not then known to him, he yet perceived that there must be a correspondence between spiritual truths and natural, being perhaps first led to this by those correspondential expressions used in daily speech which are the last remains of a lost science; as when we say, "I see," "I hear," "I make progress," etc. Swedenborg certainly refers to these sayings, and from them he concludes that there is a correspondence between the soul and body, and that the true way of learning concerning the soul is to study its operations in the body. Let me read what he wrote a very few years before his spiritual eyes were opened.

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It is from the Economy of the Animal Kingdom:

     "The more one is perfected in judgment, the more clearly he perceives that it is the order of things and degrees of order whereby progress is to be made from lowest things to highest, or from outmost things to inmost. Therefore, some guiding science is needed which shall accompany us; a science which shall dispose all things into series, and shall distinguish the series into degrees, and contemplate the order of each within the order of the universe. This science I call the Doctrine of Series and Degrees, and the Doctrine of Order. To approach and behold nature resident in a region sublime, without this companion and mistress of the way, is to wish to mount into heaven by the Babylonish Tower. They who are ignorant of this natural ladder, when they have made the leap and think they stand at the height, fail to see that they are cast headlong to the ground" (2 E. A. K. 210).

     Swedenborg saw that the mind could not be elevated to God by the mere study of nature, but only by the seeing of the spiritual causes within nature; and it should be remembered that what I have read, and what I shall read presently, were written before Swedenborg's spiritual eyes were opened. It was before this that he actually formulated a doctrine of correspondences which he called the science of sciences. Indeed, a year or two before his spiritual eyes were opened, he wrote a "Key to Natural and Spiritual Arcana by way of Correspondences and Representations"; and of this Key he says, that it will lead more broadly and certainly into hidden truths. He adds: "Seeing that this doctrine has hitherto been unknown to the world, I ought to dwell on it at some length " (Rat. Psychol. 567). Still later, in the Animal Kingdom, the last of his anatomical works, speaking of the representation of spiritual life in corporeal light, he writes: "The reader will see these symbolical representations set forth in the Doctrine of Representations and Correspondences, together with things of utmost marvel that are to be met with everywhere in nature-I will not say in the animate body alone; things which so correspond to supreme and spiritual things that you would swear that the physical world is merely symbolic of the spiritual world " (Psychol. Trans. pp. 200-1). Swedenborg also applied this doctrine of correspondences to the Scriptures, though in a very tentative way.

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     Thus in Swedenborg's mind the ripe fruit of the preparatory work of the first Christian Church furnished the vessels whereby the doctrine of correspondences could again be revealed-but in new form; vessels whereby spiritual truths could be portrayed, not by correspondential imagery, but by correspondential truths, or the truths of natural philosophy; that so the promise of ages might be fulfilled, and men might behold the Lord, not as before in correspondential imagery, but as the God of the universe visible before their eyes.

     The doctrine of correspondences, revealed to the New Church by means of Swedenborg, is not a revival of the ancient doctrine. No progress can ever be made by mere revivals. Merely to imitate the old, or to perpetuate it, is deterioration, not progress. It is deterioration of this sort that we see in the churches preceding the Advent,-churches which, in general, revived the externals of preceding churches.

     Some in the New Church have thought that the doctrine of correspondences is to be revived in the New Church as it was in the Ancient Church, and even in the Most Ancient. It was perhaps something of this thought that led men in the early days to aspire to dictionaries of correspondences, thinking perhaps that the mastery of correspondences, understood in this sense, would lead to a revival of the science of sciences. And lately, some among us have thought that the Writings themselves are written in the language of correspondences such as was used in the Ancient Church, yet such correspondences are manifestly alien to our manner, both of thought and of speech; for we live in an age which is characterized by the presence of the Lord in ultimates,-His presence before the sight of our natural mind, not representatively, but actually. Our thought is engaged and our mind occupied, not in the seeking of the correspondences of objects, but in striving to see the actual laws that operate, whether in the field of anatomy, astronomy, economics, mathematics, or what not. Our genius is not the genius of the men of the Ancient Church; it does not naturally lead us to inquire what this object or that corresponds to. Our genius,-nay, the genius of all men since the dawn of the Christian era,-is to seek the truth itself on every plane, rationally to understand it, and plainly to set it forth.

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     Revelation must necessarily be given in a language and a style familiar to those to whom it is addressed. Otherwise it would be unintelligible; moreover, it would be subject to all sorts of unverifiable interpretations, dictated by the fancy and imagination of men. The revelation which was given to the Ancient Church was given in the language to which that church was accustomed, a language which the men of that church, especially the learned, well understood. The revelation given to the Israelitish Church was also given in a language which the men of that church understood. They were accustomed to ritualistic worship, accustomed also to dark sayings, to threats and imperative commands. So the revelation to the New Church is given in a language familiar to the men of whom that Church is to be formed, and comprehensible by them. Therefore it is a revelation of spiritual truth, clothed in rational language, embodying the corresponding truths on the plane of nature. "Correspondences (we are told in the Writings) are natural truths wherein, as in mirrors, are represented spiritual truths" (A. C. 9300). It is in this language of correspondences that the revelation to the New Church is given; and it is the science of such correspondences that is to be the science of sciences with the men of the New Church.

     As a necessary corollary, we may add that, as, in the days of the Ancient Church, correspondences were used for the purpose of magic, in order to turn men away from God and enslave them, so in the days of the New Church correspondences can be and are abused for the performance of a magic more interior and deadly. For it is by the abuse of the truths of nature, so richly present in the world today, that men lead the minds of others away from the worship of God, exercising on them a magical persuasion which stifles all faith in God, and more especially in the Lord. And so deadly is the influence of modern learning, so powerfully are the truths of nature misused, that sometimes it seems almost impossible for our young men and women to maintain a spiritual faith. Here is the magic of our day,-a magic which comes just as much from the abuse of correspondences as did the magic of the ancients; not, indeed, from the abuse of mystic ceremonies and cryptic utterances, but from the abuse of natural truths,-truths which should be the mirror of the Lord's Love and Wisdom, but which are used for the leading of men away from God to the worship of man, the adoration of human intelligence, and the concomitant desire for power and glory, and for the worldly wealth whereby men hope to obtain power.

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     Such is the abuse of correspondences which is open to the men of our day,-the misuse of the natural truths now so richly provided, and which, in themselves, are the testimonies and signs of corresponding spiritual truths. The conclusion is confirmed by the Writings, where page after page informs us concerning those of this day who, in the spiritual world, have become magicians, because in this world they had used natural truths as weapons against God.

     IV.

     That the sciences are to be of use as the means and mirrors of spiritual things, is plainly indicated in the Writings: "Had it been known (says the Arcana) that a man who is in the good of faith is a heaven in least form, and corresponds to heaven, both in mind and in body, the learned in the Christian world, who had acquired to themselves some knowledge respecting the form of the human body, might have been in some intellectual light, and so in some idea concerning heaven" (n. 9632). And in the Divine Love and Wisdom we read: "Who might not conclude that there is a correspondence of all things of the mind with all things of the body, and so a correspondence of will with the heart and of understanding with the lungs. Such truths have remained unknown-though they might have been known-because man has become so external as to be unwilling to acknowledge aught but nature," and therefore thinks of the spiritual as a purer natural (n. 374). And later on in the same work we read: "From this correspondence of the will with the understanding and of the heart with the lungs, everything may be known that can be known about the will and understanding or love and wisdom, and therefore about the soul of man" (n. 390).

     It is not surprising, therefore, that Swedenborg himself was taught while contemplating parts of the human body (A. C. 3214); and a careful reading of the passages where this fact is mentioned will show that what he was then contemplating was what he himself had written in his earlier works concerning the uses of the various parts of the body. It was when contemplating this that he was present with angels and saw endless things within. Here we see a living illustration of the fact that, with him, the truths of nature were the correspondential vessels whereby he was enabled to see and know the spiritual truths of which they were the manifestation.

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     As already observed, correspondence is the bond that connects man with heaven. And in order that this conjunction may be effected, the doctrine of correspondences is now revealed to the New Church. As we read in Conjugial Love: "The science of correspondences is now revealed by the Lord, in order that there may be effected a conjunction of the men of the church with heaven, and a consociation of men with angels; and this is effected by means of the Word, in which all things are correspondences" (n. 532). "By means of the Word," that is to say, by means of the truths now revealed, which enable us to see the mysteries of nature as evidences of the Love and Wisdom of God. That this is what is meant, and not the knowledge of correspondence as understood in the pre-Christian era, is plainly indicated by the teaching of Heaven and Hell, that without a perception of what correspondence is, nothing can be clearly known concerning the spiritual world, concerning its influx into the natural world, concerning the soul and its operation into the body, and concerning life after death (n. 88); for manifestly these things cannot be "clearly known" from correspondences as ordinarily understood in the New Church. Let me ask: How much do we as New Churchmen really understand concerning these subjects? And let me add that they can and will be rationally understood only so far as we progress in an understanding of the laws of nature as the correspondential operations of spiritual causes.

     It is by means of a superior science of correspondences, a science whereby men can behold natural truths as the mirrors of spiritual truths, that we shall learn to enter into a deeper understanding of the arcana now revealed in the Writings. The Christian Church had a theology more or less separated from the truths of nature, and this was still more true of the Ancient Church, and even of the Most Ancient. But to the New Church is given a theology which embraces the whole universe.

     The Ancient Churches worshiped an invisible God, we are told; and the Christian Church, which might have worshiped a visible God, destroyed the possibility of such worship by the division of God into three persons. But the New Church is to worship a visible God-a God visible to the natural mind when contemplating the mysteries of nature.

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This it is that makes the New Church the crown of churches (T. C. R. 786). "Angelic wisdom (we read) is to know and perceive the correspondence of heaven with the Divine Human" (A. C. 4318). So the wisdom of the men of the New Church is to see the whole universe as an image of the Divine Human of the Lord. And with the immense riches with which the skill and industry of men have supplied us, the means are now at hand for the attainment of this wisdom, if only we will suffer those riches to be mirrors of Divine Love and Wisdom. Swedenborg's preparatory work is an example as to the mode in which we can do this. Not that we are slavishly to embrace his conclusions, but we can at least follow his method of approach,-the method of a man who was learned in nature, was possessed of humility, who recognized spiritual causes, and whose ultimate aim was to see the City of God exemplified in the world of ultimate creation.

     In the New Church is to be revived the promise latent in the Most Ancient Church. The perfection of the men of that church consisted in their ability to see in the natural an image of the spiritual. The perfection of the New Church consists in the opportunity now given to see in nature and its laws the ultimate operation of the Lord in his Divine Human. As this is seen, so will men grow in their understanding of the Divine Revelation now given to the New Church. So will they see, in a way never before possible, the truth of the Divine words, "All power is given to me in heaven and on earth,"-a power not only to teach spiritual truths, but also, by corresponding natural truths, to combat the materialism that is now destroying Christian faith and threatening the spiritual welfare of our young.

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PRINCIPLES OF THE ACADEMY AFTER THIRTY-SIX YEARS 1935

PRINCIPLES OF THE ACADEMY AFTER THIRTY-SIX YEARS       HAROLD F. PITCAIRN       1935

     (Delivered at the Fifteenth General Assembly, June 17, 1935.)

     Thirty-six years ago this June, in Berlin, Canada, Bishop William Frederic Pendleton formulated the Principles of the Academy. Of course, prior to this, these Principles were well known to the Founders, and were the bulwark upon which the Academy was established. There was a celestial radiance about the early Academy which will inspire lovers of spiritual truth for centuries to come. But its glory was temporarily dimmed by the disturbance arising from Bishop Benade's illness. He was insisting upon policies and actions that destroyed the freedom of both clergy and laity, and in 1897 there was practically a wholesale resignation from the organization called the Academy. Their dismay in this situation can well be imagined, and it was heightened by the deep affection they had for Bishop Benade. He had been their wise and understanding leader, the Chancellor of the Academy, and was loved, honored and revered by everyone. It appeared that without his vision, leadership, and wisdom, there would have been no Academy movement, no salvation from the shackles of a sanctimonious and vacillating Convention. And to make matters worse, it was not only necessary to desert their Bishop and Chancellor, if they were to be freed from the domination of his then unbalanced mind, but they also had to abandon the organization called the Academy.

     Nevertheless, what the Academy had been organized for, and fought for, was not to be given up. In Bishop W. F. Pendleton they found a wise and able leader. A new organization was formed, although its name was not officially determined until the third of what were then annual Assemblies. At this third Assembly, in 1899, the Bishop formulated the Principles of the Academy. The Academy spirit did not languish. It was alive and militant. It became the very spirit of the General Church.

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     Numerically they were small, and there would be many trials ahead, but the members of this Church knew that the Academy had not been saved by men, but by the Lord alone. Their willingness to be led by Him, and not by human prudence, was mirrored in the Bishop's Assembly sermon. Its title was, "The Slow Growth of the New Church," and we will quote briefly from various parts:

     "It is of the Lord's Providence that there should not be a sudden and rapid increase of the New Church; for such an increase would be attended with danger, since it would be an increase in numbers without growth in internal quality. . . .The law of Providence in the increase and growth of the New Church is, that the internal of the Church is first established, and by this internal an external is then formed. . . . To introduce the understanding into the interior light of truth, except in proportion as the will acts as one with it, would, indeed, be attended with great danger; for then would follow the perversion, adulteration, and profanation of truth, and the man would fall into deeper and worse hells than would otherwise be the case. . . .Thus it is that the establishment of the New Church on earth is a question, not of faith, but of repentance and regeneration, and these can take place only by degrees." He also said that the Church cannot be established quickly, because in the Christian world falses are not merely falses of the understanding and memory, but of the will and life.

     In reporting the "Impressions of the Assembly," the Rev. George Starkey wrote:

     "The three Assemblies of the General Church of the New Jerusalem which have been held thus far, have all been characterized by earnestness, spontaneity, and joyousness, yet in these respects each has had its own individuality. . . .The third Assembly I should call the definitive and more practical one, where activity in churchly uses, already performed and to be performed, begets mutual comradeship, content, and joyousness, with the further sense of being established and secure of the future: the ship, snug and trim, sails set and skies smiling, seems embarked on a voyage bright with the promise of success and prosperity. In short, the meeting was characterized by a strong feeling of fraternity, stability, and security, with a remarkable effect of unanimity and a consciousness of actual achievements, irradiated by a light-heartedness born of the hope of spiritual and natural increase."

     In those days, the "Lay Impressions of the Assembly" were also reported in NEW CHURCH LIFE, and, in this instance, Mr. John A. Wells wrote that the Principles of the Academy were received with an enthusiasm which left no room for doubt as to the unanimity of the Assembly as to these doctrines.

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     The Academy as the organized Church had been torn asunder; but all that it stood for, all that was precious in the hearts of the Founders and those who followed, emerged in the organized form of the General Church of the New Jerusalem. The course that was to be followed was clearly charted by their new leader, who came to be known affectionately as "Father Pendleton." (Hereafter I shall refer to him as the Bishop.) There was deep gratitude to the Lord for deliverance from an impending spiritual disaster, and confident faith that he would lead them.

     They were victorious, and they were militant. Every Principle set forth by the Bishop was a very active issue with them. The Principles were not an enumeration of dogmas designed to shackle present or future understanding of academic concepts of the teachings of the Writings. Each Principle was recognized as a necessary defense against the actual attack of specific teachings clearly set forth in the Writings.

     The General Church does not believe in man-made creeds. The only Doctrine that it recognizes to be authoritative is that which is given directly by the Lord in the Writings. At the same time, the perversity of human nature and the lack of internal rationality require that there be statement of belief and resulting observation of customs, if the Church is to develop interiorly and increase numerically. Doctrine is of Divine origin, and is eternally applicable, but definition of principles is for the purpose of meeting specific states. Often these take the form of defense against attack from without. For instance, the status of the work on Conjugial Love would not have been specified in "The Principles of the Academy," if that work had not been challenged; and there will be no need, in the golden future, when the New Church is universally accepted, to specify distinctive New Church education and social life.

     But, however the Principles of the Academy may be modified or added to as centuries come and go, the spirit of the Academy will forever endure; for it goes far deeper than the meeting of transitory states or the specific attack from hostile men and organizations. The spirit of the Academy is the love of truth for its own sake, and its zeal is kindled, not for personal protection, but in defense of the Writings as the Word of God, the Lord in His Second Coming, and a willingness to sacrifice all human prudence to His Divine instruction.

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     II.

     Thirty-six years have passed since the Principles of the Academy were formulated at that inspiring Assembly which was characterized by warm affection and spiritual enlightenment. In the short span of these thirty-six years, many changes have occurred. Whether we are aware of it or not, our point of view is colored by our environment. It becomes necessary at times to change our environment by conscious effort, as was done in those pioneering movements when Bryn Athyn and Glenview were established. But the moving pictures, radio, and other products of the machine age, have made inroads upon the exclusiveness of earlier days, and in this way we and our children are less protected from the encroachment of a materialistic civilization which is morally and spiritually corrupt. We should be concerned with the facility and frequency with which we are brought into contact with the devastating influences of this civilization, and to which our propriums incline as the Children of Israel lusted after the fleshpots of Egypt.

     Whether things have changed for the better or for the worse may be a matter of opinion, but it cannot be denied that conditions vary greatly from what they used to be. Neither in the world, nor in Bryn Athyn, is life the simple thing that it used to be. Our environment is not static. It is gradually but constantly changing, and we are to some extent changing with it. Let us hope that we are not just drifting.

     In addition to the increasingly difficult social problems which have to be met individually, the Church in the United States and in other countries way be seriously affected by the marked advance of Socialism. In a number of countries, conflicts have already arisen between civil authorities and churches, and these have limited freedom of worship and religious education. However, important as is this subject, it will not be discussed in this address. To do so might open Pandora's box.

     III.

     We will now turn to the consideration of the present status of the Principles of the Academy; not their official status, but the status that they seem to have acquired with the members of the General Church in this generation.

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We hope that their status has changed little, if at all, but there are trends of thought which cannot be ignored.

     THE FIRST PRINCIPLE OF THE ACADEMY.

     The Lord has made His Second Coming in the Writings of the New Church, revealing Himself therein, in His own Divine Human, as the only God of Heaven and earth. In those Writings, therefore, is contained the very essential Word, which is the Lord. From them the Lord speaks to His Church, and the Church acknowledges no other Authority, and no other Law.

     This Principle is more universal than any of the others, and is the embodiment of the spirit of the Academy. It is, therefore, surprising that a modification of it could be contemplated within the borders of the General Church; and yet we find that there is a new movement which takes the position that while the Writings are Authority, there is also another Authority. This other Authority is the regenerated man's understanding of the Word, and this understanding they Deify by granting it infallibility.

     THE SECOND PRINCIPLE.

     The old or former Christian Church is consummated and dead, with no hope of a resurrection; nor can there be a genuine Church except with those who separate themselves from it and come to the Lord in His New Church. The New Church is to be distinct from the Old, in faith and practice, in form and organization, in religious and social life.

     This Principle has been a great protection from the dangers of too rapid an external growth of the Church, so clearly set forth in the Bishop's sermon which followed his presentation of the Principles of the Academy. There is the constant endeavor among certain groups within our body to nullify this Principle in social life, and the attack coming on this plane emphasizes the danger of compromise. On account of the breakdown of moral restraint in the world, and the absence of interest in and affection for spiritual things, it should be clear that this Principle is even more vital to our preservation now than it was thirty-six years ago.

     However, accommodations have to be made to meet various undesirable conditions that are unavoidable. Exclusive New Church social life is hardly practicable with families which are isolated.

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Social life is necessary, both for the normal development of young people, and for maintaining mental balance with adults. Also, in a small society which is composed mostly of one branch of a family, the too frequent intermarriage of cousins may present a serious problem. But such situations do not lessen the need for recognizing the truth of the Principle; nor does it excuse non-compliance in the life of a normal New Church Society. The impossibility or inadvisability of literal observance in any given case should be regarded as a misfortune, not as a privilege.

     At any rate, there seems no justification for the presence of people at our church dances who have no interest in, nor any intention of coming to, doctrinal class and church. Exclusiveness in our social life is necessary, because without it our own New Church sphere is not strong enough to withstand the sphere of the evils and falsities of the Old Church, which are not easily resisted by us, as they delight our propriums. Also, it should be Kept in mind that this Principle is directed as much to the quality of the sphere of our own social gatherings, as it is to the exclusion of those who are not of the Church.

     THE THIRD PRINCIPLE.

     The priesthood is the appointed means for the establishment of the Church; it is not to be placed under external bond in the exercise of its function in the Church.

     So far as I know, there is no articulate rejection of this Principle by members of the General Church, but the harsh way in which laymen at times have criticized their pastor indicates that perhaps this Principle is not as strong in heart as it is in word. If a priest is not satisfactory to a Society, he can be requested to resign as its pastor, and this should be done in an orderly and dignified way, and without resorting to gossipy personalities. The type of criticism to which I refer tends to destroy the priest's usefulness, not only to the society, but also to the Church as a whole after he leaves the society. In the General Church, the members of one society are so well acquainted with those of another that, if some of the members of a society become disgruntled, in time everyone in the Church might gain the impression that the priest of that society is not competent. In worldly functions, and even in larger Churches, if mistakes are made, usually opportunity will be provided to make a fresh start without prejudicial handicaps.

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     In reflecting upon this subject, I have contemplated what personal qualifications a man should have before he is accepted to the priesthood; and I believe his success would be assured if he possessed the following: The priest should be a good theologian. He should have outstanding ability as a social leader. He should be a student and an educator. His discipline should be good in class, and he should have a way with children. Then he should be a good executive, with an unusual amount of tact. He should be sensitive to the feelings of others, but must not show any resentment, even if he hears criticism against himself which is personal and unfair. Of course, he must work very hard, and give no thought to his remuneration, even though his wife and children suffer for lack of necessities.

     This may sound extreme, and yet it is what some of our laymen seem to expect, if their attitude is an indication. Of course, no one would admit being so unreasonable. I think that we have been greatly blessed in the General Church, for most of our Priests are far above the average in meeting many of the characteristics listed above. Also, I believe that their services are greatly appreciated by a large percentage of our members.

     The Bishop said, "The Priesthood is the instrumentality employed by the Lord for the establishment of the Church. It is according to the appearance that priests are appointed and chosen by men, and this appearance is necessary for the sake of freedom and co-operation, and we may speak and act according to the appearance. But the real essential truth is that they are appointed by the Lord, chosen by Him, taught by Him, prepared by Him for the use of their office. No external bond is, therefore, to be placed upon the exercise of the priestly function, except where disorder or disturbance arises. The same law extends throughout the Church, and to all its functions and functionaries."

     THE FOURTH PRINCIPLE.

     Baptism is the door of introduction into the New Church on earth, and establishes consociation with those in the other world who are in the faith of the Church.

     Those who have come directly to the General Church from the Old Church, or those who have been brought up in our Body, but are without an historical background, may think that the teaching involved is so obvious that there is no reason to state it.

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However, even today there are Convention and Conference ministers who refuse to baptize anyone into the New Church who has previously been baptized into the Old Church. This is the result of their refusal to recognize that the New Church is separate and distinct from the Old, for baptism into the New involves rejection of the Old.

     THE FIFTH PRINCIPLE.

     The Holy Supper is the moat holy act of the worship of the Church; and the wine of the Holy Supper is the pure, fermented juice of the grape.

     This Principle may also seem to be too self-evident to require statement. The necessity for emphasis arose from a practice by some Convention Societies of using unfermented grape juice in the Holy Supper.

     THE SIXTH PRINCIPLE.

     The marriage of conjugial love is between those who are of one mind, in the true faith and the true religion. A marriage of one in the faith of the Church, with one in a false faith, or in no faith, is heinous in the sight of heaven.

     This teaching is most clearly set forth in the Writings, and although those who have married out of the Church have not been excommunicated, there has been no compromise as to the truth or soundness of the Principle itself. At the same time, defense of marriage outside of the Church has been prompted from time to time by a feeling of personal loyalty to some friend or relative who has so married. While such defense is not general among us, it should not go unchallenged, lest in the minds of the young it acquire dignity or apparent reasonableness by virtue of repetition.

     The ecstatic state of happiness that surrounds engaged couples may deceive them and their friends into mistaking a borrowed heavenly state for genuine conjugial love. The Lord mercifully provides that on the threshold of marriage even the cynical believe in the happiness of marriage. Alas, in the present stage of civilization this state only too frequently and too soon gives way to fundamental discord.

     The happiness of the early married states may be compared to the innocence of ignorance that is present with infants and children. The Lord uses both states as a storehouse for celestial remains, to be brought forth at a later time for the preservation of freedom and protection against attack from the hells.

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But the innocence of wisdom, and also love truly conjugial, can be achieved only by a life of endeavor, for neither is possible without or before regeneration.

     In commenting on this Principle, the Bishop said, "Marriage in the Church is essential to the conjugial, and vital to the existence of the Church; without it, the Church could not be established and preserved. For the conjugial life is the home life, and if the Church is not in the home it is not anywhere. The conjugial in the home is the pillar upon which the Church rests, and by which it is supported; take away this pillar, and the edifice is in ruins. The conjugial in the home consists in the husband and wife thinking together in the things of religion, and from this in other things. If they do not so think together, they are not together in the spiritual world, their spirits do not dwell together in the same society, and they are internally in collision and conflict."

     THE SEVENTH PRINCIPLE.

     Any interference on the part of man with the law of offspring in marriage, is an abomination.

     Probably there is no Principle of the Academy that is so frequently taken partial exception to by so many members of our Church as the Seventh. Either there is some legitimate reason for this, or the Church is losing spiritual ground.

     In reflecting on this, the following considerations have come to mind. We are taught in the Writings that the Lord governs the heavens by the laws of Divine Providence, and that He governs the hells by the laws of permission. Now, between heaven and hell there are men whose ruling loves have not been fixed, and where there are environmental and hereditary disorders for which the individual is not responsible. As I understand the Writings, the laws of permission are twofold. The Lord permits a man to indulge in actual evil, as a means of preventing him from being immersed in a worse or more interior evil. While a commitment of this evil condemns the man, if he confirms himself in it, and so does not allow the Lord to save him, he is at least protected by it from the grievousness of profanation. On the other hand, there are permissions which consist of things that are neither good nor desirable in themselves, but which provide a means whereby man may be extricated from evil and turned to good.

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Such are the permissions treated of in certain portions of the second part of Conjugial Love. However, salvable permissions of this kind apply only within well-defined limits, and provided there is a sincere endeavor which looks heavenward. This general teaching suggests that the literal expression of the Seventh Principle is too severe when stated as a universal principle.

     As a result of our artificial civilization, the frequency of childbirth in some cases may cause serious nervous disturbances. If no exception be allowed to the uncomprising language of this Principle, serious problems may arise with some couples for which there is no solution, and upon which the Writings do not give instruction. At the same time, unless departures from the Seventh Principle are viewed with the seriousness that the laws of salvable permissions are given in the Writings, grave spiritual consequences may result.

     Conjugial love is not proportional to the size of the family, but according to the union of minds of the husband and wife. At the same time, there can be no internal union of minds without love to the Lord, and there can be no love of the Lord without a willingness to do His will, and His will is set forth in the Writings.

     The chapter in Conjugial Love on the conjunction of conjugial love with the love of infants teaches, among other things, that there are two universal spheres which proceed from the Lord for preserving the universe, and that these are the sphere of procreating, and the sphere of protecting the things procreated. Also, it is there taught that these two universal spheres make one with the sphere of conjugial love, and with the sphere of the love of infants.

     It is rather significant that in many cases the families of the General Church are much smaller than they used to be. If this trend should continue, the General Church would become numerically static, because we can rely only upon our children for substantial growth. What is more vital, the spiritual quality of the Church will be jeopardized, if not destroyed, if the usual spirit of birth-control gains a foothold among us; for it is a materialistic philosophy that is born of a selfishness which is unwilling to receive the number of children that the Lord would send to us, because of the inconveniences involved, and for other reasons. Selfishness and conjugial love are incompatible.

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     It must be recognized that each infraction of the Seventh Principle of the Academy is accompanied by the danger that illegitimate excuse will take the place of just and weighty cause, and that human prudence will be substituted for Divine Providence.

     If many children have come to a mother close together, her nervous system, for a time, may shrink from the anticipation of future physical and nervous distress. But of all the violations of the Seventh Principle, what is more pathetic than for the innocence of early marriage states to be seared by the problems of birth-control?

     The fundamental truth on the subject was presented by the Bishop as follows: "Marriage is the seminary of the human race; in it is fulfilled the end of the creation of the universe, which is the angelic heaven. Marriage is the means provided by the Lord that the end of creation may be brought into effect; that men may exist and be multiplied upon the earth, and heaven be provided with angels; that what is created may be preserved and perpetuated. Anything that operates against the end of creation is a sin against God, against heaven, and against society upon the earth. Such a sin is the prevention of birth in marriage. It is furthermore a sin against the conjugial itself; it is thus an abomination that is to be removed from the Church for its safety and preservation."

     THE EIGHTH PRINCIPLE.

     The laws, in the latter part of the work on Conjugial Love, extending from n. 444 to 476 inclusive, are laws of order, given for the preservation of the conjugial.

     This was given as a Principle of the Academy because this part of Conjugial Love was specifically attacked by Convention. It is unbelievable that any New Churchman could stoop to such tactics. A reading of the work as a whole can leave no doubt as to its Divine character. The parts referred to in this Principle treat of the insanity of the opposites of conjugial love, and how they are to be avoided. The fact of the matter is that the only doctrine that the Academy has on this subject is that it accepts the direct teachings of the Writings as the Word of God. Convention has not only denied the presence of the Lord in every part of the Writings, but also has defamed the Academy and subjected its men and women to slander, although there is no basis for this except in the imagination of vindictive minds.

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It is amazing that so dishonorable and unforgivable official action and scandalous gossip could emanate from a body which emphasizes charity, frequently to the point of negating doctrine.

     THE NINTH PRINCIPLE.

     The Doctrine of the New Church is revealed from God out of the inmost Heaven; the Doctrine is, therefore, in itself a celestial Doctrine, and the New Church in itself a celestial Church; but the doctrine is accommodated to every state of reception from first to last, and the Church consists of all who receive, from the wise, even to the simple. Celestial perception is the perception of the truth that is within doctrine; there is no perception outside of doctrine.

     This Principle was for the purpose of combating "celestialism," which was disturbing the Church. Since this danger has been dormant in this generation, the Ninth Principle is probably the least known at the present time by the young people of the Church. Whether it will become active again in the near future will probably depend upon the trend of the new position referred to earlier in this address. In commenting on this Principle, the Bishop said, ". . . Any application of the Doctrine of the Celestial Church to forms and organizations would be attended with danger to the Church."

     THE TENTH PRINCIPLE.

     Unanimity is a law inscribed upon the life of heaven, and ought to be inscribed upon the life of the Church. Important action should not be taken without essential unanimity. A doubt gives occasion for delay, that there may be further time for consideration and reflection, in order to reach a common understanding.

     As a practical application of this Principle in choosing the name of the General Church, it will be of interest to quote in part from a report of the Third Assembly. "The Communication from the Council of the Clergy to the Assembly stated that that Council, according to the request of the Assembly, had considered the subject and had chosen the title,-'The General Church of the New Jerusalem.' As in that Council, so there were some also in the Assembly, who would have preferred another name,-but here, also, as there, it was felt that the indications seemed to call for action. . . . It was considered further, as being of Providence, that after two years of earnest consideration and effort we were no nearer to finding a designation which would strike all as unexceptionable. . . . ; and so, the vote, when, after an interesting discussion, it came at last, found all rising, including the ladies, to adopt, with great enthusiasm, the title,-'The General Church of the New Jerusalem,' and the whole Assembly suddenly broke forth in the unpremeditated singing of 'Our Glorious Church, Thou Heavenly Bride'."

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     While the Principle of internal unanimity is particularly necessary in Church Government, it is also very effective in other organizations. I am associated with businesses in which, to use the words of the Principle, "a doubt gives occasion for delay, that there may be further time for consideration and reflection, in order to reach a common understanding." This policy has greatly unified and strengthened the managements of these concerns.

     Among other things, the Bishop commented, "The weighty reasons for delay, looking to unanimity, are internal rather than external; these are in sum, that the habit may be formed in the body of thinking together from a common affection. This is a ruling Principle in the choirs of heaven."

     THE ELEVENTH PRINCIPLE.

     A law is a use taking form, and uses are indicated by needs. Legislation is the giving of a proper form to present needs and uses; legislation other than this is unnecessary and hurtful.

     This Principle has governed, practically without exception, not only in the organized General Church itself, but also in the guidance and conduct of the lesser organizations within this Church. This undoubtedly is responsible in large measure for their success.

     This Principle could also profitably be applied to the government of civil affairs. Frequently legislatures concoct laws to provide against every conceivable contingency and future abuse, instead of confining their jurisdiction to "present needs and uses." Such laws often have the effect of injuring those whom they were designed to help or protect.

     The Bishop commented, "This Principle, therefore, limits legislation to the consideration of present needs and uses, and the proper provision for them. The future and the things thereof belong to the Lord alone. It is a law of heaven that the work of man lies in that which is immediately before him."

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     THE TWELFTH PRINCIPLE.

     The most fruitful field of Evangelization is with the children of New Church parents. In order to occupy this fruitful field of work, New Church Schools are needed, that children may be kept in the sphere and environment of the Church, until they are able to think and act for themselves.

     The principle of distinctive New Church education is kept actively before the members of the Societies of the Church through their school activities. The meetings of the local chapters of Theta Alpha and the Sons of the Academy, and also the annual meetings of the whole organization of the latter body, keep our minds stimulated as to their needs. Also, the subject is covered from time to time by our foremost educators, who give us inspiration as to what the future has in store. In view of this, there is little that I could add to the subject in this paper, except to say that, before the Academy arose, this new field of Evangelization had been largely neglected, although it has proved to be the most effective for the growth of the Church. Experience has justified the hopes of the founders of the Academy and gives us much encouragement for the future.

     IV.

     We have discussed each Principle of the Academy, but these will be of little value to the Church unless its members are inspired with the spirit of the Academy. Not so much the spirit of mutual affection, loyalties, militancy, and joyousness, although these are blessed by-products that flow from and recreate the essential spirit of the Academy. This essential spirit is one of utmost humility to the Lord and a willingness to be led by Him alone, whatever sacrifices this may involve.

     The history of many new movements may be epitomized by enthusiasm in the first generation, loyalty in the second, and indifference in the third. We have no right to hope that the Church with us will be able to escape this fate, unless we and our children and their children are eager readers of the Writings, and this for the purpose of learning the Lord's will, coupled with a determination of obedience thereto. It cannot be otherwise than that the buoyant enthusiasm of the early Academy should lose some of its freshness as the drab and routine things of life contribute to maturity.

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The ardent spirit of the Founders can be retained only by conscious and continuing endeavor. The Church will perish from among us unless we are true to the essential and vital principle of the Academy. This principle was clearly set forth by the Bishop, and I will conclude by quoting portions of the final part of his address.

     "The most important principle of all, therefore, has not yet been stated. . . .-This spirit of the Academy, the spirit of doctrine and law, the spirit of its work from the beginning, is-the love of truth for its own sake.

     "The love of the truth for its own sake is the love of truth for the sake of the truth itself, and thus for the Sake of the Lord, who is in the truth, and not for the sake of self and the world; a love that will lead a man to sacrifice himself for the sake of the truth, and not the truth for the sake of himself; a love that makes him willing to give up fame, reputation, gain, friends, even his own life, for the sake of the truth; that causes him to be regardless of consequences to himself, where it is necessary to uphold the standard of the truth. This is what is meant by the words of the Lord, 'He that findeth his life shall lose it, and he that loseth his life for my sake shall find it.'"

     "If this love be in the Church, and continue in it as its ruling principle, as its spirit and life, the Church will have a spiritual internal from heaven;. . . for no man will then come to it, or remain in it, who is not willing to sacrifice himself for the sake of the truth, who is not willing to die that the truth may live and prosper. 'Then said Jesus unto His disciples, If any man will come after me, let him deny himself, and take up his dress, and follow me.'"

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REPORTS TO THE GENERAL ASSEMBLY 1935

REPORTS TO THE GENERAL ASSEMBLY       WILLIAM WHITEHEAD       1935

     REPORT OF THE COUNCIL OF THE CLERGY.

     THE BISHOP OF THE GENERAL CHURCH.

     ORDINATIONS, PASTORAL CHANGES, DISTRICT ASSEMBLIES, AND DEDICATIONS
SINCE THE LAST GENERAL ASSEMBLY.

     Ordinations.

     In 1930, the Rev. Norman H. Reuter was ordained into the Second Degree.

     In 1932, Candidates A. Wynne Acton and Philip N. Odhner were ordained into the First Degree.

     In 1933, Candidate Willard D. Pendleton was ordained into the First Degree.

     In 1934, the Rev. A. Wynne Acton was ordained into the Second Degree, Bishop Tilson officiating.

     In the same year, the Rev. Philip N. Odhner and the Rev. Willard D. Pendleton were ordained into the Second Degree. Candidates Wm. Cairns Henderson and Erik Sandstrom were ordained into the First Degree.

     On April 14th of this year, the Rev. Wm. Cairns Henderson was ordained into the Second Degree, Bishop Tilson officiating.

     Pastoral Changes.

     The Rev. A. Wynne Acton was chosen Assistant to Bishop Tilson in July, 1932; on January 13, 1935, he was made Assistant Pastor of the London Society.

     The Rev. Norman H. Reuter was called to the pastorate of the Wyoming, Ohio, Society, in the Fall of 1932.

     The Rev. Albert Bjorck resigned as pastor of the Woodgreen Circle in the Fall of 1932.

     The Rev. Homer Synnestvedt was appointed minister to the members of the General Church residing in North Philadelphia.

     The Rev. Philip N. Odhner was appointed minister to members of the General Church residing in West Philadelphia, in the vicinity of Newark, N. J., and of Camden, N. J.

     The Rev. Eldred E. Iungerich resigned from the Pittsburgh Society in the Summer of 1934; he was subsequently called to the pastorate of the Society in Paris (March, 1935).

     The Rev. Willard D. Pendleton was called to the pastorate of the Pittsburgh Society in August, 1934.

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     The Rev. T. S. Harris resigned as pastor of the Arbutus Society in August, 1934.

     The Rev. F. E. Waelchli-in addition to his other duties-has been asked to minister to the Arbutus Society.

     The Rev. Wm. Cairns Henderson was sent to London to assist Bishop Tilson, beginning in the Summer of 1934. Mr. Henderson was transferred to Sydney, Australia, early in June, 1935, to be assistant to the Rev. Richard Morse, pastor of the Sydney Society.

     The Rev. Erik Sandstrom was sent to Stockholm in the early fall of 1934, to be assistant to the Rev. Gustaf Baeckstrom.

     The Rev. Henry Heinrichs resigned as pastor of the Denver Society, May, 1935.

     District Assemblies.

     Each year since 1930, District Assemblies have been held in Great Britain, Pittsburgh, Chicago, and Ontario, Canada, a total of 21 Assemblies. This included the First California Assembly, held in Los Angeles in 1931. Three of the British Assemblies were presided over by Bishop Tilson; and one by Bishop de Charms. Bishop de Charms also presided over three other Assemblies.

     Episcopal Visits.

     Twelve Episcopal visits were made to various centers of the Church, by Bishop Pendleton and Bishop de Charms.

     Dedications.

     Pittsburgh Church, on September 28th, 1930; Bishop Pendleton and Bishop de Charms in attendance.

     Deaths of Members of the Clergy.

     The Rev. John Eby Bowers, on August 12, 1930, in Toronto, Canada, in his 91st year.

     The Rev. Ferdinand Hussenet, on July 10, 1933, in St. Cloud, France, at the age of 75 years.

     The Rev. William Hyde Alden, on July 23, 1934, in Abington, Pa., in his 77th year.

     The Rev. Enoch S. Price, September 6, 1934, in Philadelphia, Pa., in his 78th year.

     II.

     THE COUNCIL OF THE CLERGY.

     During the five-year period since the last General Assembly, the Council of the Clergy has met annually each February. Its deliberations on pastoral, doctrinal and educational matters have been open to all members of the Church in the pages of New Church Life. (See reports in issues for April, 1931, p. 229; April, 1932, p. 163; April and May, 1933; and April and May, 1934.)

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     This year, no February meetings were held, on account of the Assembly; but the annual report of the work of our ministers for 1934 was published in the recent April number (p. 113) of your official organ. Some things of possible general interest, however, may here be added:

     Since the last General Assembly, besides the dedication of the new church building in Pittsburgh, a new hall has been dedicated at Nassauplein 29, The Hague, Holland; and a newly constructed church building has been re-dedicated at Khopane, Maseru, South Africa. The old custom of dedicating private homes seems to be reviving, 22 instances being reported.

     For the five years ending January 1st, 1935, RITES AND SACRAMENTS of the Church have been administered as follows:

Ordinations                     8
Baptisms                          536
Confessions of Faith                152
Betrothals                     70
Marriages                         104
Funeral services                    145
Holy Supper                     977
(Public administrations, 856; Private administrations, 121.)

     The statistics as to MORNING PUBLIC WORSHIP, during 1934, reveal a total average attendance of 1070. This stands for the 18 Societies and 6 Circles in the General Church, in which there is an actual membership of 1360. However, there are many non-members,-adults, young people, and children,-who regularly attend both morning worship and doctrinal classes; and these are included in the above total-average attendances.

     DOCTRINAL CLASSES are held in all the 24 centers, with one exception. The total average attendance during 1934 was 578,-a little more than half the total average attendance at morning worship.

     CHILDREN'S SERVICES are held by the pastors in 13 centers. The total average attendance, outside of Bryn Athyn, is 209. The Bryn Athyn average attendance is 238. 447 children, therefore, attend their own services (for the most part) every week.

     There are also 9 regular SUNDAY SCHOOLS, with a total of 135 pupils (average attendance 90), and 21 teachers.

     The cause of NEW CHURCH ELEMENTARY SCHOOL EDUCATION has been sustained in 8 Societies and 1 Circle, despite the economic stresses of the times. No school, as yet, has been actually closed; and a promising new school has been added in Australia. These Schools are:

     Bryn Athyn, Pa.: 9 regular, 1 special, and 1 part-time, teachers; and 193 pupils (Kindergarten and 8 grades).

     Colchester, England: 1 regular and 2 part-time teachers; and 15 pupils (ages 5 to 9).

     Durban, So. Africa: 6 teachers and 15 pupils (Kindergarten to matriculation).

     Glenview, Ill.: 6 teachers and 50 pupils (Kindergarten and 8 grades).

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     Hurstville, Sydney, Australia: 2 teachers and 16 pupils (5 grades).

     Kitchener, Ont., Canada: 3 teachers and 48 pupils (8 grades).

     Pittsburgh, Pa.: 2 teachers and 18 pupils (8 grades).

     Toronto, Ont., Canada: 2 teachers and 12 pupils (5 grades).

     Alpha Circle, O. F. S., So. Africa: 1 regular and 1 part-time teacher; and 7 pupils (Kindergarten and 4 grades).

     In all these Schools, the Pastor of the Society is ex-officio supervisor, and usually does more or less actual teaching.

     Outside of Bryn Athyn, there are 26 regular and part-time women teachers in the Elementary Schools connected with the above Societies. Some of these are purely voluntary; and all of them may be accurately said to be giving their highest devotion to the religious education of 181 children (12 less than the total number of pupils in the Bryn Athyn Elementary School). These 374 children, in the United States, Canada, England, South Africa and Australia, are the principal seed-bed for the future growth of the General Church of the New Jerusalem!
     Respectfully submitted,
          WILLIAM WHITEHEAD,
               Secretary, Council of the Clergy.
REPORT OF THE SECRETARY OF THE GENERAL CHURCH. 1935

REPORT OF THE SECRETARY OF THE GENERAL CHURCH.       HUGO LJ. ODHNER       1935

     The statistical reports of the General Church have been published annually in the April issues of New Church Life, but we believe it desirable that some general picture of the growth of the General Church be drawn before a General Assembly of the Church.

     In the year 1900, three years after the first formation of our church body, 560 members were reported. From this figure we advanced to 941 in 1910, to 1435 in 1920; and ten years later the Church had passed the 2000-mark by re porting 2012 members. In recent years the increase is less marked, and in the last five-year period since the last Assembly a net increase of only 160 persons is shown, bringing our adult membership up to 2172 on January 1st of this year.

     An increasing ratio of deaths may partly account for the modification in our curve of growth. Altogether, only about 2900 persons are or have been actual members of the General Church in the thirty-eight years of its existence. Our body represents only a small nucleus which cherishes the treasures of the kingdom of heaven until the time shall be ripe for a larger increase. It is a remnant preserving the knowledge of the new Revelation in an alien world. And that it is only by the grace and mercy of Providence that this is possible, is shown by the fact that the two numerically larger bodies of the New Church which rest upon the hope of missionary appeals to the world, have, in the past five years, lost in membership more than twice the increase which we have been given; the General Conference having lost 128 persons, and the General Convention 252.

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     The sources of our membership in recent years cannot precisely be ascertained without a different mode of keeping records. A very rough survey covering the last five years shows that perhaps about 63 per cent of the new members have been educated in the New Church, or at least have had New Church parents, while the rest-or about one-third-have come into the Church through the way of missionary work or personal contacts.

     The growth has mainly been in certain regions, especially Pennsylvania, California, and Sweden. Holland also shows an increase proportionally encouraging.

     Of the 2172 members of the General Church, about 1200, according to the latest survey, are associated with societies having resident pastors. The remaining 900 members either belong to circles ministered to by visiting pastors, or are isolated from all but occasional contact with the Church, except by New Church Life and other literature of the Church, which in recent years has been considerably curtailed for economic reasons.

     Three hundred and twenty-two of our members in Europe and the Americas are not reached by our official organ, which is published in English, except for the relatively few who are facile in foreign tongues. A journal is, however, published in Sweden, and this reaches the odd hundred members of our Church and many others in that country. And for the 69 or more receivers in Holland, a magazine is published in Dutch. Until 1928, a Portuguese magazine was also published in Brazil, but we have no knowledge of its continuance.

     In regard to the geographical distribution of our membership, the United States leads, with 1274 members. Canada stands second, with 316, who are mostly in Ontario. England follows with 172, and Sweden with 103. I believe that the presence of one member in China makes our membership "cover"-for the first time-all the five continents!

     It may be of some surprise that 910 of our members are men, and 1263 are women. This proportion of men (about 42 percent), is just a trifle below the proportion existing on the average in the Christian Churches in this country, but with these organizations the age of enrollment is as low as 13 years of age. It is to be hoped, moreover, that the interest in the actual work and thought of the Church among our men is greater than in the Christendom around us.

     The work in the South African Native Mission, operating under the General Church, has not been included in the above report. Since 1930, this separate undertaking reports that the baptized members of the Mission have risen from 771 to the present figure, 921, a net increase of 150. Eleven native ministers, six leaders pending ordination, and some theological students, comprise the native staff. And besides this, seventeen teachers, male and female, conduct nine day schools in various places in South Africa, for a total enrollment of between 350 and 400 pupils; and two teachers conduct a night-school for between 50 and 60 pupils. A journal is printed by the natives with articles in several languages.

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     From the beginning, the use of education of its young has been the chosen use of charity of the General Church,-a spiritual obligation which has resulted in maintaining day schools and, where this is impossible, Sunday Schools, for our children. How far this use is being carried out will be gathered from the Report of the Council of the Clergy. But as the General Church has ever lived in the faith that its strength will come from the study of the Lord's will and law as revealed in the Writings, various modes have been advocated to stimulate the habit of individual reading of the Writings, as well as the establishment of home worship. With this in view, a Calendar of Daily Readings from the Word and the Writings has been issued by the General Church since 1929. And this use, which involves relatively small costs, has been maintained during the last five years.
     HUGO LJ. ODHNER,
          Secretary.
REPORT OF THE EDITOR OF "NEW CHURCH LIFE" AND "NEW CHURCH SERMONS." 1935

REPORT OF THE EDITOR OF "NEW CHURCH LIFE" AND "NEW CHURCH SERMONS."       W. B. CALDWELL       1935

     In my report to the last General Assembly, five years ago (New Church Life, 1930, p. 490), I covered the ground pretty thoroughly in discussing the uses of our magazine, both present and prospective, looking to the development of new features, and thus the future expansion of its usefulness. Since then an emergency has arisen, bringing about a contraction rather than an expansion,-a curtailment of the amount of material published; in fact, a cutting in half, from 64 to 32 pages monthly.

     In meeting this unavoidable reduction, I have tried to preserve our standards of quality, as well as a diversity of subjects and authors, to the end that our monthly issues might still be fairly representative of the thought and active life of the General Church, and serve the widest possible use under the circumstances. I think, however, that all will agree that the contents of a 32-page magazine do not represent the normal output of worth-while reading matter in the General Church, eliminating, as this does, the longer articles and addresses, and the more extended studies, which deserve to be placed before the Church for the information and instruction of our readers in all parts of the world.

     On this occasion I would just discuss briefly the problems of our present condition, for the sake of a wider understanding of the situation.

     For nine months of the year (October to June), 12 of the 32 pages are reserved for sermons and other suitable matter which we reprint and send out in pamphlet form as New Church Sermons. This was chosen as the best way to maintain this useful periodical at a minimum cost during the emergency. It is sent free of charge to about 385 addresses in all parts of the world.

     An average of 8 pages monthly is required for the Church News and Announcements. Some may be of the opinion that the Church News department might be curtailed. In reply I would say: 1) We have gradually formed a good staff of news writers who faithfully prepare accounts of the local activities in all parts of the church, and these reports are entitled to publication without serious curtailment.

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I have seen the news in some New Church periodicals reduced to brief sentences, and it made pretty dry reading. Such a method does not properly reflect the living activity of the church, lacking the "local color" which can only be furnished by details. 2) Many of our readers value the detailed reports of what is going on in the church. It is one way in which the isolated members share in the life of the church, as I have frequently been assured by the Visiting Pastor and others. 3) The news constitutes a record for the use of the future historian of the church.

     For these reasons, among others, I feel that we cannot reduce the average of 8 pages monthly for Church News. Adding the 12 pages set apart for New Church Sermons material,-a total of 20 pages,-we have 12 pages left for other matter. Quite evidently, it is not possible to print long articles, except during the Summer,-July to September, inclusive,-when the Sermons pamphlets are not sent out. This year we shall use the space for a Report of the Fifteenth General Assembly.

     Now I find that it is not always easy to get short articles for the 12 pages usually available, and so I have been urging our writers to make an effort to produce short articles, from two to ten pages in length. A good example of multum in parvo are the "Notes on the Calendar Readings," from two to four pages in length, so faithfully contributed by the Rev. Hugo Lj. Odhner. More contributions of short articles would not only assist me in making up the monthly issue, but would also provide a greater diversity of subjects and authors. Moreover, many busy people greatly appreciate short treatments of doctrinal subjects, and find time to read them when they cannot undertake the reading of a long article. The Reader's Digest is a good example of what can be done with a large number of short articles. Of course, many of these are long articles in condensed form, and for this they have an expert staff of condensers. I do not advocate that in our case, but I would suggest that our writers might condense their own papers, and thus help meet the situation, and incidentally get their ideas before the church. Under the circumstances, the editor has placed himself under restraint. He has a capacious wastebasket, and many things have there found their last resting place.

     Well, we know that the times have restricted everything. And our writers do not feel encouraged to put their thoughts upon paper when there is so little prospect of publication: I am reminded of what is said in the Writings about nations that have not freedom of speech and freedom of the press. "When liberty of speaking and writing is restricted, the liberty of thinking, that is, of perceiving things in their amplitude, is held under restraint." (T. C. R. 814.) To some extent, recent conditions have had this effect upon our writers, though most of them, of course, have an opportunity to express themselves in public meetings, if not in print.

     Naturally, during recent years, there has been an accumulation of longer articles and addresses which have not been published. And we must await the time when we may again have space for material of this kind, perhaps by a return, first of all, to a 48-page monthly issue, and then to the 64 pages that were needed during the first thirty years of the Life in magazine form.

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     My comments at this time are not made in any spirit of complaint. We must recognize and accept the dispensations of Providence in the conditions that have come about. Rather let us be thankful that we have been able to maintain the essential features of our magazine, and not suspend publication altogether. I have merely tried to state how the emergency has affected this use of the General Church. While there has been no letting down in the standards of quality in our pages, a good many readers miss the quantity of reading matter formerly placed before them each month. Some have said or written to me: "There is so little in the Life these days. I can read it through in an hour." My answer has been: "The Church is doing all it can with the means available." And so I believe that, with the return of more prosperous times, our members will be interested in making it possible for us to provide more abundantly for their needs and wants in the field of useful reading matter.
     Respectfully submitted,
          W. B. CALDWELL.
REPORT OF THE VISITING PASTOR. 1935

REPORT OF THE VISITING PASTOR.       F. E. WAELCHLI       1935

     In my report to the 1930 General Assembly, it was stated that my work was in three fields: the Pacific Coast, the South, and the Near Middle West. In the first two mentioned, it became necessary, because of the depression, to discontinue the visits after 1931, thus now for four years.

     In the Near Middle West, the places visited from one to four times a year are: Johnstown, Renovo, Erie, in Pennsylvania; Middleport, Cleveland, Akron, Niles, Youngstown, Columbus, in Ohio; Detroit, Bay City, Pontiac, in Michigan; and Riverside, in Ontario. In these places there are 66 members of the General Church; 16 young people; and 25 children. There are also persons other than our members and their families who attend the services and classes held. For the year 1935, also because of the depression, the number of trips into this field has had to be reduced from four to three.

     In December, 1934, I was appointed visiting pastor for the Circle at Arbutus (Baltimore), to go there quarterly.

     The Societies of the General Church which I have visited, and there taken part to some extent in meetings, are Denver, Cincinnati, Pittsburgh, Northern New Jersey, Philadelphia, and Kitchener.
     Respectfully submitted,
          F. E. WAELCHLI.

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REPORT OF THE SECRETARY OF THE GENERAL CHURCH OF THE NEW JERUSALEM 1935

REPORT OF THE SECRETARY OF THE GENERAL CHURCH OF THE NEW JERUSALEM       RANDOLPH W. CHILDS       1935

     (a Corporation)

     The five years which have elapsed since the last General Assembly have been troublesome ones for the Executive Committee. Each year the Committee has had great difficulty in obtaining sufficient money to meet the vital needs of the Church. What are these vital needs)

     First, there is the Bishop's office. The Bishop and Assistant Bishop govern the ecclesiastical affairs of the Church. They have secretarial assistants. They make episcopal visits to the various societies of the Church.

     New Church Life brings to the members of the Church as a whole the thought of the priesthood which is essential to the spiritual guidance of the Church. Sermons appearing in New Church Life are also reprinted in New Church Sermons.

     The Reading Calendar inspires our members to pursue a systematic and united reading of the Writings,-a habit which is the corner stone of a spiritual life.

     Missionary work is carried on, and visits are made to remote centers and isolated receivers.

     Aid is given to ministers in societies throughout the world, to tide over the period from the organization of such societies until they grow to complete self-support. Obviously this period is long, and we cannot always see its conclusion. The extension work includes the partial support of the work being done by the Rev. A. Wynne Acton at London, the Rev. Gustaf Baeckstrom at Stockholm, the Rev. H. W. Boef at Los Angeles, the Rev. Victor J. Gladish at Colchester, the Rev. Ernst Pfeiffer at The Hague, the Rev. Norman H. Reuter at Cincinnati, and the Rev. Erik Sandstrom in Sweden.

     Aid is extended for the partial support of traveling expenses of ministers visiting remote centers; assistance has occasionally been given to schools; General Assemblies of the Church are financed; support is afforded to young ministers who act as assistants to pastors; sometimes money is loaned to established societies which are in temporary need; money is given to finance unusual publications, as in the case of the proceedings of the Annual Council Meetings in 1933; and some translation of the Writings into foreign languages is financed. At the present time a combined Liturgy and Hymnal is projected. Contributions are made for pensions to retired ministers.

     The South African Mission, which is conducted by means of special contributions, carries the Church to the gentiles.

     There are many incidental uses, such as assisting in financing transfers of ministers from one society to another.

     What does the Executive Committee do to support these uses?

     The most important financial work is done by our Treasurer, who solicits contributions, prepares budgets, and disburses the funds. The Committee meets four times a year. It is responsible for the investment of the general funds and trust funds of the Church, and for the collection and conserving of legacies and donations.

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It transacts the business of the corporation. It fixes the budget. It has the duty of decreasing appropriations when it is unable to obtain sufficient money from contributions or investments. It makes its appropriations with the guidance of the Bishop. Its purpose is to support the uses of the Church throughout the world, as distinguished from local uses.

     Although the committee has had to limit somewhat the support of our ministers and the uses of the Church, the priests have been sustained in their vital work. Increased support is urgently needed. Especially is there a need for universal contributions, since only about one-quarter of the members of the Church make any contribution to the General Church. This increased support will arise and grow only as the eyes of the members of our Church are opened to the enduring values of spiritual life.
     Respectfully submitted,
          RANDOLPH W. CHILDS,
               Secretary.
REPORT OF THE ORPHANAGE COMMITTEE. 1935

REPORT OF THE ORPHANAGE COMMITTEE.       MOREL LEONARD       1935

     The Orphanage Committee has been giving assistance to three widows and their dependent children for the past several years. On account of the decreasing contributions during that time, the Committee has been compelled, from time to time, to reduce the amount of assistance given. Last year was the first year for some time past that the expenditures did not exceed the income.

     The Orphanage is in debt about $2,000.00 for money borrowed to make up for decreasing contributions, so that we now have the responsibility for repaying the money borrowed, as well as continuing the present assistance; and therefore we hope that the support of the Orphanage will not only continue, but increase.
     Respectfully submitted,
          MOREL LEONARD.
REPORT OF THE ACADEMY OF THE NEW CHURCH. 1935

REPORT OF THE ACADEMY OF THE NEW CHURCH.       C. E. DOERING       1935

     At the Second General Assembly in 1898 a whole day, called "Academy Day," was devoted to a consideration of the relation of the General Church to the Academy, and at that time it was announced by the Corporation of the Academy that the Bishop of the General Church was recognized as the ex-officio head of the ecclesiastical affairs of the Academy. Since that time, some phase of the Academy's work has been considered at every Assembly, and rightly so, because the Academy, although legally a separate entity, is spiritually a General Church institution; or I might put it in the language of the New Church at large,-a General Churchman is an Academician.

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In fact, at the Assembly in 1907, the General Church, by a resolution, recognized the Academy as its educational institution. So, not only because of precedent, but also because of the spiritual oneness of the two bodies, it is proper that the Church should be made acquainted with the Academy's uses, and have opportunity to discuss them. In this report, only a few of her uses can be presented. A detailed report from year to year is presented at the annual Joint Meeting of the Corporation and Faculty, to which the public is invited, and these reports were published annually in the Journal of Education until the hard times compelled curtailment of expenditures. The reports are being preserved, in the hope of again publishing in better times.

     Since the last report to the General Assembly, a number of changes in administration and in the teaching staff have been made. Our Bishop had gradually withdrawn from the administration of the schools, and at the beginning of the last semester, with the approval of the Board of Directors, he appointed Bishop de Charms to be superintendent of all the educational work of the Academy. While the appointment meets with unanimous approval, and while all rejoice that this work is placed in such capable hands, we cannot but regret that our Bishop found it necessary to relinquish his active administration of the Academy's educational work, for his wise leadership has contributed to perfect the organization and to increase its effectiveness as an educational institution.

     One other change in administration was necessitated by Bishop de Charms' resigning as Dean of the College, when he became Assistant Bishop and Vice President of the Academy,-Dr. C. R. Pendleton was appointed Dean of the College in his place.

     The changes in the Faculty have been more numerous than those mentioned in any former report. Three members,-Rev. Wm. H. Alden, Rev. Enoch S. Price, and Mr. L. E. Gyllenhaal,-all men who devoted many years to the work of teaching and other work connected with the institution, have passed to the spiritual world. Some of our Seminary teachers have resigned for reasons which we all highly approve. But the work has gone on by replacements in some lines, and by substituting some new courses for those formerly given.

     The financial depression has affected the Academy materially, and has made necessary, not only a reduction in current expenses, but also in the salaries of our teachers. But no teachers have been dropped from our staff. All have cheerfully determined to conserve the Academy's uses as far as possible. The policy adopted was to eliminate expenditures in every direction and stop all uses which were not absolutely necessary, in order that the teaching force might be retained, although on a reduced salary basis. The staff has shown its appreciation by devoting itself more whole-heartedly to the work of distinctive New Church education; for there has been more activity in the way of studying how to apply the principles of New Church education to the actual teaching than has been the case for a number of years, with results that are very gratifying.

     In the Girls' Seminary and Boys' Academy the curriculum has been reconsidered in the light of the Doctrines, with a view to the true development of character, which goes hand-in-hand with right instruction.

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The number of papers read and discussed before the Faculties show that our teachers are alive to the problems before us, and it is to be regretted that there is at present no way to put these studies in permanent form for the use of others. The Journal of Education; which contained not only the catalogue of the schools, but also the annual reports, studies and articles on New Church education, was one of the uses that was discontinued. This use was begun in 1900, and its discontinuance is felt as a serious loss.

     The Library is another part of our work which has suffered much because of the financial conditions. Yet the Library staff, with scarcely any money to buy books or magazines, has been making the little go a long way in supplying the needs of teachers, pupils, and the general public. One very gratifying feature of its work, and one that is nearing completion, is the preservation in facsimile copy of manuscripts, letters, and documents concerning Swedenborg. There are now in the Library 57 folio volumes, of which 12 are photolithograph, 16 are phototype, and 29 are photostat copies. This not only insures preservation, but also gives opportunity for study and comparison of the originals with the printed works; and in the letters and documents we have the sources for a new life of Swedenborg when the time comes for that to be written.

     The question of making it possible for the youth of the Church to receive a New Church education has received consideration at every General Assembly since 1899. In 1902, the first scholarship plan was put in operation, and since then 426 students, coming from other church centers, and from the isolated all over the world where there are General Church members, have been helped to come to Bryn Athyn for a year or more, to gain the advantages of a New Church education. The amount of money expended for this purpose is $158,309.93. Of this amount, $56,190.11 has been contributed by the Academy from its general fund; $29,020.32 from the Vera Pitcairn Memorial Fund; $1,207.00 from the Fred Synnestvedt Fund; $8,768.00 from the Roy Wells Memorial Fund; $3,059.00 from the Alumni Association; $44,260.00 from the Sons of the Academy; and $12,213.00 from Theta Alpha. Summarizing, the Academy, from its funds, has contributed $97,877.93, and the ex-student organizations have contributed $60,532.00. I would call your attention to the fact that practically the whole of this amount,-$158,309.93,-has been spent to benefit the children of New Church people not living in Bryn Athyn. So far as I have any records, no cash has been expended upon Bryn Athyn children by the Academy, although Theta Alpha has done so to some small extent.

     For the generous help which the ex-student organizations have given, the Academy is much indebted. Without their generous support, added to what the Academy could do, few students not living in Bryn Athyn could have had the benefit of a New Church education, beyond what they gained in their local schools. But, even with the generous help of the Sons of the Academy and Theta Alpha, the number of boarding students has been growing less and less from year to year. We are equipped to take care of twice as many as we have.

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The cost of maintaining our dormitories is almost as much for a small number as for full capacity, and when we have much vacant space, we have to run them at a loss. To give you a picture of the last year's work, I quote from the report read at the last annual meeting of the Corporation and Faculties: There were: 15 college men; 15 college women; 5 specials or part-time students; 38 in the Boys Academy, 44 in the Girls Seminary, and 2 specials; in all, 119 students in the Academy Schools, classified as to dwelling as follows:

               Boarding      Day
College          13           22
Boys Academy      12          26
Girls Seminary      7          37

     Twenty-seven students in all departments were granted scholarships for board and tuition; 25 were granted working tuition scholarships; making a total of 52 pupils aided in one form or another. Seven paid full board and tuition, and 30 paid full tuition. The Academy furnished employment for 49 students, who earned $6,920.00, in amounts ranging from $75.00 to $400.00,-cleaning buildings, waiting on tables, washing dishes, typing, supervising in the dormitories, and teaching. The Academy contributed $1,650.00 toward working scholarships. Cash contributions from other funds were $4,420.00, including $2,500.00 from the Sons of the Academy, and $500.00 from Theta Alpha. Parents of students receiving this help paid $3,210.00.

     An examination of the above statistics emphasizes two points: 1. The ratio of boarding students to day pupils is continually decreasing, and our dormitories are far from used to capacity; 2. Of those in the dormitories, over 79 percent received scholarship aid.

     I have made some graphs showing the attendance for the last 19 years, from which you will notice: 1. That the general attendance per membership in the Church is less now than it was formerly. 2. That the number of boarding students is just one-half what it was twenty years ago. 3. That scholarship students are the major portion of our boarding students.
     C. E. DOERING,
          Dean of Faculties.
REPORT OF THETA ALPHA. 1935

REPORT OF THETA ALPHA.       DOROTHY BURNHAM       1935

     Our organization has been helping to provide scholarships for students in the Academy Schools since the year 1910. Since the last General Assembly, three full scholarships and eleven partial scholarships have been given. It is our hope that in the near future it may be possible to return to the earlier custom of giving full scholarships.

     There are chapters in eleven centers of the Church which have also contributed in some way to the girls attending school; and individual students have also been assisted in emergencies by gifts or loans.

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     We have been pleased to have the opportunity to carry on the business of publishing and selling Bishop de Charms' book for children, John in the Isle of Patmos.
     DOROTHY BURNHAM,
          President of Theta Alpha.
SONS OF THE ACADEMY. 1935

SONS OF THE ACADEMY.       FRED J. COOPER       1935

     Organized for the purpose of supporting scholarships for students in the Academy Schools, we have chapters in Great Britain, in Kitchener and Toronto, Ontario, in Glenview, Ill., and in Pittsburgh and Bryn Athyn, Pa.

     Since the last General Assembly, 71 boys and girls have received scholarship assistance from us. We now have a membership of 455, and the organization is very active.
     FRED J. COOPER,
          Secretary.
ROLL OF ATTENDANCE. 1935

ROLL OF ATTENDANCE.              1935

     The Committee on the Roll reports that 666 persons registered as attending the Fifteenth General Assembly, as follows:

CANADA                    50
ENGLAND                         2
FRANCE                         2
MEXICO                     2
UNITED STATES: Alabama 1; California 8; Colorado 4; District of Columbia 7; Georgia 2; Illinois 62; Massachusetts 2; Michigan 11; Missouri 1; New Jersey 27; New York 19; Ohio 15; Oregon 1; Pennsylvania 446; Rhode Island 2; South Dakota 1; West Virginia I. Total 610

     Gorand Total                     666
Bryn Athyn 364; Visitors 302.

     ATTENDANCE AT MEETINGS.

     The following figures, including both adults and those of minor age, are kindly furnished by Mr. Wm. R. Cooper, who counted or estimated the attendance at all meetings of the Assembly:

     Academy Commencement 450; Assembly Reception 750; Assembly Sessions 450 to 500; Pageant (including performers) 1100; Sunday Service, June 16, morning 681, evening 486; Communion Service, June 19,-434, Communicants 327; Assembly Banquet 650.

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Church News 1935

Church News       Various       1935

     SWEDEN.

     Stockholm.

     Since the last report, our society has enjoyed a three weeks' visit from the Rev. and Mrs. W. Cairns Henderson. Mr. Henderson gave us a powerful sermon on the text, "Lead us not into temptation," and conducted an instructive doctrinal class on the subject of "The Lord's Resurrection Body." A translation of the sermon is to appear in the next issue of Nova Ecclesia. The class was summarized in Swedish, and several questions were put to Mr. Henderson and answered by him, those not familiar with the English language communicating with him through an interpreter. As always, when New Churchmen of different nationalities meet together, we felt that internal bond, or spontaneous friendship, which is not circumstanced by geographic conditionments. Mrs. Henderson, of course, was not a new acquaintance; in fact, she was the society's "first child"; but her husband seemed to fit into the picture just as well as she did. Quite a large number turned out to wave farewell when the couple left for Australia; and the best wishes of the whole society went with the travelers.

     In the end of May, the young peoples' club, "Vigor," was the host at a Spring Social given for the society. The programme was spun around an imagined journey from Italy to Sweden, orchestral music, choir singing, and solos depicting the various countries through which the trip was made. The "skeleton" of this long sight-seeing tour was given orally by the chairman of the club, Mr. Tore Loven. Incidentally the Vigor Banjo Orchestra seems to become more and more like an orchestra, and the Boyesen-Sandstrom Trio-piano and two violins-did pretty well, too, if I may say so myself. Towards the end of the evening, when refreshments had been enjoyed, a big bouquet of flowers from the club was presented to its globe-trotting member, Mrs. Henderson. By this social, the Vigor added another successful entertainment to its fine record.

     Early in June, the Discussion Committee of the Vigor Club was the host at a closing banquet given for the club at the hospitable home of the Rev. and Mrs. Baeckstrom Mr. Bjorn Boyesen, whom we hope to call "Reverend" in a few years, acted as toastmaster, and speeches were made by Mr. Tore Loven and myself, the subjects being "The Task of Youth" and "The Use of Discussion," respectively. Very much appreciated speeches were then made extemporaneously by our host-guest Mr. Baeckstrom, and by Mr. Henderson. The end of the banquet formed itself into a farewell to me, as I will begin my work in Jonkoping next Fall. Mr. Boyesen was elected the new Chairman of the Committee. At the close of this first year of the Committee, it may be said that the interest and cooperation manifested at the start promises well for the future.

     At Pentecost, June 9, the Help Supper was administered, an unusually large number partaking of it.

     June 19th was traditionally celebrated at the home of the Pastor. The address for the occasion was entrusted to me, and my subject was the Gospel that "The Lord God Jesus Christ reigneth."

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Afterwards Mr. Baeckstrom made a short speech, in which he mentioned the fact that it was just twenty years since he began his work as a minister in Sweden.-This day, also, I had the pleasure of introducing my fianc?e, Miss Bernice Stroh, to the society. Miss Stroh is spending her vacation in her future home country.

     The June 19th celebration marked the close of the year's activities. Regular worship will be resumed at the end of August.
     ERIK SANDSTROM.

     GLENVIEW, ILL.

     The annual banquet of the local chapter of the Sons of the Academy was held on the evening of May 19, and was largely attended by the friends and relatives of the members residing in Chicago and Glenview. This function is one of the most pretentious held in our society. Full dress is in order, and wine is served. Mr. Kenneth Cole was toastmaster, and the proceedings opened with all singing our chapter song as the colors were advanced by the guard. Then followed the installation of the newly elected officers by Mr. Harold P. McQueen, vice president of the general body of the Sons of the Academy. The address of the evening was delivered by the Rev. Norman H. Reuter, who spoke on "The Specific of the New Church in Man." Other speakers addressed the meeting, and all present greatly enjoyed the occasion.

     At the next regular meeting of the chapter, held June 23, the Sons were hosts to the society in welcoming home the forty-six who had attended the General Assembly and other visitors. Mr. Sidney E. Lee acted as chairman, and called upon several of the returned members to tell of the various meetings, events, and festivities of the Assembly. A surprisingly informative account was the result, though necessarily very condensed to cover it all in less than two hours. All the narrators agreed as to the splendid sphere of the Assembly, and felt that it should have a stimulating effect upon the membership at large.

     The ladies of Theta Alpha also held a meeting which was mainly devoted to the subject of the General Assembly.

     During the absence of our pastor for three Sundays, two services were omitted, and the third was conducted by the Rev. George Starkey. On his return, Mr. Smith was still suffering from an illness contracted while away, and the next Sunday service was in charge of the Rev. Norman H. Reuter, of Wyoming, Ohio, who is visiting his parents here during the Summer vacation.

     A jolly dance was given by the Tennis Club on June 29, and this was tendered as a further welcome to returning Assembly visitors. The boys had converted the parish hall into a bower of beauty, and the young folk had a splendid time.

     Independence Day was celebrated with a parade, flag-raising, and patriotic address in the forenoon, a cafeteria lunch at noon, and games and races for the young in the afternoon, including soft-ball games for both girls and boys. An informal dance in the evening wound up a happy day. Everyone attended, from the newest baby to the oldest resident.
     J. B. S.

     PITTSBURGH, PA.

     There was a general exodus of Pittsburghers to the General Assembly in Bryn Athyn, fifty-five or sixty from this district attended, returning with a fuller knowledge and understanding of the Doctrines, and having experienced the pleasantness of renewing friendships. Some of those who were unable to go to the Assembly celebrated on June 19th at the home of Mr. and Mrs. Arthur O. Lechner, and incidentally celebrated Mrs. Lechner's birthday.

     The society is pleased to welcome the Rev. Homer Synnestvedt, who will preach during our pastor's vacation. Mr. A. O. Lechner and Miss Elizabeth Lechner are sharing the church music during the Summer months, in the absence of Mrs. David P. Lindsay, our organist.

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     Mrs. Mary E. Blair, a staunch member of the society, was called to the spiritual world on July 2d. The funeral service was conducted by Mr. Synnestvedt. Mrs. Blair was actively interested in the music of the society, even from the time when, at the age of seventeen, she was engaged to play the organ that was donated by Andrew Carnegie. She is survived by two sons, three daughters, and nine grandchildren. We shall all miss her, but we know that she will always be with us in spirit.
     E. R. D.

     TORONTO, CANADA.

     June, as is its wont, has once again marked the close of several of our church activities for the season, and has ushered in a period of change and rest, that we may enter upon our various duties in the Fall with renewed zest and vigor.

     On the fourteenth of the month, the Day School year was terminated with fitting closing exercises. These consisted of a program of recitations, songs, wand drill and piano solos, representative of some of the year's work, and brought to a suitable conclusion with a few remarks by the headmaster. A display of notebooks, writing, and handwork gave evidence of successful accomplishment on the part of the pupils and their teacher, Miss Jennie Gaskill, who, we are pleased to say, will continue this use in our school next year.

     Owing to our pastor's absence while attending the General Assembly, there was no church service on June 16, but the following Sunday was a full one. In the morning, the Holy Supper was administered, and in the evening we had our rather belated June Nineteenth celebration. After an excellent banquet, two interesting and well-prepared papers were given by Messrs. Edward Craigie and George Baker. Both papers dealt with New Churchmen of outstanding importance,-Bishop Benade and John Pitcairn, respectively. And each gave a brief review of the life of these two men, and showed their great love for the things of the Church in their different fields of use. Following the two speeches were several shorter ones of an impromptu nature, given by those of our society who were fortunate enough to have attended the General Assembly in Bryn Athyn. Very many diverse and interesting impressions of this occasion were presented to the "stay-at-homes," who could almost imagine they had actually been present. And thus another New Church Day was celebrated with speeches and its wealth of songs which we all so love to sing.

     The Forward Club-Sons of the Academy held its last meeting of the year on June 26. The paper of the evening was presented by Mr. Frank Wilson, who gave a clear-cut sketch of the ends and aims of Socialism as understood by himself. Mainly, these would appear to be the appropriation by the State of all the means of production of materials and resources, and the suitable distribution of the products for the common good. Several speakers followed, who, whilst not objecting to the final ends which appeared to be aimed in the direction of happiness and content for everyone, at the same time seemed to be in doubt as to whether there could be sufficient guarantee installed against greed and selfishness of individuals or groups, which would neutralize the improved state, and might possibly lead to grosser evils than those under which we now suffer and groan.     

     The Sunday School Picnic, with its annual gusto and fun, proved to be the grand finale of the year's social events. Held at Centre Island, organized by Messrs. Ralph Brown and Sydney Parker, and attended by approximately forty-five people, it gave opportunity to the children to vie in racing, and to their fathers to limber up and display their skill at softball.     
     M. S.

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ETHIOPIA. 1935

ETHIOPIA.              1935

     [Greek: AETHIOPIA, from roots meaning "burnt face" or dark skinned. The name ABYSSINIA is from the Arabic Habeshi, meaning " mixed,"-a title the Arabs formerly gave in derision to the inhabitants of the Abyssinian plateau united together into a Christian State.-Webster.]

     CUSH was the name given to the nation and land in the most ancient times. (Genesis 2:13; A. C. 115-117.) It was also a nation of the Ancient Church, represented as the first son of Ham. (Genesis 10:6; A. C. 1238:2, 2385:5.) "From the Ancient Word and the Israelitish Word, religion emanated to the Indias and their Islands; and through Egypt and Ethiopia into the kingdoms of Africa." (T. C. R. 275.) When perverted, Cush or Ethiopia in the Word signified "the interior cognitions of the Word, by which they confirmed false principles." (A. C. 1164, 1173-1176.)

     "I was conducted in spirit to others in Africa, which tract is known to Europeans, and in the maps is called Ethiopia, where they dwell in tents, a good nation." (S. D. 5946e.)

     "Africans who dwelt in Abyssinia, belonging to Africa, were with me; and it was stated that there are in that land many psalms composed by a pious man, which are sung in their temples, which psalms were written in a style similar to that of the Word; and as the spirits from that country were unaware that our Word had an influx into heaven, their ears were opened to hear a certain psalm being sung in a temple of theirs on earth; and it was granted me to hear also. They sang about the one God, the redeemer of the human race; and those spirits were then touched with affection of heart to sing it in like manner." (S. D. 5947; J. Post. 122; De Verbo 182; S. S. 108.)

     "They afterwards showed me the quality of those who are in Africa, which they know from the societies of that race in the spiritual world; namely, that interiorly in Africa are the best and the wise; that those who are not good are near the Mediterranean Sea, also near Egypt, and at the Cape of Good Hope. The tract where the good are, lies from Ethiopia towards the middle, into which part strangers from Europe are not admitted; and if they enter, and are not willing to withdraw, they sell them to the Asiatics. And they said that at this day some speak with Africans in the world, and instruct them orally; and that their speech with them falls especially into their interior perception; and that they perceive the influx, and so receive revelations by enlightenment; and that such speech is with their instructors, in whom they have faith." (J. Post. 124.)

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NEIGHBOR 1935

NEIGHBOR       Rev. THEODORE PITCAIRN       1935




     Announcements.





NEW CHURCH LIFE
VOL. LV          SEPTEMBER, 1935          No. 9'
     (Delivered at the Fifteenth General Assembly, June 18, 1935. )

     We read in Matthew, chapter 25, that the Lord spoke the following words:

     "Then shall the King say to them on his right hand, Come, ye blessed of my Father, possess the Kingdom prepared for you from the foundations of the world; for I was hungry, and ye gave me to eat; I was thirsty, and ye gave me to drink; I was a stranger, and ye gathered me; naked, and ye clothed me about; I was sick, and ye visited me; I was in prison, and ye came unto me. Then shall the just answer Him, saying, Lord, when saw we Thee hungry, and fed Thee or thirsty, and gave drink When verily saw me Thee a stranger, and gathered Thee? or naked, and clothed Thee? When verily sate, we Thee sick, or in prison, and came unto Thee But the King shall say unto them, Amen, I say unto you, In so far as ye did it to one of the least of these, my brethren, ye did it to me." (Verses 34-40.)

     We read in explication of these words, in the Arcana Celestia 4954 and following numbers, thus:

     "Be it known, first, that the works here enumerated are the very works of charity in their order. . . .He who thinks of these acts from the sense of the letter only, infers that they mean works in the external form, and that there is nothing of arcanum in them besides this; while yet there is in the singular things an arcanum, and this Divine, because from the Lord. But the arcanum is not at this day understood, because at this day there are no doctrinals of charity. . . .

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The essence of charity towards the neighbor is the affection of good and truth, and the acknowledgment of self as being evil and false; yea, the neighbor is good and truth itself, and to be affected by these is to have charity. The opposites to these are evil and falsity, which are held in aversion by one who has charity. He therefore who has charity towards the neighbor is affected by good and truth, because they are from the Lord, and has an aversion for what is evil and false, because they are from self; and when he does this he is in humiliation from self-acknowledgment; and when he is in humiliation, he is in a state of reception of good and truth from the Lord. These are the characteristics of charity which in the internal sense are involved in these words of the Lord: 'I was hungry, and ye gave me to eat; I was thirsty, and ye gave me to drink; I was a stranger, and ye gathered me; naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me. . . .The angels who are with man perceive these words no otherwise, for by the hungry they perceive those who from affection desire good; by the thirsty, those who from affection desire truth; by the stranger, those who will to be instructed; by the naked, those who acknowledge that there is nothing of good and truth in themselves; by the sick, those who acknowledge that in themselves there is nothing but evil; and by the bound, or those who are in prison, those who acknowledge that in themselves there is nothing but falsity. If these things are reduced into one meaning, they signify what has just been stated above. . . .That the Lord says these things of Himself, is because the Lord is in those who are such; and therefore He also says: 'Amen, I say unto you, In so far as ye have done it to one of these least of my brethren, ye have done it to me.'" (A. C. 4954-9.)

     As we here read: "The works here enumerated are the very works of charity in their order." The very life of the church depends on being in these works, and in seeing the arcanum that is enclosed in each singular thing that the Lord here said concerning charity.

     When charity towards the neighbor is spoken of in the New Church, it is most common for the thought to turn to the uses of life in the world, and the faithful performance of those uses, and there is the appearance, in places in the Word given to the New Church, that the faithful performance of one's calling or profession in relation to the world in which we live is charity itself. Yet here, while treating of the works which are the very works of charity, no mention is made of one's occupation in the world.

     The faithful performance of the duties of man's occupation is indeed the necessary ultimate of order, in which charity may dwell. But the earnest application to one's use in the world, apart from the very essential of charity which is here given, is but the appearance of charity, while the soul is lacking.

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For we read: "The essence of charity towards the neighbor is the affection of good and truth, and the acknowledgment of self as being evil and false; yea, the neighbor is good and truth itself, and to be affected by these is to have charity." Nearly anyone in the New Church is apt to take for granted that he is in the affection of good and truth, and in the acknowledgment of self as being evil and false, in which case man is in the essence itself of charity. Yet no man can be interiorly in this affection, or in this acknowledgment, unless he is regenerated. There is nothing which is more apt to deceive us than the appearance that we are in the affection of good and truth. Where is there a man who does not believe that he is affected at the presence of something good? What man is there who does not believe he is seeking for the truth, and that he is affected when he finds it? The New Churchman, if he is brought up in a sphere of love for the things of the church, may be affected by reading the Writings, and yet may not be in the spiritual affection of truth, and therefore not in the spiritual affection of good. To be affected by those things with which one has been brought up and surrounded from infancy, is never the sign of the affection of good and truth, and this no matter how good and true these things are in themselves. That reading and speaking about the Word is not necessarily a sign of the affection of truth is taught in the Word as follows: "They are in no affection of truth for the sake of truth, still less in the affection of good from good. That they think and speak anything from the Word or from their doctrine is from habit from infancy, and from instituted usage, thus it is an external without an internal." (A. C. 5702.)

     That taking delight in the teachings of the church from custom is not the affection of truth is taught as follows:

     "There is with every man a capacity of perceiving whether a thing is so or is not so. The capacity of drawing a conclusion within himself, or in his own mind, causes a thing to be perceived. This capacity is utterly impossible unless there is influx from the spiritual world. In this gift one man excels another. They who excel less are they who, within themselves, or in their own mind, conclude and thus perceive but little, but say that a thing is so because others in whom they have faith have said so. But they who excel more are they who see, not from others, but from themselves, that the thing is so; for in very deed the perception which exists with every man is one in worldly things, but not at the present day with anyone in spiritual things.

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The cause is, that the spiritual which flows in and causes perception has been obscured and almost extinguished by the delights of the world and of self; and therefore neither do they care for spiritual things, except in so far as it is of duty and custom; and if the fear from duty and the delight from custom were taken away, they would spurn, feel aversion for, and even deny, them. He who would have perception in spiritual things must be in the affection of truth from good, and must continually long to know truths. Thereby his intellectual is enlightened, and when his intellectual has been enlightened, then it is given him to perceive something inwardly within himself. But he who is not in the affection of truth knows that which he knows to be so from the doctrinal of the church to which he joins his faith, and because a priest, presbyter or monk has said so. From this it is evident what perception is, and that it exists in worldly, but not in spiritual things, as is further evident from the fact that everyone remains in the dogma in which he was born, even they who are born Jews. . . . Moreover, they who are in heresy, if told the veriest truths, and if these were also confirmed, still they would not in the least perceive that they are truths; they would appear to them as falsities." (A. C. 5937.)

     This is a danger which is ever present with every man of the church. If man could be brought into the genuine affection of good and truth, by the sphere and things of the church with which he is surrounded from childhood, most could be brought into the affection of good and truth by means of education, in place of regeneration. Education, and all the remains of childhood and youth, are of great value in the way of preparation, but the new birth is always from the coming of the Lord in the clouds of heaven with power and great glory. That is, it is from a manifestation of the Lord in the things of the Word which have been previously not seen. When the Lord made a general coming, He established the church, not with those who were instructed by the previous church in the things of the Word, and who are called the "rich man," but with the gentiles represented by "Lazarus." And it is the same with the Lord's coming to the individual; the reception of the coming of the Lord is never in those things in which he has been instructed from the Word, but His coming is to gentile states in man which are receptive of an entirely new enlightenment, and hence a new understanding of the Word. The truths of the church in which man has been brought up from childhood are joined to the natural affections, both good and not good; and from these affections man is affected with truth, but it is not a genuine spiritual affection of truth. The sign of a spiritual affection of truth is, that a man is affected by a truth not previously bound up with his natural affections.

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Spiritual good is brought into light and manifested by spiritual truth. If a man is in the spiritual affection of truth, he may be led into the spiritual affection of good.

     II.

     We read: "Then shall the King say to them on His right hand, Come, ye blessed of my Father, possess the kingdom prepared for you from the foundations of the world." The King is the Lord as the Divine Proceeding. The kingdom, as to its esse, is the Word; for the kingdom here spoken of is the kingdom prepared from the foundation of the world, or from the beginning of the church. The Lord created the heavens as to their esse in their perfection such as He willed them to be, before He created the earth. Later, as men lived and died, these heavens became actually inhabited, and thus existed, that is stood forth from this esse. In like manner in the beginning of the New Church the Lord prepared the Word, that is, the Writings of Swedenborg, in which lie all the goods and truths of the church in infinite perfection for eternity. But, just as the heavens before they are inhabited are invisible to angel and man, so the internal things of the Latin Word are invisible until the church comes into possession of them as if of itself; that is, until they exist, that is, stand forth. In creation, the first visible thing created was the earth, the heavens from which the earth was created being invisible. So also with the creation of the new earth, that is, the New Church; the first visible thing created is the literal sense of the Writings as seen by the church. The internal sense from which this came forth does not come to view until the church comes into possession of it as if of itself; it is the coming into the possession of this kingdom, prepared as to its esse from the foundation of the world, that is the purpose of the New Church.

     That the Word is the foundation, is taught as follows: "There was spoken also about the Word, that it is the very foundation, but for those who live well and acknowledge the Word as Holy and Divine." (Memorabilia 5710.) "The foundations of the mountains. . . . signify the truths upon which the goods of love are founded; specifically the truths of the sense of the letter of the Word, because these are the foundations." (A. E. 357:25.)

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Still, it must be noted that the Word, such as it is in Itself, and also the literal sense of the Word, such as it is in itself, can be seen by no one but the Lord Himself. Therefore the foundation is the literal sense as seen by the church; but this may or may not be a true foundation, for all churches claim to be founded on the Word, in no matter how great falsities they may be; and the same may apply to the New Church in relation to the Word given to it. For the literal sense of the Word is always seen according to the Doctrine in which a man is. Wherefore we also read that "the foundations. . . signify the doctrinal things of the New Church from the sense of the letter of the Word." (T. C. R. 209.) And further: "The foundations of the church are nothing but the things which are from the Word, and are called doctrinal things; for the Word Itself is that which forms the foundation of the church." (A. R. 902.)

     In apparent contrast to this we read: "What it is to be founded upon good. . . It is believed by same that truth is that upon which all things are founded, but they are very much mistaken; for no truth exists with man unless he is in good." (A. C. 1019:4.) If the man or the church is not in good, no truth exists with it, and the doctrinals of the church, and the things of the literal sense of the Word, are only scientifics, and are represented by sand, upon which, if a man builds his house, it falls, and great is the fall thereof.

     Concerning the rock upon which the house must be founded, we read: "Those in faith from charity are described by the house built on the rock." (A. E. 212.) And further: "The house founded upon the rock signifies the church and the men of the church who have founded their doctrine and their life upon the Divine Truth which is from the Lord, thus upon those things which are in the Word, consequently who are in truths from good from the Lord. The 'rock upon which I will build my church,' the Divine Truth from the Lord, or, what is the same, upon truths from good; for upon these the church is built." (A. E. 411:11, 13.) The `kingdom' which the faithful are to possess is the interior things of the Word into which man comes by regeneration. The 'foundation of the world' is the foundation of the kingdom of the Lord in the external man, by the regeneration of the external man. In the measure that the external man becomes regenerate, that is, in so far as he comes into pure loves in the external or natural things of life, in that measure man can also be really introduced, as into his own possession, into the interior things of the Word.

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Apart from this, there is no faith of charity, or no truth of good, represented by the 'rock.' And the literal sense of the Word, including the Latin Word, with such is as shifting sand; for with such the literal sense is not a genuine literal sense.

     Then are described those who are to enter the kingdom, who are, first those who, seeing the Lord hungry, gave Him to eat. We are told that by these words the angels understand "those who from affection desire good." A man calls that which he loves good; wherefore every man believes that from affection he desires good; while yet he may be in no genuine affection of good. For example, most men love their country, and very many willingly fight for it; and yet the genuine affection of the good of the country is rare. Most love of country is the result of merely natural affection; on the one side, it is the result of an external enthusiasm stirred up by education or propaganda; on the other side, it is a love of country because it is one's own, and one identifies it with self; a man shares in its prosperity; a man is elated in its victories. The true love of country is the love of the presence of the Lord in a country, His presence being manifested in the administration of its uses, by justice and the love of order for the sake of the Divine, and other such virtues. All other loves in connection with his country are very subordinate to these ones.

     The same law which applies to the country also applies to the church. Most who are brought up in the church have a natural affection of what they believe to be the good of the church; but this, in the beginning, is not a spiritual affection of the good of the church. In the New Church, as in every other church, it is the result of a habitude in taking delight in its worship, in reading and speaking according to those forms which have been impressed on the mind by education. As with the country, so with the church; one identifies it with self; one glorifies one's self in its increase as to numbers and as to power. Thus in loving the church one is not affected by good itself, but by an apparent good in which resides the love of self. To be affected by good is to be affected by the presence of the Lord, because He alone is good. And hence the love of the church is according to the perception of the Divine in the church. To one who truly loves the good of the church, the church is not regarded as the church, and he is not affected by it except in so far as the Divine of the Lord manifests itself; for the Lord is "the all in all of the church," as is frequently stated in the Word.

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This is also involved in the words of the Lord we are considering, namely, that charity is to give the Lord to eat, to drink, to gather Him, to clothe Him, to visit, and to come unto Him. The genuine love of the church, therefore, is the love of its genuine doctrine, that is, the interior goods and truths which make the spirit which it has from the Lord, and at the same time the love of the things of life according to this doctrine, that is, the external goods and truths of life which make the body which it has from the Lord.

     It is self-evident that man cannot give anything to the Lord, but that the Lord gives all things to man. Concerning this we read in the Arcana Celestia as follows:

     "The gifts or presents consisted chiefly of burnt offerings, sacrifices, and meat offerings. The reason gifts were called holy, and to offer or give them was called to sanctify them, was because they represent holy things. The gifts or presents are said to be offered to Jehovah, although the Lord does not receive any gifts or presents, but gives to everyone gratis; but still He wills that they should come from man as from himself, provided he acknowledges that they are not from himself, but from the Lord. From this it is evident that what are called gifts and presents offered to the Lord by man, are in their essence gifts and presents offered to man by the Lord; and that their being called gifts and presents is according to the appearance. All who are wise at heart see this appearance, but not so the simple; and yet the gifts and the presents of the latter are grateful, so far as they are offered from ignorance in which there is innocence." (A. C. 9938.)

     The presents which in appearance are offered to the Lord, but in essence are from the Lord, are love and faith; these are given gratis. By "to give gratis" is signified that these things are from the Lord, for we read: "To give gratis signifies from the Lord, and not from any self-intelligence of man." (A. R. 889.) Because the good of charity and the truth of faith are given to man gratis by the Lord, these are never man's own, but are the Lord's with him. Hence we read: "The goods of faith and charity cannot be given to man or angel so as to be his own. The reason life appears as their own, is that the Lord . . .wills to give and conjoin all His own things to man." (A. C. 8497.)

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     If man claims faith and charity as his own, and denies that they are the Lord's, which is done by denying that they are Divine, he steals from the Lord what is His; in which case they become perverted into the opposite evils and falsities, and as such are added to man's proprium. In many places in the Word it is said that all good and truth are from the Lord, and all evil and falsity are from hell, while in many other places, as in the numbers we are considering, it says that all good and truth are from the Lord, and all evil and falsity are from self. This apparent contradiction is explained in various places where it is shown that to act from self and to act from hell is the same thing, for a man as to self, or as to what is properly his own, is a form receptive of hell, and therefore to act from self is to act from the influx of hell. From this it might appear that the evil have more life that is their own than have the good, but this is but an appearance, for the proprium is not life and freedom, but death and slavery. The difference may be compared to the difference between a servant who is given the things of his Lord to administer as if they were his own, and is given the reward of good administration as if it were merited, and an evil servant who steals the goods of his Lord and claims them as his own. There is an appearance as if the riches gained by theft were more his own than riches which a servant administers for his Lord, although in reality they are less his. It is on account of this appearance that the life of evil and falsity is said to be man's proprium, that is, to be his own; for he claims it as his own; while the celestial proprium is the Lord's proprium appropriated to man by the Lord, so that it is as if it were man's; but this the good never call their own, for they know that it consists of the Lord's things which are with them. Hence we have the following teaching:

     "Concerning liberty: I said to spirits that he who thinks or acts nothing from himself thinks and acts much good, but he who acts everything from self does nothing of good, but much of evil; the one is free, while the other is a slave. This seemed like a paradox to the spirits, and yet it is most true, and is confirmed by angels, and by much experience in me." (Memorabilia 1948.) A similar teaching is given in the Arcana Celestia, where we read: "He who is in interior truth knows that all truth and good is from the Lord, and also that all freedom from the proprium, or from the man himself, is infernal; for when a man does and thinks anything from his own freedom, he does and thinks nothing but evil. In consequence, he is a servant of the devil, for all evil flows in from hell. . . . Wherefore that freedom from one's proprium must be put off, and celestial freedom must be put on instead. . . .

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When a man accepts this freedom, he is a servant of the Lord, and is then in freedom itself, and not in the servitude in which he was before, and which appeared like freedom. This, then, is to be forever without one's own freedom." (A. C. 5763.)

     The Lord said, "I was hungry, and ye gave me to eat." The Divine Itself can never be hungry; as we read in the Psalms: "If I were hungry, I would not tell thee; for the world is mine, and the fulness thereof." (50:12.) The Lord in the human, however, did hunger and thirst, concerning which we read: "The love which was the veriest life of the Lord is signified by 'He hungered'," (A. C. 1690.) Again: "It is said of the Lord that He hungered and thirsted, and by these words is meant that from the Divine love He willed and longed for the salvation of the human race." (A. E. 238:20.) Hunger in its essence is the providence of the soul for the preservation of the body. Hunger is the manifestation of the soul in the body; for the body cannot hunger of itself. The hunger here spoken of is the hunger for good and truth. This hunger belongs to the body which is conceived, born and grows from a new seed from the Lord, by which man is reborn. It is this body which hungers for spiritual food for its further upbuilding, and to this end it longs for genuine conjunction with the neighbor, or charity; thus it respects goods and truths, which are in the neighbor from the Lord, and which internally are the neighbor, as goods and truths are from the Lord, internally seen; or, seen as to their essence, they are the presence of the Lord with man.

     Hunger and thirst are a hunger for food and a thirst for drink. Spiritual food, in its essence, is nothing but the "body" of the Lord, that is, the Good of His Divine Human; and drink, in its essence, is nothing but the "blood" of the Lord, that is, the Truth of His Divine Human. This food and drink can never be given by anyone but the Lord alone. But, in order that man may as it were partake of the Lord's life, He grants that these are given as if it were by man to man; and in so giving, it is as it were given back to the Lord. Wherefore the Lord says: "In so far as ye have done it to one of these least of my brethren, ye have done it to me." The reason the Lord says these things of Himself is because He is in those who are such.

     The hungry are the opposite of the rich. For we read: "The hungry here are those who are elsewhere called the poor, thus who have not bread and water." (A. C. 10227:21.)

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And in Luke: "He hath filled the hungry with good things; and the rich He hath sent empty away." (1:53.) All spiritual riches belong to the Lord alone, and therefore every man must acknowledge that of himself he is poor; and so far as man acknowledges this in his heart, he comes into the affection of good and truth, represented by hunger and thirst; for he then perceives that what he knows and understands of the goods and truths of the Word is but as a cup of water compared to the ocean, or as a clod of ground to the world. The rich man, in the unfavorable sense, signifies particularly those who have studied the Word much, and therefore believe themselves in possession of its treasures, and do not perceive that they can live only from bread given them from heaven by the Lord daily, that is, in every state. If this perception is lacking, the knowledges of the Word which are with them are but scientifics. The man of the New Church is in greater danger of coming into this state than were the men of former churches, for the riches of heaven have been poured out by the Lord in His Second Coming, while the veils that hide the infinite truths in the Word now given are less apparent. Wherefore, a man may easily come into the fantasy that he more or less knows what is contained in the Writings. If he comes into this fantasy, he loses the affection of truth, signified by hunger, and becomes satisfied with what he has. Life, both in this world and the next, consists of a succession of states, each with its morning and evening. And, what is wonderful, we are told that every state of morning is a coming of the Lord. This coming of the Lord manifests itself as revelation from perception, concerning which we read as follows:

     "In regard to revelation being either from perception, or from speech with angels through whom the Lord speaks, it is to be known that they who are in good and thence in truth, and especially they who are in the good of love to the Lord, have revelation from perception; whereas those who are not in good, and thence in truth, can indeed have revelation, yet not from perception, but through a living voice heard within them, and thus through angels from the Lord. This revelation is external, but the former internal. The angels, especially the celestial, have revelation from perception. So also had the men of the Most Ancient Church, and some, too, of the Ancient Church, but scarcely any one at this day. . . . Genuine perception exists through heaven from the Lord, and affects the intellectual spiritually, and leads it perceptibly to think as the thing really is, together with internal assent, the source of which it knows not.

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It supposes that it is in itself, and that it flows from the connection of things; whereas it is a dictate through heaven from the Lord, flowing into the interiors of thought, about such things as are above the natural and sensual, that is, about such things as are of the spiritual world or of heaven." (A. C. 5121.)

     It is such perception that causes the morning in heaven and in the church. The things which are born in this state are called in the Word the "first-born" which are to be sanctified, that is, ascribed to the Lord. (See A. C. 9224; A. E. 710:32.) In the state of morning a man perceives that the goods and truths which have come to him are of the Lord; but as man is given to live in these things as of himself, as the day advances this perception grows dim, and this until he comes into evening, when the perception almost ceases, even with the angels, bringing with it a kind of sadness, to be followed by a new morning, with a new revelation from perception. The goods and truths of the new day are never those of the former day, but are new goods and truths from the Lord. It is a human desire to seek the Lord in those goods and truths which have become traditions, in which case one is not affected by the new goods and truths which the Lord gives at the beginning of every new state,-new goods and truths which make also the former goods and truths to be new. The goods and truths of the new state are represented by the manna which was given every morning. The desire to remain in the goods and truths which belong to a former state is represented by the keeping of the manna and its breeding worms; for if good and truth is not continually given to man by the Lord, self-love commingles itself with the goods and truths which become with him traditional.

     We read in the Doctrine of the Lord, no. 27: "'Labor not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of Man shall give unto you.' (John 6:27.) By meat is meant all truth and good of doctrine from the Word, thus from the Lord; and this is also meant by the manna, and by the bread which came down from heaven." The truth and good of doctrine from the Word appears to arise from the literal sense of the Word, and in the New Church from the literal sense of the Latin Word by a comparison of passages, thus by the connection of things; and it must so appear, in order that a man may act as if of himself in freedom.

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But that this is an appearance, and not the reality, is taught in the number concerning revelation by perception quoted above, where it is said: "For genuine perception exists through heaven from the Lord, and affects the intellectual spiritually, and leads it perceptibly to think as the thing really is, together with internal assent, the source of which it knows not. It supposes that it is in itself, and it flows from the connection of things; whereas it is a dictate through heaven from the Lord, flowing into the interiors of thought." (A. C. 5121.) The truth and good of doctrine from the Word, which is represented by the manna, or the bread which the Son of Man shall give, is always the result of "a dictate through heaven from the Lord, flowing into the interiors of thought" while a man reads and meditates on the Word; and it does not flow from the connection of things, that is, from a comparison of passages, although it so appears to man.

     In the church, great stress is often laid upon the importance of reading the Writings. But there are two essentials, namely, to read and to meditate. Reading without meditation gives little; for it is particularly in meditation on the Word that the Lord can flow in through heaven with an internal dictate as to the goods and truths of the Word.

     A spiritual affection of truth implies an active part in the interior things of doctrine on the part of the laity. It is the duty of the clergy to lead the laity to an immediate approach to the Lord in the Word. It is not the function of the clergy to act as intermediate or vicars between the Lord and the people. If only the clergy, and not the people, take an active part in the interior things of doctrine, the church remains an external church. This teaching is involved in the following:

     "The truths of faith of the church, which are called doctrinal things, when learned in early life, are taken into the mind and committed to memory just like any other scientifics, and remain such until the man begins to view them with his own eyes, and see whether they are true, and after seeing whether they are true, wills to act according to them. This viewing of them, and this willing, make them no longer scientifics, but precepts of life, and finally life; for in this way they enter into the life, and are appropriated. They who have arrived at maturity, and still more they who have arrived at old age, and have not viewed with their own eyes the truths of the church, which are called doctrinal things, and seen whether they are true, and then been willing to live according to them, retain them merely as they do all other scientifics; they are in their natural memory only, and thence in their mouths, and when they utter them, they utter them not from their interior man or from the heart, but only from the exterior man or from the mouth.

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When a man is in this state, he cannot possibly believe that the truths of the church are true, however much it seems to him that he so believes. The reason that it seems to him that he believes them to be true, is that he relies on others, and has confirmed in himself the things of others. It is very easy to confirm things taken from others, whether true or false; for this needs nothing but ingenuity. (A. C. 5432.)

     There is a strong tendency for men who are absorbed in the functions of the world to be indolent in regard to the interior things of doctrine, and to leave these to those who make a study of such things their profession; but if the priesthood does not lead people out of such a state, the interior of the church perishes. For if the people are not actively meditative in regard to the interior things of doctrine, the clergy loses all its illustration, and this no matter how much it may be occupied in doctrinal studies.

     III.

     After saying that He was "hungry, and ye gave me to eat, and thirsty, and ye gave me to drink," the Lord says: "I was a stranger, and ye gathered me." The Lord always comes to man as a stranger, as one who is unfamiliar. He comes in those truths which man has not known before, and which appear strange. His coming is not in the truths that the man has known, and which appear familiar. Concerning Joseph, we read that he "made himself strange unto them," that is, to his brethren. Joseph's brethren represent all the general goods and truths of the church with man, namely, all the goods and truths of the Word and of the church which a man has learned, but which are still with him external truths. Joseph represents the internal truths which are given by revelation from perception, or by an internal dictate from the Lord through heaven. To the natural mind such truths appear like a stranger; concerning which we read:

     "Without an intermediate, . . .internal truth immediately from the Divine appears strange to those who are in external truths. Joseph made himself strange to his brethren, not because he was estranged, for he loved them, so that he turned from them and wept; but the strangeness on their part, because of non-conjunction, is represented by his so bearing himself. As for example, where it is said in the Word that Jehovah or the Lord makes Himself strange to the people, . . . in the internal sense it means that the people make themselves strange to Jehovah or the Lord. . . .

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But it is so stated in the Word on account of the appearance; for so it appears to the simple. The case is similar with internal truths when they are viewed by external truths without conjunction by what is intermediate; for then these truths appear altogether strange to external truths, and sometimes even opposite, when in fact the opposition is not in the internal, but in the external truths; for these, without conjunction by what is intermediate, cannot view the former except from the light of the world separate from the light of heaven, and consequently as strange to them." (A. C. 5422.)

     Joseph represents truth immediately from the Divine. This with man becomes internal good; wherefore Joseph is also said to represent "internal good." This internal good with man, which in its essence is truth from the Divine, can only come to man's apprehension under the appearance of what is harsh and as a stranger, unless it comes by means of the intermediate which is represented by Benjamin. Benjamin represents truth from good, indeed the truth which is from the good which is represented by Joseph. For we read: "Benjamin signifies the spiritual truth which is from celestial good, which is Joseph." (A. C. 4592.) This is the representation of Benjamin when with Joseph; but Benjamin with Israel, and among the sons of Israel, represented new truth from spiritual good out of the natural, which good is represented by Israel. Benjamin had to have this twofold representation, in order to be an intermediate; wherefore we read: "This intermediate derives something from the internal of the natural, which is Israel, and something from the external of the rational, which is Joseph." (A. C. 4585.)

     The order of progression is as follows: First, the state represented by Jacob and the sons of Jacob. Jacob represents the good of truth in the external natural, and his sons are truths there which are called general truths, also scientific truths. We read: "Scientific truths which are in the external natural are represented by the sons of Jacob." (A. C. 5546.) Jacob represents the good of truth in the external natural; this good is the good of obedience to the general truths of the Word which are in the external memory. When a man comes into the spiritual affection of such truths, they are elevated out of the external natural into the internal natural, and become spiritual truths in the internal natural, and are then called sons of Israel; Israel representing the good of spiritual truth in the internal natural, also the spiritual from the natural.

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We read: "Israel is the good of truth, or the good of charity, acquired through the truths of faith." (A. C. 4598.) Again: "When a man has come to good through truth, he is then Israel." (A. C. 5804.)

     Benjamin, when with Israel, as quoted above, represents new truth from the good represented by Israel, namely, new truth from spiritual good out of the natural. It is this new truth from spiritual good which must be united with Joseph, who here represents the internal celestial. By means of this new truth there is effected a communication between Joseph and his brethren. Joseph represents truths immediately from the Divine inflowing as celestial perception into the natural by the medium of the new truth, which, on one side, is the truth from celestial good, and, on the other, the new truth from spiritual good out of the natural. Hence it follows that until there is new truth, represented by Benjamin, from spiritual good out of the natural, represented by Israel, there is no intermediate by which the internal truths, represented by Joseph, can appear to external truths, represented by his brethren, except as a stranger. Unless man has this intermediate, namely, truth from the good which inflows from the Lord, there is no uniting medium between the external goods and truths of the church and the truth from the Divine, which is represented by Joseph, and which is called "revelation by perception." Wherefore what is here said concerning Joseph and Benjamin involves the same as was said in the number concerning revelation from perception, namely: "It is to be known that they who are in good and hence in truth have revelation from perception; whereas those who are not in good and thence in truth can indeed have revelation, but not from perception."

     Joseph's brethren, in relation to the New Church, signify particularly the goods and truths of the literal sense of the Latin Word as they are in the mind of man. Joseph represents influx of truth from the Divine of the Lord, which in the internal mind becomes good. Benjamin, the uniting medium, represents on the one side the truth of this good, and on the other the truths of spiritual good from the natural. If the truth of these goods are absent in man, there is no uniting medium between the truth from the Divine, which is the internal sense of the Latin Word, and its literal sense with man.

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Hence the internal truths appear as a stranger, and even as harsh, and as if not agreeing with the external goods and truths of the church.

     IV.

     The Lord then said: "I was naked, and ye clothed me about." "The naked are those who acknowledge that there is nothing of good and truth in themselves." No man can make this acknowledgment from the heart from himself. This acknowledgment from the heart is solely from the presence of the Lord with man. As this is solely from the Lord, the Lord says that He was "naked."

     The Word in the literal sense attributes various things to the Lord, such as blindness, deafness, disease, and here nakedness, although none of these appertain to Him. For example: "Who is blind, but my servant? and who deaf as the angel I will send? Who is blind as the perfect one, and blind as the servant of Jehovah?" (Isaiah 42:19.) Again: "He hath no form and no holier; He was despised, a man of sorrows, acquainted with disease; Jehovah willed to bruise Him." (Isaiah 53:2.) And in other places where the Lord's temptations are treated of. Corresponding things take place in man, if the Lord is born with him; although nothing of these appertains to the Lord Himself. Similar things are said about the Word; as, for example, in Revelation, ch. 10, where it is said that the little book made the belly bitter, which signifies that the interiors of the Word were undelightful because the literal sense had been adulterated. It is the same with man before regeneration, namely, that the interior things of the Word appear naked, on account of the perversions in man. As here the subject treats of those who are being regenerated, it signifies that of themselves they would pervert all good and all truth, and that there is nothing of good and truth in themselves.

     While in the literal sense the nakedness is attributed to the Lord, the nakedness is really of man. When man, in the course of regeneration, comes into the conscious presence of the Lord, he becomes conscious of his own nakedness; that is, he becomes aware of his own evils and falsities, and sees that he has nothing of good and truth. If he conquers the first degree of evils and falsities which then appear, the Lord then gives him a first and lowest degree of good and truth, which covers his nakedness as long as man can live in that degree of good and truth.

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But at the end of that state, when the preparation begins for the next degree, more interior evils arise; and when a man comes into the presence of the Lord he again becomes aware of his nakedness. If a man conquers these evils, the Lord then gives him the goods and truths of the next degree which again cover the nakedness as long as man lives in this degree. At the end of this state, the third degree of evils begins to arise, and when man comes into the presence of the Lord, he becomes more than ever aware of his nakedness, that is, of his evil and his entire lack of good and truth. If he now conquers, his victory is so profound that evil is actually overcome, and he comes into good and truth itself, that is, the celestial state, in which he needs no more clothing, and becomes naked in the favorable sense. Hence it is plain what is meant by "Ye have clothed me." For in conquering the first evils, the first clothing is given; in conquering the second evils, the second clothing is given. These conquerings are the true works of charity, because goods and truths are thereby served. And since goods and truths are the neighbor, and are the Lord Himself, the Lord says: "Ye clothed me."

     The Lord then says: "I was sick, and ye visited me." By the sick are signified "those who acknowledge that in themselves there is nothing but evil." The Lord is said to be sick, because it is solely from His presence that a man can acknowledge from the heart that in him there is nothing but evil. But there is a more interior reason also why the Lord says, "I was sick." We read in the Arcana Coelestia, no. 1438: "All men whatsoever have no other seed than something filthy and infernal, in and from which is what is their own; and this is from what is inherited from the father, as is known to everyone; wherefore, unless they accept from the Lord a new seed and a new proprium, that is, a new will and a new understanding, they cannot be otherwise than accursed to hell." Man must be born again, and this from a new seed, in which is a new soul from the Lord. This new soul forms for itself a new spiritual body, and these are the Lord's with man. But in the formation of this body, the things of the Lord come into contact with the evils of the proprium of man, and it is the conflict arising from this contact which makes it as if the Lord were sick in man.

     Then said the Lord unto them: "I was in prison, and ye came unto me."

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This signifies "those who acknowledge that in themselves there is nothing but falsity." To be in prison is to be bound, and thus not to be in a free state. When a man is in a state of good, and lacks truth, he is bound, for he does not know which way to turn, because apart from truth he does not see how to escape. All spiritual freedom is from the conjunction of good and truth. When a man is in this conjunction, he is free, for then he chooses good and truth from love. In the commencement of regeneration, the Lord as it were flows miraculously into an image of the conjunction of good and truth, which may be compared to the image of conjugial love in the first states of marriage; but this state cannot be appropriated to man apart from spiritual temptations. In the first states it appears as if celestial freedom were properly man's own. But the good have to be led away from this appearance, and led to the acknowledgment that the celestial freedom which consists in being in good and truth is from the Lord. In order that they may come into this acknowledgment from the heart, they are led into temptations, in which they are as it were deprived of truth, and in which they feel themselves as bound and in prison, for they feel themselves unable to know what is true, and hence unable to do what is good, and this even until they are in despair, and thus can acknowledge from the heart that their salvation is solely from the mercy of the Lord, and that all good and truth is not theirs, but the Lord's, and that of themselves they are in nothing but evil and falsity.

     That the freedom of doing good and thinking truth is of the Lord with man, is taught in the Arcana Celestia as follows:

     "As what is done under compulsion is not conjoined, and thus not appropriated, it is therefore furthest possible for the Lord to compel anyone. . . . So long as man is in combats, it appears as if the Lord compels man. . . . But in the combats in which he overcomes, the freedom is stronger than when out of combats,-a freedom not from himself, but from the Lord, and still appearing as his. . . .Most of all does man believe that he has no freedom from the fact that he has learned that he cannot. do good and think truth from himself. But let him not believe that anyone ever has, or ever had, any freedom of doing good or thinking truth from himself; not even the man who, from the state of perfection in which he was, was called an image and likeness of God. For the freedom of thinking the truth of faith, and of doing the good of charity, all flows in from the Lord. All the angels are in such freedom, and indeed in the very perception that what we have just stated is the very truth." (A. C. 2881, 2.)

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     The Lord said to both the good and the evil that, "in so much as they had done or not done these things to the least of His brethren, they had done it or had not done it unto Him." Concerning this we read: "If they had seen the Lord Himself, everyone would have performed these offices; yet not from love, but from fear, . . .thus not for his sake, but for the sake of themselves." (A. C. 5066.) The Lord as a King is the Word Itself. This no one in the Church rejects, but all honor Him, both the good and the evil. The goods and the truths in the church from the Word are what are called the Lord's "brethren," as will appear from what follows. A man is judged, not from his acknowledgment of denial of the Word; for all in the church stand in fear of the Word. But judgment is according to the acceptance or denial of the Divine Goods and Truths which are from the Word, and are called by the Lord, "These my brethren." For the reason that, after the first states, former churches ceased to receive Divine Goods and Divine Truths from the Word, which are the Lord's "brethren," former churches came to their end, and a great and final judgment was made by giving a New Word. Because, in the New Church, Divine Goods and Divine Truths from the Word will always be received, there will be continual judgments in the church, and the New Church will endure forever.

     That the Lord's "brethren" here signify the Divine Goods and Truths of the Church, is taught in the Apocalypse Explained as follows:

     "How long, O Lord, Holy and True, dost Thou not judge and avenge on blood upon them that dwell on the earth? . . . Blood signifies all violence offered to Divine Good and Divine Truth, thus to the Lord, consequently violence offered to those who are in the life of charity and faith. To offer violence to these is to offer violence to the Lord Himself, according to the words of the Lord in Matthew: 'Inasmuch as ye did it to one of these my least brethren, ye did it unto me.'" (394.) Again we read: "The King answered unto them, I say unto you, Inasmuch as ye did it unto one of these my brethren, ye did it unto me. It is evident from what there precedes that those whom the Lord there calls 'brethren' are such as have done the good works of charity. But let it be known that, although the Lord is their Father, He still calls them 'brethren' He is their Father from the Divine Love, but Brother from the Divine that proceeds from Him. This is because all in heaven are recipients of the Divine that proceeds from Him; and the Divine that proceeds from the Lord, of which they are recipients, is the Lord in heaven, and also in the church; and this is not of angel or man, but is of the Lord with them; consequently, the good of charity itself with man, which is the Lord's, He calls 'brother,' in like manner angels and men, because they are recipient subjects of that good.

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In a word, the Divine Proceeding, which is the Divine of the Lord in the heavens, is the Divine of the Lord born in heaven. From that Divine, therefore, angels who are recipients of it are called 'sons of God'; and because they are brethren, because of the Divine received in themselves, it is the Lord in them who says 'brother'; for when angels speak from the good of charity, they speak, not from themselves, but from the Lord. This, then, is why the Lord says, 'Inasmuch as ye did it unto one of the least of these my brethren, ye did it unto me.' So, in the spiritual sense, the brethren are the goods of charity that are enumerated in the preceding verses, and these are called by the Lord 'brethren' for the reason just given. Moreover, 'the King,' who so calls them, signifies the Divine Proceeding, which in one word is called the Divine Truth or the Divine Spiritual, which in its essence is the good of charity. It is therefore to be kept in mind that the Lord did not call them 'brethren' because He was a man like unto them; . . . and for this reason it is not allowable for man to call the Lord 'brother,' for He is God even in respect to the Human, and God is not a brother, but the Father." (A. E. 746.)
SPIRITUAL THOUGHT 1935

SPIRITUAL THOUGHT       Rev. HUGO LJ. ODHNER       1935

     (Delivered at the Fifteenth General Assembly, June 18, 1935.)

     The distinctive quality of man's love comes from the fact that it is tempered by rational thought. It is thought, or truth, that gives quality to love. And the distinguishing quality of the New Church is to be reached through spiritual thought.

     A man's heavenly proprium "is formed in the conatus of his thought." (A. C. 1937:3.) It is ever a question how far a man is able to control his lower thought, which is caught by the enchantments of the world's splendors. We live chiefly-at this day-in the Sensual, tied to the allurements of the senses. The Sensual, even if refined and rationalized, is still entirely pervert. Standing nearest to the world, the Sensual-which includes the imaginative of thought-is the last thing to be regenerated. Indeed, Swedenborg is given to say that "scarcely anyone at this day" can be regenerated as far as the Sensual. (A. C. 7442, 9726.)

     The direct regeneration of the sensual degree of man's life being impossible, it becomes a spiritual necessity for man to be "elevated by the Lord from the Sensual," and this "when he is thinking about the truths and goods of faith." (A. C. 7442:4.)

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The hope for the establishment of an internal church, and for the eventual regeneration to some extent even of the perverse Sensual, lies in such an "elevation."

     Now the Writings do describe another mode of salvation, which is possible with "those who cannot be withdrawn from the Sensual": truths of faith, stored in the memory, although not interiorly comprehended, may be filled by the Lord with spiritual life (A. C. 6183); for the spheres of heaven-operating through remains of innocence and charity instilled in childhood-may open these sacred knowledges and induce a state of reverence and obedience, leading man to reform his life.

     Such a reformation is, properly speaking, not to be called 'regeneration' (A. C. 8987). Yet it is preliminary to regeneration; and indeed, with the man of the external church, there is no further progress, and thus no "elevation" (A. C. 6183). His exteriors are brought into grudging compliance with the interiors (A. C. 6454), yet his spiritual life remains in the exterior-natural. He acts from obedience, and if he seems to himself to act from freedom, it is because the thought of self-glory or reward makes his behavior feel spontaneous. In other words, he does the truths of faith from the enjoyments of natural good, not from an appropriated spiritual love. He does not sustain any grievous spiritual combats, but is confirmed in his faith by the chastening anxieties, the misfortunes and hardships, of natural life, and-indeed-has little thought about the things of eternal life. (A. C. 8987, 8981.) He is in much obscurity. For he confirms without examination whatever doctrine he may naturally incline to through education or environment or emotional pressure; he sticks fast in the literal sense of the Word, and his conscience is built from its general truths, entangled with many fallacies.

     By such men as are said to be of the external church, the internal sense of the Word "is not perceived; but still it is present and affects them, though they are unconscious of it" (A. C. 10691). They feel it only as a state of sanctity while they read the Word.

     A wealth of teaching is given to show how the internal sense secretly affects those who read the Word in holiness. The spiritual things involved in the internal sense are then actually inscribed upon the interior memory, or on the interiors of the will and the understanding, so that a man-although ignorant of the internal sense, nevertheless may be in it as to his spirit.

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Indeed, while man is in natural thought, his spiritual mind is also thinking, but spiritually and by such ideas as angels have. But this thought is not then perceived by the man. His spiritual ideas are absorbed into the ideas of his conscious thought, which is attended by the notions of time, space, person and matter.

     Man on earth "is wholly ignorant of what he thinks in the spiritual mind," because "the truths which are elevated into the spiritual mind are not in a natural, but in a spiritual form," such as are those in the spiritual sense of the Word. (A. E. 790:8.) The truths are elevated, yet man, as to his consciousness, is not "elevated."

     But what are "truths in a spiritual form"? and why cannot they be "comprehended in the natural"? The answer is given, that "they are intellectual ideas which are without objects such as are in the material world." (A. C. 10237.)

     Man's conscious thought is tied to objects of the memory, founded on spaces and times. "If you abstract times and spaces from the thought of a man, he can scarcely apperceive a thing" (A. C. 8918). Abstractedly from person, man can form no conception of spiritual things, "because what is natural is adjoined to every single thing of his thought" (A. C. 5110:2). "In everything of his thought and life," he must "have matter, space, time and quantity for a subject, . . .and without them he would have no notion of thought" (Div. Wis. VII 5), no plane in which interior things could be mirrored (A. C. 5165:3).

     On the contrary, spirits, because their corporeal memory has been put to sleep (H. H. 356), cannot think naturally, but only by immaterial ideas. Their thought may indeed be "gross, and without the understanding of truth or the affection of good," but still it is spiritual, "for it consists of correspondent ideas that appear to be material, but are not " (A. E. 654:2).

     It would seem, then, as if the only kind of spiritual thought that man could consciously enjoy in this world, is really natural thought enlightened by an unconscious influx from the spiritual mind. Man's natural thought is called "spiritual" when his internal man is in the light of heaven, and when he thinks from something of conscience. (H. D. 39).

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Reversely, the spiritual thought of an evil spirit may be called 'natural,' when he thinks from merely natural affections or their correspondent delights.

     None the less, the Writings make a distinction between those of the external church, who think from the literal sense of the Word, and remain in the exterior natural, and those of the internal church, whose thoughts can be elevated. This distinction does not actually alter the law that man's consciousness in this world rests on sensual appearances, and that his thought, in this sense, remains "natural." Yet the Lord, at His First Advent, revealed certain interior truths (A. E. 641, 670, cp 6182) from the spiritual sense-not truths in "spiritual form" but truths in natural form-by which Christians might become men of the internal church. That Church, however, soon forsook these interior truths, and became external, natural, and sensuous. Because of increasing evils, even the external truths of faith were perverted, and could no longer be clearly seen in the Word; and thus the unconscious inscription of the goods and truths of the internal sense upon their interiors became impossible, and their salvation endangered. The Lord had made His First Advent to save the Spiritual. He now made His Second Advent, to save the Natural. And the mode of this, His Advent, was a Divine restoration of the doctrine of genuine truths, by which the sense of the letter of the Word was restored, and the organization of a new heaven-the Natural Heaven-was the immediate result.

     By the Divine revelation of genuine truths, the sense of the letter of the Word was restored as the ultimate means of conjunction with heaven. By this, the man of this New Church-which in the beginning must be external (A. E. 403:15)-may have a basis in his sensual or his exterior natural for the upbuilding of states of reformation, and may by the literal sense of the Word confirm the doctrine which he is taught by others or sees in the light of others; and may thus become a member of the Lord's external church. Every youth enters the road of regeneration by this preliminary for salvation. In such a state there is little reflection, little meditation; and however much such a man may know of the actual doctrine of the Writings, his conscious understanding and conscious thought is largely confined to the realm of sensual things,-to person, to time, to space, to material measure and worldly values.

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Even so, unconsciously his interiors are affected with internal states, which shall build his happiness after death.

     But the roadway by which men may enter the internal church, and the proper life of regeneration, is that of "elevation from the sensual"; and it is only by such elevation of thought that the distinctive gifts, which the Writings give to the New Church, can be received. Swedenborg occasionally comments that, while his expositions of the spiritual sense of the Word would be "scarcely understood" by people at that day, yet the things of the spiritual sense "are not to be passed by without being laid open," because "the time will come when there shall be illustration " (A. C. 4402).

     Man is equipped for such illustration. Every spiritual gift rests upon a natural gift, a faculty common to all. And although man cannot think purely spiritually, because he cannot perceive "intellectual ideas which are without such objects as are in the world," yet all thought is really a spiritual activity, in that it pertains to man as a spirit. The natural memory, and the worldly objects which enter into the imagination, are actually only limitations of the thought; wherefore we are taught that the less the external memory is active, the more there is of thought (D. 2010). The ancients knew this, and in their meditations-more profound than modern thought (A. C. 442)-they sought to abstract the mind from gross sensual things, and came into a milder sensual lumen (A. C. 9396:2, 6201, 6313). In the Most Ancient Church, so long as the Sensual was not perverted, this abstraction of thought was not necessary (cp. D. 5587), but with the Fall the power of developing the understanding apart from the perverted sensual will was given, through the faculty which is called the interior natural, or the memory of rational things. This can hold ideas that are immaterial or intellectual (4408), and make them conscious before man as long as they rest upon a fringe of natural appearances (2209e).

     On the basis of this internal natural memory, a higher, abstract thought is possible; as when a man "revolves natural, civil, moral and spiritual things in interior, rational light," reflecting on justice, charity, law, virtue, causes, and matters of philosophic inquiry. The "personal" view-point, time, space, then depart, and spiritual light enables him to see universals-see things in their real connections, see himself, or his lower thought, as to its true quality, in the calm light of reason.

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     Civilization owes its progress to this natural faculty, and every field of use is developed through detachment and abstraction. Angels, whose ideas are altogether spiritual, are said infinitely to excel men in abstract calculations, even of spatial dimensions! (E. U. 167).

     And on the basis of this same natural faculty, common to both worlds, man may be regenerated further than the state of the man of the external church, whose reformation consists only in his sensual being "made compliant" or obedient. This further regeneration is effected by an elevation to the interior natural (A. C. 6183), above sensual things and scientifics, "into a state of interior thought and affection, thus interiorly into heaven."

     And lest it be thought that this is a difficult feat, possible only to philosophers, it is told that man is thus "uplifted" by the Lord when he reflects on eternal life, or on goods and truths of faith (6201e, 7443), and examines himself as to his sensual cravings and ways of thinking (4730). Then the sensual becomes quiescent and deprived of its own life (ib.), and man is kept elevated above it whenever he is in a spiritual state (A. E. 563), although he alternates between sensual and interior lumen (A. C. 6315). His intellectual sight is then raised into the light of heaven, and he thinks "almost abstracttedly from natural things" (9828), and is "almost in his spirit," in a state of "rational apperception" (5141).

     II.

     It is important that we, as New Churchmen, should reflect upon the revealed fact that only in the interior-natural can spiritual things be stored up as remains: only there-in spiritual-natural light such as that of the First Heaven-can we receive spiritual light. For it is the basis of the spiritual degree of man (44022), or the basis of a spiritual conscience, and the remains are "nothing else than correspondences with the societies of the (second) heaven," which is "the heaven which is opened when man is regenerated" . . . (A. C. 5344). And hence the frequent teaching that the spiritual heaven with man is said to be based interiorly in the natural.

     Worldly learning is not necessary to interior thought. What is necessary is to divest the mind of sensual objects. The mystics, on this account, sought to comprehend the ineffable arcana of heaven through a total blankness of mind.

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But the Writings show that the interior natural can be furnished with "subjects for thinking more profoundly" (D. 3258, 3265) only when there is knowledge of heaven.

     This knowledge of spiritual truth must be abstract in form. No mere representations, such as the Jewish tabernacle; no mere parable, such as the story of Lazarus and the rich man, will suffice. The truths about heaven must be couched in language which is recognized as speaking of abstract human relationships, and of the laws of the mind's own immaterial realm-a language which does not hold the mind in sensual pictures or mechanical modes, but intentionally appeals to the internal natural memory of rational things (A. C. 5094).

     To be conducive to interior thought, the Writings use the style of philosophy, in order to lift the mind into the Interior Natural. The words are derived from common speech, but are often given new and abstract connotations. Every paragraph, although it may mention natural things,-names and places,-is powerfully and conclusively built up to convey a spiritual rational law, an immaterial concept, or a picture of a spiritual state. It is so that the new Revelation gives us a basis of thought about the life of heaven; about man's degrees and states; about the laws of God that transcend time and space; about the planes of Divine Truth; and even about the infinite God-Man, who is brought near in spiritual reality before His church, visible within this complex of laws as a Divine Soul appearing through a glorified Body.

     By means of this accommodation to abstract thought, the Lord in the Writings reveals spiritual truth,-truth such as it is with the angels and in the internal sense of the Word. In the Old and New Testaments, the internal sense shines through in passages where a direct doctrinal language is used; to be perceived by those who could elevate their thoughts. Yet, "the Word in the letter must be natural," and written "in a sense merely natural," "in which the spiritual sense lies concealed," in order to be the means of conjunction with heaven by correspondences; while the Writings claim their expression of the spiritual sense to be "a natural sense from the spiritual, which is called the internal sense, likewise the spiritual-natural sense." (A. E. 1061.)

     The spiritual sense laid bare in the natural language of the Writings is not visible except in a state of elevation from sensual thought.

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It is not seen by a child, nor by an adult who is unwilling to raise himself from the conclusions of sense, or who thinks only from his external memory (A. C. 5094e). Scattered in the Writings we therefore find a series of warnings such as no other Divine Revelation contains:

     "Do not, I entreat you, confuse your ideas with time and space, for in so far as time and space enter into your ideas when you read what follows, you will not understand it . . ." (W. 51). Every doctrine is accompanied with this caution. As to charity, we must abstract the thought from person, and consider qualities and states. To love the Lord, His Person must be approached from His Essence. The angel must be thought of as a form of use. The thoughts of spirits and angels, we are told, so surpass man's that they do not fall into natural ideas, but only, in some slight degree, "into the interior, rational Sight, and this results only by the abstraction of quantities from qualities" (D. Wis. VII, 53). The spiritual world is understood only if its substantial realities are not confused with notions of space and matter. The thought of time destroys spiritual judgment, and allows the impatience of the sensual will to overthrow conscience.

     These abstractions are vital matters of regeneration, not merely of philosophy! And while the Writings freely admit that even hostile critics can be elevated into interior natural thought, and that-for the same reason-devils may be brought to "perceive the arcana of angelic wisdom just as clearly as good spirits who inwardly were angels" (W. 266), yet their abstract perceptions cannot be "retained" (W. 71) against the call of passion or sensual prejudice. And since it requires a sustained effort towards regeneration to subdue the will which thus confuses the mind, it is frequently stated that "the internal sense. . . cannot be comprehended by man unless he is regenerate, and at the same time, enlightened." (A. C. 8106:3.)

     Referring to a certain reader, Swedenborg wrote, to a friend, "Please express to him my pleasure at his having derived satisfaction and light from the perusal of these Writings, which is a sign of his having been in a state of illustration from heaven; for the matters which are there treated of cannot be comprehended without illustration, since they do not belong to the external, but to the internal, understanding." (Docu. n. 217.)

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All who truly "belong to the New Church" are therefore said to "have the understanding enlightened"-for the doctrine of that Church, a doctrine of love and charity-spiritual truth which cannot come, except from the acknowledgment of the Divine Human-"cannot be . . . received, except by those who are interiorly affected by truths." (A. E. 732, 7594.)

     With those who derive help from the Writings in their efforts to shun evils and falsities, and to perfect their uses of charity, the perceptions born in their moments of elevation become established as a conscience of spiritual truth, a new center of life, a motive of thought and action. These "are in some perception of spiritual truth," "perceive the enlightenment," and rejoice; i.e., they see truths of the spiritual sense (A. C. 6384e, 7012; A. E. 118:3), have received something from the internal meaning of the Word, from the Spiritual Word, the Heavenly Doctrine. They have thought spiritually, "together with the angels"; not unconsciously-as might be the case with any well-disposed reader of the Biblical Word-but consciously

     Thus a New Churchman, when reverently partaking of the Lord's Supper, if he "perceived, instead of bread, love to the Lord, and instead of wine, love towards the neighbor, he would be in thought and perception like that of the angels, who would then approach nearer to him, till at last they could consociate their thoughts, as far as he was at the same time in good." (A. C. 3316.)

     But what is received in man's conscious thought is yet a dim echo and a fragment, when compared to the ineffable depth and richness of the spiritual truth itself, which is devoid of all notion of time and space and person.

     The enlightenment of the Interior Natural-in itself considered-does not ascend by discrete degrees. It rather increases in a continuous degree of more or less complete elevation from the things of sensual thought. (W. 256.) And from the fact that Divine Truth such as is in the two higher heavens cannot at all be grasped by man, and that in the first heaven only "to some extent," if man be illustrated (A. C. 8443); we infer that the spiritual-natural light of the lowest heaven is what gives to the natural mind its conscious illustration (P. 166), whereby it can "perceive naturally, thus not so fully, what the angels perceive spiritually." (W. 256, 257.)

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This also is what the Writings directly offer, and they characterize their spiritual expositions, not as a merely natural sense, but as "the-natural-sense-from-the-spiritual, which is called the internal sense, likewise the spiritual-natural sense." (A. E. 1061.)

     The Spiritual Word is presented in the Writings in the only terms in which man can possibly perceive it. The faculty of the Interior Natural to which it is addressed is that which gives a common language to all in the universal spiritual world,-to angels, spirits, even devils: the instinctive language of rational ideas (H. 243, D. 3050, 5102, 5585). It can therefore express all truth, celestial, spiritual and natural. And we are assured that "there are no Divine arcana that may not be described and expressed" ''by words of natural language even to rational apprehension," although in a more general and imperfect way. And only those "who from affection of truth perceive these things naturally by their rational understanding "can afterwards, as spirits and angels, express them spiritually! Such as the vessel of truth is, such is the wine with which it will be filled! (De Verbo III:4.)

     Much is said in the Writings about the ineffable wisdom of the angels of the higher heavens, which regards the subtle harmonic relations among the uses of heaven,-the tender nuances of spiritual states which the natural angels can see only in general. Yet even the wisdom of the celestial angels can be spoken to others; and while this speech "is incomprehensible as to the interior affections," still it is "intelligible as to the derivative words" and spiritual speech is "such as is the interior thought of man." (D. 5102.)

     The Writings, as we see them, are an expression of all the wisdom of the heavens, or of all the discrete degrees of Divine Truth, all the degrees of the internal sense of the Word, which they indeed expound and present to the interior natural thought of man. This perceptible enlightenment "does not ascend by discrete degrees." But as it continuously increases into greater lucidity, the mind is enlightened DISCRETELY "from within by the light of the two higher degrees" (W. 256). It is the light of the higher heavens "which in the world illustrates the understanding of those men who love to be wise; but it does not appear to them, because they are natural." (Div. Wis. 14.) This interior or discrete enlightenment is not perceptible or recognizable, whether in doctrinal form or in the actions which it prompts.

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It belongs to the interior and angelic memory,-the hidden treasures of the kingdom of heaven. It does not enter man's conscious thought, but it exalts his affection and is entered into after death.

     The spiritual truths within the Writings are conveyed to men according as they consciously allow the Lord to elevate their understandings. Interior truths are not conjoined with good in the natural "in any other way than by enlightenment." (A. C. 4402.) Only in such a state of elevation can the regeneration of the suppressed sensual begin, and a new world be created for the spirit to live in.

     The Writings give the gift of spiritual thought, so far as man is capable of it. In response to our spiritual need for salvation from interior natural falsities born of sensual evils, they render articulate and perceptible a realm of formerly ineffable truths. They make it possible for men to think the thoughts of angels.

     It is profoundly a fact that the Writings disclose for the use of the New Church the spiritual sense of the Word. "And whosoever will, let him take the water of life freely."
COMMENCEMENT ADDRESS 1935

COMMENCEMENT ADDRESS       Rev. A. WYNNE ACTON       1935

     (Delivered at the Academy Commencement, June 13, 1935.)

     It is with the feeling as of the greatest privilege that I undertake to give this Commencement Address. It is not many years ago that I myself sat listening to the final words of wisdom which precede the entrance into the wider spheres of uses in the world. Since that time I have increasingly felt the great benefits which are to be derived from this New Church school. And, in common with all former graduates, it is my delight and privilege, from time to time, to return to pay my respect and gratitude to the Academy. I have no doubt that in future years all of you will delight in the opportunity of returning to this school, to offer thanks to it for the unique benefits which you have here received.

     Some of you will be going on with your studies; others will be entering into those uses for which they have been prepared.

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But, whatever your future, whether in some business, in some profession, or in the fields of the Church, I believe that you have had the finest preparation for it that could be obtained anywhere in the world; for you have here been taught the true relative values of life. From your long instruction you have had presented before you high ideals and principles which will stand you in good stead in the shifting opinions of the world. It is now your duty and your privilege to adjust those high principles, founded upon spiritual truth, to the world in which you live. The task is not easy, but it carries its own reward.

     The world at this day is in a state of change. I suppose that is always the case, but the changes seem to be more rapid and more drastic than heretofore. I am not going to attempt a prophecy, since I have no more idea than you yourselves as to the outcome. Nor is it of importance to know. The future, as the present, is guided by the Divine Providence. But this morning I wish to impress upon your minds one truth,-that the world is essentially what you yourselves make it to be. As you perform your uses in the world, sincerely and justly, as you have here been taught and inspired to do, you are making this world an ultimate expression of the heavenly life; but if you do not do so, you will be helping to bring the infernal life upon earth.

     You have been taught much in your classrooms concerning the life of heaven and the life of hell; the life of heaven being the performance of uses from love to the Lord and the neighbor; the life of hell being the performance of necessary works from motives of self-love and self-gain. Thus the law of heaven is, the performance of uses for the sake of the uses, but the law of hell is the performance of work from compulsion. No doubt this has struck you as being of great interest, and you have to some degree understood it. But have you understood that the same laws are equally true on earth? In the New Church we do not learn about heaven and about; hell merely as future states to which we shall some day come, but we learn concerning them essentially, so that we can see and understand our present states here on earth.

     Our religion should not be a thing of the future with us, but of the present. For while we are still on earth we are, as to our real state, either in heaven or in hell.

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And that state is determined by the way in which we perform our uses on earth,-not as to the external efficiency with which we perform them (though this is important), but as to the interior affection and delight which actuates us. It is well for us then, from time to time, to consider how far we desire to perform uses for the sake of the neighbor, for only in this way do we bring the heavenly life down to earth by performing spiritual uses.

     The knowledges concerning heaven, revealed by the Lord in His Second Advent, should stand you in good stead in helping you to bring that heavenly life with yourselves down to men on earth. That life is the performance of uses, not for the sake of gain, but for the delight and benefit of serving the neighbor, thereby serving the Lord. This is a high spiritual ideal which your professors have tried to instill. It is because of this teaching concerning spiritual things that I say you have been preeminently equipped to go forth to your uses, even in this world.

     With each one of you, the attainment to the state of performing spiritual uses will be very gradual, and you can only approach it through long years of strife. And you must not dwell upon the plane of the ideals to the neglect of the ultimation of those ideals on the natural plane. You must equip yourself fully on an external plane for the performance of your use. Every business or profession has its technical side, which should be thoroughly mastered if you are to serve your neighbor. And your desire to perform uses should make you eager to acquire all the necessary equipment.

     We are told in the Writings that he who wills the end wills also the means. The end is the performance of use, and the means are all those specialized knowledges which will enable us to perform the use. Too often the delight is not in serving, but in the glory and honor to be derived therefrom. If you really desire to perform uses to your neighbor, you will also find pleasure in equipping yourself to do so. And the greater your affection of serving your neighbor becomes, the greater will be your delight in preparing yourself for your daily use, and in performing it.

     As you enter into your use, having duly prepared yourself, you will find a tendency to rest satisfied with the work accomplished. You will probably find that you can get along quite well with a minimum of work and study. It is a feeling arising from laziness, against which you must continually fight.

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Whatever your profession, you should ever strive to enter more understandingly into it, in order that you may more fully serve your neighbor. This does not mean that you must try merely to advance in Your employment. All men, from purely natural affections, will strive to do this. But you must seek to enter more fully into the interiors of your use. In this way you will be ambitious for advancement, not for the sake of the reward thence derived, but because you may thereby enter into a wider sphere of your use. If natural advancement comes, you will accept it and rejoice in it; but if it does not come, you will not be saddened. In all things you should recognize the operations of Divine Providence working for your eternal welfare, as you have heard it so beautifully described in the Lesson read today. (A. C. 8478.)

     Remember that to you, as New Church men and women, truths of an interior nature have been revealed. This gives you greater responsibility. These truths are concerning spiritual things, but they must have their natural applications in your daily natural life. And it is the duty of each one of you to seek to apply these spiritual knowledges to your natural occupations. So far, your teachers have largely made those applications for you, but now you must come to do it for yourselves. Seek always to enter into the underlying causes of natural effects. Raise your minds above the limitations of natural appearances into the realm of spiritual causes. In all that you do, have regard to the spiritual values concerning which you have here been taught. In this way the teachings of the New Church should have a widening effect: upon all your thoughts, both directly in connection with your own profession, and more widely in the whole formation of your mind.

     The New Church is sometimes accused of being narrow, because of its belief in distinctiveness. If this is merely an external distinctiveness, without an internal, the criticism is just. But if our distinctiveness arises from within, arises from our thought of spiritual things, the distinctiveness is not narrow, but broadening. As we more and more enter into the causes of things, seeking to see the operations of Divine Providence in all things, we become in a true sense less narrow, for we become less bound down to the limitations of time and space. It is the inestimable privilege of New Churchmen to enter consciously into the knowledges of spiritual truths, even while on earth.

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But we only do this as we seek to see the spiritual causes that underlay all natural events in our lives.

     It is not easy to preserve a spiritual ideal in the world at this day. The whole tendency of the world seems to be against any spiritual thought. You will find that the pressure of your daily business is so keen that it will tend to absorb all your interests, leaving no time for more interior things. You may find instances when you will be asked to do things in your business which are contrary to the principles you have been taught. Your employers may not always respect your principles. But, in spite of all this, you must always hold fast to the spiritual realities of life, realizing the natural as well as the eternal blessedness of a heavenly life led on earth.

     And finally, I would impress upon you the great help which the Church has to offer you in all your trials. You may receive spiritual as well as natural help from your Church. The leaders of your Church are well experienced men who can guide and help you. And through the teaching of the Church that small flame of affection for spiritual things which has here been lit may be kept alive and increased. Look ever to true spiritual values, and you will be fulfilling in your lives the teaching which you have here received, making heavenly happiness present with yourselves on earth, in preparation for receiving its eternal blessedness in the life to come.
GENERAL CHURCH PUBLICATIONS 1935

GENERAL CHURCH PUBLICATIONS              1935

     New Church Life. Monthly Magazine. $3.00 a Year to Any Address. Trial Subscription: Four Months for $1.00.

     New Church Sermons. October to June inclusive. Discourses, Talks to Children, and Doctrinal Articles suitable for Individual Reading and Family Worship. Sent free of charge to any address.

     Write to Mr. H. Hyatt, Business Manager, Bryn Athyn, Pa.

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MESSAGES TO THE ASSEMBLY 1935

MESSAGES TO THE ASSEMBLY       Various       1935

     GREAT BRITAIN.

     To the Bishop, the Assistant Bishop, the Clergy, and the Members of the General Church of the New Jerusalem in conclave assembled.

Beloved Brethren:

     Heartfelt greetings to all thus privileged! May the Divine Blessing rest upon your labors, and, as a result thereof, may the General Church receive an onward and upward stimulus towards its ultimate triumph! Every member of the General Church in Great Britain will be with you in spirit, and not the least so the somewhat ancient Pastor of the Michael Church in London. The two stalwart priests privileged to work in Great Britain will represent us in your gathering, and will doubtless return refreshed and invigorated by their brief reunion with those of their own nationality. God bless you all! Vivat Nova Ecclesia!

          Yours firmly in the Faith, and holding the fort as best he may,
          ROBT. J. TILSON.

     PARIS, FRANCE.

     To Bishop Pendleton and members of the General Church united in the celebration of the 19th of June at the Assembly in Bryn Athyn, the following members of the Paris Society of the General Church send greetings of affectionate regard.-Signed by seventeen members and two young people.
     ELDRED E. IUNGERICH.

     HOLLAND.

     Cablegram.

     Bishop Pendleton: Being gathered in celebration of this 19th of June, we pray for the Lord's Divine Blessing upon your Assembly.
     THE HAGUE SOCIETY.

     SWEDEN.

     Cablegram.

     General Church Assembly: Affectionate Greetings!
     STOCKHOLM SOCIETY.

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     SOUTH AFRICA.

     Secretary of the General Assembly:

     Our hearty Greetings to the Fifteenth General Assembly! We hope you will all have a happy, instructive, and useful Assembly.
     E. J. Waters, for THE ALPHA CIRCLE.

     Secretary of the General Assembly:
The Members of the Mission Staff and Council, the Native Ministers, Leaders, School Teachers, and Members of the General Church Mission throughout the Union of South Africa, Basutoland, and Zululand, send hearty Greetings to the Fifteenth General Assembly. May its sessions be blest with a spirit of loyalty to the New Jerusalem and its Heavenly Doctrine! May the Assembly confirm unity and good will!
     FREDK. W. ELPHICK, Superintendent.

     DURBAN, NATAL.

     Bishop Pendleton:
     Warmest Greetings of all the Ridgways in South Africa to the Bishop as President of the General Assembly.
     J. H. RIDGWAY.

     KITCHENER, ONTARIO

     Telegram.

     Bishop Pendleton: The Greetings and the Good Wishes of the Carmel Church are extended to you and all now gathered together in the Fifteenth General Assembly. May the teachings made known and the festivity enjoyed bring comfort and pleasure to all under your care and guidance!
     CARMEL CHURCH.

     TORONTO, CANADA.

     Telegram.

     Bishop Pendleton: Affectionate Greetings from the members of the Olivet Society to our friends assembled in Bryn Athyn! Wish we could be with you. Our sincere and best wishes that you may enjoy a series of inspiring and successful meetings.
     John A. White, Secretary, OLIVET CHURCH.

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     Telegram.

     Bishop Pendleton: Wishing our Bishop and all others cordial Greetings on New Church Day!
     E. K. RICHARDSON AND FAMILY.

     GLENVIEW, ILLINOIS.

     Dear Bishop:
     Although limitations-physical and pecuniary-prevent our going to the Assembly, we shall be with you in a very real sense; for, after all, the things of the spirit are the real things, and we stay-at-homes will surely share in the other-world activity centering in the General Assembly at Bryn Athyn, and in the consequent sphere of thought, interest, and affection prevailing at such a time, notwithstanding the limits of space. We are well-assured that the Lord's presence will be tangibly felt,-inspiring, guarding, and leading to results quite out of proportion to the human powers of finite personalities, graciously permitted to share, as it were, in the establishing of His Church. And we take unspeakable comfort in our deep sense of His overruling support and guidance in all your episcopal leading. We shall look forward to reaping the tangible results of the meetings, as recorded in the reports of the teaching, counsel, and mutual good feeling. May there be a blessing!
     FRIENDS OF THE IMMANUEL CHURCH.

     Telegram.

     Assembly Banquet: We are keeping the home-fires burning, actually, as well as in spirit. Bring the sphere of the Assembly home with you! We are waiting for it.
     E. H. FULLERS AND H. P. MCQUEENS.

     ROCKFORD, ILLINOIS.

     Telegram.

     Assembly Banquet: The eleven members of the Rockford Reading Group extend best wishes to the General Assembly on the occasion of the June Nineteenth celebration.
     THEODORE GLADISH,
          Secretary.

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ASSEMBLY NOTES 1935

ASSEMBLY NOTES       Various       1935

     The program of the Fifteenth General Assembly was fully carried out, and with a smoothness that bore testimony to the unobtrusive efficiency of the Committee on Arrangements. The weather, at first hot and humid, but later cooled by thundershowers, interfered only with the proposed outdoor Assembly photograph, which was finally taken in the Assembly Hall at one o'clock on June 19th. Copies may be obtained at the Academy Book Room for 75 cents, postpaid.

     The Reception.

     The Academy Commencement, on the morning of June 13 was followed in the evening by the Assembly Reception, which also took on the character of the final dance of the school-year, the Assembly Hall being decorated with class banners and red and white streamers. Bishop and Mrs. Pendleton and a receiving group welcomed the guests, who numbered in all about 750 persons. Meanwhile there was a lively exchange of greetings, and dancing to the strains of Heath's Band. A pleasant feature of the evening was the announcement by the Rev. Gilbert H. Smith, on behalf of Mrs. Smith and himself, of the engagement of their daughter, Jean, to Mr. Harold Cranch, both being graduates of the Junior College this year.

     The Pageant.

     The many things revealed to the New Church concerning the sacred representations which are so abundant in the spiritual world as a means of inspiration and instruction (A. C. 3213, 3214) have encouraged us in the development of sacred tableaux and pageantry for a like purpose, that both those who take part and those who witness may be spiritually benefitted. With this guiding aim, the Academy Schools in Bryn Athyn have been engaged throughout the past school-year in the preparation of the Pageant of David which was presented in the Assembly Hall on the evening of June 14, when the entire assemblage numbered about 1100 persons, including about 200 performers upon the stage.

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In fulfilling its primary purpose as a moving representation of Scripture events, as well as in its artistic and dramatic perfection, we believe this production marked a distinct advance, and for this the privileged audience felt deeply grateful.

     Episodes in the life of David were chosen from the Scripture narrative in Samuel and Kings, and depicted upon the stage by the leading characters and large groups, each Episode opening with the voice of the Narrator (a member of the clergy) speaking a selected portion of the Scripture account, with responses in silent action and dancing, and iii the choral singing of the songs of the Word. For the benefit of those who were not present, we give a brief outline:

     PROLOGUE:

     Narrator: "In those days the ark of God abode in Kirjath-jearim, for twenty years. And all the house of Israel lamented after the Lord."

     Men and women of Israel: "Awake, why sleepest Thou, O Lord? Arise, forsake us not forever. Why hidest Thou Thy face? Why forgettest Thou our affliction and our oppression? For our soul is bowed down to the dust, our belly cleaveth to the earth."

     Women: "The glory is departed from Israel; for the ark of God is taken."

     EPISODE ONE:

     Scene 1. Samuel comes to Bethlehem to anoint David.

     Scene 2. The Victory over Goliath and the Philistines.

     INTERLUDE:

     Saul and the Witch of Endor. Samuel is called up, and denounces Saul.

     Narrator introduces the 18th Psalm. Men and Women sing a portion of that Psalm.

     EPISODE TWO:

     The Ark is brought up to Mount Zion. Men and Women, in procession, sing the 24th Psalm: "The earth is the Lord's, and the fulness thereof."

     CHORAL INTERLUDE:

     Men and Women sing the 18th Psalm.

     EPISODE THREE:

     Scene 1. During Adonijah's Rebellion.

     Scene 2. Solomon's Ascension of the Throne.

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     We cannot measure the benefits derived from such a representation by those who took part and those who beheld. The whole effect was reverential and inspiring. The onlookers saw a splendid spectacle, but felt that they were witnessing and sharing in a form of devotion. One of the audience has written: "There were two outstanding climaxes that were truly thrilling. The first was when, immediately after the slaying of Goliath by David, the soldiers, and the women and children of Israel, mounted the battlements of the city with shouts of triumph at the downfall of the Philistine of Gath. The other, of a much less turbulent character, but equally thrilling, was the scene with which the Pageant closed, when Solomon stood on high above the people with outstretched arms, as he beheld in the distance a vision of the Temple he was to build. The curtains closed slowly, the lights faded out, and the entire cast, with orchestra accompaniment, sang 'Pray for the peace of Jerusalem.' The costuming and the scenic and lighting effects were all superb, and the fine acting of the entire cast, composed of the whole student body of the Academy and several elementary grades, combined to present one of the most beautiful productions ever given in Bryn Athyn."

     The undertaking was under the general supervision of the Rev. Dr. Hugo Lj. Odhner, who prepared the Scripture text and devoted himself unstintingly to the whole project. During the year he delivered a series of appropriate sermons in the cathedral; and an arrangement was also made for suitable classroom instruction by the teachers of religion in the schools; all of this forming an important element of preparation.

     Professor Frederick A. Finkeldey was Director of the production, and it was the fifth pageant he has directed in Bryn Athyn. To his great ability in this field we owe the fine perfection of detail in the staging of such large-scale productions, involving extensive historical research and a thorough knowledge of dramatic art and stagecraft. We cannot do better than quote his own description of the undertaking:

     The complex problem of producing a pageant could not have been solved without the very efficient help and skill of many persons. It is with the idea of giving credit to those who worked with the director that this is written.

     The music was under the direction of Mr. Frank Bostock. Mrs. Besse Smith taught the songs to the students of the higher schools and college. Miss Florence Roehner arranged and taught the dances.

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Miss Vida Gyllenhaal had charge of all committees making costumes, and was assisted by Miss Jeannette Caldwell and Miss Beth Pollock, while Miss Margaret Bostock and Miss Erna Sellner executed the costumes for the Elementary School groups.

     Apart from the members of the production staff who are in the service of the Academy, the following friends of pageantry gave yeoman service. The personal appreciation of the director is here expressed for the valuable services of Miss Anne Boggess and Miss Frances Schaill, who assisted by designing and executing the costumes for the principal characters of the pageant. Miss Tryn Rose served as an aid. Thanks are due Miss Helen Vaughan, who worked on replacements for our stage drapes which were lost in the fire, and to Miss Creda Glenn, whose active interest in the pageant resulted in the effective music of many incidents of the production, including much Hebrew music never before used by us, in obtaining which she had the personal aid of a noted Jewish Canter. She also assisted Mr. Frank Bostock in training the choir of the Bryn Athyn Church and in organizing the orchestra, which consisted of fifteen musicians who practised for months. There were 170 performers on the stage, each of whom wore at least three costume parts.

     To all who are mentioned above, and to many more whom space does not permit listing, the director of the pageant wishes to express his gratitude for their whole-hearted cooperation in making the Pageant of David a success.-F. A. Finkeldey in The Bryn Athyn Post.

     Saturday, June 15.

     A large number of the Assembly guests took advantage of the opportunity to visit the Academy buildings in the afternoon. Refreshments were served in the Reading Room of the Library, where photographs and other exhibits were on view. The members of the faculty and staff of the Academy found pleasure in conducting the guests through the various departments, where the Museum, the Collection of Swedenborgiana, and the Model of the Tabernacle, were of special interest.

     Sunday, June 16.

     A congregation of 681 attended the Morning Service in the Cathedral, and 486 the Evening Service of Praise. Choral and instrumental music enhanced the sphere of worship on both occasions. The sermon in the morning was delivered by the Rev. Gilbert H. Smith, whose text was from John 8: 32, "The truth shall make you free"; and in the evening the Rev. F. E. Gyllenhaal preached on the subject of "The New Understanding," from the text of Deuteronomy 6:4. 5.

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     A fine afternoon, with the gorgeous June foliage at its best, made a beautiful setting for the Garden Party given at "Cairncrest" by Mr. and Mrs. Harold F. Pitcairn, and the Assembly thoroughly enjoyed this charming social event.

     And here we may remark that, among the benefits of the Assembly, the many informal gatherings of the members after the sessions must be considered as of great value, often being marked by lively discussions of church topics of vital interest. The young people, too, after the evening sessions, gathered by invitation at one of the Bryn Athyn homes for dancing and other forms of social entertainment.

     New Church Day.

     In keeping with the custom which includes the 19th of June in the program of our General Assemblies, the celebration of the Festival of the Second Advent began with the Wednesday morning service in the cathedral and the Administration of the Holy Supper. The solemnity of the worship was heightened by special choir and instrumental music.

     After an afternoon's interval, the observance of the Day closed with a Feast of Charity in the evening, when 650 persons gathered in the Assembly Hall and sat down to the banquet for which tables had been arranged upon the main floor and the commodious stage, along the front of which was the speaker's table.

     The Assembly Banquet.

     Instead of the weariness that might have been expected after a seven-day series of meetings, the cumulative spirit of the Assembly brought to this event a refreshing sphere of social delight in which the joy of a love for the Church found stirring expression in song and speech and hearty applause. Among the preliminaries, Mr. Heilman brought a happy thrill when, on behalf of the parents, he announced three new engagements: Miss Lilian Macauley, of Detroit, Mich., to Mr. Bertil Larsson, of North Arlington, N. J.; Miss Emily Boatman, of Middleport, Ohio, to Mr. Donald Allen, of Denver, Colo.; and Miss Annette Bostock, of Bryn Athyn, to Mr. Ralph Brown, of Toronto, Canada.

     The formal program opened with a toast to "The New Church of the Second Coming" and the time-honored song, "Our Glorious Church."

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The toastmaster, the Rev. Dr. W. B. Caldwell, then introduced the theme of the evening,-"The Blessings of the General Church,"-which had been chosen in the belief that we might derive inspiration and a feeling of thankfulness to the Lord by turning our thoughts to the central principles of faith and practice which had characterized this Church from its beginning as the General Church of Pennsylvania in 1883-fifty-two Years ago. Briefly stated, they are: (1) The Acknowledgment of the Authority of the Writings; (2) The Distinctiveness of the New Church; (3) The Order of the Priesthood; (4) New Church Education as the Primary Means of Increase.

     These ideas, he recalled, had been held by the Central Convention, organized as an independent body in 1840, declaring itself to be a "General Church" unrestricted by geographical boundaries, and composed of individuals anywhere in the world who had been received by personal application. After the Academy was organized (1874-1877), the same ideas became known as "Academy views," and were perpetuated in the General Church of Pennsylvania (1883-1891), the General Church of the Advent of the Lord (1891-1897), and the General Church of the New Jerusalem (1897 to the present). There are now signs that this Church, by an adherence to these cardinal principles, has been blest by the Lord with a world-wide growth in numbers and material establishment, and also, we trust, with a growth in that spiritual strength which is the fruit of a church founded for the enlightenment and salvation of men.

     All then arose and honored a toast to "The Prosperity of the General Church of the New Jerusalem," singing this song:

     JUNE NINETEENTH.

In song we hail the glorious morn
     That dawned in June o'er deepest night;
From God in heaven its rays newborn
     Shone forth to fill the earth with light.
No greater day has e'er unfurled
     Its banners bright across the sky,
A hope of life to dying world,
     The advent of the Lord Most High.

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To ransomed souls, imprisoned long,
     The joyful hour of freedom came,
Released they rise with shout and song
     To praise the Lord's most holy Name.
And through that world with fervent zeal
     The twelve who followed Him of yore
Glad tidings from their Lord reveal,-
     The gospel that He reigns once more!
And all the flaming heavens flash forth
     The glory of the living Word;
From east to west, and south to north,
     Declare the coming of the Lord.
The seed is own, and men shall reap
     The harvest and its precious boon,
While nations yet unborn shall keep
     With grateful hearts this day in June.
(Music: Social Song Book, p. 6.)

     And other songs, old and new, sung with fine unity and fervor, interspersed the inspiring speeches which followed, and which dealt with various phases of the subject of the evening. We regret that we cannot give the text of these satisfying utterances, but the list follows:

     1. The Contribution made by the General Church to the Establishment of the New Church.-Rev. Norman H. Reuter.

     2. The Privileges and Benefits of Membership.-Rev. Victor J. Gladish.

     3. The Advantages and Disadvantages of Isolation.-Mr. Geoffrey S. Childs.

     4. Preparation of the Young for Participation in the Uses of the General Church.-Mr. Donald F. Rose.

     The Rev. Dr. Hugo Lj. Odhner read the numerous Messages to the Assembly, each being received with hearty applause. They came by mail and wire from societies, groups and individuals all over the world, and a response was given in the Song of Greeting, "Send the
Message Round the World!" (The Messages will be found on another page.)

     Informal remarks followed. Dr. C. L. Olds gave a brief account of Johnny Appleseed, telling how he sowed the seeds of the Truth in the Middle West.

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The Rev. Gilbert H. Smith, speaking for the visitors, voiced appreciation of Bryn Athyn hospitality, and was seconded by the Rev. F. E. Gyllenhaal. Mr. Smith also read a poem which Mr. W. H. Junge had sent to the banquet. The lines are:

     THE LOVING WIFE.

Of the manifold excellent things in life
     The best of all is a loving wife.
And every woman, as you shall see,
     Is exactly this-potentially.
So open pour ears, and I'll open your eyes;
     In other words, I'll you advise.
Men who are only worldly wise
     Can never shine in wifely eyes;
So study Truth, and live it too,
     And earn the love that waits for you.
You may be sure, if you know naught,
     Your wife can't love you as she ought.
So if you want a loving wife
     To gild with glory your whole life,
Do as I say with all your heart,
     And you may be sure she'll do her part.
     W. H. JUNGE.

     Mr. Rose's speech, in that happy mingling of wit and wisdom for which he is noted, had initiated an interchange of pleasantries at the banquet tables, and the toastmaster paid "tribute" to the speakers of the evening in some topical verses, all joining in the chorus:

     You ask me to state why this Church pleases me,
The place of all places where I want to be:
The people are lovely, the customs are fine,
And that's why this Church is for me and for mine.

     The banquet closed on a serious note, however, when Bishop de Charms responded to the toastmaster's request with a telling speech, and Bishop Pendleton voiced his gratitude for the cooperation of all in making the Assembly a success. The Bishop then concluded the series of meetings by pronouncing the Benediction.

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Church News 1935

Church News       Various       1935

     ENGLAND.

     We learn with deep regret that, on July 15, a serious accident befell the Rev. Victor J. Gladish while riding a motorcycle near Bedford. He was unconscious for some days, and on July 26 was removed by ambulance to the Homeopathic Hospital, London. The following day he was "normally conscious and improving," according to a cablegram received from Mr. Colley Pryke, and this is the latest information available as we go to press on August 3d.

     Mr. Gladish's sister, Louise,-Mrs. Donald R. Coffin,-sailed for England on July 26, to be with him and his family, to whom the members of the Church everywhere will extend their sympathies, with the hope of an early and complete recovery.
     W. B. C.

     SYDNEY, AUSTRALIA.

     At the time of writing, on July 4th, we are in happy expectation regarding the near advent in our midst of the Rev. and Mrs. W. Cairns Henderson, who should arrive on or about the 8th of August. My share in it is caused by the thought of the Society's continuity under the guidance of one who is strong in the faith of the Church, and who, in all probability, has before him many years of usefulness in a rapidly developing district.

     The city of Sydney, the metropolis of New South Wales, is built upon the southeast coast of the Australian continent. About ten miles south of Sydney lies the municipality of Hurstville, in pleasant undulatory formation, nearly one hundred feet above the Pacific Ocean, which may be seen from many places. Its present population is about 40,000, but this is continually increasing, chiefly because we are on the railway line from the metropolis to the rich lands of the south coast.

     Our Nineteenth of June celebration was held on Sunday evening, June 23. The day and evening were fine and cold, but for the latter a compensation was effected by the use of two electrical heaters, which extravagance was justified by the urgency of the case and the infrequency of the act. Over thirty persons sat down to the sumptuous repast served upon the central table, which was T-shaped. The children had their 19th at a side table. Mr. Ossian Heldon was toastmaster, and we honored toasts to The Church, to Miss Taylor, who was prevented by illness from attending, and to Friends Across the Sea. Papers were read by the Pastor, Mr. Kirschstein, and Mr. Fletcher. In the first paper was included the portion of the editorial in New Church Life for 1905 which was entitled "The Nineteenth of June in Ancient Times."
     RICHARD MORSE.

     CHICAGO, ILL.

     Our pastor returned from his sojourn in Florida on April 7, and at the service on that day delivered a sermon on the subject of the changes in both worlds that preceded the Crucifixion. On Easter Sunday, April 21, the service was attended by a congregation of sixty-three, and the Holy Supper was administered to fifty-six communicants.

     Our Ladies' Society was entertained by Mrs. Cronwall on Saturday, April 6, and on May 4 we gave our annual party to the ladies of the Immanuel Church, Glenview.

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Miss Marie Nash sang several charming songs in her charming manner, and Mrs. David Gladish read a very funny sketch. Mrs. Eugene J. E. Schreck gave an illuminating talk on the manners and customs of our English cousins, among whom she lived for twenty years.

     The May church social was a great success. Miss Jean Headsten, as hostess, introduced some new and clever guessing games which taxed our wits. Mr. Harold Anderson won the prizes, which he richly deserved.

     At our last Friday Supper for the season our pastor read to us the Address he afterwards delivered at the General Assembly. At a special supper in June, the seventeen members of our society who attended the Assembly gave us their accounts of the meetings, which we all felt had been a great success, both intellectually and socially.

     The service on Sunday, June 21, included the baptism of Miss Adele Nash, of Chicago, and Miss Dagmar Rosander, of Rockford, Ill., and the occasion was beautiful and touching. A short time before this, a "shower" was given for Miss Nash, who is shortly to be united in marriage with Mr. Richard Gladish.

     Several members of the General Church who reside in Rockford, Ill.,-Messrs. Theodore and Richard Gladish, and Mr. Warren Reuter,-are much interested in a reading circle which they have formed from the remnant of a New Church society in that city. They meet on Friday evenings, and at present are reading the work on The Last Judgment. They have lively discussions, followed by a delightful social time, the ladies of the circle providing refreshments.
     E. V. W.
CHARTER DAY 1935

              1935




     Announcements.

     All ex-students of the Academy of the New Church are cordially invited to attend the Charter Day Exercises, to be held at Bryn Athyn, Pa., October 25-26, 1935.

     The program opens on Friday, October 25, at 11.00 a.m., when there will be a service in the cathedral, the Rev. Dr. Alfred Acton delivering the Address. In the afternoon there will be a football game, and in the evening at 7.00 o'clock a Banquet in the Assembly Hall, the Rev. Dr. C. E. Doering being toastmaster.

     On Saturday, October 26, at 3.30 p.m., the Faculty of the Academy will give a Tea in Benade Hall, and in the evening at 8.00 p.m. there will be a dance in the Assembly Hall.

     Those expecting to attend are requested to notify Miss Freda Pendleton, Bryn Athyn, Pa.

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NEW STEWARDSHIP 1935

NEW STEWARDSHIP       Rev. WILLIAM WHITEHEAD       1935


NEW CHURCH LIFE
VOL. LV          OCTOBER, 1935          No. 10
     "And the ford commended the unjust steward, because he had done prudently; for the sons of this age are more prudent in their generation than the sons of light.

     "And I say unto you, Make to yourselves friends of the mammon of injustice; that, when ye fail, they may receive you into everlasting habitations." (Luke 16:8, 9.)

     This strange parable has ever been a difficulty to commentators on the letter of the Gospel.

     The lord of a great estate hears reports that accuse his steward of misusing his wealth,-of extortionate demands in oil and wheat to be paid as rent on their holdings of land and goods. He calls for an accounting, and intimates that the steward may lose his stewardship. Whereupon the steward reflects on his situation. He acknowledges to himself his unjust stewardship. But with consummate prudence he calls together the various debtors, and offers as a personal favor to reduce the amount of the extortionate notes, thinking within himself that if the lord does actually turn him out he will be received into the houses of the favored debtors with sympathy and friendship. Thus the steward's extortions are wiped out; and the lord commends the unjust steward for coming to him with a satisfactory settlement. But he also makes plain that he understands the natural motives of the steward; for he remarks that the children of this world are, in their dealings with other worldly people, more prudent and far-seeing than those who are called the "children of light."

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     In telling this parable, the Lord Himself adjures His hearers to "make to themselves friends of the mammon of unrighteousness," that "when they fail, they may be received into everlasting habitations." The appearance in the letter of the Word is, that wealth is not only a great power in the making of friends, both in works of benevolence and in works of evil, but especially that the far-sighted prudence of the steward is held up for imitation, as to both natural and spiritual riches. Yet this parable was designed to yield its meanings, not only to the surrounding Pharisees whose eyes shone with the covetous light of money-lust or avarice-not only to the ostracized tax-farmers, customs officers and other publicans, whose sins of extortion and cruelty were a byword-but also, in a deeper sense, to the Lord's own apostles, in the midst of whom was the face of Judas. This parable of universal warning and instruction was spoken to them all,-to yield its truths to each according to his state,-and this even at this day for the men and women of the New Church.

     If the parable be approached as to the use or misuse of natural wealth, its teaching is evident. The appearance of the commendation of injustice in acquiring wealth is but a Divine permission by which the eminent and opulent perform uses to others. The Divine Providence, we are taught, permits evil men to acquire wealth, or to acquire power through the wealth of others, because they can perform uses equally as well as the good. "Yea," we are told in the work on the Divine Providence, "with greater ardor, for they consider themselves in the uses; wherefore, in proportion to the prevalence of self-love is kindled the lust of doing uses with a view to their own glory. Such fire does not operate with the pious or good, unless it be kindled from below by the consideration of honor; for which reason the Lord rules the impious in heart who are in stations of dignity by the love of fame, and thereby excites them to perform uses to the community or their country, to the society or city in which they dwell, and also to their neighbor or fellow citizen. Study and inquire how many there are in the kingdoms of the earth at this day who aspire to dignities, and who are not lovers of self and of the world.

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Will you find fifty in a thousand who are lovers of God? and amongst these will you not find that there are only a few who aspire to dignities?" (D. P. 250.)

     In the light of such teaching we may see, therefore, that an external man-even as an external church-may be in stewardship, may be of use to provide subordination and to administer natural goods and truths in this world, and this without extortion or natural injustice. And yet, unless there be an internal, an intent of mind, a quality of heart, within the external or corporeal part, the man, or the church, is but "a sort of mere nullity." (A. C. 1795.) However well or justly ordered, and even though perpetuity be its aim, it is but a thing of gestures to serve the times-an imitation of enduring life-and subject to all the inexorable wastings and failures imposed by space and time. And in its final judgment-which is its relation to what is eternal-it crumbles, totters, falls; and God scatters the seeds of better lives upon its grave.

     Then what is the "unrighteous mammon" with which we are to make ourselves friends? It is plain that the use of the phrase in Scripture is not limited to material wealth. Spiritual riches are involved. Thus we read in the Book of Revelation: "I counsel thee to buy of me gold tried in the fire, that thou mayest be rich." The Lord also taught, "Lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal." It is plain that the term "mammon," or riches, possesses universal significance. Thus we are told that "'the unrighteous mammon' means the knowledges of truth and good with those who do not possess them justly, that is, who apply these knowledges to states of evil and falsity." (A. E. 242.)

     In the spiritual sense of the unrighteous mammon, then, all property, material or mental, acquired, owned, and used by an unjust steward is used to establish an inversion of justice, not to promote uses from love to the neighbor or from love to the country, but to keep Mammon in his office and external function. Everything that serves the loves of self and of the world, that flows from them, adheres to them, or administers to them, serves Mammon; whether we speak of knowledges of scientific, philosophical or theological things;-whether we speak of civil and moral institutions built to promote such knowledges;-or whether we speak of those mass impulses and urges of man's will which more or less bind the rulers of his generation,-the false prophets who live by leading man away from the created order of a truly rational and truly human life.

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This is why Science, not spiritual conscience, has come to be the steward of our present culture. Natural knowledge, not interior truth, is the Caesar of the modern world. Caesar demands not only the things which are Caesar's, but also the things that are God's.

     And yet we are admonished by the Lord, in direct and unmistakable words, that we are to "make to ourselves friends of the mammon of unrighteousness." This is astonishing only because men, throughout all ages, have resisted the eternal verity that all genuine truth of the kingdoms of Nature and of God has been given in trust to man as a steward for rightful use. For genuine truth is not of man, nor was it created by him, whether that truth be of Revelation or of experience. All truth is discovered. It is a gift of the Lord, and it must be explored, learned and justly applied, before man stands in integrity before the judgment of his Lord.

     In this regard there is an appearance that the process by which Mammon is served is similar to that by which we serve God. Certainly the knowledges of natural good and truth, which the evil use to procure dignity and wealth, are also to be made friends of the good, or the "sons of light." Ability and power in the tilling of the earth, in the industries and commerces of men, in the searchings of science, the perceptions of philosophy, the imaginations of art, the drawing of doctrine from the Word,-all the requisites of use in the ministries, functions, employments and offices of human society;-all these things are needful in the service of the external man.

     For the genuine spiritual-rational life is not a mere vision engendered by enthusiasm. It is not a mere devotion bosomed in piety, ritual, or observance. It is not a body that hath neither flesh nor bones. It is an actual partaking in the life of that Holy City through whose Divine Architect the human mind may be builded with power in ultimates, and in proportion as its understanding of the plan of life, as given in the Word, widens and ascends. And as man builds in this light and in this way, with increasing skill and progress in his daily uses, so will his reason penetrate more and more into the happiness of angelic knowledge.

     Yet how shall this be done? And what is the order of its doing?

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For the behavior patterns of the modern individual and society are governed by natural knowledges rather than by spiritual wisdom.

     The internal sense concerning the steward of the parable is, that in times of temptation man is led to examine himself respecting the truths and goods which he has received under a consciousness that he has perverted them. The steward was "accused unto his master that he had wasted his goods." This accusation signifies trial and temptation. It is in the Divine Providence that such occasions arise,-occasions of fear, depression, of seemingly overwhelming disaster. These occasions come to individuals, to societies, to nations, even sometimes to large portions of the human race. A sense of guilt and wrong-doing comes to men. The story of the past arises before them, with all its chronicle of misuse, of avarice or of prodigality. And serious reflection follows the challenge of recollection; or else there arises the sphere of helplessness, indecision, insecurity, blind terror for the future, an unwillingness to accept any hope that it is not accompanied by a guarantee. These states come to the external as well as to the internal man.

     But such states are to be of enduring and everlasting significance to the spiritual man. Such is the case with the steward of goods which have been entrusted to him by the Heavenly Father. These goods are all the knowledges of heavenly truth, together with the affections by which they were first received. This is what is here meant by goods. These truths and their affections really are goods, and not mere appearances of goods. They are the only goods which properly deserve the name. They alone are the treasures of man's real life, because they lead man to eternal habitations and happiness in them. And only the rightful use of such treasures or goods can conjoin man with his Lord.

     So it is that these goods are said to be "wasted" when the man of the church neglects them, or when he perverts them to the service of self-to the service of Mammon. In such case they are said to waste away, recede, and are finally taken away. Even if a man possesses considerable knowledges of spiritual truth, and even if they have been imparted to him and received by him with affection, there is an eternal law of spiritual vastation by which his possessions are taken from him unless he meets his ordered responsibilities as a citizen of the kingdom of heaven.

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Man may not-indeed cannot-retain knowledge in a genuine understanding, other than by faithfully progressing in its proper application in use,-that is, by rendering it subservient to the purification of his will, and so the removal of all disorderly affections. His knowledge must not be suffered to fall back into mere things of the memory, mere temporal sciences that act as scaffolding for houses of earthly desire,-desire that arises from the dust, and will go back to the dust. The steward of spiritual goods must not cheat or compromise, or slacken in the way. He must go forward, not frustrating the purposes of his Lord, but forming his life and will in accordance with the trust invested in him.

     And yet men fall, and rise, and fall again; for this is the manner of their education, that by the mutation of their states they may fashion and confirm a rational that is after the order of God or the order of Mammon. It is during these changes that truth and falsity meet, as it were, face to face. In times chosen by the Divine Providence, even in the midst of our faithlessness and disobedience, the Lord calls, and says, "What is this I hear of thee?" The dictate of truth challenges through the conscience. Our attention is arrested; our affections, good and evil, are excited. We are conscious of a severe interruption in our way. "Give an account of thy stewardship!" Judgment knocks at the door; and the knock sounds as the voice of doom. We think within ourselves; and our thoughts are filled with the spirits of despair. We seem to stand alone. The old friends of worldly and self loves can no longer help us. It is the Lord who comes. He stands at the door and knocks. And we ask, "What have we done?"

     In this way, the Writings teach, come trials and infestations. Evil and disorderly spirits leap in to oppress our conscience. The guilt of our crimes is aggravated, exaggerated. All the evils of our life are poured in upon our will and understanding in a fierce, swift irresistible attack that seeks to drag us down without mercy, and convince us that we have sinned beyond mercy or forgiveness. The very truths of our faith appear in themselves to indict and condemn us, without hope for the future.

     Sometimes we are brought into this state of perplexity and distress because the spirit of the age challenges what we have believed to be our trusteeship of the truth, arising from the motive of protecting and preserving the truths and goods we seemed to possess.

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The Caesar of the world seems to descend upon the things of faith, so that we fear for the very life of the uses of the church. With the steward we cry, "What shall I do? For my lord taketh away from me the stewardship." There comes a sense of hopelessness that we cannot of our own strength either protect or procure truths or goods to meet the assailants,-the powers of worldly things that come, not as friends, but as enemies.

     Yet it is in this way that we discover that all truths and goods come from the Lord, and not from ourselves; not from the power of our institutions; not from the shrewdness or ability of the external man, whether in the leaders or followers of the church; nor even from the possession of extensive quantities of truth, whether of theology, philosophy or science. All of these truths and their goods all of these riches-belong to the Lord. The challenge to our stewardship that comes in times of adversity and temptation affords us, through conscience, a way of escape,-a way back to genuine order of life. This lies in the acknowledgment of misuse as a sin against the Lord. The evil must cease. That is the higher prudence of the "sons of light."

     But the address is made, not as the powers of the world and self would make it, from external truth alone, from the circumstantial evidence that would compel and convict in the spirit of revenge and hatred for the person. The Lord may come in the seeming wrath of the truth alone, to punish the disobedience to the law and the prophets; but He really comes in Divine wisdom to extricate and withdraw that which is good from the entanglements of evil and falsity into which use has been drawn. The Lord does not come to men in order to destroy, to coerce, to govern by force, that He may have His will, or arbitrarily to break down the freedom even of the evil. "Behold," we read, "I stand at the door and knock; if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me."

     This is the mercy that is in God's justice,-that judgment falls impartially upon the just and the unjust. This is the law by which the good are carefully withdrawn from the captivity of the evil, before the latter cast themselves down to the place which they have prepared for themselves.

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This is the process by which the wheat is suffered to grow until it is ready for higher uses, before the tares are also harvested to be cast aside. The judgments of men are often capricious, devastating, imperious, regardless of the long range of enduring use, harsh and exacting towards the simple, concerned only with the external things of temporal life. But the laws of the Divine Providence move in infinite wisdom and goodness to establish the peace and order of a life according to man's eternal needs.

     And so the Lord commends the profitable use of all the goods and truths of life in all its planes Even as the children of this age are more prudent than the children of light in the external things of the natural man, so must the men of the church be all the more assiduous and circumspect in their dealings with the internal things of the spiritual kingdom. In other words, as the wealth of natural things must be made a friend, and not an enemy,-not condemned from a false ascetic principle which impoverishes man's ability to perform ever progressive uses to his neighbor,-so we must make friends of spiritual wealth, in that its true use is to build us everlasting habitations.

     This is the higher prudence,-that we seek the security of the soul, not merely from fear of the fate of one's own soul, but because the stability of mankind depends upon a genuine reformation and regeneration of the individual. The very life, liberty and happiness of all enduring society depends upon providing for the necessities of spiritual life, that genuine love to the neighbor may prevail in the uses of this earth.

     Altruisms builded only upon civil and moral rights and duties are quickly brushed aside when an evil will to power resorts to the ultimate forces of the external man. Such altruisms may serve as temporary checks to hold society from open anarchy, and preserve external peace and order. But history teaches that such substitutes for genuine religion-however noble in form, and alluring to lovers of peace and natural progress-soon break before the cupidities of evil and the persuasions of falsity; and the iron rule of force for a time takes the place that the human conscience should occupy.

     Yet the teaching of the Writings is clear. There can be no genuine reformation and regeneration unless there is freedom for truth, and especially for the Divine Truth. The knowledges of Divine Truth must be accessible. This is the Bread of Life, to be sought for enduring life.

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Thus we are not to shrink from the Coming of the Lord in His Word. We are to seek, not fear, the Divine Truth, even though it brings judgment. The Divine Truth is our friend as we suffer it to lead us away from the false ideas that misdirect and blind our minds. The Divine Good is our friend as we open our hearts to those warm tides of creative impulse that would expel the evil loves that prey upon the world of use in every function and employment of society. Only in this way can the rational principle be elevated, and an ever clearer idea of God and man be obtained. For a man's life and faith are nothing but his ultimated idea of God in his relation to man.

     To learn revealed doctrine, to enter into the Word with the warmth and light of its leading, this is to enter into the genuine love of truth,-a love that understands more deeply, that penetrates more thoroughly, that the Wisdom and Love of God may be thus proportionately received. And as the human mind rises higher in spiritual intelligence, it gains power to go lower with profit. As the vision widens by elevation, it grows also more penetrating. As the heavens descend more fully into its forms, the earth does not recede, but comes nearer. As the spirit is revealed, the body which covers and contains it is better known. Life is understood more fully and accurately, because he who lives it is in love to the Lord and in love to the neighbor.

     As we read in our Doctrine: "Love is the end, wisdom the cause, and use is the effect; and use is the complex, containant, and basis of wisdom and love; and use is such a complex and such a containant that all things of wisdom lie actually in it." (D. L. W. 213.) This is the order in which we go forward to find out the will of God, that this will may be done on earth, even as it is done in heaven. Amen.

LESSONS: Psalm 104:1-24. Luke 16:1-13. A. R. 76-78.
MUSIC: Liturgy, pages 501, 564, 570.
PRAYERS: Liturgy, nos. 183, 118.
NEW CHURCH SERMONS 1935

NEW CHURCH SERMONS              1935

     A pamphlet published monthly, from October to June inclusive, by the General Church of the New Jerusalem. Contents: Sermons and other material suitable for individual reading, family worship, and missionary purposes, reprinted from New Church Life. Sent free of charge on application to Mr. H. Hyatt, Treasurer, Bryn Athyn, Pa.

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NOTES ON THE CALENDAR READINGS 1935

NOTES ON THE CALENDAR READINGS       Rev. HUGO LJ. ODHNER       1935

     The Anxieties of Youth.

     The story of Joseph contains a number of practical and interesting teachings which touch on the problems of youth. For adolescent life resembles the Egyptian plenty which was followed by a seven-year famine.

     Through the agency of angelic guardians, infants are held in innocence, and children in certain affections of mutual charity (5342),-states which are stored up interiorly as a basis for future affections of good and truth (5280). But in youth, hereditary evils are called forth which hem in and, in appearance, exterminate the love and tenderness of childhood, which-since they are not understood or evaluated-have as yet no quality. Most of those born within the church are, from infancy to early manhood, kept in a state of reformation; and in that state they are instructed from the doctrine of their church, and have reliance upon others, and thence are in a more or less persuasive faith. Yet "few are regenerated" (5280); for most learn truths of faith, and the knowledge of what is good, for the sake of honor, gain, and respectability. These latter indeed seem to themselves to "believe"; yet adults who remain in this state are nothing but "spies coming to see the nakedness of the land" (5432, on Genesis 42:9); and this whether they be priests or laymen. Such are denied grain from the "Egypt" of the Word. "They ridicule and condemn the veriest truths, if in any other church than their own"; and eventually they pervert or deny even their own truths (5432, 5376).

     Especially with those "few" who-the Lord foresees-can be regenerated, the truths of faith absorbed in childhood are greatly multiplied, as were the harvests of Egypt during the seven years before the famine. Even for these the famine comes,-lean years of youthful floundering, before the principles of truth, spiritual and natural, which the interior natural discerns (5126), can be applied for wise living, fertile uses, and richness of rational thought. There come desolation and temptation; and Providence, having provided against the famine, watches over youth's freedom.

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For he now "begins to rule himself from himself," and seems to act from his own judgment and understanding (5470). "When, therefore, man betakes himself to evils, as is the case with many in youth, if he feels any anxiety when he reflects upon his having done wrong, it is an indication that he will still receive influx through the angels from heaven, and . . . that he will suffer himself to be reformed."

     It is in this state that regeneration can proceed. The young man must then look into the doctrine of the church "with his own eyes," and scan the Word with a devout prayer to the Lord for enlightenment; and this for no other end than for the truth, from which his doctrine, his faith, and his conscience is to be formed. Moreover, he should do this without disturbing the faith of anyone else (5402, 5432). This is the grain in Egypt which the starving sons of Israel must procure. If, "when he has sufficient strength of judgment," the adolescent "does not consult the Word, to see from it" whether the doctrinals of his immature years are true, and thus believe them "because they are Divine," his faith is only of the memory (5402).

     When maturity of thought commences in a youth, the truths with which he is imbued "by instruction, and especially by his own thoughts and confirmations from them," may be conjoined with good in him by the Lord, and thus be "stored up for use"; and these truths, loved with good as an end, are the remains which are represented by the grain which Joseph had stored up in the middle of the cities of Egypt. They are harvested in times of affirmation, affection, and plenty, to serve for use in times of anxiety and dearth; for, when needful, they are "drawn forth by the Lord and remitted into the natural"; they are brought down to motivate and modify external states, and to upbuild the natural into a correspondence with the angelic societies of the second heaven (5344). The harvests of Joseph can be gathered only after something of spiritual thought has commenced with man; that is, in states of meditative thought, when, in the interior natural understanding which is separated from the proddings of the sensual will, spiritual things are seen in the light of heaven. (See A. C. 5344.)

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     Youth-the Pivot of Life.

     How fortunate it would be, if by proper education the realization could be brought home to children that their life will pivot about their youth. "They who from infancy have indulged the loves of the world, even though they are in the truth of doctrine of their church," are saving up grievous troubles, natural as well as spiritual. For "they who from infancy have thought little about eternal life, thus about the salvation of their souls, but have thought only of life in the world and its prosperity, and yet have lived a good moral life, and have also believed the truths of doctrine of their church; these, when they come to more adult age, cannot be reformed otherwise than by the adjoining of spiritual good when they are in combat." They cannot be regenerated, in the proper meaning of that word. They may, however, obtain a scant salvation by being "reformed" through the hardships of life; for they respond to the sphere of spiritual good only "in a state of sickness, or of misfortune, or in anxiety . . . " (A. C. 8981).

     Should not parents seriously study how far they may become instruments in averting such handicaps from their progeny, by leading their imaginations heavenward?

     Degrees of "Remains."

     From the cited teaching in A. C. 5344, it may seem as if all "remains" were correspondences with the spiritual heaven. Other kinds of remains, however, are spoken of, as may be clear from the Arcana Coelestia, n. 1906, in the light of which we judge that the 'grain' stored up by Joseph means certain remains of truth that are implanted in adolescence and later, and are received in the celestial and spiritual remains of infancy and childhood. In a man's regeneration, he appropriates first the spiritual, and finally the celestial remains, by conjoining them in natural life with truths that correspond. We also judge that when a man is only reformed, not regenerated, the remains of good from childhood are not actually appropriated, though they still continue to temper subsequent states.

     Benjamin-the Medium of Regeneration.

     In reference to man's spiritual progress, "Joseph" would represent the "internal man" which must become the master of the natural mind; and, more particularly, he represents the interior conscience formed in the unconscious realm of the rational on the basis of childhood remains of spiritual good, the power of which grows as the "grain" stores of Egypt are filled, or as truths are conjoined with this good.

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Increasingly, the conscience exerts a hidden rule over the interior and exterior natural ("Pharaoh" and "Egypt")-acting as the power behind the throne, or as the unseen soul which organizes the body and mind of man.

     But in regenerate life, the action of the interior conscience must be acknowledged by our doctrinal thought. The doctrinal ideas of man's natural mind are represented, in general, by Joseph's ten brethren. Conscience and doctrine must be seen as one, or else the mind will be in continual internal dissension, and in danger of famine and death.

     It is this conjunction which is described in Genesis XLII to XLV, as depending upon a mediating spiritual state, called "Benjamin." The state is described as a general affection of charity and faith, such as man inwardly feels as an enjoyment and a satisfaction from selfless devotion to what is good, true, and just (5639); a state in which new truths from the Word can interiorly affect him (5806). When this prevails, there comes a general influx of truth, or "an illustration which gives a capacity of apprehending and understanding truth" (5668); and the internal man ("Joseph") then begins to inflow by degrees into man's doctrinal convictions ("the brethren"), causing them contritely to recognize the voice of conscience as their very own brother and master (5645). Until man is in such a mediating state, the truth of internal good cannot be observed. Hence Joseph could not reveal himself to his brethren except in the presence of Benjamin.

     The Lord's Glorification.

     The Arcana assignments from June to October, which we are reviewing, treat of Joseph's activities on behalf of Pharaoh before and during the seven-year famine. These events occurred "of the Divine Providence, in order that Joseph might take on the representation of the celestial of the spiritual which the Lord had when He was in the world, and by means of which He disposed His natural and also His sensual, that He might make them both in succession Divine" (5316).

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     In the supreme sense, Joseph thus represents that inmost "human" vessel in which the Divine could be present before full glorification (5417, 5331), and which is called "the celestial of the spiritual from the natural" (5307, 5686). This good of truth in which was the Divine, only the Lord could have (5331, 5346). And although this "first clothing of the Divine Itself in the Lord"
(5689) was only a finite and transient means, which would be put off at the completion of the Lord's union with the Father (5331), yet "only some shadowy idea" of its quality can be formed even from "the celestial of the spiritual" which is in the Gorand Man of heaven from the influx of the Divine there into (5332).

     It need not discourage us to know that even angels cannot comprehend the qualities of the Divine. As early as 1734, Swedenborg pointed to this fact in his work on the infinite. The Arcana none the less describes the elements of the Lord's glorification, so far as human terms and finite states can illustrate it, for mortal grasp; and as to the angels, the arcana concerning the Lord's glorification "affect them to such a degree that they perceive thence all the blessedness of their wisdom and intelligence " (5316).
GENERAL CHURCH PUBLICATIONS 1935

GENERAL CHURCH PUBLICATIONS              1935

     New Church Life. Monthly Magazine. $3.00 a Year to Any Address. Trial Subscription: Four, Months for $1.00.

     New Church Sermons. October to June inclusive. Discourses, Talks to Children, and Doctrinal Articles suitable for Individual Reading and Family Worship. Sent free of charge to any address.

     Write to Mr. H. Hyatt, Business Manager, Bryn Athyn, Pa.

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NOTES AND REVIEWS. 1935

NOTES AND REVIEWS.              1935


NEW CHURCH LIFE
Office a Publication, Lancaster, Pa.
Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.
Editor               Rev. W. B. Caldwell, Bryn Athyn, Pa.
Business Manager          Mr. H. Hyatt, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address and business communications should be sent to the Business Manager.

     TERMS OF SUBSCRIPTION
$3.00 a year to any address, payable in advance. Single Copy, 30 cents.
     NEW BOOKS.

     THE LORD, THE SACRED SCRIPTURE, LIFE, FAITH. BY Emanuel Swedenborg. London: Swedenborg Society (Incorporated), 1935. Paper; pp. 433; pocket size, 6d.; cloth, 1sh.6d.; leather, 2sh.6d. This Popular Edition of the Four Doctrines has been read and revised for the press by Mr. A. H. Searles, which bespeaks an improved translation. Similar editions of Heaven and Hell and Divine Providence have recently been published by The Swedenborg Society, and other volumes of the Writings are in prospect. In the leather-bound form, printed on Bible paper, the books are handsome indeed, suitable for gifts and also compact and durable for use by travelers.

     DEN ENDE GUDEN. ("The One Only God.") By Gustaf Baeckstrom. Stockholm: Bokfiirlaget Nova Ecclesia, 1935. Paper, 48 pages, Kr. 1:-

     The author here adds one more to the long list of booklets he has written and published in the interests of isolated New Churchmen and strangers to the Doctrines of the New Church in Scandinavian lands.

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In the eight chapters of this volume he deals with various phases of the general subject as follows: The God we Worship; God was Savior: He that is Life; The Son of God; The Greatest Love; When God Became Man; The Wonderful; In the Presence of Christ.
In this last chapter, Mr. Baeckstrom comments upon E. Stanley Jones' The Christ of the Indian Road, and quotes at length from the book.

     SERMONS ON THE WORD. By Edward S. Hyatt. The Hague: Swedenborg Genootschap, 1935. Paper; pp. 249; 75 cents.

     As stated in a Note by the Editor-presumably the Rev. Ernst Pfeiffer-these forty-one Sermons are published with the kind permission of Mrs. Hyatt, and "at the suggestion of the Rev. Theodore Pitcairn, who for several years on different occasions has pointed to their great significance in the history of the Doctrine of the Church." A brief account of Mr. Hyatt's career is given, and a photograph portrait, taken by Mr. William Gill at Colchester in 1893 or 1894, appears as a frontispiece of the volume.

     The Sermons were delivered by Mr. Hyatt as pastor of the Parkdale Society, Toronto, forty years ago-a First Series of nine sermons in 1891, and a Second Series of thirty-two sermons in 1895-1896. They embody various phases of the doctrine concerning the Word, and were the fruits of a prolonged study of that subject. As enlightening and confirming the belief that the Writings are the Word, they were of special value at the time to a congregation that included many who had but recently come to that belief. A number of them were published in NEW CHURCH TIDINGS, 1891-1894. In a Dutch translation, the contents of the present volume are now appearing serially in DE HEMELSCHE LEER, beginning in the issue for May, 1935.

     DE COMMERCIO ANIMAE ET CORPORIS. ("The Intercourse between the Soul and the Body.") By Emanuel Swedenborg. London: The Swedenborg Society, Inc., 1935. Cloth; pp. 40; 2sh.6d.

     In fine large type, and in a style uniform with other volumes of the London Edition, this new edition of the work on Influx is said in the Preface to be a "corrected copy of the first edition, published in London, A.D. 1769."

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The twenty-nine verbal emendations, listed at the end, were made from internal evidence, as the original manuscript is not extant. With one exception, however, they are the same as the emendations made by Dr. Immanuel Tafel in the edition of 1843, published at Stuttgart, but commonly known as the Tübingen Edition. Like Dr. Tafel, the editors of this new edition have preserved the excessive capitalization of words found in the original edition of 1769, and they could hardly do otherwise, lacking the original manuscript. It is a fact, however, that some of the printers of the original editions of the Writings, in keeping with a style prevailing at the time, capitalized many words which were not so written by Swedenborg, who either did not see the proofs or did not alter them in that respect.

     Earlier in the year, the Swedenborg Society brought out reprints of the original editions of De Equo A160 and De Telluribus, as noted in our May issue, p. 148. The volume before us is another of this series, and we trust that others are to follow. They will be especially welcomed by those who read the Writings in Latin, but they merit a place in every New Church library.

     AN AUSTRALIAN WELCOME.

     "We feel sure we are voicing the feelings of the whole Church in this country in expressing satisfaction at the news that we are shortly to have the privilege of welcoming another minister to take up the work of the Church here. It is with the utmost pleasure that we announce the appointment of the Rev. W. Cairns Henderson as assistant-minister at the Hurstville (Sydney) Society. Mr. Henderson will be helping that veteran of the cause, the Rev. Richard Morse. We congratulate our brethren at Hurstville, and trust the new appointment may prove a successful and happy arrangement, resulting in much good to all concerned."-Rev. R. H. Teed, editor of The New Age, July, 1935.

     The same issue prints in full the Address on "The Communion of the Saints and Collectivism," delivered by the Rev. Victor J. Gladish at the British Assembly in 1934.

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TWENTY-EIGHTH BRITISH ASSEMBLY 1935

TWENTY-EIGHTH BRITISH ASSEMBLY       A. WYNNE ACTON       1935

     HELD AT COLCHESTER, AUGUST 3-5, 1935.

     The British Assembly this year was marked by the interest and zeal which have been characteristic of our Assemblies in the past, although there were overhanging clouds before the meetings commenced, owing to the passing of Mr. Potter, of Colchester, and the accident to our Secretary, the Rev. Victor J. Gladish, which prevented his attendance. But, in our realization that the Church is under the guidance of the Divine Providence, we did not allow these events to dampen our enthusiasm.

     The first session, on Saturday evening, August 3, was opened by a brief service conducted by the President, Bishop Tilson, who then read an affectionate message of good will from Bishop Pendleton, and also a message of "Good wishes" from M. Nicolet, President of the Board of Publications in France and Switzerland. After welcoming all members and visitors, the President referred appropriately to the accident which Mr. Gladish had suffered, to the passing of Mr. Potter three days before, and also to the earlier passing of the Rev. T. F. Robinson. The following resolutions were then unanimously passed by a rising vote:

     1. This Assembly wishes to express to our Secretary, the Rev. Victor Gladish, our sincere and heartfelt sympathy in his illness, and wish him a speedy recovery to complete health. And further, we would extend to Mrs. Gladish our affectionate sympathy during this most trying time.

     2. The Assembly misses the support which Mr. John Potter has always given to these meetings, and wishes to express to his wife and family the deepest sympathy at their loss.

     Mr. James Pryke also expressed our appreciation of the work done by the Rev. T. F. Robinson.

     The Secretary pro tem. then read Messages of Greeting and Good Wishes from: Rev. Gustaf Baeckstrom on the behalf of the Stockholm Society; Rev. Ernst Pfeiffer; Rev. Theodore Pitcairn; Rev. Frank Coulson, of Kensington; Rev. G. A. Sexton, of Jersey; Rev. W. T. Lardge, of Lytham; the Alpha Circle of South Africa; the Circle at High Kilburn, York; the "New Moston Dawsons"; Mr. and Mrs. Dawson, of Bristol; Mr. and Mrs. Sam Lewin, of Bath; Mr. Victor Tilson; Mr. Ball; and Mr. Bowie, of Scotland.

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Mr. Acton added many personal greetings which he had brought from friends in the United States and Canada. And Dr. Iungerich brought to us the best wishes of the Paris Society, and expressed the hope that there might be a closer unity between that society and the societies in England.

     Bishop Tilson then delivered his short Presidential Address on the subject of "Essentials and Instrumentals," and the Assembly was fortunate in hearing in compact form the thoughts which it might well have taken a less able speaker more than an hour to express. The central theme derived from the address was, that all things are of the greatest importance on their own planes, inasmuch as they may lead in an orderly progression, from the most external to the inmost, which is conjunction with the Lord.

     The Rev. Erik Sandstrom then delivered an address on "The Ultimate." This followed most appropriately after the Bishop's address, in that it showed that everything of doctrine must be brought down to the ultimate as an instrumental, and it was filled with the thought of the ultimation of doctrine in our very life. An interesting discussion, in which many of the members joined, followed these two addresses.

     On Sunday morning the Service of Divine Worship was attended by 111 persons. Bishop Tilson conducted the service, assisted by the Rev. Dr. Iungerich and the Rev. A. Wynne Acton, who delivered the Sermon on "The Lord's Divine Providence over His Church," taking Psalm 127:1 as his text, and emphasizing the truth that it is the Lord alone who builds the church, both externally and internally, while it is the duty and the privilege of the members of the church to be fitting instruments in the Lord's hands in this Divine work. The Holy Supper was administered to 79 communicants. It was a most delightful and inspiring occasion.

     In the afternoon there was an impressive service in which the Rev. Erik Sandstrom was ordained into the Second Degree of the Priesthood. Bishop Tilson officiated, and was assisted by Dr. Iungerich, who read the Lessons from John 10:1-16 and the New Jerusalem and its Heavenly Doctrine, nos. 311, 314-318.

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Following the ceremony, the singing of the 48th Psalm was a fitting climax.

     On Sunday evening a brief service was conducted by Mr. Sandstrom to open the Second Session. The Rev. Albert Bjorck then took the chair and introduced Dr. Iungerich, who read a paper on "The Worship and Love of God as to the Origin of Evil Uses, which first dealt with the work itself, showing its essential harmony, when properly understood, with the teaching of the Writings, and then treated of the origin of evil animals, presenting the thought that, although wild and ferocious animals existed before the Fall of man, yet these did not become essentially evil until evil arose with man. The paper called forth a lively discussion, and Dr. Iungerich replied to many questions.

     The third and final Session of the Assembly was opened with a brief service conducted by Dr. Iungerich. Mr. Colley Pryke, as treasurer of the Assembly and Extension Committee, read his report, which, without showing any signs of opulence, gave reason for satisfaction that we have been able to carry on our various uses as well as we have, especially the important work of visiting the isolated members. Since Mr. Henderson's departure, the remaining priests have taken up this work as far as their time would allow, and there is a general feeling that every effort should be made to continue it. Mr. Pryke also announced that he had received a contribution of ?100 from Mr. Anderson, which was to be used at the discretion of the Assembly Committee for the good of the Church in Great Britain, with the hope that it might prove a nucleus for a fund collected for that purpose. The following resolution was then unanimously passed with hearty accord: "This meeting of the 28th British Assembly places on record its sincere appreciation of the generous gift received from Mr. Anderson 'for the good of the Church in Great Britain.'"

     The President then called upon Mr. Acton, who gave a short summary account of the 15th General Assembly, held in Bryn Athyn. The sessions of the British Assembly were then closed by the singing of the 45th Psalm, and the pronouncement of the Benediction by Bishop Tilson.

     In the afternoon there was an open meeting of the Sons of the Academy at the hospitable home of Mrs. Rey Gill.

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Mr. James Pryke, the President of the British Chapter, opened the meeting with some forceful remarks on the importance of New Church education, and, after some discussion, the sum of ?l was laid aside from the general fund as an ultimate token that the Sons wish to support the cause of New Church education in this country. The Rev. Erik Sandstrom gave a short talk on "The Uses of a Layman," and Dr. Iungerich spoke on "The Church as an International Body." The time left was devoted to a discussion of these interesting papers.

     The Assembly Social was held on Monday evening, Mr. Colley Pryke ably presiding. After a light supper, a series of short speeches and toasts were interspersed with items of entertainment. The speakers were Messrs. Fred Waters, Alwyn Appleton, Kenneth Pryke, and Norman Williams, all dealing with different phases of life in the New Church. The entertainers, under the experienced guidance of Mrs. John Cooper, were Mrs. Motum, the Misses Muriel Gill, Olive Cooper, Joan Stebbing, and Ruth Pryke, the Rev. Erik Sandstrom, and Messrs. Norman Motum, John Cooper, Stanley Wainscot, Norman Williams, and Martin Pryke. The Colchester Society has just added to its social accessories a new stage, which we are told can be put up in fifteen minutes, and full use was made of it, especially in a delightful shadow-play which soared to the heights of melodrama. Several informal toasts and songs followed spontaneously, bringing to a close this most useful and congenial gathering.

     On the Friday before the Assembly there was a full meeting of the New Church Club, when the Rev. Albert Bjorck read a paper on "The Creation of Man," which provoked a lively discussion. It was remarkable that, unknown to each other, Mr. Bjiirck and Dr. Iungerich both treated their subjects with distinct reference to The Worship and Love of God.

     The Assembly is to be congratulated upon the able leadership of Bishop Tilson, who was tireless in his efforts to see that all went well. We also profited much from the contributions of the visiting ministers from the Continent, and trust their attendance at our Assembly may be a growing practice. We were also delighted to welcome Mrs. Iungerich and Mrs. Bjorck; Mr. and Mrs. Fred Parker from Alpha, South Africa; Miss Mary Scalbom, of Bryn Athyn, and Miss Bernice Stroh, from France. And we must express a very warm word of appreciation for the charming and efficient hospitality of all the Colchester friends.
     A. WYNNE ACTON,
          Secretary, pro tem.

     Miss Greenwood has kindly prepared some copies of her stenographic notes of the Proceedings of the Assembly. Those desiring to read the report may obtain the loan of a copy by applying to the Rev. A. Wynne Acton, 113 Knatchbull Road, Camberwell, S. E. 5, London, England.

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Church News 1935

Church News       Various       1935

     GENERAL CONFERENCE.

     A report of the 128th meeting of the General Conference, held at Camden Road Church, London, appears in The New-Church Herald, June 15-29, and also in The New-Church Magazine for July-September, 1935. The Rev. Fred Sidney Mayer, President of the General Convention, was present as an official delegate from the Convention, and the Rev. Eric L. G. Reissner, of Berlin, representing Continental Societies.

     The Address of the retiring President, the Rev. Frank Holmes (Herald, June 8), is a frank and sound appraisal of the state of the Christian world. To quote: "We should be reminded that in the Writings of the New Church, and there alone, can be found the principles which explain the bewildering state of the world and its deleterious reaction upon the New Church during the past decades. Without that explanation the present trend of world events would be incomprehensible. The outlook must be very bleak to all Christian communities which have not the doctrine about the ending of the old and the beginning of the new as the background of all their thinking. It must seem to them as though the eclipse of the spiritual and the prevalence of the natural were a permanent and increasing process. It is gloomy indeed where the sun is darkened, the moon does not give her light, the stars are fallen from heaven, and where they have not yet seen the Son of Man coming in the clouds of heaven with power and great glory." And further: "We need to be reminded of these things, and not to leave to our children the legacy which our forefathers have left to us in the form of large, unwieldy buildings, as though they thought, contrary to Revelation, that the New Church was soon to be among the many. . . . And why should we be so anxious about that? Why worry and fear because things are turning out according to clear, repeated Divine predictions and permissions? The New Church will spread to the many when the Lord sees wise, not when we think that we do so." These are a few points in an address that will repay reading.

     The same may be said of the Address of the incoming President of the Conference, the Rev. Arthur Clapham, of Camberwell, London, who deals with the simplicity and understandability of the Heavenly Doctrines in these terms: "In the knowledge of the Lord in His Divine Human as the One God of heaven and earth, and in the understanding of the interior senses of the Divine Word, we are conscious, gloriously conscious, of deliverance from the darkness of the Old Church, of release from the imprisoning doubts and fears and hesitations which beset the older theologies and faiths. It is not necessary for us, if we would maintain our faith, to divorce reason and faith, and keep them far apart. It is not necessary for us to separate science and theology as incompatibles. We have no need to strain our reason to the breaking point in order to understand the Lord and His Word; neither does our faith tremble before the advances of archaeology and Biblical criticism. For the Lord has revealed spiritual truth in rational light, and we have a faith which is rational, clear, simple, and intelligible, a faith which lightens the path of life for us, brings harmony into our thought, and orders all things below it into a heavenly order.

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Profound as it is in its implications, and deep as are the themes which it opens up for our rational consideration, it is essentially a simple faith-alike for the learned and for the simple. For it is a faith in one understandable God, with one understandable purpose in Creation, who in fulfilment of that purpose came in a way that we can understand, and redeemed us in a way that we can understand, and has given us from Himself a Word that is intelligible, not a series of enactments, but a Divine Psychology in which man's outer life is related to his inner and spiritual life, and to the Lord's life, in a comprehensible manner. We shall all, probably, have found that the simple directness of this faith gives direction to our thought and life in a way that the faiths of mystery in the Old Churches, and the faiths of so-called rationalism outside the Churches, can never do."

     Mr. Clapham also speaks of "those who would have the Church venture into the fields of statesmanship, legislation and economics, and lay down canons of law upon these themes. They grow impatient with the slow response of men to the spiritual message of the Church, and feel that while the Church confines itself to teaching men the spiritual law it is failing to be 'practical,' and therefore failing to do the Lord's words. We can, I think, sympathize with these feelings, with this impatience and the desire to 'get things done.' But I would suggest that if teaching is one's function, then to teach is an ultimate and practical duty, and in fulfilling it one does the Lord's commandment. In teaching and leading men in the spiritual law, the Church fulfils its duty better than in stooping to take up the natural tasks that men have failed to do or have done badly. There will always be grave danger when the Church leaves the preaching of the Gospel in order to serve tables. If men have failed to perform their tasks aright, if statesmanship fails, and our economic and commercial system falls deeper and deeper into confusion, it is because men have failed to grasp and understand the Divine Order of life. They have failed to see the spiritual laws which are within and above all natural concerns. And failing there, they have not had the enlightenment of Heaven upon their natural duties and worldly tasks." He continues:

     "As a Church, our function is to teach men the spiritual truths and to lead them therein by their affections. Other methods and other interpretations of the Church's business may be more popular, more spectacular, may possibly win more approval from the world; but we must not be deflected from our duty by any popular clamor. Our great task is to proclaim that the Lord has made His Second Advent, to make Him known to men in His Divine Human, and to preach the Word and the Heavenly Doctrines that He has revealed. There is no higher function. There is no duty more urgent or imperative than this. There is nothing more vital to the welfare of men and the renewal of the world. To this end the Lord has called us and formed us into a Church. Not by leaving this work, but by intensifying it, shall we perform our duty to the Lord and to our neighbor. Let us devote our thought and energies to seeking out new and better and more effective ways of doing this work; and, slow as it may seem to our impatient nature, through the New Church the Lord will give new faith to men, that the Holy City, New Jerusalem, coming down from Him out of heaven, may find place in their hearts and minds, its heavenly order prevail, by His power, in their lives and among the kingdoms of men."

     Last Winter, Mr. Clapham, as Conference Representative, visited the West Coast of Africa,-Nigeria, Gold Coast, and Sierre Leone,-where he met Africans and others who are interested in the New Church. His account, with photograph, appears in the Herald of March 23 to April 13, and indicates that there is a real beginning of the Church in that part of Africa. "The day before sailing for England," he writes, "I baptized Mr. Mensah and Mr. Amedjo into the New Church.

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Both are earnest New Churchmen, both are students of the Writings, both are zealous in missionary endeavor. Hundreds of miles apart, unknown to one another, they have been working for the cause of the Church. It was a delight to bring them together and to baptize them together."

     GENERAL CONVENTION.

     The 114th meeting of the General Convention, which was held at Detroit, Michigan, June 22-25, is reported in The New-Church Messenger for July 10 and 17, where we find a record of the proceedings and some of the addresses delivered on that occasion. From the account we also gather that there was a revival of the issue between the so-called conservative and liberal groups, which reached an acute stage several years ago, and which was brought to the fore this year by the act of the Board of Managers of the Theological School in terminating the engagement of the Rev. William F. Wunsch as Professor in the Theological School. In regard to this the Messenger report states:

     "The report which led to the most discussion was that of the Board of Managers of the New Church Theological School. The chief point of interest in this report lay in the fact that the Board, with only two dissentients, had decided not to re-engage one member of the Faculty. The fact that this gentleman had spent twenty-five years in the service of the School, and that his scholarship and industry were not for a moment called in question, required some clear explanation of the reasons that lay at the base of the failure of the Board of Managers to continue his service in the School. Numerous members of the Convention held the opinion that the action of the Board of Managers was both unwise and unjust. The explanation advanced by the Managers was that the gentleman in question did not possess temperamental fitness for insuring the happiness, enthusiasm and optimism of students. A spirited discussion ensued, but the Convention by a large majority rejected a motion requesting the Board of Managers to invite the return of the gentleman to the Faculty. That the action of the Board of Managers met with the approval of a decided majority of the Convention was demonstrated not only by their rejection of the above-named motion, but by the fact that the four retiring members of the Board were re-elected."

     There was also a full and frank discussion of the matter by a meeting of representatives of the Alumni Association with the Board of Managers, held during the Convention. And while "temperamental fitness" is assigned as the basis for the Board's action, we believe that the nature of Mr. Wunsch's teaching had much to do with it. His doctrinal position has become well-known by his numerous writings, which have been reviewed from time to time in the pages of New Church Life, and recently in a review of the new quarterly, The New Christianity. (May, 1935.) An advertisement of his works in the Messenger for July 31 states that in October he will enter "the active preaching ministry in New York City," presumably with the society in Brooklyn.

     SWEDENBORG SCIENTIFIC ASSOCIATION.

     THE NEW PHILOSOPHY for July contains the Transactions of the 38th Annual Meeting, held at Bryn Athyn on May 31, and also Reports of the activities during the past year, that of the Treasurer revealing the fact that, owing chiefly to the prevailing economic conditions, there has been a decline in membership and financial support.

     In the election of officers for the ensuing year, the Rev. Reginald W. Brown was chosen President of the Association, succeeding the Rev. Lewis F. Hite, for whose long and valued services as President a keen appreciation was expressed in formal resolution.

     The following were elected members of the Board of Directors: Messrs. Alfred Acton, Ezra Hyde Alden, Gideon Boericke, C. E. Doering, Warren Goddard, Lewis F. Hite, Wilfred Howard, Harold F. Pitcairn, and Raymond Synnestvedt.

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At a subsequent meeting of the Board, Mr. Gideon Boericke was chosen Vice President of the Association.

     In the evening, Dr. Acton delivered an extemporaneous Address on "The True Use of Swedenborg's Scientific Works," which was followed by a discussion.

     DURBAN, NATAL.

     July 31.-During the past two months there has been a decided improvement in the attendance at church and social functions in the society, which had suffered a great deal from the epidemic of influenza and other ailments. We are all delighted to hear that Mrs. Acton is recovering from the effects of a serious illness of a month's duration, and that she will return from the Nursing Home in a week or so. The school recessed for the whole of July, and the children now return to work after a happy holiday.

     Under the auspices of the Women's Guild, our semi-annual Sale of Work was held at the home of Mrs. J. J. Forfar on April 30, and was attended by most of the women of the society and many of the children, which made the afternoon both a profitable and enjoyable occasion.

     During May all the organizations of the church held their annual meetings, that of the society itself coming on the last Wednesday in the month, when a great deal of church and school business was transacted and the officers were elected for the ensuing year.

     A social gathering in May took the form of a Bioscope Evening at which a number of amusing pictures were shown. After tea was served, an hour of dancing was thoroughly enjoyed by the young people. In June, a dramatic evening was given by Miss Sheila Braby, Mr. Horace Braby, and some of their friends who are members of an amateur theatrical society. Two or three short plays were well acted, and were greatly appreciated by all who were present.

     On the 24th of May a picnic was held at the "Island" for the children. A boat was engaged, and the "skipper" very kindly took us for a ride out to the end of the "Bluff" and the open sea before returning to the Island, where the young people went in bathing. A storm blew up about four o'clock, and the bay was rough so we hurried home, and the children were glad they had safely returned to shore. But it was a happy outing, enjoyed by young and old.

     On the afternoon of June 15, our church was the scene of a very lovely but simple wedding-that of Mr. Harold Kish to Miss Kathleen Ridgway, daughter of Mrs. Ridgway and the late C. S. Ridgway. The bride looked charming in her white satin dress with inserts of pale pink. After the ceremony a reception was held in the garden of Mr. and Mrs. Melville Ridgway.

     The friends of Mrs. Kish extend their heartfelt sympathies on the passing to the other world of her husband, who was taken in shortly after the wedding, and died a month later.

     New Church Day was celebrated by a banquet on the evening of June 19th, and by a special service on Sunday, June 23, with the administration of the Holy Supper. The same afternoon there was a tea at the home of Mr. and Mrs. Cyril Braby.

     The banquet was well served by the ladies of the society, and while a good many were prevented from attending by illness, the spirit of the evening was well upheld by those present. Our pastor, Rev. Elmo Acton, was toastmaster and gave the opening address, which was followed by suitable songs and the reading of papers on the following subjects: "The Second Coming of the Lord," Mr. H. Scott Forfar; "Why the Growth of the New Church is so Slow," Mr. Melville Ridgway; "The Words Nunc Licet," Mr. H. Ridgway; "The Reason for the Name 'New Jerusalem,'" Mr. Ivan Ridgway; "The New Church the Crown of Churches," Mr. Robert Mansfield, read in his absence through illness by the toastmaster.

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I wish these papers could be published, as they were all fine and well worth reading. In the course of the program the toastmaster spoke of the General Assembly banquet, and of our Greeting sent by cable: "We are with you in prayers for the New Church." A toast to Bishop Pendleton as leader of the Church was then honored, and we sang "Friends Across the Sea." Messages from absent South African friends were read-Mrs. Rogers and Yveline, Rex Ridgway, the Richard family, and the Alpha Circle-and we closed with the singing of some jolly songs.

     We greatly enjoyed the tea given in the afternoon of the 23d by Mr. and Mrs. Braby, and especially the very beautiful piano playing of Miss Visack, a cousin of the Cockerell family who is here on a visit from England.

     The society is happy to welcome the recently born son of Mr. and Mrs. Royston, baptized "David" on July 28; of Mr. and Mrs. Levine, baptized "Jonathan" on June 23; of the Rev. and Mrs. Acton, June 3; of the Rev. and Mrs. Johnston, July 23; and the daughter of Mr, and Mrs. Albert Ridgway, baptized "Wendy Mary" on June 9th.

     The Rev. F. W. Elphick is now in Durban for meetings of the South African Mission, and will shortly visit other Mission centers.
     B. R. F.

     THE ALPHA CIRCLE.

     July 16-The last six months have been anything but normal with us. The fortnightly services and weekly doctrinal classes have been maintained under difficulties. Owing to an epidemic of mumps, plus Winter vacations, no meetings have been held since the beginning of June. Up to that date, however, the services had been well attended, and an effort was made to meet the requirements of both children and adults. A series of sermons on the Lord's Prayer was completed, and readings from Heaven and Hell covered the first section of that work.

     At the time of writing, therefore, there is a decided lull in the life of the Circle. Mr. and Mrs. Norman Ridgway are in Durban; and Mr. and Mrs. S. F. Parker are on leave in England, after twelve years of service with the Alpha Estate. But they had hardly been at sea a week, on board the Warwick Castle, when we received the news from Bloemfontein that Mrs. M. Maitin-Casalis, Mrs. Parker's mother, had passed suddenly into the spiritual world. This was on July 3d. The news was sent by radiogram to the boat; and all here hoped that our friends would receive every spiritual comfort under such exceptional circumstances.

     Mrs. Maitin-Casalis was the granddaughter of Eugene Casalis, the founder of Morija, and the first missionary in Basutoland (1833). Being thus connected with the Headquarters of the French Protestant Mission in Basutoland, the funeral took place at Morija on July 5th. The service was conducted in French and Sesuto, while the concluding prayer was given in English. Relatives and friends were present from Johannesburg, Basutoland, and the Free State. Messrs. F. W. Elphick and Edward J. Waters attended and represented the community at Alpha. Mrs. Casalis will be sadly missed, for she had endeared herself to old and young.

     In our last account (January) it was noted that the European School at Alpha had had a very successful session. This happy state of affairs, however, only continued till April, when Miss Goring, the Teacher, left for Rhodesia. With the prospect of a repeated change of teachers, it was felt that the time had come for the elder children to go to a public school. In order to maintain a home-sphere, the experiment was made of renting a house in Ladybrand, so that the children might attend the Ladybrand Government School during the week and the Alpha Circle services on Sundays. But a number of unsatisfactory school conditions, together with the inconvenience involved, made the parents decide that it was not worth-while carrying the venture further.

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So the children are back at Alpha, and the problem now is to find a suitable qualified teacher, or teachers, until the fast approaching time when the elder children will have to go either to Bloemfontein, one hundred miles away, or to Durban, four hundred miles away. It will thus be seen that it is no easy matter to maintain New Church education on a veld settlement.
     F. W. E.

     Stations of the

     SOUTH AFRICAN MISSION.

     Believing it will be of interest to your readers, we propose to give a brief account of each of our Mission Stations in South Africa, thus bringing up to date the "who" and the "where." They will be described in the following alphabetical and geographical order:

     1. ALPHA MISSION: Ladybrand, Orange Free State.

     2. BASUTOLAND: Bots'abelo, Khopane, Lukas, Mafika, Qopo, Quthing.

     3. CAPE PROVINCE: Sterkstroom.

     4. NATAL: Acton Homes, Bulwer, Chakas Kraal; Durban-Mayville and Turner's Avenue; Isididini, Lusitania, Tongaat.

     5. TRANSVAAL: Greylingstad and Johannesburg.

     6. ZULULAND: Impapala-"Kent Manor"; Indolindi.

     1. Alpha Mission.

     This Headquarters' section is endeavoring to carry on a number of uses: Lower and Primary School; Theological School; Printing and Carpentry Departments. Of late we have been seriously handicapped by the "American Depression," but we are trying to struggle through. Building operations have ceased for a number of years, and the Alpha School is looked upon by both European and Native as somewhat of a nonentity, because we cannot show any great external growth, such as extensive schoolrooms, a large staff of teachers, boys' dormitory, girls' dormitory, housemaster, matron, cookery school, etc., etc. So with the Boy's Hotel, commenced in 1924, shut down and with minimum equipment, our Headquarters has had to be content with small things. We have made every effort to obtain financial assistance in the form of Educational Grants from the authorities of the Orange Free State and Basutoland, but without success so far. The issue will be raised again as soon as thought advisable.

     The attendance at the Day School varies from 60 to 100 pupils. Mr. C. H. Mofokeng, Headmaster, is assisted by Mrs. C. Letele and Miss Olive Mofokeng. The Theological School, for the February-June term of this year, had four students: George Nteso (Mosuto), 3d year; Rev. Jonas Mphatse (Mosuto), Revision Course; Wilfred Mkize (Zulu), and Stephen Buthelezi (Zulu), 1st year. It is now an understood condition that all students come to the Theological School under "probation." The subjects studied were: Consecutive readings from the True Christian Religion, Divine Providence, and Divine Love and Wisdom; Lectures on Ritual and Exposition; Notes on Correspondences and Degrees; a brief review of the Old and New Testaments; and readings on the Life of Swedenborg, as treated by Dr. Acton in his Introduction to the Word Explained. Practical work was done in theological essays for 1st-year students, and sermon writing for the 2d and 3d-year students.

     Our Printing Press is always busy. We have enough manuscript copy to keep two typographs going, but we have to be content with one. At the present time it is occupied with a Zulu translation of Heaven and Hell; a Zulu Service (revised edition); a Sesuto Hymn Book (with Tonic Sol-fa text); a Sesuto edition of the Rev. Hugo Lj. Odhner's First Elements of the True Christian Religion, adapted to the needs of the schools, homes and missions of the General Church of the New Jerusalem.

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In addition, there is the everyday jobbing, and the occasional issue of the Tlhahiso, the Mission magazine. Fred Shangase is responsible as printer. He has one assistant, Joseph Malebo, and two part-time learners.

     The Carpentry Department is also fully occupied. With three learners and their instructor, Silas Mote, a graduate of the Maseru Industrial School, all repairs at the Alpha Mission are accomplished, while tables, desks, blackboards, pulpits, lecterns and altars are made for our several Mission Stations when required.

     In Church matters, Rev. Jonas Motsi, who had training in Bryn Athyn (1923-6), is the Pastor of the Alpha Society, consisting of the resident native teachers, members from the neighboring farms, and Basuto members who cross the Caledon River to reach the church building. Rev. Motsi conducts the Sunday services and the Thursday doctrinal class, opens the Day School each morning, and gives instruction in Scripture and New Church Doctrine, as required for the different standards.

     Such is the present status of the Mission work at Alpha. But there is need to look ahead. We are, therefore, as Providence allows, trying to provide for future conditions. Messrs. Gladstone and Arthur Letele, ex-students of the Alpha Day School, are now studying at the South African Native College at Fort Hare, Alice, Cape Province. Both students have matriculated, and are following "degree" courses. In thus "spoiling the Egyptians," we propose that the Alpha School may in time be able to raise its standard. Faced with the modern theories of Evolution, Psychology, and the Theory and Practice of Education, we trust that our two promising pupils will not, in the end, depart from a New Church viewpoint, and be drowned in the floods of the "Red Sea"! Only time and experience can prove the worth of this venture. This, however, is one phase of modern Africa and its education, and shows what missionary work involves in present times.
     F. W. ELPHICK.

     (To be Continued.)

     PARIS, FRANCE.

     Since my arrival in Paris on March 23d, services have been held regularly on the first and third Sundays of each month at 3.30 o'clock in the afternoon, with the exception of Easter Sunday when the Holy Supper was administered at a morning service beginning at ten o'clock, and another morning service on June 23d instead of June 16, this being followed by the annual meeting, and later by a dinner in celebration of New Church Day.

     At the annual meeting a revision of the statutes of our order and organization was unanimously adopted, and according to the new order the pastor nominated a council of ten, including himself, to be the governing body of the society during three years, when it automatically dissolves, with the exception of the pastor, who then again nominates a council. The nominees were unanimously accepted, and, at a brief meeting of the council, M. Elisee Hussenet was elected Treasurer and M. Henri Turpault, Secretary. Since then the modification of our statutes was deposed at the Hotel de Ville, and on July 17 the Official Journal of the French Republic, in its 66th year, published a statement that such modifications had been made, and that the official name had been altered to Societe Francaise de l'Eglise General de la Nouvelle Jerusalem. The new statutes call for membership in the General Church as a preliminary to membership in the Socete Francaise, and recognize that the Bishop must be appealed in changes of the pastorate. (It is of interest that this issue of the Official Journal contains the new "Decrets-Lois" which M. Pierre.Laval has put forth to balance the French budget.) Besides those already mentioned, the following seven are members of the council: M. Elie Hussenet, M. Andre Lucas, M. Louis Lucas, M. Rene Hussenet, Rev. Theodore Pitcairn, M. Raguenet, and M. Vanderzwalmen Duc.

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     Following the service on June 23d, the dinner in celebration of New Church Day was held at Sevres, attended by thirteen adult members, four children, and two lady visitors. The pastor read a paper on the subject of Swedenborg's spiritual contact with the Twelve Apostles during the closing years of his life. Many toasts were honored, in one of which Mrs. Regina Iungerich, of Bryn Athyn, was recognized as "Vice presdente d'honeur perpetuelle," and many of those present contributed songs or recitations.

     In the absence of the pastor, who attended the British Assembly at Colchester, M. Louis Lucas was authorized to conduct the service on August 4th.
     E. E. IUNGERICH.

     KITCHENER, ONT.

     A revered member of our society passed to the spiritual world with the death of Mr. Jacob Stroh on May 23d in his eighty-sixth year. We trust that an account of his long career of devotion to the church will shortly appear in the pages of New Church Life. The funeral services were conducted by the Rev. Alfred Acton, who also remained to officiate at our Sunday service the following day.

     On the return of those who attended the General Assembly, we held an echo meeting. In the absence of our pastor, the Rev. Henry Heinrichs was asked to be chairman of the meeting. He and Dr. Robert Schnarr and others gave us their accounts of the Assembly, and altogether a very comprehensive idea was gathered, giving the impression that the spirit of the meetings was especially friendly and delightful.

     We are pleased to welcome the Rev. and Mrs. Henry Heinrichs and family, who have taken up their residence here. Mr. Heinrichs has been conducting our Sunday services during the Summer, except for three Sundays during the visit of the Rev. F. E. Waelchli, who officiated on those occasions, and who also addressed the Ladies Guild at a delightful meeting held at Mrs. Niebergall's summer home in Freeport, the subject of his paper being "Innocence."

     On July 1st, Dominion Day, young and old assembled at the church grounds for a day out of doors and a picnic supper, followed by fireworks and a large bonfire. Again, on Civic Holiday, August 5, a similar gathering was held, and equally enjoyed by all.

     Our Day School opened on September 3d with a service conducted by our pastor, the Rev. Alan Gill, who spoke to the children on "Why We Have New Church Schools." Forty-nine pupils are enrolled, and we are pleased to report that the two teachers, Miss Anna Heinrichs and Miss Phillis Cooper, will continue with the school this year.

     We are also glad to state that Mr. Gill has returned from his extended holiday very much improved in health. He has begun his classes in Religion in the school, and is feeling his way toward a gradual resumption of a full program of society uses.

     Visitors during the Summer included Miss Ina Bellinger, of Windsor, Ont., Miss Carrie Doering and Miss Gwendolyn Cooper, of Bryn Athyn.
     C. R.

     TORONTO, CANADA.

     Unanimity is certainly desirable in arriving at all decisions in society meetings, and, at a society meeting held after the service on Sunday, July 28, for the purpose of officially accepting the gift of a new pipe organ for our little chapel, the opposition was most conspicuous by its absence. This organ,-the generous gift of Mr. Ray Brown and Mr. John Smithson, in memory of the late Robert Carswell,-is now being built, and will he installed ready for use in the early Fall, when it will immediately be put to interesting and important use during the Ontario District Assembly to be held in Toronto this year. A special feature of the Assembly program will be a celebration of the fiftieth anniversary of our society, and already there are rustlings here and there to indicate that all sorts of plans are afoot in order to commemorate such an auspicious occasion in a fitting manner.

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     Summer seems to be the recognized time for inter-society visiting, and the Olivet Society has duly played her part as hostess to a number of Summer visitors. On July 7, a visiting minister conducted the Sunday service, namely, the Rev. A. Wynne Acton, who stopped over in Toronto for a few days on his return trip to London, England. Among other visitors have been: Mrs. Alfred Acton, Mrs. Kesniel Acton, Miss Rowena Acton, Mrs. Charles Smith, Mrs. Emil Cronlund, Miss Petty Cronlund, Mr. Donald Cronlund, Mr. Robert Alden, and Miss Annette Bostock,-all of Bryn Athyn; Mrs. Sterling Smith, of Camden, N. J.; Mr. and Mrs. W. Alan Smith and three children, of Wyoming, Ohio; and Miss Venita Roschman, of Glenview, Illinois.     
      M. S.

     GLENVIEW, ILL.

     Our church activities have slowed down during the Summer, but Sunday services have been well attended. The pastor has introduced an innovation by having the bimonthly celebration of the Holy Supper on Sunday evenings at 9 o'clock, the first having been held August 4th.

     At the regular meeting of the local Chapter of the Sons of the Academy, held July 20, the paper of the evening was the Address on "The Principles of the Academy after Thirty-six Years," delivered by Mr. Harold Pitcairn at the General Assembly. It was read by Mr. Sidney E. Lee, and heard with great interest. We stay-at-homes are indeed grateful to those whose generosity has made it possible for us to enjoy the Assembly Addresses as they have appeared in the Life. Indeed, much can be derived from such papers on their perusal that may have been missed when hearing the rapidly spoken word.

     A pleasant event was a kitchen-shower given to Miss Elizabeth Fuller and her future husband, the Rev. Norman H. Reuter. It was held on the beautiful lawn at the home of Mr. and Mrs. Louis S. Cole, and when the festivities were over, it was evident that the happy couple had received many useful gifts.

     The wedding took place in our church on August 10 at 4 p.m., the Rev. Gilbert H. Smith officiating. The ceremony was very beautiful, and was followed by a delightful reception. The bride and bridegroom have grown up in our society, where they have had the affection and esteem of all. Mr. Reuter was for several years assistant to our pastor, until his call to Wyoming, Ohio, where he and his bride will reside.

     On August 17 our annual carnival and fair was held in the subdivision north of the Park, starting in the afternoon and continuing until a late hour. Games and amusements for one and all, cafeteria supper, refreshment booths, candy and other goodies, games of chance and skill, music and dancing; finally, the awarding of prizes and auction of the fair exhibits. A tidy sum was realized for various good uses.

     While it has been cool of late, a very warm Summer and sufficient rains have enabled our home gardeners to show varied bumper crops of seasonable vegetables, also keeping the lawns green and the flowers flourishing. We are now looking forward to the opening of our Fall activities, involving the resumption of the Friday classes and the opening of the school on September 18. Our buildings, including the church, school, and parish hall, are being repaired and redecorated, and will reopen spick and span.     

     Among visitors during the Summer we note: Miss Lena Synnestvedt, who sang a solo at a Sunday service; Mr. and Mrs. George Woodard; Mrs. Enoch S. Price; Mr. and Mrs. Leroy Smith; Miss Helen Colley; Mrs. Harold Brooks (nee Edith Goerwitz); Mr. and Mrs. Donald Merrill; Miss Rosamond Brown, Miss Jeannette Caldwell, Mr. Nathan Pitcairn and Mr. Charles de Charms.

     A contingent of our young people, ten in all, is leaving for Bryn Athyn to attend the Academy Schools during the coming year.
     J. B. S.

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     SYDNEY, AUSTRALIA.

     The Rev. and Mrs. W. Cairns Henderson arrived on the morning of August 8, and, after seeing something of the city of Sydney, were entertained in the evening at a social held in our church building, when they were welcomed by a company of about forty-five persons. Dancing, songs, sweets and fruits combined to make a very pleasant time.

     In the afternoon of the following Sunday, Mi. Henderson presented to each of the children his or her prize for good attendance during the year. He also presided at the evening doctrinal class.

     Before coming to Sydney, Mr. and Mrs. Henderson spent a useful and pleasant fortnight in Adelaide, where Mr. Henderson preached on the last of two Sundays of their stay. They also spent two days at Glenbrook, the home of Mr. and Mrs. White.

     Sixty-five years hence, when the twentieth century shall have come to a close, and the Rev. Cairns Henderson shall have attained his ninety-third year, it may not be too optimistic to visualize the Hurtsville Society as something much larger than it is now.
     RICHARD MORSE.

     ENGLAND.

     We are pleased to hear that the Rev. A. Wynne Acton has recovered of the broken wrist which he suffered in a collision while riding a motorcycle last July. He was able to take part in the British Assembly, and his typewritten report (p. 354) was typed with one hand!

     The Rev. Victor J. Gladish, after a period of convalescence spent in the hospitable home of Mr. and Mrs. Colley Pryke at Chelmsford, expected to return to Colchester shortly after September 5th.

     DISTRICT ASSEMBLIES.

     The Chicago District Assembly will be held at the Immanuel Church, Glenview, Ill., October 11-13, 1935. Members of the Immanuel Church wish to provide accommodations for visitors who desire to attend these meetings from places outside of Chicago and immediate vicinity, such as Rockford, Ill., St, Louis, Mo., etc., who will be gladly entertained if they will communicate with the Rev. Gilbert H. Smith, Secretary of the Assembly, Glenview, Ill.

     The Pittsburgh District Assembly will be held at the Church of the Pittsburgh Society, 299 Le Roi Road, November 1-3, 1935.

     The Twenty-second Ontario Assembly will be held at the Olivet Church, Elm Grove and Melbourne Avenues, Toronto, on Saturday, Sunday, and Monday, November 9th to 11th, 1935. At the same time the Olivet Church will celebrate its 50th Anniversary; for the Parkdale Society, which became the Olivet Church, was formed on October 14, 1885.

     Intending visitors are requested to communicate with Miss Mary Smith, 164 Close Avenue, Toronto, Canada.-Rev. Alan Gill, Secretary.

     All members and friends of the General Church are cordially invited to attend these Assemblies.

     CHARTER DAY.

     All ex-students of the Academy of the New Church are cordially invited to attend the Charter Day Exercises, to be held at Bryn Athyn, Pa., on October 25th and 26th, 1935. Those expecting to attend are requested to notify Miss Freda Pendleton, Bryn Athyn, Pa.

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ORDINATIONS 1935

ORDINATIONS              1935




     Announcements.



     Sandstrom.-At Colchester, England, August 4, 1935, the Rev. Erik Sandstrom, into the Second Degree of the Priesthood, the Right Rev. R. J. Tilson officiating.
CORRECTION 1935

CORRECTION       Editor       1935

     In the Report of the Corporation of the General Church (July issue, p. 230), the name of Mr. C. Raynor Brown should have appeared in the list of the elected members of the Executive Committee, making the total of twenty-two members, as there stated. The Secretary regrets the accidental omission of Mr. Brown's name from the report as submitted for publication.

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CONJUGIAL UNION 1935

CONJUGIAL UNION       Rev. NORMAN H. REUTER       1935


NEW CHURCH LIFE
VOL. LV. NOVEMBER, 1935          No. 11
     I: FEMININE CONJUGIAL USE.

     "The will of the wife conjoins itself with the understanding of the man, and hence the understanding of the man with the will of the wife." (C. L. 159.)

     Divine Revelation is given for one only purpose, that is, for one universal reason, which encompasses in itself all other ends and purposes. It is given for the use of man. This is its all embracing objective. When so used by man, when received by him in the fullest sense, it blesses him with everything of life. It leads him out of the darkness of spiritual ignorance. It instructs him in the way that leads to peace and happiness. It guides him out of the pitfalls of falsity and evil. It imparts strength and protection in hours of trial and temptation. It brings the consolation of infinite mercy and Divine power when he emerges from the depths of despair. It sheds abroad renewing light, confirming faith, and supporting love. It finally becomes the medium for the communication of all the joys and blessings of heaven. It is, indeed, the Door which opens upon the Way that leads to eternal life.

     Of all the teachings which the Lord thus reveals to men, none are more important, or can lead in the way of more genuine happiness, than those relating to the conjugial union. He who sees and follows these teachings will enter into all the wisdom of heaven, and will enjoy all the delights thereof.

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Indeed, he who perceives and adheres to all the implications of our text will come into all the truth and good of the Word, for each truth thus stands as a center to all truths. Though the text may appear as but a simple statement of what to some may seem as a well-known fact, its ramifications and implications are infinite, leading to all knowledge and all wisdom.

     "The will of the wife conjoins itself with the understanding of the man, and hence the understanding of the man with the will of the wife." As an example of the many ideas contained in this statement of doctrine, note that on the part of the wife the conjoining medium is said to be the will, while with the husband it is the understanding. Note further the indication that the active in this conjunction proceeds from the will of the wife, and not the husband; and afterwards it is reciprocated, that is, received and returned by the understanding of the man, and then (or from that cause) the understanding of the man is conjoined with the will of the wife.

     In order that we may more fully perceive all that is involved in our text, let us review the first Portion of the chapter, and thus the general body of doctrine from which the text is taken. (C. L. 156a-183.) The chapter deals with the conjunction of souls and minds by marriage, which is meant by the Lord's words, "They shall no more be twain, but one flesh." It opens with the universally recognized truth that there is inherent in each sex, by creation, the faculty and the inclination whereby they are able and will to be conjoined as into one But it is to be especially noted that it is the spiritual love received from the Lord, which is not inborn or innate and is called "conjugial love," which conjoins two souls and thence two minds into one, and not the innate love of the sex. This spiritual conjunction is effected by the will of the wife conjoining itself with the understanding of the man; and then, as a reciprocal action, the understanding of the man conjoins itself with the will of the wife. We are taught that the conjunction takes place in this manner,-the active with the woman, and the receptive or passive with the man,-because the inclination to unite the man to herself is constant and perpetual with the wife, but inconstant and alternating with the man. In explaining this, the Doctrines say:

     "The reason is, because love cannot do otherwise than love and unite itself, in order that it may be loved in return.

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Its essence and life is nothing else; and women are born loves, but men, with whom they unite themselves that they may be loved in return, are receptions. And besides, love is continually efficient; it is like heat, flame, and fire, which, if restrained, so that they go not forth into effect, perish. Hence it is that with the wife the inclination to unite the man to herself is constant and perpetual; but that with the man there is not a similar inclination to the wife, because the man is not love, but only a recipient of love; and because the state of reception comes and goes, according to interrupting cares, according to the changes of heat and want of heat in the mind from various causes, and according to increase and decrease of the powers of the body, which do not return constantly and at stated periods, it follows that with men the inclination to conjunction is inconstant and alternating." (C. L. 160.)

     From the above it is plain that the inconstancy with men, here spoken of, is not that which results from infelicity in intention, thought, or deed, but that what is here referred to is a condition that is inherent in the man, because he is born a form of wisdom, and not of love, as is the case with women. And wisdom, intelligence, and knowledge come into their light and power, and then alternately recede therefrom, while love is constant, ever efficient. And these qualities of wisdom and love are stamped upon the very natures of men and women; for they are respectively living human forms or embodiments of these, and vary in all their modes, qualities, and actions accordingly.

     Inwardly viewed, a man, of and by himself, cannot be otherwise than as above portrayed, and neither can a woman; for they are created thus, although both are able to simulate an appearance contrary to their inherent natures.

     Now, because this is the case,-because woman is innately a form of love, and man is not, because love resides with her, and conjugial love is first received by her, and then transferred to the man,-the teaching continues "that conjunction is inspired into the man by the wife according to her love, and is received by the man according to his wisdom." (C. L. 161.) This teaching is contrary to much of the popular thought and literature on the subject; but that it is true has always been known by the wise, especially among women. The Doctrines say that the fact "that love and thence conjunction is inspired into the man by the wife is at this day concealed from men, yea, is universally denied by them. The reason is that wives persuade that only the men love, and they themselves receive, or that the men are loves, and themselves obediences. They also rejoice in heart when men believe so.

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There are many reasons why they persuade them of this, all of which are of the prudence and circumspection of wives. The reason why the inspiration or insinuation of love is from the wives into the men is that with men there is nothing of conjugial love, nor even of the love of the sex, but only with wives and women." (C. L. 161.)

     That there is nothing of conjugial love inherent with men, nor even of the love of the sex, but that all of it is received by them from and through women, was clearly demonstrated in the other world, where such things can be done as they cannot here on earth. The account of this event is as follows:

     "There was once a conversation there on this subject, and the men, persuaded by their wives, insisted that they love, and not the wives, and that the wives receive love from them. To settle the controversy about this secret, all the women, including the wives, were withdrawn from the men, and with them at the same time the very sphere of the love of the sex was removed, which being taken away, the men came into an altogether strange state, never perceived before, of which they greatly complained. Then, while they were in this state, the women were brought to them, and the wives to their husbands, and tenderly addressed them. But they became cold at their blandishments, and turned away, and said among themselves, `What is this? What is a woman?'

     And when some said that they were their wives, they answered, 'What is a wife? We do not know you.' But when the wives began to be grieved at this utter frigid indifference of the men, and some of them to weep, the sphere of the love of the female sex, and the conjugial sphere, which till now had been taken away from the men, was restored; and then the men immediately returned into their former state, the lovers of marriage into theirs, and the lovers of the sex into theirs. Thus the men were convinced that nothing of conjugial love, nor even of the lore of the sex, resides with them, but solely with wives and women. And yet afterwards the wives, of their prudence, led the men to believe that love resides with the men, and that some little spark of it may pass from the men into themselves. This experience is here adduced, in order that it may be known that wives are loves and men receptions." (C. L. 161.)

     From this brief survey of the generals of this doctrine, it will appear more clearly why our text teaches "that the will of the wife conjoins itself with the understanding of the man, and from thence the understanding of the man with the will of the wife." Love is active; love is constant; love is conjunctive; and love is ever efficient. And since woman is a form of love, and acts and must act according to the nature of love, and since conjugial love resides with a regenerating wife, therefore the desire for conjugial union comes from her, and awakens a reciprocal desire in her husband.

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For this reason it is that the maintenance of conjugial love is assigned especially to woman. For "conjugial love depends upon the love of the wife." (De Conj. 34); it is implanted in her from creation (C. L. 409); and the sphere of it is immediately received only by her, and then is mediately transferred to the male sex. (C. L. 223.) "For this cause shall a man leave his father and mother, and cleave to his wife; and they twain shall be one flesh; so then they are no more twain, but one flesh." (Mark 10:7.)

     II: MASCULINE CONJUGIAL USE.

     "Men from creation are forms of Knowledge, intelligence, and wisdom, and women are forms of the love of these with men." (C. L. 187 end.)

     Wherever the conjugial relation is spoken of in the Heavenly Doctrine, this teaching is repeated, explained, and stressed. Through this and related truths, now revealed for the first time since ancient days, the church is able rationally to know and understand the differences, the mutual dependence, and the conjunctive qualities with men and women. In the Jewish and Christian ages, these things were for the most part unknown, covered over with many obscuring fallacies, and unrecognized, because of the debased conditions to which marriage had fallen.

     That conjugial love is a spiritual relationship, dependent upon the state of the church with the married couple, and thus that its quality with them is entirely determined by their mutual degree of regeneration, is all but unknown outside of the New Church, and only too little understood even within its borders. Yet it is not too much to claim that the whole future progress of the Church, and hence the hope for the Church's usefulness as a regenerative force in the world, depends upon the acquisition of these newly revealed truths, and a life according to them. In the understanding of these doctrines, and the daily increasing practice of them in our lives, lies our hope of all future lasting happiness. Only through their diligent and wise use can the Church be perfected and grow in spiritual power. In their increasing acceptance and application ultimately lies the one mode of salvation for the world.

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In them is to be found the practical and realizable hope of the ages.

     But, because the truth about the real conjugial relation between men and women has been so little known, and because so many fallacies regarding it have gained a hold on men's minds, it is not surprising that the truth on the subject is resisted and rejected, sometimes because, from fallacies imbedded in the mind, the truth does not appear to the individual to be as stated, and sometimes because, from cupidities which are opposed to the true conjugial, a keen aversion for the truth is felt. And this condition we may expect to find, not only with those outside the Church, but also with ourselves; for our heredity, like theirs, does not welcome the truth; and the warp and woof of our thought is more tainted with falsities than colored with truth. If we would but realize this, we would be able the more easily and quickly to remove the false threads, and replace them with golden strands of truth. But we love our own thoughts; we love our own opinions; and especially do we love the conclusions we feel we have so cleverly evolved from the little field of our own experiences and contacts with life.

     The two fundamental truths, upon which the whole understanding of the relative natures of man and woman rests, and hence upon which any comprehension of the conjugial relation also depends, are universally denied today. The first is, that the woman, and the woman alone, is the immediate receptacle of that conjoining love, called "conjugial love." Concerning this teaching we spoke in the first part of this paper. The second fundamental truth, which is the subject of this part, is that men are created to be forms of the love of acquiring wisdom, and hence that men are the first, or immediate, receptacles of wisdom from the Lord. As the wife is the agent for the reception and transference of conjugial love, so the husband is the agent for the reception and transference of heavenly wisdom. These two facts concerning the inherent natures of the two sexes, and their consequent utter dependence upon each other for completion, are the central burden of the work on Conjugial Love, and from them flow all the particular teachings regarding marriage. Without the acknowledgment of them, the rational understanding of them, and the affectional acceptance of them, there can be no understanding of the doctrine contained in that work; but with a heart-stirring perception of their truth, the whole teaching continues to open with wondrous light and encouragement.

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     Very early in the work on Conjugial Love, the substance of our text appears, standing as a fundamental proposition upon which the whole doctrine rests, and from which it follows. There we read: "It flows from the primitive formation that the male is born intellectual, and the female volitional; or what is the same, that the male is born into the affection of knowing, understanding, and of growing wise, and the female into the love of conjoining herself with that affection in the male." (C. L. 33.) Further we are taught "that the inmost in the male is love, and its clothing wisdom; or, what is the same, he is love veiled over with wisdom; and that the inmost in the female is that wisdom of the male, and its clothing is the love therefrom." (C. L. 32.)

     Now this inmost love with the male is that love received from the Lord which is called "the love of growing wise" (C. L. 21), or the love of acquiring wisdom; and this love invests him with wisdom, veils him with it as with a garment; and then, through the conjugial relation, this wisdom is transferred, and is received in the inmosts of the wife. From this implanted wisdom in the wife springs a new love, which is the love of the wisdom itself (not the love of acquiring the wisdom, as in the man), and hence it creates in her the love of him from whom she receives the wisdom; and so her inmosts are clothed with this love, which returns to the wisdom in the husband as its source. This love of her husband's wisdom is conjugial love with the wife, for it is that which spiritually conjoins her to him. It is said that "this love is feminine love, and is given by the Lord to the wife through the wisdom of the husband; and the former love is masculine love, and is the love of growing wise, and is given by the Lord to the husband according to his reception of wisdom. It is from this that the male is the wisdom of love, and that the female is the love of that wisdom. From creation, therefore, there is implanted in each the love of conjunction into one." (C. L. 32.)

     Many passages could be quoted wherein it is taught that men were created forms of the understanding, into the love of acquiring wisdom, and hence are born intellectual; that properly they should become loves of becoming wise for the sake of use from the Lord, and that women are born into "the love of loving the love of becoming wise in the male." (C. L. 382.)

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But the truth of this fundamental teaching will not be seen through the accumulation of passages, nor by the building up of an argument; but the perception of it will come from an earnest desire to learn the truth, from a spiritual affection for understanding it, and especially from a sincere yearning to enter into conjugial love.

     Let us, therefore, knowing the doctrine, endeavor to see what duties this teaching puts squarely before the male of the Church. The simple teaching that a man should become-was intended to become-a form of wisdom, indicates his responsibility plainly enough in a general way. But even what that means will not be seen unless it is known what wisdom is.

     First, let us note what wisdom is not. Considered in itself, wisdom is not learning, extensive information, or wide knowledge-not even when that learning, information, and knowledge have Divine Truth or Revelation as their subject. Nor does wisdom, in its highest estate, consist in brilliant reasoning powers, keen analysis, or deep intellectual acumen, even when these concern themselves with the things of the church. Both of these sets of qualities and faculties are 6ut the servants of wisdom, the means whereby true wisdom may be gained.

     What, then, is wisdom? A man may know many truths,-know them so that he can repeat them, and speak more or less sensibly about them. Some portion of these he may truly understand, so that he not only knows about them, but also clearly sees and recognizes the truth of them. Then perhaps some small part of these truths, seen and understood, may be the principles by which he actually lives. Such truths, put into practice from heavenly love, constitute his wisdom. To attain to wisdom, it is not enough to know truths, nor to understand them, nor yet to put them into practice, but they must be observed and followed in the life from a love derived from the Lord and heaven. For one can know, understand, and do the truth, and yet do it from an evil or selfish love. And this is not wisdom, but insanity; indeed, it is profanation of the worst kind. So wisdom is the heavenly love of heeding the truth,-the love of being in spiritual and celestial order, from wide knowledge, clear rationality, and high intelligence. When, therefore, it says that man is intended to be a form of wisdom, it means that he should be in the love of those things which bring about regeneration, and hence in the sincere desire to become regenerate.

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     Now there is more than a personal and individual responsibility for the male-especially if he be a husband-in this call to acquire wisdom. For as a husband is dependent upon the wife for the sphere and reality of conjugial love, so the wife is dependent upon him for the implantation of wisdom in herself. And if there is no wisdom in him, she cannot receive it from and through him. The significance of the responsibility on the part of the man in this respect, and thus the nature of the masculine conjugial use, will appear in some degree from the following revealed teachings.

     "Conjugial love is according to the state of the church, because it is according to the state of wisdom with man." (C. L. 130.) For wisdom makes one with the state of the church, since the state of the church is according to the wisdom present; and hence the quality of conjugial love that is possible is determined by the kind and extent of wisdom. This is because conjugial love, being a heavenly love, can only be received in a state of wisdom. For this reason, only the regenerate enjoy conjugial love, for they alone have wisdom. Others have what they call conjugial love, which is according to the quality of that which they call wisdom.

     The further responsibility of the husband, and what sad disorders follow when he fails in his spiritual conjugial duty, is obvious from this quotation from the Doctrines: "The church (with a husband and wife) is first implanted in the man, and through the man in the wife, because the man receives its truth in his understanding, and the wife from the man. If the contrary (happens) it is not according to order. This, however, sometimes occurs, but with men who either are not lovers of wisdom, and therefore are not of the church, or with those who depend as slaves upon the beck of their wives." (C. L. 125.) How clearly the disordered condition here portrayed pictures the state of the present-day Western World! Women predominate in the dying Christian Church, and men, because they "are not lovers of wisdom depend as slaves upon the beck of their wives" in matters of religion. The men have failed in their duty to seek and receive the truth, as there is no longer any love of truth with them; and the women,-the last bulwark and forced defenders of the home, the church, and civilization,-vainly try to preserve the doomed citadel, while the men go awhoring after the conceits of their own self-intelligence and the lusts of their propriums, oblivious of the imminent ruin.

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     And in this connection, too, let us remember that we have more of the Old Church than the New in us. Not until every man in our Church takes the lead in spiritual things in his home, his society, and the church at large, and also applies the truths of wisdom in his business and employment, and in his duties as a citizen of the country, can we be sure that what there is of the church among us will not be swept away with the downward tide of the decadent civilization in which we live. The church cannot be sustained if the love and the wisdom of the things of the church be not eagerly and diligently sought by the men of the church, in order that spiritual wisdom may be implanted in them, and then transferred to their wives, that thus conjugial homes may be established, which shall stand as rocks against the flood of debilitating influences increasingly washing from the world out of hell against their foundations. "Except the Lord build the house, they labor in vain that build it."

     And the first step toward that true building is to turn to the Divine Architect, that His preordained plan for constructing a house founded upon a rock may be learned. His plan He has revealed to us, and nowhere save in Revelation can we find it so as clearly to see and understand it. Nowhere else does it exist unaltered by the profane hand of man. Nowhere else can we find the sure directions that will prevent our mistakenly putting rotten timbers into the construction of that home. For this reason it is a matter of the spiritual preservation of his home, and of the church, that each man go diligently, regularly, inquiringly, humbly to the Lord in His Word. If he does this, and in so far as he does it, the Lord will be able to liken him unto "a wise man who builds his house upon a rock, and when the rains descend, and the floods come, and the winds blow, and beat upon that house, it falls not; for it is founded upon a rock." (Matthew 7:24-25.)

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LOVE OF READING THE WRITINGS 1935

LOVE OF READING THE WRITINGS       Rev. K. R. ALDEN       1935

     "And Joseph said unto them, Fear not: for am I in the place of God But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive. Note, therefore fear ye not: I will nourish you, and your little ones. And he comforted them, and spake kindly unto them." (Genesis 50:19-21.)

     This sermon is about the celestial of the spiritual from the rational,-that spiritual quality which is represented by Joseph. When, from conscience, from a sense of duty, we compel ourselves to read the Writings, we pass into our minds a tremendous series of truths. All truth is spiritual, and at first this truth may stand out as cold and uninspiring. But let us press forward in our daily reading of the Heavenly Doctrine, adding truth to truth, series to series, chapter to chapter, book to book. Let us unceasingly toil to master the meaning, to draw forth the burden, to understand the vision. And as surely as we unremittingly pursue that task, a miracle will take place. The power, the beauty, the strength, of the truth will one day create a burning love. No longer will the Writings seem cold, but filled with living warmth. No longer will we have to force ourselves to read; on the contrary, we will be drawn toward them by a thirst that can only be satisfied by drinking deep and long from the Fountain of salvation.

     Such a love of reading the Writings, born from the vision of the truth seen in the Writings, is the celestial of the spiritual from the rational. It is the good or love that is born from the interior affection of truth or wisdom, as Joseph was born of Rachel. Very simply stated, it is that love for the Divine authority of the Writings which is born when man sees in them the Lord Himself, standing, teaching, leading His Church. It is a love for the glorified Humanity of our Lord and Savior Jesus Christ,-a love that can only come to those who acknowledge the Writings as the Lord in His Second Coming, and who diligently and unceasingly seek to find Him there,-"seeking the Lord where He may be found."

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     The name "Joseph" represents this celestial spiritual quality which is born with every New Churchman who, from patiently reading, comes into the state when he loves to read. It is the love springing from the glory of the truth that is presented to the rational mind. The life story of Joseph, the eleventh son of Jacob, is given that we may see, in ultimate form, how that vital love,-the love of reading the Writings for their own sake, for the truth's sake,-grows until it becomes our savior. For, as Joseph saved his brethren and the Land of Egypt, so the celestial spiritual, when it is born in us, will save us from the sensuality of the world and the deadening influences of a merely external religion.

     When Jacob came to Yadan Aram, his eye fell upon Rachel with love; and Rachel represented the affection of interior truth. This is characteristic of all spiritual loves. As soon as we see the goal, we seek to attain it. We want at once to penetrate into interior truth, forgetting for the moment that heaven cannot be reached by a single bound, but that we must patiently ascend, one step at a time, by the rungs of Jacob's ladder. So Jacob awoke to find that Leah had been given him in Rachel's stead. It is like the man who would come at once into the deep interior essence of the Writings, impatient at the delay which must needs ensue while he sedulously reads and studies many pages of the Heavenly Doctrine. Leah,-the affection of exterior truth,-comes first, and all her sons, and those of the handmaids, must first be born, these representing in a complex all the truths and goods of the external church. 'These must be born before Rachel may bring forth her firstborn son, Joseph,-the affection of that truth which belongs to the internal church.

     Joseph's early childhood, like that of the Lord on earth, is shrouded in mystery, and this for the reason that the first beginnings of the celestial spiritual in man take place in the silent recesses of the mind, where the Lord, in His infinite mercy, and unknown to man, has stored up remains; where celestial angels cherish and nourish these remains, and where they grow without our knowing how, ever being molded by spiritual angels, until at length they break forth to consciousness, as the voice of conscience. And man then finds that his ideals, his spiritual strivings, are at enmity with his natural and more external loves.

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These external loves, represented by the ten brethren, have conceived a deep hatred for the voice of conscience, for the youthful celestial spiritual, for Joseph. It is because reading the Writings interferes with other things that our external thought rebels against it. It is because the spiritual principles drawn from the Writings war against our natural loves that we fear to seek them. They call for sacrifice. Things dear to us must be given up!

     Jacob had given Joseph a coat of many colors, made of different pieces of cloth, or skin, sewn together. It had the same representation as the Lord's outer garment which the soldiers parted among themselves, namely, the letter of the Word made up of books and chapters, which can be torn and divided and rent asunder, as indeed the higher critics have done to the letter of the Word.

     Now it is typical of the external of the church,-its interest in organization, in numbers, in buildings, in financial support,-that all these forces often seem hostile to the very living spirit of the internal church. These forces are like Martha, who was cumbered with much serving, but who must yield in the Divine commendation to Mary, who had chosen the better part. So Joseph dreamed two dreams, and in them he saw his brethren as sheaves and stars bowing before him. And when he told these dreams to his brethren, they hated him yet the more. If we could behold the state of the regenerate man, we would see in it all the external loves bowing before the internal love. But life's journey, if heaven is to be its end, is a gradual process,-the process of subduing the external, and bringing it into perfect correspondence and obedience to the internal. The New Church is Divinely destined to produce men and women who will bring forth good from spiritually rational truth, or from the spiritual truth of a rational Revelation. But the way is hard, and temptation combats must be fought through and won.

     Joseph's brethren hated him, and wanted to kill him. But the Lord provides that man cannot destroy the remains deeply implanted within him, for they constitute that upon which his future salvation depends. The worst that the brethren could do was to sell Joseph into bondage to the Midianites, Who in turn sold him to the captain of Pharaoh's guard. Strange, but the story of regeneration is like this. Our highest ideals, our loftiest aspirations, seem to be crushed lower and lower as the revealing hand of time discloses the wickedness of our own hearts.

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While worldly institutions grow fat and prosper, the church struggles on, and at times even seems to decline in our interest. The celestial spiritual, the love born of reading the Writings, has become a slave, a mere bond-servant in the house of Pharaoh's captain.

     Here one more trial befalls him. His master's wife seeks to seduce him. The Writings tell us that this represents the soul-shattering temptation of being so wooed by all the learning of the world that we would be unfaithful to the voice of Divine Revelation. All who have gone through the colleges of the world realize the force of this seduction. The whole aim of modern education is to build on sensual facts. "Don't believe anything you cannot sensually demonstrate," they say, "Don't believe any author unless you examine his source material!" "Don't believe anything on authority!" But if we heed these voices, what is to become of the celestial spiritual? The temptation, then, is to put the Writings on the plane of other books. Joseph, however, did not yield; nor will we, if we continue to invigorate our minds with the shining Verities of Revelation. Prison may come, nay, undoubtedly will come, but not surrender.

     Although Joseph now seems to be at the very lowest point of humiliation, in reality he has begun that conquest of the natural by which he is to become supreme. When the celestial spiritual begins to bring about judgment in the court of the lower mind, then in very truth a new structure begins to be builded in the higher mind.

     His companions in prison were Pharaoh's butler and baker. These represent the sensual plane of life, the butler representing the sensual of the intellect, the baker the sensual of the will. Each had dreamed a dream, and Joseph by his interpretation pronounced a judgment upon them. Pardon and ultimate recovery were promised the butler, because no man is condemned on account of falsities in the understanding These falsities may be corrected by the light of truth. The baker, on the other hand, was promised death. The evil deeds of the will must be extirpated. Evil must be shunned as sin against God. The same contrast appears between the sin of Peter and the sin of Judas. The betrayal of the Lord represented the evil proceeding from the confirmed will. Judas could not change that betrayal; the deed was done; nothing was left for him but death.

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Peter's sin was denial. It was an error of faith which could be amended. New instruction could be given. Peter wept bitterly for his sin, and the Lord forgave him, and bade him feed His lambs and His sheep.

     The celestial spiritual within us begins to gather power when, from it, through self-examination, we perceive that some of our deeds are evil. These the celestial spiritual condemns and uproots. It also perceives that some of our thoughts are false. These it corrects and instructs. The baker was hanged, but the butler once more gave the cup into Pharaoh's hand.

     It is by condemning our evils and correcting our falsities that the plane for future spiritual success is laid. Not at once did the butler, restored to the pride of his office, remember Joseph. Two full years passed,-years which the Writings portray as representing the gradual maturing of the marriage of truth with its good, which is typical of the celestial spiritual. It was not until Pharaoh dreamed a dream which none could interpret that the butler remembered Joseph. Now at last the celestial spiritual is to become the dominant force of life. Slowly it has been growing, maturing, ripening, until it has become the master. Pharaoh represented the natural mind ruling the whole external life of man. Now the time has come, represented by Pharaoh's dreams, when the natural mind can no longer solve the problems that have arisen. The appeal must be to a higher plane of the mind,-the celestial spiritual, that new love which has been born from a constant reading of the Heavenly Doctrines. Pharaoh made Joseph the real ruler of the land. The natural rested, content to be ruled by the higher principles of revealed truth.

     So Joseph came into his real mission, which was to save the land from destruction, and to cause all men to be fed from him. What a picture this is of the ordering of life from within; of the descent of the New Jerusalem in the life of the individual; of the full correspondence that regeneration establishes between the natural and the spiritual degrees in man!

     Joseph's first task was to store up the plenty of the land. When we see the vision of eternal life; when we see the place of the church in our own lives; when our thirst for truth is great, and we have not yet fallen prey to temptation; then it is that the Lord provides time to store up plenty in our minds,-seeds of truth that cannot be numbered, garnered from the inexhaustible storehouse of Revelation.

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As we read and study the sacred pages, and store up these truths, we sometimes wonder what the good of it is. The answer comes: Only so can we survive the famine. Happy is the man who puts Joseph in charge of his granaries. Every time he holds family worship; every time he reads and meditates upon the Word of God; every time he attends church and doctrinal classes; the priceless bread of life will be stored up.

     And then the famine comes. It will come to each one differently, but come it must. It is the only way by which salvation may be won. By it the natural is made subservient to the spiritual, and the external of the church is made to bow before its internal. Man is spiritually famished when he faces a problem for which he can find no answer; and there are many problems in life which yield no answer on the natural plane. There is no corn in Egypt. Only Joseph's barns contain the corn. The answer can come only from an appeal to higher truth, to Divine Revelation.

     Death brings such a famine into human lives. There is no natural truth, no worldly comfort, that can feed the hungry heart under those circumstances. The true consolation will be found only in the truth stored up in Joseph's barns,-revealed truth, all that the Writings say about the life after death. If the celestial spiritual has filled the mind with these truths, famine will serve to starve out the false notions, the worldly and material ideas, and man's whole life will become yielding to the sway of the celestial spiritual; for he will realize that that principle alone can feed the New Churchman.

     There are many problems that arise in marriage that demand a higher court than natural truth to bring a solution. Happy is the man whose mind is filled with the principles concerning the eternal oneness of husband and wife, revealed in the work on Conjugial Love and elsewhere in the Writings. Happy are the young men who base their lives upon the promise given, that the Lord will provide a conjugial partner for "those who from early youth have loved and wished for, and asked of the Lord, a legitimate and lovely companionship with one, and who spurn and reject wandering lusts."

     But the famine in Egypt effected another union. The external church, represented by the ten brethren, had long been separated from Joseph. Here again the famine was the means of purification. The external church had come into a state of starvation.

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Natural means of upbuilding the church had not proved successful, and it was made manifest that a renewal of state could only be brought about by a keener, more diligent study of the interior things of doctrine. It must go to the celestial spiritual of its own Revelation, and there be fed.

     So the external man, driven by hunger, at last comes to the internal spiritual man to be fed. Joseph's brethren came down into Egypt to buy corn. But at first, although they were given corn, they could not be conjoined to Joseph. To effect this conjunction, they must bring Benjamin, who represents the uniting medium by means of which the external may be conjoined to the internal. That medium is truth from good. Joseph is good from truth. He is the fire of love that is born from finally seeing the vision of truth. He represents a good life as the result of doctrine. Something more is needed. As men are inspired by the truth to perform uses, illustration is given them concerning the uses that they love to perform. New truth is given them as they organize their new work. This truth is called the truth of good, because it springs from a desire to accomplish a new end.

     An illustration of this can be seen in the lives of the Academy fathers. Their first vision was that the Writings were Divine. They called them the Word, and they read and studied them, and drew organized doctrine from them, this producing a great zeal,-a love which is called celestial spiritual, because it is born from a wealth of truth. Now this love, born from reading the Writings, led them to see a new truth, namely, the truth of New Church education. However, in order that this might be made practical, other truths had to be gathered in abundance,-all the truths of organization, all the plans of courses, all the policies to be pursued. All of these truths, in a great complex, were born from that new love of education. And so they may all be called truths from good. And that is the very thing that is represented by Benjamin, and it is the final
link that is necessary to unite the internal of the church with its external. Through Benjamin, therefore, Joseph was made known unto his brethren; and all his father's house were brought down into Egypt, there to dwell safely, and to be ruled wisely and fed abundantly by Joseph,-the celestial spiritual.

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     As individuals in the growing Church of the New Jerusalem, we play our part when we seek to be guided by the Revelation which has called that Church and that Religion into being. Moments of temptation and struggle must come. Famine will stalk through the land. But if we have been faithful beforehand, by laying up grain in the great barns of Egypt, then we may be confident that those temptations will be the means, in the Lord's hands, by which our natural and selfish and worldly desires are starved and banished, and that with all our being we shall seek to maintain our life solely by means of the celestial spiritual within us. To Joseph we will go, and for the food he gives us we will render him service and loyalty.

     Temptation often seems like disaster. Yet it is the means by which the Lord delivers our soul from death. When Joseph was sold into bondage, and then cast into prison, it seemed like the end, but in reality it was the dawn of a new day. As Joseph said to his brethren: "As for you, ye thought evil against me, but God meant it unto good, to bring to pass, as it is this day, to save much people alive." Amen.

LESSONS: Genesis 50. John 8:12-32. A. C.4963.
MUSIC: Liturgy, pp. 543, 553, 532.
PRAYERS: Liturgy, nos. 93, 131.
NEW CHURCH SERMONS 1935

NEW CHURCH SERMONS              1935

     A pamphlet published monthly, from October to June inclusive, by the General Church of the New Jerusalem. Contents: Sermons and other material suitable for individual reading, family worship, and missionary purposes, reprinted from New Church Life. Sent free of charge on application to Mr. H. Hyatt, Treasurer, Bryn Athyn, Pa.

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FEAR OF THE GIANTS 1935

FEAR OF THE GIANTS       Rev. GEORGE DE CHARMS       1935

     A TALK TO CHILDREN.

     "And there we saw the giants, the sons of Anak, which come of the giants: and we were in our own sight as grasshoppers, and so we were in their sight." (Numbers 13:33.)

     When the Lord delivered the Children of Israel out of the hands of the Egyptians, He promised that He would bring them into the Land of Canaan,-a land "flowing with milk and honey." But between Egypt and Canaan lay a vast wilderness,-the barren wastes of Sinai. Through this desert country, parched and baked under a burning sun, infested by wild beasts and robber bands, the Lord's chosen people must pass, before they would find rich soil and peaceful homes in the Promised Land. Yet on this journey the Lord was with them, guarding them from every danger, feeding them with manna from heaven, causing water to gush from the rocks for their refreshment, and ever holding out the hope of untold blessing when the trackless wilderness should have been traversed. And so, after a year of wandering, they came at last to Paran, on the southern border of Canaan. A short march to the North would bring them into the green hills and the fertile valleys where the Lord had prepared a place for them to rest, amid peace and plenty, after all the hardships of the journey.

     Moses, therefore, by Divine command, sent spies before them, saying: "Go up into the mountain, and see the land, what it is; and the people that dwell therein, whether they be strong or weak, few or many; and what the land is that they dwell in, whether it be good or bad; and what cities they be that they dwell in, whether in tents or in strongholds." In time the spies returned, saying that they had seen a wonderful country indeed, with great forests and well watered fields, where grain and fruits grew in all abundance.

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They brought back with them luscious pomegranates and figs, and a great cluster of grapes so large that it had to be carried "between two upon a staff."

     Yet they were afraid to enter the land; for it was held in possession by strong nations, dwelling in walled cities. And there they had seen great giants, fierce and terrible, before whom they felt like little grasshoppers. Hearing of these powerful enemies, the whole people rose in rebellion, murmuring against Moses and Aaron, and refusing to follow them into this land, lest they fall into the hands of the giants, and suffer a miserable death. Had they believed in the Lord, they might have known that He who had brought them out of Egypt "with a strong hand and a stretched out arm" would deliver these enemies into their hands, according to His promise. But because their faith was weak, they yielded to fear, and the Lord could not lead them to victory. They were compelled, therefore, to wander for forty years in the wilderness, before they could be brought to meet these enemies and overcome them.

     You think of this story from the Word as describing things which happened many hundreds of years ago, in a far distant country. And so indeed it does. But, like all the stories of the Word, it has a deeper meaning. When this is understood, we find that it describes something that is always true, something that takes place today in the life of every man. For by means of this inner meaning the Lord would teach us what we must do in order that we may come into heaven after death.

     The Land of Canaan is indeed a real country. You can find it on the map. It is inhabited by real people, whom you may some day visit, if you should travel there. But it exists also in the other world. There it is called the "Heavenly Canaan," and it is the place which the Lord has prepared as the eternal abode of the angels. To that land of exquisite beauty, of everlasting peace and happiness, the Lord wills that everyone should come. It is the Land of Promise, into which He will bring all who learn to love Him, to abide by the teaching of His Word, and to keep His Law, while they live on earth. Compared with this Heavenly Canaan, the natural world is like the wilderness of Sinai, through which we all must pass before we can receive the blessing of that eternal home.

     More than this.

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The Lord has given us a body and a brain by means of which we may live on earth,-may see, and hear, and feel all the wonderful things which He has created for our use. And He has given us a spiritual body, or a mind, by means of which we may see and hear and enjoy all the beauties of heaven after death. No one can come into heaven when the journey of his earthly life is over, and the body is laid aside, unless he has received the things of heaven into his mind. The heavenly things which must be received are love to the Lord, faith in him, and charity toward others, expressing itself in kindness, generosity, and use.

     At first, however, our minds are not possessed of these things. They are inhabited by things directly opposite to them,-by the love of self, pride, contempt for others, expressing itself in cruelty, greed, and the desire to dominate over those about us. In these things evil spirits abide. They dwell in our minds, even as the wicked nations dwelt in the Land of Canaan. So long as these evil spirits remain in possession of our minds, we cannot be admitted into heaven. To do so would be to bring suffering upon the angels, and unhappiness to ourselves. For evil spirits hate the Lord. They despise the things of heaven. They seek to destroy everything that the angels love and cherish. They must be conquered and driven out before the Lord and the angels can abide with us.

     We cannot hope to gain the victory over these spiritual enemies by any power of our own. They are too strong for us. There are myriads upon myriads of them. They are intrenched in mighty cities, surrounded by great walls, with heavy gates. They are strong as giants, and compared with them we appear as small and weak as grasshoppers. Yet the Lord has promised to drive them out, and to bring us into heaven. We are weak and helpless, but the Lord has all power. If we but turn to Him for help; if we but learn and follow the teaching of His Word; if only we will obey His commandments; He will send the armies of heaven to fight for us against these enemies of our spiritual life.

     This, then, is what the Lord would teach us by the story of the spies and the giants they saw. We must have faith in Him. We must not be afraid. We must be willing to face the enemy with courage, and advance against him with confidence, knowing that, however powerful are the giants who inhabit the land, the Lord is stronger than they, and He will drive them out before us.

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Unless we have this faith, the Lord cannot help us, even though He longs to do so from infinite love for our salvation. He cannot help us, because we will not let Him. We will not follow Him. Like the sons of Israel, we rebel against Him, and murmur against His Word, refusing to go into battle.

     Remember this. If you would come into heaven, you yourselves must fight against the evil spirits that possess your minds. When they tempt you to do what is against the Lord's Word, you must resist them, bravely, and by your own determined effort. No one else can do this for you. Your parents and your teachers can show you what is right. They can punish you if you do wrong. They can train you to be just, and honorable, and upright, in all your outward actions. But this will not drive the evil spirits out of your minds. You can do all those things merely because you must, or because to do them helps you to gain the ends you desire, while self-love, with all its evil affections, still abides secure in your hearts. No one but the Lord can drive out these evils, and take away their power over you. And this He can only do if you will follow Him, of your own free will, because you love Him, and believe His Word.

     You must fight against the evil spirits who dwell in your minds,-the giants that possess the Land of Canaan; and this you must do by your own effort, when you are alone, when you are tempted to do what is wrong in secret, when no one else compels you to do so from fear of punishment or from hope of reward, when you are influenced by nothing except love to the Lord and the desire to do His will. When you do this, without fear, persistently, and repeatedly, marching bravely and willingly at the Lord's command against the giants who dwell in the Land, the Lord will "send His angel before you, to keep you in the way, and to bring you into the place which He has prepared." He will drive out the evils from your mind, and lead you at last into one of the societies of heaven, to receive the joy and the blessing of His mercy.

LESSON: Numbers 13: 1, 2, 11-33.
MUSIC: Hymnal, pages 143, 168, 90.

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JOHN POTTER 1935

JOHN POTTER       R. J. TILSON       1935

     AN OBITUARY.

     On the last day of July-three days before the opening of the Twenty-eighth British Assembly-the society at Colchester lost one of its oldest members through the very sudden death of Mr. John Potter at the age of sixty-eight years. Returning from his morning's duties as a purveyor of milk, he complained of pain, and passed away before medical aid could be obtained.

     Mr. Potter came into the Lord's New Church under the influence of the late Mr. Walter Lock, both having been in the Wesleyan body. After a considerable interval, Mr. potter, with his wife and two eldest daughters, was baptized by the late Rev. T. F. Robinson on February 2, 1896. He was a most diligent student of the Heavenly Doctrines, which he received whole-heartedly as being of Divine Authority, "never missing a day in reading them."

     He was an ardent worker in the Colchester Society, and after the retirement of Mr. Cooper, who for upwards of thirty years had been in charge of the music of the church, Mr. Potter took up that work and carried it on most assiduously. Eagerly looking forward to the approaching Assembly, his last letter was written the night before his passing, telling the President that the choir could sing practically all the Psalms set to music by the late Mr. Whittington. He served for many years as a member of the Committee of the Colchester and District Musical Society, taking a leading part at its annual meetings. He was also a Fellow of the Royal Astronomical Society, and of the British Astronomical Association, contributing a series of articles on Astronomy to the Essex County Telegraph which were very popular, as were the many lectures he delivered upon the same theme.

     The funeral service was held in the church, Bishop Tilson officiating, and was attended by a large congregation, many outside friends being present, including representatives of the Colchester Dairyman's Association. A large number also attended the interment, at which an address was given by the Bishop, who was an intimate friend of the deceased.

     Mr. Potter was characterized by a very cheery and affectionate disposition, and many floral gifts testified to the great affection in which he was held, and heartfelt sympathy was manifested to the devoted widow and the two sons and three daughters who survive him.

"Death hath made no breach
In love and sympathy, in hope and trust;
But there's an inward spiritual speech
That greets us still, though mortal tongue be dust;
It bids us do the work which he laid down,
Take up the song where he left off the strain."
     R. J. TILSON.

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Church News 1935

Church News       Various       1935

     Stations of the SOUTH AFRICAN MISSION.

     2. Basutoland.

     Bot'sabelo.-(Near Mafeteng; about eighty miles from Alpha). A few isolated members are stationed here, and are visited occasionally by the Rev. S. Mosoang. In the vicinity is a society and minister of the New Church Native Mission under the supervision of the General Conference in England.

     Khopane.-(Eight miles from Maseru; thirty-five from Alpha.) This is one of the early groups of the General Church Mission, whose history goes back to 1915. At the present time it is in charge of the Rev. S. Mosoang. An Elementary Day School is also maintained with the help of an Assistant Teacher. The building has recently been reconstructed, and the late Chief Foso Majara granted an extensive "land" adjoining the church. On June 23d of this year, the four Societies of Khopane, Alpha, Luka's and Mafika met together-as many members as could make the journey-and celebrated New Church Day.

     Luka's Village.-(Fourteen miles from Maseru; forty from Alpha.) This Station is near the district known as Qhuqhu, famous in the early days of the Mission when under the care of the Revs. F. E. Gyllenhaal, R. W. Brown, and Theodore Pitcairn, respectively. For many years the Rev. Jonas Mphatse was Leader here, but for the last two years, while he was taking a revision course at the Theological School at Alpha, the Rev. Twentyman Mofokeng has had charge of the Society and School. Missionary lectures have also been given in the district and at Maseru; but the increase from this means is somewhat discouraging. During the last three years a large Roman Catholic Mission has been built near Luka's, and it is reported that recently 80 baptisms were administered on one Sunday!

     Mafika-Lisiu.-(Near Thaba Bosiu. Sixteen miles from Maseru; about forty-five from Alpha.) In the early days of the Mission-1915-this Society was stationed at Chief Mohalenyane's Village, where the Rev. F. E. Gyllenhaal held a Summer Class and was assisted by Mr. W. M. Buss of Durban. (See New Church Quarterly, April, 1918.) In 1922, a site was given to the Mission nearer Thaba Bosiu. During the period 1925-27 a church was built, and, with a fairly large tract of land adjoining, there is now a well-established Mission Station. The Rev. Nathaniel Mphatse is the Minister in charge, and he has the assistance of his son Aaron, who has had three years consecutive training at the Alpha Theological School. The Society has a Day School, Samuel Kojoana being the head teacher. Nearly all the pupils-about 40-belong to members of the Society, the children of the nearby French Mission having been withdrawn.

     Qopo.-(Ten miles from Alpha on horseback, thirty-five by motor car.) This place is also associated with early days. When under the direction of the Rev. E. L. Nyaredi, the Rev. F. E. Gyllenhaal dedicated the building in 1915. Since that time there have been many vicissitudes, as noted in our report of last January. It has now been decided that the Rev. Jonas Mphatse-who has completed his revision course in the Theological School-will take charge of the group on August 1 of this year.

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Being acquainted with the history of the Society since 1915, he seems well qualified to revive the work in that district. An Elementary School of about 50 pupils is also being encouraged.

     Quthing.-(South Basutoland, 140 miles from Alpha.) As this is the home of the Rev. Jonas Motsi, who had training at the Theological School, Bryn Athyn, 1924-6, we have been endeavoring for a number of years to establish a center near the Orange River, which flows through this district, but thus far all efforts to obtain land and build a church have failed. So we have decided to give up the venture for the time being, and the Rev. Motsi has been transferred to the Alpha Mission. To reopen the matter, however, the Rev. Motsi, with his wife and family, is spending three months of this Winter at Quthing.

     3. Cape Province.

     Sterkstroom.-(About 260 miles from Alpha.) Here it may be of interest to note a few incidents in connection with this Xosa center. During the period 1920-1, when the Rev. R. W. Brown was in close contact with our Mission work, he was introduced to a native minister by the name of Rev. Peter O. Lisa. Seemingly interested in the New Church Doctrines. Lisa was enlisted on the Mission Staff on probation. Matters, however, were not entirely satisfactory. But during the period 1927-8 Lisa introduced two young Xosa men, James Kuzwayo and Johnson Kandisa, who were subsequently baptized into the New Church Faith. Kuzwayo was engaged by the Mission as school master for the elementary school of the General Church Mission al Sterkstroom, under the Rev. Lisa. But as conditions remained unsatisfactory, the center was closed down. Lisa resigned. Kuzwayo was called to Alpha to attend the Theological School and obtain a better idea of what the New Church teaches. Owing to ill health, and at his own wish, he left for Johannesburg to take up another kind of work. Later he applied to the Conference Mission, was accepted, and we trust is today doing good work in that institution.

     Johnson Kandisa, whose home is at Indwe, C. P., made application to attend the Theological School at Alpha, was accepted, and remained for three years and a half. With this preparation behind him, he undertook to reopen the work in Sterkstroom. He commenced in 1932, and is making very fair progress in a hard, uphill job. Of the people who were baptized in 1921-27, he has found very few, and has had to make an entirely new start. But this time, we hope, the teaching is definite and distinctive. For the time being, services and classes are held in Kandisa's home; but as the Sterkstroom Town Council, in 1934, recognized the General Church Mission as a "suitable" institution, a site was granted for the erection of a church building. The native group are now busy collecting funds, and doing all they can to improve conditions. It is felt, too, that when a proper place of worship is built, there will be an increase in membership. Public worship in private houses is not satisfactory, and yet such are the beginnings of New Church endeavors, even among Bantu people.

     4. Natal.

     Acton Homes.-(Forty miles from Ladysmith; about 270 from Alpha.) Of familiar name, yet without any connection with the Acton family of Academy fame, this place is a very recent addition to our list, and, we trust, a potential center for the Mission work in Northern Natal. It is associated with a Zulu school teacher. Stephen Buthelezi, who is now taking his 1st-year probationary course in the Theological School at Alpha.

     Bulwer.-(Fifty-two miles from Maritzburg; about 386 from Alpha.) Situated in an extremely hilly part of Natal-motorists need to drive with special care-a number of scattered groups are receiving attention.

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Here, Clifford Lutayi is introducing the Doctrines of the New Church. He has had two years of training at Alpha, and is still serving as a probationer. Deepdale, Edendale, Isikoleni and Carrisbrook are subdistricts. The work is also being sustained by the Revs. P. J. Stole, B. Ngiba, and Moffet Mcanyana, who make periodic visits under the supervision of the Rev. Elmo C. Acton. As far as opportunity permits, Mr. Acton keeps in personal touch with the district.

     Chaka's Kraal.-(Thirty-five miles from Durban.) As yet no definite Mission Station has been established at this place-connected with the great Chief Chaka of Zulu history-but a group is gradually forming. The Revs. Julius Jiyana and Moffet Mcanyana visit occasionally, the former more often, on account of his living at Tongaat, which is not far distant.

     Durban.-(Mayville.) During the last few years this Society has made good progress. The church building, also used for the school, has recently been entirely renovated, with the result that there are good accommodations for all purposes. The Rev. B. Ngiba, who received his training at the Alpha Theological School, is the minister in charge. Sunday services are held regularly, and the Day School is progressing, with a fluctuating number of pupils, the attendance varying from about 50 to 70. The school has recently been recognized by the Educational Authorities but no grant in the way of financial support has been given as yet. Mayville is also at an advantage in having a minister who is interested in music. The result is that the pupils are becoming acquainted with the New Church songs in our Social Song Book. It brings a thrill to hear "June Nineteenth" sung in English by a choir of Zulu children. Who knows but that some day such refrains of curious minor note will be heard over the radio in Bryn Athyn, Toronto, London, Paris and Sydney!

     Durban.-(Turner's Avenue.) Whereas Mayville is "native" suburb of Durban, Turner's Avenue is of decided town condition-brick and mortar, stone and iron. Services are conducted every Sunday by the Rev. P. J. Stole, who has been a member of the Mission for a number of years, having received his training under the Revs. Hugo Lj. Odhner, Theodore Pitcairn, and Elmo C. Acton. For over ten years a Night School has been held, where Zulu boys who have to work in the daytime may learn to read and write and obtain some elementary education. A number of teachers have helped in this work, but at the present time the Rev. Stole has charge of the school. In this work the General Church Mission is helped financially by the local Educational Authorities. Though Religion is not the immediate aim, yet even here it is bound to assert itself, with the result that a few among the many who have passed through the classes have come to knowledge of the New Church. The Rev. Stole also visits Springfield, another district near Durban.

     With Durban as a center, the Rev. Moffet Mcanyana, the Mission Missionary, visits a number of places along the Natal coast and sometimes parts of Zululand. We hope to report more detail of this field of work in a subsequent issue of the Life.

     Esididini.-(Near Dannhauser, North Natal, sixty miles from Ladysmith.) Placed in the coal mining area of Natal, and about halfway between Durban and Johannesburg, a small group of Zulus have been struggling for over ten years to keep a small society together. The Leader is Johannes Lunga, who had some training under the Rev. Hugo Lj. Odhner, and in recent years a revision course at Alpha. Services and classes have been held at the Leader's home, and on special occasions the buildings of the Government School nearby have been engaged.

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A member of the group has now given a site of land, and in recent months building operations have been inaugurated. The Rev. John Jiyana, who is within horse or motor-cycle distance, is able to keep in touch with the needs of the society, and presides over the more important meetings.

     Lusitania.-Cundycleugh.-(About forty miles from Ladysmith.) A settled society with its own church building is here cared for by the Rev. John Jiyana, who was trained in Bryn Athyn (1922-25.) There is no day school at the present time, but no doubt one will be required as the work progresses. From this center the Rev. Jiyana visits, not only Esididini, but Elandslaagte, Dundee, Elensdale, Newcastle and Ladysmith, where there are isolated members or those becoming interested.

     Tongaat.-(About twenty-five miles from Durban.) A small group has been in existence here for a considerable time, under the care of the Rev. Julius Jiyana, who received his training under the Revs. Hugo Lj. Odhner and Theodore Pitcairn. School work is being encouraged, and efforts are being made to renovate the somewhat dilapidated buildings. Rev. Julius Jiyana also visits the neighboring districts of Chaka's Kraal and Maidstone.
     F. W. ELPHICK.     (To be Continued.)

     PITTSBURGH, PA.

     Rev. Homer Synnestvedt completed a series of very fine sermons on July 28th. It was so nice to have him with us again. During his stay he visited Youngstown, Ohio, and preached there on July 21st. As a pleasant innovation while he was here, we had two Sunday evening picnics on Mr. Walter Horigan's lot adjoining the home of Mr. J. Edmund Blair on Graymore Road. Mr. Elmer Horigan, assisted by other young men of the society, constructed a fireplace and picnic tables.

     The Pittsburgh Chapter of the Sons of the Academy met in August at the home of Mr. A. P. Lindsay to hear from Mr. Daric Acton, the president, who was visiting here, and to welcome Mr. Emeison Good and Mr. Leander Smith, who have become residents of Pittsburgh. Mr. George Doering has also become a resident, but since he was unable to be present at the meeting he was welcomed absentia. The ladies met at the home of Mrs. Gilbert Smith to play cards in the absence of husbands and beaus.

     Mrs. A. P. Lindsay and Mrs. Herman Grote gave a card party and linen shower at the Lindsay home for their niece, Miss Jane Heilman. The whole society was invited, and it was a most delightful occasion. On the following Saturday evening. Mr. and Mrs. Gilbert Smith gave an announcement party and miscellaneous shower for Miss Janet McKinley and Mr. John Frazier, and this was another delightful occasion for us all.

     With the opening of the new season, on September 8, when the Rev. and Mrs. Willard Pendleton returned from their vacation, we shall celebrate our 50th year of consecutive New Church education in Pittsburgh. We hope to make this a most important year in the history of the society.

     May everyone cooperate to his best ability! The pastor and Mr. Edmund Blair are trying to complete the historical record of the society, and will appreciate being advised of any hitherto unpublished historical facts in the possession of members of the Church, and to have information of letters or documents pertaining to Pittsburgh Church history since 1841 that have not previously been mentioned in articles about the city.     

     Sunday services were resumed on September 15, when the pastor began a series of sermons on the Spiritual Significance of the Second Coming.

     The Woman's Guild met on September 9, when Mrs. George P. Brown was elected president, Mrs. Frederick Lechner, vice president, Mrs. Donald Shoemaker, secretary, and Mrs. S. S. Lindsay, Jr., treasurer. We feel this is a fine executive committee, and are looking for big things from the Guild. The Guild met again on October 1, holding a short business meeting prior to the pastor's class.

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In this he will continue the subject of the Life of the Lord. This arrangement seems to be a fine thing, and gives the ladies more opportunity for instruction.

     The Day School opened on September 16 with an enrollment of twenty pupils in six grades. In the work of the school the pastor is assisted by Miss Angella Bergstrom and Miss Elizabeth Lechner, as last year, for which fact the parents of the pupils are grateful. Mr. Pendleton addressed the school on the subject of the Master and the three servants, pointing out how the pupils can make the most of their education and their reward for work, and also what occurs if they do not.

     A delightful dance and entertainment was held in the auditorium on September 20, Mr. and Mrs. S. S. Lindsay, Jr., Mr. George Doering and Mr. Emerson Good being a very efficient committee in providing fine decorations, music and refreshments. Since this is our Fiftieth Anniversary year, pictures of members, groups and school classes appropriately claimed a wall of the auditorium. This provided much interest and some merriment; for, strange as it may seem, time does change our appearance.

     The annual meeting of the society was held following the first Friday Supper of the season on September 27. There was a good attendance, encouraging reports, and the pastor's address was an inspiration for our work in the future.

     The chancel committee has been busy again this year. There is a new gold-leafed high altar surrounded by seven gold-leafed candle stands, and a blue carpet corresponding to the curtains at the back of the altar which were hung last year, extending from the inner chancel to the nave. These new things are very fine, and we all appreciate the good and hard work of the committee.

     The marriage of Miss Janet Elizabeth McKinley to Mr. John W. Frazier was solemnized on October 3 at four-thirty in the afternoon, our pastor officiating. Mr. John Schoenberger was best man, and Miss Marie Louise McKinley, the bride's sister, was maid of honor. It was a very beautiful ceremony. The pastor also officiated at the marriage of Miss Jane Heilman to Mr. Stanley Ebert on Saturday afternoon, October 5th. Miss Catherine Aye was maid of honor, and Mr. Charles Ebert, Jr., was best man. The bride's father, Dr. Marlin Heilman, gave her away. The church was tastefully decorated with greens and candles. Following the ceremony, Dr. and Mrs. Heilman were hosts at a reception, dinner and dance, given for the bride and groom at the Brackenridge Heights Country Club. Many relatives and friends of the bride and groom from Bryn Athyn were present.
     E. R. D.

     BATH, ENGLAND.

     The visit of Bishop Tilson to the small circle of members of the General Church in Bath, on September 9 to 11, will be remembered by us all as a very instructive and inspiring time. The dedication of the home of Mr. and Mrs. Eric Briscoe was the outstanding feature of the visit, and the service was most impressive, both in its form and administration. The address by Bishop Tilson was on the sanctity, uses and privileges of home life in the church, and was based upon the account of the Lord's visits to the little Bethany home of Lazarus, Mary and Martha. The instruction given was most helpful and encouraging, especially to young people who are just starting on the blessed and happy experiences of married life. The whole service revived memories of many such occasions in past years in connection with the church life at Burton Road, London, and it is with feelings of joy and thankfulness that one can still have the privilege of experiencing such a service conducted by Bishop Tilson in his peculiarly impressive manner. After the dedication the Holy Supper was administered-a most fitting ending to a real spiritual feast, which will ever remain a happy memory with those who were present.

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     Bishop Tilson also visited the home of Mr. and Mrs. S. R. Lewin and family, and many hours were spent in conversation on spiritual subjects and church matters, with many references to associations and friends in the past experiences of our life in the Church. We are all thankful that Bishop Tilson is still able to carry on his great work in so effective manner, and we pray that he may be spared and given strength to do so for some time to come. We all look forward with the greatest delight to further visits from him.

     While he was in the West Country he also conducted a service for the friends in Bristol.
     S. R. LEWIN.

     TORONTO, CANADA.

     As September advanced into the cool days of Autumn, the various church activities, one by one, were set in motion, and by the end of the month most of them were "under way."

     Early in September our Day School opened its doors to thirteen pupils, glad and eager to be back at work, though not always openly admitting it. As last year, the children are under the guidance of Miss Jennie Gaskill, the pastor teaching Religion, Hebrew, and other subjects.

     The Forward Club-Sons of the Academy held its initial meeting at the beginning of the month, and the election of officers, deferred from the June meeting, took place. Mr. Reginald Anderson was selected as president of the Club to lead its activities for the coming year. Two articles on the pros and cons of "Social Credit" were read, arousing a lively discussion, as one might well expect.

     This year the children of the society are receiving instruction concerning the Lord and the Word in children's services, which for the time being will take the place of Sunday School classes. These services are to be held just prior to the usual Sunday Services, and will be of value in initiating the little folk into orderly church service procedure, will give them opportunity to become familiar with church music, and will instill in them the beginnings of a love for and an understanding of the more simple of the doctrines of the Church.

     Our monthly report would not be complete without mention of the fact that our new organ, the gift of Messrs. C. Ray Brown and John Smithson, was duly installed about the middle of the month, and is a joy both to the eye and the ear. It blends in harmoniously with the chapel furniture, and just seems "to fit." A recital given by the builder, Mr. Franklin Legge, gave us glimpses of its many possibilities of producing beautiful music. This organ will be an inspiration to all of us, and will help to make the externals of our worship correspond more closely with the internals.     
     M. S.

     GLENVIEW, ILL.

     Following the first Friday Supper of the season, on October 4, the semiannual meeting of the society was held, and was especially devoted to the hearing of reports of officers, hoards and committees concerning the affairs of the society up to the end of the fiscal year, September 30, 1935. The Pastor's report stressed the importance of the distinctive life for us, especially with relation to social contacts with outsiders. The report of the Treasurer showed rigid economy and living within our income on a budget of about $4000 for general expenses. The report of the Librarian indicated increasing growth and usefulness, with modernization and a working connection with outside libraries. The report of the Park Commissioners recounted the good results obtained by the willing aid of our local man power. The Park road was blocked against all outsiders for a period of twenty-four hours to maintain its private character, such action being required at least every fifteen years. The Recording Secretary reported a present adult membership of 136, and about 260 of all ages as members of the congregation.

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     The pupils of our day school returned to classes in renovated quarters. We spend little for janitor service. Until teacher salary cuts can be restored, the budget for equipment and care remains at a minimum. The children help the teachers, taking entire charge of the cleaning, and are thus preparing themselves to do good scholarship work "when they reach Bryn Athyn. The same staff of teachers as last year is in charge of the eight grades and kindergarten. There are 64 pupils enrolled, one more than last year,-an all-time high record.

     It is with a feeling of shock and sadness that we report the death of one of our young people,-Mrs. Robert Cole, nee Eleanor Lind, of Denver, who died at the birth of her first baby-a boy, who survives.     
     J. B. S.

     BRYN ATHYN.

     A Seventieth Birthday.

     The Rev. F. E. Waelchli, Visiting Pastor of the General Church, attained his seventieth birthday on September 14, and this event was celebrated the following evening at a family gathering in the home of Mr. and Mrs. Loyal D. Odhner. A few friends were also invited, including Bishop and Mrs. Pendleton and Bishop and Mrs. de Charms. Following a buffet supper, congratulatory letters were read, suitable toasts were honored, and the grandchildren in a group sang a birthday song. In a manner that was delightful and touching to all present, Bishop Pendleton and Mr. Waelchli exchanged reminiscences of the early days when they were fellow students in the Academy. Others spoke of the affection and esteem in which Mr. Waelchli is held among the members of the General Church, and in appreciation of his many accomplishments during a ministerial career of almost fifty years.

     Annual Meeting.

     Following the first Friday Supper of the season, held in the Assembly Hall on October 4, the Annual Meeting of the Bryn Athyn Church was devoted mainly to the hearing of reports of the various departments of our society uses. Of special interest was that of Mr. Harold F. Pitcairn, Chairman of the Building Committee, who stated that the work on the rebuilding of De Charms Hall is going forward with gratifying speed, and expressed the hope that it may be ready for our use by March 1st. Meanwhile the elementary school will continue in temporary quarters,-kindergarten to grade five at the cathedral, and grades six, seven and eight in the Academy Library building.

     With regard to the use of the Assembly Hall, Bishop de Charms explained that, owing to financial conditions, it will be necessary to close the building during January and February, but that it will be available for certain important and regular functions during the rest of the Winter on a "pay as you go" basis. The meeting voted unanimously to endorse the action of the Board of
Trustees in this matter.

     The officers of the church were reelected by a unanimous vote.
     W. R. COOPER.

     ACADEMY SCHOOLS.

     The 59th school-year of the Academy was inaugurated on September 18, when the Assembly Hall was the scene of the opening exercises of the Elementary School at 9.30 a.m., of the Higher Schools at 11.00 a.m., and the President's Reception in the evening at eight o'clock. Classes began the following day.

     The Rev. William Whitehead delivered an engaging and instructive address of welcome to the students of the Higher Schools, taking them back to the 16th century in his comment upon Sir Thomas More's Utopia (A.D. 1516), which was the fore-runner of many such books depicting an ideal civil society.

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In dealing with this theme, the speaker brought the light of history to bear upon present conditions in the world, and called the attention of his hearers to the true ideals which Revelation provides in the field of New Church education.

     The enrollment in the various departments is as follows:

Theological School           2
College                     24
Boys Academy                41
Girls Seminary                42
Elementary School           201
Total                     310

     PHILADELPHIA, PA.

     Advent Church.

     Here, as in Chicago, it has been found that the removal of the educational and residential facilities to the country left behind a considerable number of members who, either from choice or the requirements of their employment, remained in the city. Sharon Church in Chicago maintains society uses under a resident pastor by combining the parsonage with a place for worship and
other church gatherings. But in Philadelphia, a few years ago, when so many moved to Bryn Athyn at one time, we were obliged to sell our church building. And the remaining members lived far apart, quite a number in West Philadelphia, while others had drawn nearer to Bryn Athyn by moving to North Philadelphia. Regular Sunday services were abandoned, and the weekly classes, held in a central hall or room, began to languish.

     To meet this situation, our Assistant Bishop de Charms, who had served his apprenticeship as pastor of the Advent Church, worked out a plan of dividing the members in the city into two groups, each small enough to meet comfortably and happily in the homes. This arrangement has been markedly successful, partly because two pastors who could serve on a part-time basis were available,-the Rev. Homer Synnestvedt conducting the classes in North Philadelphia, and the Rev. Philip N. Odhner in West Philadelphia.

     About a year ago, Mr. Odhner, with an accession of young couples from the northern group, began to hold Sunday services in a hotel parlor in West Philadelphia, and later in the Presser Building at 1714 Chestnut Street, which proved even more convenient for many north siders than Bryn Athyn.

     The climax of all this came on Sunday morning, October 13, when, in response to a circular letter sent to fifty-eight addresses in the district, forty-one keenly interested members and friends, and also a few children, attended the morning service. This was followed by a meeting at which we revived the Advent Church organization by electing a general treasurer, Mr. Price Coffin, Jr., and a general secretary, Mrs. Oliver Sloan Haines. Leaving the existing Wednesday evening groups as they are, with their social and instructional activities, the services of worship are to be held for the present every other Sunday, and are to be conducted alternately by Mr. Synnestvedt and Mr. Odhner. But the younger minister, through whose initiative all this has come about, will attend to the details of management. Bishop de Charms, of course, is in general charge.

     The new hall in the Presser Building is most suitable, and there are adjoining rooms in which we expect later to provide instruction for the children during the sermon. We feel deeply that an altar dedicated to the sole worship of the Lord as revealed in His glorious Second Coming should be maintained in so great a city as Philadelphia, where there are so many scattered persons who have been reared in the ideals and practices of our general body.
     H. S.

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ONTARIO DISTRICT ASSEMBLY 1935

ONTARIO DISTRICT ASSEMBLY       ALAN GILL       1935

     Members and friends of the General Church of the New Jerusalem are cordially invited to attend the Twenty-second Ontario District Assembly, which will be held at the Olivet Church. Elm Grove and Melbourne Avenues, Toronto, on Saturday, Sunday, and Monday, November 9th to 11th, 1935.

     At the same time the Olivet Church will celebrate its Fiftieth Anniversary. The Parkdale Society, which became the Olivet Church, was formed on October 14, 1885.

     Intending visitors are requested to communicate with Miss Mary Smith, 164 Close Avenue, Toronto, Canada.
     ALAN GILL,
          Secretary.

401


LORD'S PROVIDENCE OVER HIS CHURCH 1935

LORD'S PROVIDENCE OVER HIS CHURCH       Rev. A. WYNNE ACTON       1935


NEW CHURCH LIFE
VOL. LV          DECEMBER, 1935          No. 12
     "Except the Lord build the house, they labor in vain that build it; except the Lord keep the city, the watchman waketh but in vain." (Psalm 127:1.)

     These clear, penetrating words of the Psalmist come to us with the more power by reason of their simplicity,-as a humble and heartfelt acknowledgment of the Lord's Divine omnipotence. The builders must labor, and the watchman must wake, but this will be of no avail, unless it is done from the Lord.

     The house which the Lord builds is the church; and the city which He guards is the doctrine of that church. And unless the Lord Himself forms the church, and all things of the church, there can be no church; for all else is in vain, or as nothing. This has its application to every individual of the church, and to the church as a whole. For the external church is only living in so far as it consists of individuals who in thought and in life are truly members of the church. Thus the Lord must form the mind of each individual member of the church, in order that He may build the church, and keep the city.

     All New Church men and women are well acquainted with the knowledge that the Lord alone builds the church, and that the church is His; that God "creates the heavens and the earth" with each individual; and that "the earth is the Lord's, and the fulness thereof."

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But we should be on our guard lest such knowledges become mere phrases with us, of which we have no living comprehension. Let us see, then, how it is that the Lora builds His church, so that this fundamental truth may be deeply engraven on our minds. In the first place, the Lord builds His church in the mind of each individual, and He does this by means of His Word. The Lord always operates with man through the Word, which operation is the Holy Spirit, which is Himself. Thus it is the Word which must form the church in the mind of the individual. Each member of the church must seek to learn from the Lord in the Word what he should think and what he should do. He must seek to form his mind from, and according to, the Divine teaching of the Word. He must be prepared to put aside all of his own preconceived opinions, if he sees them to be contrary to the teachings of the Word, and to sacrifice any of his natural delights and affections which might lead him away from that teaching. As from his daily reading in the Word and meditation upon it, man learns to think in its light, the Lord is building His church within him. This is a lifelong process, during which there may be doubts and questionings as to what he should think and what he should do; but even man's doubts and his failings may be used as a means for strengthening him in the church. When shadows and darkness overhang, man must, as we are admonished in the True Christian Religion, "approach the Lord God the Savior, and under His auspices read the Word; for He is the God of the Word; and then will man be enlightened, and will see truths which reason also acknowledges." (T. C. R. 165.)

     A mind so formed from the Divine teachings of the Word is the house built upon the rock, which may withstand all trial and temptation. The trials will come, and will continue to come, but through the Word present in our minds we may have the ability and the means to withstand them. Otherwise the mind is formed merely from natural appearances, and this is a house built upon the shifting sands. These appearances may include isolated knowledges from the Word, but they are of no avail unless there is a uniting medium through an approach to the Lord and the worship of Him. Such a house may appear to be solid, but it has no form foundation to withstand the storm when interior trials arise.

     It is equally important that the church as a whole should be founded and based upon the teachings of the Word.

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Even in its external organizations the church should seek to learn from the Word those forms which are most conducive to true internal states of worship, and in harmony with them. In externals this may only be accomplished to a limited degree; yet there should be the constant willingness and desire that the Lord should build the church in all of its forms.

     To appreciate further the truth that the Lord alone builds the church, we must recognize the continual operation of the Divine Providence. Even beyond and above the states of the men of the church, the Lord so operates that His church may be preserved on earth. The Divine Providence is constantly guarding over the growth and development of the church, both as a whole and with each individual. Often we may feel discouraged and dissatisfied with the state or the development of the church. We have our own ideas of how the church should flourish. But in such cases we should recognize that our ideas may be entirely false, and our ambitions really directed more towards the advancement of our own ideas and desires than an advancement of the church. In such cases, we are apt to identify the Lord's church with ourselves and our own thoughts and affections to an unwarranted degree. We must ever recall that the Lord's Divine Providence is ruling over the church in most singular things, as well as in universals.

     Nevertheless, all that may be said of the ruling of the Divine Providence should not in any degree lessen our own sense of responsibility. The Lord, in operating for the welfare of His church,-in building the house,-acts through the individuals who constitute the church. It is the duty and the privilege of each member of the external church to perform his uses in such a way that the Lord may perform His Divine uses through him; and he may be an instrument in the hands of the Divine Providence for strengthening the church on earth.

     Let us consider the church as being in the human form. Each member of the church, then, has his own peculiar function to perform to the whole. And it is incumbent upon each member to perform his uses to the church sincerely and faithfully, in order that the church may be a healthy form. If any part of our physical body becomes diseased, and ceases to perform its function, the whole body is thereby impaired.

404


Similarly, if any part of the church body fails in the performance of its own particular uses, the whole church is weakened. This thought should give to each one of us, no matter what our use may be, high or low, the aspiration to perform it to the fullest of our ability, in order that the Lord's church may be more firmly established among men. We must ever recognize and acknowledge that the Lord alone builds His church, but we must also see our own individual responsibility in working under the guidance of the Divine Providence. It is the inestimable privilege of all those men and women who are called into the external bonds of the church, that they may cooperate with the Lord under His Divine Providence in the strengthening and upbuilding of His church among men.

     In approaching the Holy Supper, it is especially important that we recognize that all the good and truth which make the church is the Lord's. We partake of the bread and the wine in this holy service as an ultimate testification that we may receive all that is good and true from the Lord alone, that from Him alone may we receive those essential qualities which make the church. Let our prayer then be, that in this most holy act of worship we may be more fully confirmed in the dedication of our lives to the worship of the Lord and the upbuilding of His church, and that we may be led to say with an understanding and a thankful heart: "Except the Lord build the house, they labor in vain that build it: except the Lord keep the city, the watchman waketh but in vain." Amen.

LESSONS: Psalms 125, 126, 127. John 6: 27-51. T. C. R. 728.
MUSIC: Liturgy, pages 564, 565, 570.
PRAYERS: Liturgy, nos. 173, 174.
NEW CHURCH SERMONS 1935

NEW CHURCH SERMONS              1935

     A pamphlet published monthly, from October to June inclusive, by the General Church of the New Jerusalem. Contents: Sermons and other material suitable for individual reading, family worship, and missionary purposes, reprinted from New Church Life. Sent free of charge on application to Mr. H. Hyatt, Treasurer, Bryn Athyn, Pa.

405


HEAVENLY REWARD 1935

HEAVENLY REWARD       Rev. ALAN GILL       1935

     (Delivered at the funeral service of Mr. John Schnarr.)

     "And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be." (Revelation 22:12.)

     With the passing of our friend into the other world, one has gone to his reward who was beloved and esteemed for his affection and active interest in things spiritual and in things civil. Above all else, he was devoted to the faith of the New Church, of which he was a life-long member. It was the experience of his friends in the church that, when they met with him, he was usually found to be reflecting with delight upon some spiritual teaching which had come to his attention in his reading, which had impressed him deeply, and which he was eager to share with others. For he was an assiduous reader of the literature of his church. Nothing seemed to delight him more. When he had a moment of quiet from his business activities, he picked up a book to read, and by choice it was usually one treating of spiritual and eternal verities. His affection for such matters was notably evidenced shortly before his passing, when, at a gathering of his friends in the church, and when apparently in a state of perfect health, he spoke most feelingly of the importance of doing all things for the sake of eternal ends, rather than for merely selfish and
worldly ends. Full well he realized that life in this world is but a preparation for life to eternity in the Lord's heavenly mansions.

     Yet he was by no means what is commonly known as a religious enthusiast. A life of preparation for heaven is not a life of faith separated from charity, but a life in which the two are so conjoined as to make a one. Usefulness to others for the sake of others must be one's chief occupation. And in what realm of life can a desire to be of use to others find greater scope than in the civil affairs of one's community and country? We are taught in our Doctrine that one who does not love his community and his country, to the degree of endeavoring at all times to be of service to them and to benefit them, can hardly enter into the Lord's heavenly kingdom, which also is a kingdom of uses to the neighbor.

406




     Our friend's intense and active interest in civil affairs was well known. Much of his time and energy was devoted to the application of his religious principles in this field of endeavor,-to the betterment of conditions in his community and country. We visualize his interest in such things as remaining with him, and we picture the delight that he will derive from acquainting himself with those forms of heavenly government which, being of order itself, make heaven to be a state of sublime happiness.

     The love of the church,-that is, of all the principles of spiritual good and truth for which the church stands,-and thus the love of the Lord Himself;-this and the love of country constitute the two highest forms of the expression of charity, or of love toward the neighbor. For to love the neighbor collectively, or to love good and truth in men collectively, is a discretely higher form of neighborly love than the love of a few individually. The cultivation of these two loves eminently fits a man for eternal happiness. And while it is not permissible for us to declare of another that he is or is not in such loves, inasmuch as their presence or absence determines spiritual state (and to judge of another's spiritual state is not only impossible, but also Divinely forbidden), nevertheless we feel in our hearts that our departed friend, more than many, stood in spiritual readiness when he was called; for his devotion to spiritual and civil things was outstanding.

     And his call came with apparently unwonted suddenness. Yet the suddenness of his departure was only an appearance, only a sense-seeming impression. In reality all was ready. The proper time had come. Herein was no calamity, in the sense of an unpropitious event. For we have the Divine assurance that no one is called before his proper time has come. From the view of the Divine omniscience there was nothing of suddenness involved. If only we could see the progress of spiritual states within men, such an event would not appear sudden, but rather as the culmination of a most gradual preparation,-as an orderly and timely transition. It is only because spiritual states and specific eternal ends and uses are hidden from us that the demise of the body without a preceding period of sickness seems to us as a sudden passing.

407


In the Lord's sight, spiritual state is primarily regarded, and time counts for nothing. In our sight, bodily affairs are almost exclusively regarded, and time counts for almost everything. "A thousand years in Thy sight are but as yesterday when it is past, and as a watch in the night. Thou carriest them away as with a flood; they are as a sleep; in the morning they are like grass which groweth up; in the evening it is cut down and withereth. So teach us to number our days, that we may apply our hearts unto wisdom." (Psalm 90:4-12.)

     It appears from the literal sense of our text that the case is otherwise,-that the Lord comes suddenly: "Behold, I come quickly, and my reward is with me, to give every man according as his work shall be." In point of fact it teaches just the contrary. For it is to be noted that here, as is the case in so many places in the Word, the Lord is speaking in the language of appearances.

     It is well recognized by all sincere students of the Word that the Lord was here referring prophetically and specifically to His Second Coming. But that by the words, "Behold, I come quickly," He did not mean that He would come again quickly or almost immediately, is evident from the fact that He did not so come. Christians waited for hundreds of years without seeing a sign of His Second Coming. Neither did the Lord mean that He would come "quickly" in the sense of coming suddenly, or without warning; for He Himself described many signs whereby, if rightly understood, men might be duly warned and well prepared for His impending advent.

     And what is true of the Lord's coming for judgment, and to establish a New Church, is also true of His coming to every individual when he dies,-when "He gives to every man according as his work shall be." The appearance is that He sometimes comes so quickly to bring about this great transition that undue shock and consequent suffering ensue. But if it is realized that the Lord comes "quickly" only in the sense that His coming is certain, and that He always comes at the very moment when the state of spiritual preparation is complete, and also at the very moment when it is spiritually and eternally propitious for those who are left behind;-for the welfare of these others is by no means disregarded in the Divine determination of the time of death;-if the mind be elevated to the realization that this is really so, then, and not otherwise, can we truly put our trust in Providence, and receive comfort from on high.

408


Otherwise, if the mind be permitted to dwell upon the bodily parting, and upon other temporal considerations, and in the degree that this is permitted, we shall be overwhelmed by the shock of the apparent "quickness" of the departure.

     "And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be." We can hardly conceive of a more comforting message. It by no means teaches that the Divine is arbitrary, coming to man to call him to the other world without regard for the happiness of those concerned. Quite the contrary. It teaches that the Lord will certainly come, and that He Himself makes heaven and eternal happiness for everyone according to his faith in Him and his life according to His precepts. (A. R. 949.) And it further teaches that He only comes to bestow this Divine blessing when there is finally reached that "quickness" or nearness of spiritual state which is so essential to man's eternal welfare, and which it is so essential he should attain before leaving this world.

     We not only have this Divine assurance, but we also feel with conviction, in the case of one who manifested a deep affection for eternal verities, that he was fully prepared for his call. For what a man loves in this world, that he will love in the next. And this affection of truth, when it is for the sake of good, is the affection of love which prevails with the angels of heaven, and without which heaven would not be an abode of eternal bliss. Hence the Lord said, "I will give to every man according as his work shall be." For a man's work in heaven, his eternal use, and his source of happiness, will be a spontaneous expression of the affections which held chief place in the mind and heart during life in this world, and this is the Divine gift and reward imparted to him in heaven.

     The consolation of those who so deeply love a departed friend depends upon the ability to elevate and sustain the thought upon this plane of a spiritual conception of what essentially and actually, in the Divine mercy of the Lord, has taken place. Let us pray to the Lord that He may help us to think of this event as to its eternal values, even as our departed friend himself would do, and as he would have us do. "Let not your heart be troubled. Ye believe in God, believe also in me. In my Father's house are many mansions.

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If it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also." (John 14:1-3.)

     Go to the Lord's Word! Read in Divine Revelation; seek and meditate upon the Lord's teachings concerning this matter! And then you will see in this apparently calamitous happening nought but a most merciful dispensation of the Lord's all-wise Providence. Not otherwise will it be possible to find solace, comfort, and that peace which passeth all understanding.

     This, therefore, the Lord urges us to do,-to go to Him in His Word. If we do this, then we shall not only receive comfort and peace, but shall immeasurably further our preparation for the day when we, too, shall receive the call. "Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their Lord, when He will return from the wedding; that when He cometh and knocketh, they may open unto Him immediately. Blessed are those servants, whom the Lord when He cometh shall find watching." Amen.

LESSONS: Psalm 90. John 14: 1-14. A. R. 949; or S. D. 5002, 3.
MUSIC: Liturgy, pages 532, 577, 624.
PRAYERS: Liturgy, nos. 126, 204.
KNOWLEDGE OF THE ADVENT AMONG GENTILES 1935

KNOWLEDGE OF THE ADVENT AMONG GENTILES              1935

     "I was then separated from those in the Christian world who were on the left, and was brought by the Lord to the Gentiles, who were shown in respect to the quality of the faith they had concerning God. Among these, some, who were the best, believed that God was certainly Man, and that this truth is implanted in everyone. Some, who lived several ages ago, thought in themselves that God assuredly was born a man; but because they did not know where, they inquired, and heard that it was in Jericho; and, being content, they had retained that word and kept in holy. As often as they thought of God born a man, they saw a brilliant star in the air." (Spiritual Diary 5809:6.)

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STATE AND CHURCH 1935

STATE AND CHURCH       Rev. WILLIAM WHITEHEAD       1935

     (A speech made at the Charter Day Banquet, October 25, 1935.)

     Instead of attempting the impossible task of indicating, in a brief address, the many problems presented by the social sciences, I shall confine my remarks to one problem,-the ancient question, now taking on an astonishing vigor, of the precise nature of the kinship between Church and State. This is not, and never has been, an academic problem. In a unique sense, it concerns the vital essence of practical New Church ways of thinking and doing.

     In our teaching of history, sociology, ethics and political science, in the Schools of the Academy, one of our greatest problems is, as to how to convey to students the idea that the duties and rights of life in the natural world are distinct from, and yet are to be related to, the duties and privileges of our life in the spiritual world.

     To begin with, we know that to confuse, or seek to merge in one identity, these two loyalties due to State and Church respectively, very quickly leads to the creation of false and confused standards of life,-leads to a spurious or a false conscience, in which the things that belong to the sphere of the Church are rendered to the State, and the things that properly belong to the State are thought to belong to the Church.

     If we look about us with some rational penetration, we shall see that the Protestant Churches have already subordinated the things of spiritual faith to the civil and social interests that are the proper jurisdiction of the State. The kingdom of heaven is, to them, more and more a merely natural establishment. To put the things of this world in a better natural order-that means social salvation, and hence the salvation of the individual. This has come to be the whole meaning of religion to countless thousands; and there is in it this possible gracious element,-that men who, in simple sincerity, have willed to do well to the neighbor from some principle of spiritual-moral truth, may have become members of the Universal Church.

411




     But the Protestant falsity lies in the endeavor to impose natural good and natural truth upon the neighbor through the compulsion of Caesar's laws. This is why there is so close an affinity between Protestant religionists and politics. The Protestants have failed to control society through their theological dogmas,-dogmas which science has properly riddled,-so they are forced to fall back upon a partnership with the civil powers in an attempt to realize their ideals. This was the weakness of Geneva in Calvin's time; and it is the regrettable but inevitable weakness of Geneva in this, the attempted League of Nations' day.

     For unless there is a genuine conscience to which you may successfully appeal, your appeal must be made to fear, by showing that you have enough physical force to compel natural justice and order. Any nation whose leaders are, without conscience, bent upon the destruction of the life and property of a weaker nation,-being animated by the insane loves of dominion and of worldly wealth,-can only be checked by a display of physical force greater than its own. Any social class-whether capitalist or labor, aristocratic or bourgeois,-that is, without conscience, determined on the unjust subjugation and spoiling of another class that has faithfully performed necessary uses to society, can only be stopped by adequate and powerful tribunals of civil and criminal law. In other words, where the interior forces of conscience cannot prevail, the forces of external order must be invoked and applied. The breakdown of spiritual supremacy with men cannot be suffered to sweep the world into ultimate wreckage.

     But the Protestant Churches, like the Pharisees of old, have betrayed the spiritual interests of the Church to the natural powers of Caesar, even though they pretend to renounce or disparage worldly interests. This is why you may increasingly expect to see the Protestant Churches agree with the popular idea of a society based upon a technically ethical collectivism. Because they recognize in the growth of modern science the power which has superseded the influence which they formerly exercised through the letter of the Word, they seek fawningly to accommodate their theology to the applications of modern science. Fortunately for the New Church, however, they can never in the long run succeed.

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No false theological doctrine can ever be justly confirmed by a genuine scientific truth. And no genuine theological doctrine can ever be reconciled with a false philosophy of science. For genuine scientific truth is always the friend of genuine spiritual truth. It is only the fears of men that make genuine truths appear to be enemies.

     Why is there so great a spirit of intolerance among classes and nations today?-an intolerance and a bitterness that far exceeds anything that I have ever witnessed? It seems to me that it is because the claims and cries of the external man are pressing so hardly upon what is left of man's more internal state, that we are today listening to the anguish of great judgments,-to the frantic appeals of obscure spiritual ideals being done to death under the cold, inexorable wheels of natural "progress."

     Civil and moral freedom-who cares?-you can't eat it! Principle-who cares?-it brings no dividends! Philosophy-who cares?-it has nothing to do with Facts! Spiritual faith-who cares?-you can't prove it in a laboratory!

     Verily, the weight and authority of the external man are upon us at this time;-his lust for the lowest goods of life; his greed for the greatest security and comfort at the expense of his neighbors;-his cowardly unwillingness to fight for what is right, on the plea that peace is the only thing worth having;-his inability to see a spiritual kingdom descending as a holy city from the heavens, and not as a set of economic and political forms arising from the earth.

     Both the Protestant and Catholic Churches, like the Pharisees of old, have betrayed the power and sphere of the Church to the power and sphere of Caesar. For there is this in common between an Authoritarian Church and an Authoritarian State,-that both desire to stamp upon mankind the image and superscription of the external man. This can be done only by force,-force of iron, or force of persuasion,-by the betrayal of government by conscience to the forces of government by compulsion. This is ever the polity by which the free expression of spiritual life is impeded or stopped,-to silence any voice that challenges the sovereignty of the natural man.

     This is why thoughtful New Churchmen will never consent to the validity of an Authoritarian State that claims the right to dominate the things of religion, or to pass judgment upon what religion is true and what religion is false.

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We do not believe in a State that binds man's conscience in those things which are the proper province of a free conscience. We do not believe in an "Authoritarian" State any more than we believe in an "Authoritarian" Church. The channels of religion and of individual conscience must be left in freedom according to reason, whether a man's beliefs be true or false.

     It is only in such a social order that the New Church can develop its uses and live. Freedom of speech, of writing, and of printing,-as well as freedom to educate our children in our own way,-are necessary adjuncts to freedom of religion. The inhibitions that the external man ever seeks to impose upon spiritual uses are foreign to the spirit and purpose of the New Church, and must be sturdily fought, whether they come from too dogmatic scientists or too literalistic theologians.

     The truth is, that we cannot afford any entangling alliances with civil powers that would in any way undermine our freedom to deliver our own message and do our own work. The Church of the New Jerusalem is not "by law established"; nor do we seek any such dangerous "privileges" in any part of the world. The only treaty which the Church seeks with the State is already embodied in the contract between God and man, written in the Ten Commandments. Although this treaty is not recognized as such by any civil state, we must at least keep our part of it, because it is a vital part of our religion so to do.

     In other words, our problem is to avoid the mistake of the Pharisees. To be loyal to the Church, to them meant antagonism to the just claims of Caesar,-the image and superscription of the external man. To the Pharisees, Caesar was the symbol of all evil because he was a rival. He held the kind of power which they themselves secretly coveted as the supreme truth and good of the Church.

     We seek no temporal power. We seek only the power to lead and teach our people in the ways of spiritual and natural fact, that they may faithfully and justly perform uses to their State and to the Church of their choice. This is why we repudiate any attempt to confuse the provinces of the Church and the State; but claim freedom for both, that each may act and react according to its needs, in the infinite wisdom of the Divine Economy-which far transcends the petty plans of men who seek to play the part of God.

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     In the Academy Schools, therefore, we try to teach that we do not withdraw disdainfully from the things of this natural world, its organized knowledges and necessary works. In history, in sociology, in ethics, and in political science, we attempt to demonstrate that the external man must live in this world,-as he finds it,-in such time and space as a Divine Providence has allotted to him, True, he may, and should, reflect upon the past and its traditions, and vicariously derive lessons from the experience of men who have passed before him. He may even, through that strange ability given only to human beings, build imaginary Utopias for the future. Yet these are but training lessons for the inexorable duties of the present which await every one of us.

     The external man must live in the present, in which the Divine Providence has set him, for inscrutable purposes known to the Lord alone. He is called upon to face the facts. This is why I claim that New Church education presents the only realistic education. For we deal with real facts,-not merely apparent ones. We insist on facing the spiritual as well as the natural realities of life. We think of the realism of life as an existence in which angels and devils struggle for the mastery. This is true realism, as opposed to the false realism which denies the existence of both angels and devils, and concentrates on the external factors in the environing life of nature and the natural man.

     This is surely a lesson peculiarly appropriate to Charter Day, on which we gladly acknowledge the services of the civil and moral planes. Certainly it is one of the vital themes of our social sciences,-that the natural world is ever with us, however limited our view of it, and however small our institutional and personal part in it. We must live in it; and we must give to it its legitimate dues. It has civil and ethical claims upon us that we may not dispute. The natural man needs just what the natural life provides. We cannot ignore the demands of the subordinate planes of life without crippling and distorting the activities and visions of our spiritual parts. The image and superscription of Caesar is impressed upon the external man from the beginning.

     We owe tribute to the claims of Caesar, and cannot justly withhold payment. The civil and moral order of the year nineteen hundred and thirty-five, with all its defects and weaknesses, must be faced, and not evaded. Duties of citizenship palpably confront us.

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In a wider sense, the responsibilities, privileges and diversions of natural life are always set before us, to be met and enjoyed. We have been carried into the midst of these things, not in order to entrust us with a holy mission to rebuild society, through safe and secure civil and moral forms, into some final solution of all the woes of mankind; but that we may be trained and educated, as to the spirit, for an immortal life.

     In this matter, let there be some clear thinking-especially at this time! It is not the business of the New Church, as an external organization, to attempt to take over the work of Divine Providence in the ordering of the temporal affairs of men. The preservation of civil and moral order is by no means exclusively dependent upon the spiritual regeneration of the men of the New Church. If this were a requisite, we should be in a very much more serious "depression" than we are today. External motives of self-interest, on the part of evil as well as good men, may suffice (and, indeed, do suffice) to secure the continuance of such forms of civilization as man is willing to support.

     Most of all,-and this is the greatest teaching of history,-the hands of the Divine Providence are ever infinitely at work behind the finite veil, moving hither and thither to bring music out of man's deviltry, and angelic meaning out of our anxiety and pain. Men are too apt to ascribe history's victories to themselves. The historic fact is, that man has not won freedom by himself. Man has not established order-even such as we have-of his own volition. Freedom and order have been secured by God, rather than by man.

     It is for the sake of the Church that all discoveries of truth and all acts of charity, of whatsoever degree, exist and are subordinated, preparing its way, conditioning its environment, bending and leading the salvable goods, and breaking the falses with a rod of iron.

     The ultimate test of a Church is its willingness to subordinate temporal things to the sovereignty of the spiritual kingdom. If a Church yields the things of God to the powers of Caesar, sacrificing the eternal interests of Heaven and of the Church to the temporal claims of civil powers and purely material culture, then it gives up its reason for being.

     In the world today, the very concept of a spiritual church recedes farther and farther away from God, and comes more and more under the control of secular rule.

416


The Church has fallen under the shadow of Caesar. Its leaders do the will of this earth, hoping that, in some vague way, this may be made the will of heaven. From an uneasy consciousness of the failure of spiritual worship within, men build the spires and towers of compensating Utopias with which they hope, Babel-like, to reach the heavens. But the external man ever tends to divert the thought of the Church and of the State to ever lower and subordinate planes of natural truth and natural goods.

     Nevertheless, we must play our part in all the planes of human life, from a spiritual motive concerning them. And this is the part of the social sciences in New Church education. Just as it is the part of the physical and biological sciences to unroll before our young people the story of the Divine Wisdom in the things of Creation, so it is the duty of the social sciences to unfold the tale of Reformation and Redemption, so that our students may be rationally prepared to take their place in the unending struggle for a genuine civilization.

     We do not aim to give our young people the power that is in knowledges, simply that they may exercise power over others in society. We decline to urge upon them service to the public on a natural-good basis of sloppy sentimentality,-a sentimentality that often veils schemes of dishonesty and greed. But we teach the knowledges of society for power and service in the performance of uses for the love of uses. We say that if a young man really wants to do his job right in the world,-if he wants to serve his own people and the neighbor at large,-he must begin by resisting the self-centering tendencies of his own will and understanding. He must leave the hermitage of his proprium, and boldly enter into the world of natural and spiritual realities that await him. He must, if he is to be wise, refuse to be content with mere knowledge, or with the following of behavior-patterns dictated by a merely material culture. He must realize that, if there is to be a ministry of what is Divine amongst men, there must be a life of genuine charity, based on spiritual revelation as well as on experience;-a life based on obedience and service to the Divine Providence, as well as acknowledgment of the uses of natural justice and morality.

     In other words, the Church and the State are distinct; each enjoying its own jurisdiction and degree of use.

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But they should not, in the truly rational life of the individual and society, be severed, the one from the other. For this leads, and is leading all about us today, to a condition of paganism in the State, and a state of faith alone in the Church.

     Whatever the failures of the Academy may have been in the past, I believe, in looking back over the line of men and women who have gone from us to do their work in the world, that we have helped to train-for this country and other countries-minds and characters that are an asset to the civil State. But, in a more important sense, these graduates are the hope of the societies of the Lord's New Church. After all, that primal affection for the Divine Truth which has been developed in our midst, and which we all share, however we may disagree on other grounds,-it is this affection which makes the Church, when it is rooted in some common life of charity. And it is this affection which is the salt of a true civilization.

     The chief endeavor of Charter Day is to increase this affection so that, if we remain in it, the Church will become the living center of all our life and culture, the central point of all our ordered loyalties. And because we love the ends for which the Church exists, we shall also respect the means by which it is preserved and advanced. We shall work for it in its local and larger associations We shall support it in its temporal needs; cooperate unselfishly with others in its uses of government, worship, education and evangelism; stand by it fearlessly before the world; and defend it in its adversities, whenever they may come, and whatever they may be!
ANGEL GABRIEL 1935

ANGEL GABRIEL              1935

     "An entire angelic society sometimes appears as one in the form of an angel. Michael, Gabriel and Raphael are nothing but angelic societies, which are so named from their functions." (H. H. 52.) By Gabriel is not meant any Archangel, but a ministry in heaven,-the ministry with those who teach from the Word that Jehovah came into the world, and that the Human which He there took on is the Son of God and Divine; wherefore the angel who announced that to Mary is called "Gabriel" in Luke. (A. R. 548.)

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NOTES ON THE CALENDAR READINGS 1935

NOTES ON THE CALENDAR READINGS       Rev. HUGO LJ. ODHNER       1935

     Disease and Evil.

     In the November Arcana assignments we find a treatment of the subject of the connection of evil with disease (A. C. 5711-5727), a subject that has ever been a matter of speculation, both in ancient and in modern times. The Biblical narratives frequently explain disease as an obsession by evil demons. And in our own day much study has been devoted to the influence of the mind and the nervous system upon the body. On the one hand are the advocates of various forms of faith-healing and prayer-cures, and also of the possibility of a miraculous power associated with sacred relies, such as those of the Catholic "saints"; on the other hand are the more plausible claims of psychiatrists, who trace many kinds of nervous and bodily diseases to thwarted passions and unsolved knots within our subconscious mind. The question of treating the sick by exorcising the spirits of disease occasioned the breaking up of the first New Church movement in Sweden,-the "Philanthropic and Exegetic Society" (active 1786-1791).

     Yet the New Church doctrine seems quite clear and concise. All things in nature have their origin and cause in the spiritual world. Diseases, and death by disease, came from sin, even as is suggested in Genesis 2:17. And we read: "If man had lived in a state of good, then a man would wane even to the utmost feebleness of age, and then, when the body could no longer minister to the internal man, that man would pass away from his earthly body, without disease." (S. D. 4592; see A. C. 5726.)

     But "if man's spiritual life sickens, evil is derived thence even into his natural life, and there it becomes disease." (A. C. 83643.) It is not surprising that intemperance in various vices, luxury, lasciviousness, anxiety about the future, envies and hatreds and the like, tend to destroy the interiors of the body. (A. C. 5712; S. D. 4592.)

419


The Writings tell us that men in the world impregnate their blood with such things from their environment as correspond with their affections (D. L. W. 420), and that "when a man falls into such a disease as he has contracted from his mode of life, then forthwith an unclean sphere corresponding to the disease attaches itself and remains as a fomenting cause." (A. C. 5715.) We can scarcely doubt that the ultimate of that sphere is represented in the characteristic germs and poisons which multiply to excess in each disease, and in "the vitiated particles in the blood which circulate through all the veins and arteries, and contaminate the whole mass." (A. C. 5719.)

     The impurities from the blood, therefore, are what cause "an inmost obstruction" in "the very least and wholly invisible vessels . . . which are derived from man's interiors," and thus produce disease. (A. C. 5726; S. D. 4592.) And into these ultimates evil spirits begin to inflow, "inducing and aggravating the disease." (D. Minor 4731.) Normally, spirits " are not permitted to inflow so far as to the solid parts themselves of the body, or into the parts of which man's viscera, organs, and members consist, but only into his cupidities and falsities; only when man falls into diseases do they inflow into such unclean things as belong to the disease" (A. C. 5713), and produce symptoms exactly corresponding to the character of the spirits present. Not that the spirits are present individually (for this would be obsession-no longer permitted); but there is a "general influx" of their sphere (S. D. 4590), which determines the intensity and pain of the malady.

     The spirits who thus "inflow" with their spheres into the various organs and viscera correspond exactly to the disease. Hypocritical spirits, for instance,-who by their deceits try to evade and destroy the truths by which a spirit is judged as to his internal state and usefulness when he enters the other life through the jaws of death,-attack the teeth, and aggravate pains there. (A. C. 5720.) For the province of the teeth in the Gorand Man answers to the inexorable laws of judgment, the hard facts of eternal justice and self-revelation which every risen spirit must meet up with, but which hypocrites fear and hate. Certain other spirits, who are described as utterly sensual, dull, and lacking in any vitality, prevent a patient's recovery, if not removed by the Lord. (D. Minor 4731.)

420




     From some of the passages referred to above it might seem as if the only cure to disease were regeneration. And this is interiorly true. Only with the spiritual man is "the purer blood, called by some the animal spirit," purified, and through it, the red blood. (W. 423.) The search for spiritual health through a life of piety and usefulness must accompany any endeavor to recover from disease. Nervous afflictions obviously require such treatment; and the element of confidence and peace of mind is demanded by every physician.

     Nevertheless, we cannot say that our sicknesses are an index to specific unregenerate states. Rather are they outward signs of the corruption and weakness of the human race. The Lord said of the blind man, "Neither hath this man sinned, nor his parents." (John 9:3.) The innocent often suffer with the guilty, for the sake of eternal ends seen only by the Lord. And since, by heredity, the human flesh is now susceptible to various ailments, and the environment is charged with all manner of hostile bacteria, pests and dangers, Swedenborg informs us that "diseases do indeed exist from natural causes among men who are not at the same time as to the spirit in the other life." (Swedenborg himself, therefore, was apparently immune from such accidental illnesses.) But, having natural causes, diseases can be combated by natural remedies. The fact that a spiritual influx occurs into diseased conditions "does not hinder man's being healed in a natural way; for the Lord's providence concurs with such means." (A. C. 5713.) "Medicines help, but still more, as is said, the providence of the Lord!" (D. Minor 4650.) Pharmaceutics is therefore mentioned among the useful sciences. (D. Minor 45781 A. E. 1214; T. C. R. 524.)

     "Among spirits in the other life," we read, "there are no natural diseases, nor any hospitals; although, for the treatment of such as have denied God in theory or practice, there are spiritual madhouses. Those who were idiots in the world are still foolish and idiotic on their arrival in the other world; but when their externals have been removed, and their internals opened-as takes place with all-then they are endowed with an understanding in accordance with their genius and their previous life; for real madness and insanity reside in the external or natural, and not in the internal or spiritual man." (Document 243.)

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Possibly this is alluded to in the Diary where it is said that, because of the Lord's infinite power, there are "no diseases or irremediable ills" in that world. (2299.) Still, they know diseases of spiritual origin from the correspondent bodily symptoms which appear, and "have medicaments which correspond, and with which they are healed." (S. D. 6035.) Indeed, there are specialists who use the plants growing in heaven for such purposes. (A. E. 1214.) Obviously the outward remedies are only representations of the mode whereby spiritual health is restored.

     In the hells, the human form of each spirit is maintained, and there is no actual death. Yet evil tends to perversions, and the body of an evil spirit becomes deformed, its fibers and vessels being "inverted"; and the monstrous appearance which results from this is sometimes apparent even to himself. (D. P. 296; L. J. post. 302.)

     On earth, where Nature is both a nourishing mother and a ruthless foe, "everyone ought to consult for his body, to the end that there may be a healthy mind in a healthy body." Yet worry about health is discouraged in the Writings. And "he who consults for the body merely for the sake of the body," and does not regard the hygiene of the mind and the soul, nor the uses of charity, he "consults evilly for himself to eternity." (A. C. 6936.)
GENERAL CHURCH PUBLICATIONS 1935

GENERAL CHURCH PUBLICATIONS              1935

     New Church Life. Monthly Magazine. $3.00 a Year to Any Address. Trial Subscription: Four. Months for $1.00.

     New Church Sermons. October to June inclusive. Discourses, Talks to Children, and Doctrinal Articles suitable for Individual Reading and Family Worship. Sent free of charge to any address.

     Write to Mr. H. Hyatt, Business Manager, Bryn Athyn, Pa.

422


LIGHT ON THE SCRIPTURES. 1935

LIGHT ON THE SCRIPTURES.              1935

     THE NATIVITY.

     Revelations have been made in the Writings concerning the after-death state of many of the Biblical characters, or persons who figure in the historicals of the Word of the Old and New Testaments. And these disclosures not only illustrate and confirm the spiritual sense of the Word, and furnish evidence of an eternal life, but they also open up the internal historical or internal natural sense of the Word, wherein the spiritual sense is determined to a given nation or people, as is sometimes represented to the life in the First Heaven. (A. C. 4279.) Furthermore, a study of what is revealed on this plane will increasingly contribute to an understanding of what is called the "genuine sense of the letter of the Word."

     As an example we would note that, among the many historical personages to whom Swedenborg was introduced in the other life, it was of the Lord's Providence that he should spend several hours with Caesar Augustus, Roman Emperor in the: Lord's time; and the brief account recorded in the Spiritual Diary furnishes some insight into his character:

     Concerning Augustus.

     "I have spoken with Augustus. He was an upright man, but had a peculiar sphere of authority, which made him unwilling that anyone should speak to him. He put me under such restraint by this sphere of authority that I did not venture to address him, perhaps because he thought that this would savor of undue boldness towards him. He showed me a round or oval window which he had in his palace, saying that he had looked through it at those who were outside, and had examined their character without their being aware of it, and that when he had found such a one as was pleasing to him, he had given him offices and honors, when the man as yet had known nothing about it. He was with me for some hours." (S. D. 4418.)

423




     [Caius Julius Caesar Octavianus Augustus, born B.C. 63, died A. D. 14, was grand nephew of Julius Caesar (assassinated B.C. 44), whom he succeeded after an interval of fourteen years of warfare and civil strife, becoming the first Emperor of the Roman Empire with the added title of "Augustus" in B.C. 27, and thus reigning at the time of the birth of Jesus in Bethlehem. His policy toward the subject Jewish nation was one of conciliation. It is said that he "respected the religion of the Jews, sent sumptuous gifts to the new temple built by Herod, and paid the cost of the daily sacrifice on the great altar." (Caesar Augustus, by John B. Firth, pp. 283-286.) He was succeeded by his stepson, Tiberius Caesar, who reigned A.D. 14 to 37, thus during the years of the Lord's public ministry, as mentioned in Luke 3:1.]

     "And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be enrolled (taxed)." (Luke 2:1.) It was this census decree that made it necessary for Joseph and Mary to go from Nazareth to Bethlehem, to be enrolled at the ancestral home of the House of David, where the Christ was to be born in fulfilment of prophecy. We may see that this record, at the opening of the account of the Nativity in Luke, not only furnishes the historical setting of the Advent, but also, in the letter of the Word, typifies the powers of the world-"Render unto Caesar" in the Lord's own words-even as the chief priests at Jerusalem were the powers of the vastate Jewish Church, now subject to the Roman government, and, as we may say, already delivered to the Gentiles among whom the Christian Church was later to be established.

     For it was by the Romans that Herod the Idumean had been made King of Judea,-the first on the throne in Jerusalem who was not a lineal descendant of David,-thus literally fulfilling the prediction that "the scepter was not to depart from Judah until Shiloh came" (Genesis 49:10; A. C. 6371), as well as the prophecy in Isaiah (7:16) concerning the coming of "Emmanuel": "For before the child shall know to refuse the evil, and choose the good, the land that thou abhorrest shall be forsaken of both her kings."

     As the Word of the Gospel is representative and significative of the spiritual and Divine things of the internal sense, the persons mentioned in the story of the Nativity, together with their words and acts, represent the various states which receive or reject the Lord at His Coming.

424


Thus the states of simple good within the church at its end are typified by Zacharias and Elizabeth of the priestly line, Mary and Joseph of the royal line, the shepherds of Judea, and, at Jerusalem, Simeon and Anna the prophetess. (Luke, chapters 1 and 2.) Rejection by the evil and falsity within the Jewish Church is pictured in the troubled minds of " the chief priests and scribes of the people "at Jerusalem (Matt. 2:3, 4), while rejection by the jealous powers of the world is portrayed in the iniquitous quest for the young Child by Herod.

     The receptive states among the Gentiles are depicted by the magi or wise men, "sons of the east," who came from Arabia to worship the Lord, bringing their correspondential presents, significative of love and faith and adoration. The Romans, ignorant of the true significance of the Hebrew Scriptures, yet possessing many good traditions from the Ancient Church, often appear in the Gospel as more just and innocent in their ignorance than the orthodox and well-informed Jews who hated the Lord; as instance, the centurion of whom Jesus said: "I have not found so great faith, no, not in Israel." (Matt. 8:5-10.)

     And so it is of interest to students of the Word to learn from the Writings that Caesar Augustus was "an upright man," and of his contemporary Cicero, that he was very greatly delighted when Swedenborg read to him from the Prophets, and wondered greatly that the learned of this day are not delighted with the study of the interior significations of the Word. When he was informed that the Lord had been born a Man, but conceived of God, that He put off the maternal human, and put on the Divine Human, and that it is He who rules the universe, he replied that he knew many things about the Lord, and apperceived in his own way that the human race could not otherwise have been saved. (H. H. 322; S. D. 4415-4417.) W. B. C.

425


Church News 1935

Church News       Various       1935

     Stations of the SOUTH AFRICAN MISSION.

     5. Transvaal.

     Greylingstad.-(Sixty miles from Johannesburg, 328 from Alpha.)

     There has been an established Zulu center here for over fifteen years. It is under the supervision of the Rev. Berry Maqelepo, who unfortunately is blind. But this infirmity does not deter him from persevering work. With the assistance of Braille editions of the Word and the Writings he is able to conduct the services and classes. A day school is also a part of the Mission work of this society, and is sustained by Miss Miriam Radasi and Mrs. Maqelepo, both being qualified teachers. The school attendance varies from 50 to 10 pupils. The various standards are periodically inspected by the Transvaal Educational Authorities, and reports show that the instruction given is satisfactory. Rev. Berry Maqelepo opens the school each morning with religious exercises, and gives instruction in the Word and the Heavenly Doctrines according to the needs of the pupils.

     In addition to this central work, pastoral visits are made to isolated members of the Mission in the neighboring districts of Balfour, Heidelberg, Reitvlie, Teakworth and Vaal. Leader Reuben Mojatau, who has been on the Mission Staff since 1921, gives regular assistance in covering such a large district, with its scattered and widely separated farms.

     Johannesburg.-At Alexandra Township, six miles from the "Golden City," and on the road to Pretoria, a small group of our Mission has been in existence for the past five years. Several members, in search of work, left Greylingstad and settled in this native township. To follow up this change, Leader Timothy Matshinini was sent from Greylingstad to take charge, after he had taken a short revision course in the Theological School at Alpha. At present the Mission does not possess a church building of its own, which means that, as a temporary measure, services are held in the house of the Leader. Even under such conditions the group is slowly growing, and Rev. Maqelepo makes periodic visits to administer the Sacraments. As an encouragement to the members, the New Church Day celebrations for the Transvaal district have been held at Alexandra, the Rev. John Jiyana, from Natal, assisting in the deliberations.

     It is of interest to note that the New Church Native Mission that is under the direction of the English Conference, and in charge of the Rev. P. H. Johnson, is doing extensive work in the Transvaal. The Mooki Memorial College is established at Orlando, a recently founded native township some distance from Alexandra. Reports of the Conference Mission are given in the New-Church Herald. Their work is distinct and separate from ours, but when occasions arise for inter arrangement and settlement the formulae provided in 1921 by the joint work of the late Rev. James Buss and the Rev. R. W. Brown have been resorted to, and so far have proved of value. After six years' service in this field, the Rev. and Mrs. P. H. Johnson will return to England during the present year, and Mr. Johnson's place will be taken by the Rev. Edwin Fieldhouse. (See New-Church Herald, July 6, 1935, p. 317.)

426




     The existence of two New Church Missions may give rise to no little reflection, but recent researches show that the phrase "New Jerusalem" is used by a number of Mission organizations in South Africa. In Appendix 1 of a treatise entitled The Colour Problems of South Africa, Dr. H. Brookes lists the "Native Separatist Churches as at August 4th, 1932," and among these we find the following:-Apostolic Church in Zion of the New Jerusalem Mission in Basutoland; First Catholic Apostolic Church of New Jerusalem; General Church of the New Jerusalem Mission of South Africa; General Convention Church of New Jerusalem; Jerusalem Christian Church in Zion of South Africa; New Jerusalem Church (or New Church of Christ); New Jerusalem Holy Trinity Church; South African Native Mission; Zion Apostolic New Jerusalem in South Africa.

     These are but ten in a list of 326 Separatist Churches!

     6. Zululand.

     Impapala .-"Kent Manor." (Twenty-six miles from Eshowe, 116 from Durban, 512 from Alpha.)

     Though last to be described in our review of Mission Stations, the work in this district is by no means the least. For if interests and conditions continue to develop as they have in the past few years, there is every promise that the New Church will be established among the Zulu people.

     "Kent Manor" is now a fairly well equipped Mission Station; and enjoys regular Sunday services and doctrinal classes, and has a Day School with an average attendance of about sixty pupils. Leaders Peter Sabela and Solomon Mkize are in charge following their two years' course at the Alpha Theological School. Mr. R. H. Simelane and Miss Zungu are the teachers of the School. Since "Kent Manor" can be reached in a few hours by car from Durban, the Rev. Elmo C. Acton is able to make visits every few months, and much oftener if necessary, thus keeping in close touch with the work. Mr. and Mrs. W. N. Ridgway reside at the Mission, and so are able to have useful contact with the many daily details.

     That the doctrines and ideals of the New Church are spreading in this locality, has been evidenced by the acceptance of the Writings by Mr. Aaron Zungu, the Head Teacher of the Local School of the American Board Mission, which is in the neighborhood. After more than a year's private study of the Heavenly Doctrines, Mr. Zungu has been baptized into the faith of the New Church. Although he still teaches in the School of the Mission mentioned, he has spread the Light to other teachers. Indeed, this enthusiasm culminated in a very interesting meeting of the teachers of our Mission held in Durban on July 26 and 27, when an organization was formed, entitled "The Zululand-Natal Teachers' Association of the General Church of the New Jerusalem Mission in South Africa." At this meeting the following subjects were presented and discussed: "New Church Education," Rev. F. W. Elphick; "The Conception, Birth and Growth of Man," Aaron B. Zungu; "The Distinctiveness of New Church Education," Rev. B. Ngiba; "The Necessity of New Church Education," Rev. Elmo C. Acton.

     Anyone familiar with the history of the effort to promote New Church education among European people, will realize what was involved in the deliberations of the above named meeting! The Minutes will be published in a forthcoming issue of the Mission Magazine.

     In addition to the work of our Zululand Headquarters-"Kent Manor"-a group is being formed at Indolindi; and developments are also possible at Espudeni, Empangeni, and Nkhandkla.
     F. W. ELPHICK.
          August, 1935.

427




     CHARTER DAY.

     Fine weather graced the two-day celebration, October 25-26, and made possible the imposing procession with which the program opened, as the students, ex-students, and members of the Faculty and Board of the Academy,-about 350 in all,-marched from the school to the cathedral to begin the observance of the day with worship. With visitors from Bryn Athyn and elsewhere, the seats were well filled, and all joined in the service and singing. Dr. Alfred Acton, in an impressive, extemporaneous address on the purposes of the Charter brought home to his hearers of all ages, from kindergarten up, the meaning of what the Academy aims to do in its work of promoting the establishment of the New Church. After the service, all returned to the Academy, where the students sang the familiar school songs in front of Benade Hall.

     In the afternoon, the Academy football team was not successful in its quest for a victory, but gave a good account of itself against the Pennsylvania Military College Preparatory School. Score 16-0.

     About 250 persons sat down in the evening to enjoy an appetizing supper in the Assembly Hall, and to join enthusiastically in the spirit and song of a fine banquet. Dr. C. E. Doering, as toastmaster, introduced the subject of the speeches by recalling the meeting of twelve men who organized the Academy of the New Church on June 19, 1876, citing their declaration with respect to the need of distinctive New Church schools, in view of the fact that previous attempts of the Church, both in England and America, had come to little, owing to the permeation fallacy. He then spoke of the g problems that must be met by our n teachers in presenting the relation between revealed truth and the views of the learned world, involving both a contrasting of the two and a reconciling where this is possible.

     Dr. C. R. Pendleton then delivered an address dealing with these problems in the field of Physical Science, and giving examples of the way in which they have been met with respect to the question of sexes in plants, spontaneous generation, the origin of man, the prehistoric epochs, and the nature of the ether, covering the whole subject in a very comprehensive manner. He was followed by the Rev. William Whitehead whose speech on "State and Church" treated in a cogent and perceptive way of the problems that confront a New Church teacher of the Social Sciences. These addresses were listened to with keen appreciation, manifested in prolonged applause, and were acclaimed in several informal speeches, which also voiced a feeling of gratitude for the work of the Academy in its education of the young of the Church.

     The tea on Saturday afternoon and the dance in the evening were happy social events that brought to a close very delightful Charter Day celebration.

     SWEDEN.

     The regular church activities, both at Stockholm and Jonkoping, were curtailed during the Summer, but I did some traveling, and some of my experiences may be of interest to readers of the Life.

     I spent several weeks at Mangskog, a small place in the northwestern part of Sweden, where my younger sister Elisabet, Mrs. Erik Bryntesson, has her home. Informal services for a small family circle were held each Sunday, and at one of these my sister's baby was baptized into the New Church. I also gave a missionary lecture in Mangskog, on the subject of "The Son of Man in the Clouds." As the use of the hall was granted free of charge (which the manager afterwards regretted), no admission was charged, for eighty persons attended. I had been told that the people were very stern Lutherans, which is very frequently the case outside of the large cities, and I had high expectations. But the response proved that the warning was justified.

428


I understand that certain member of the Swedish Diet, with whom I had a private discussion after the lecture, represents the general sentiment among the people in Mangskog; and he asked me why I had come to "disturb them in their peace." He was convinced that the Lord would come in the visible clouds, and that the Golden City would descend from the sky. And he stated frankly that in matters of faith we must not use our understanding. (My witty readers will now make mental remarks about the Swedish Diet!) It was interesting to talk to an influential person, who was just as outspoken and just as uncompromising as any faith-alone-ist in the Memorable Relations. However, there was also a favorable reaction to the lecture, the chief testimony of which is that four persons were moved thereby to read the Writings, though I have not as yet heard anything about the results of this reading.

     After a brief visit to England to attend the British Assembly, I spent three weeks in Karlskrona, a town on the southwest coast of Sweden where the Swedish navy is stationed. The purpose of my visit was to give instruction in the Doctrines to the two children of an isolated member of the Stockholm Society, and classes were held for them every day of my stay. There are also eight adults residing in the town and vicinity who are interested in the New Church. During the past Winter, five of these have met together regularly, once a week, for the purpose of studying the Writings. The other three live out of town, and were unable to attend these gatherings. For the benefit of the adults I held services every Sunday, the children also attending. At the closing service the Holy Supper was administered to seven communicants, and one adult was baptized.

     It is difficult to form a definite idea concerning the possibility of development in Karlskrona. There is some variance of opinion in the group with respect to the authority of the Writings. Only three belong to the General Church, and the others have not left the State Church. None, however, is unwilling to receive the ministrations of the New Church, and it is hoped that they may be visited at least once a year. In the meantime we shall keep in touch by correspondence.

     On the return journey to Stockholm I spent a day in Jonkoping, and we succeeded in obtaining a small house for services and my residence. While it is not modern, it is well built, has a nice garden, is a bit isolated, and-best of all-is situated on the top of a large, wooded, and rather high mountain. The view over the city and Lake Vetter is inspiring. And our members in Jonkoping, who are mostly young people, love the idea of climbing upwards each time they go to worship. I expect to begin my work there the second week of October.
     ERIK SANDSTROM.

     CHICAGO, ILL.

     It was a great pleasure to have Bishop and Mrs. de Charms for the Chicago District Assembly, and many of us had the privilege of attending the meetings in Glenview. At the close of the Assembly, Sunday evening, October 13, a Men's Meeting was held in Sharon Church with eighty in attendance. A paper on "The Spirit of Counsel" was read by Mr. Sidney E. Lee and discussed by a number of those present.

     On the following evening a reception for Bishop and Mrs. de Charms was held in Sharon Church, the Bishop giving a paper on the subject of "Miracles," which was heard with keen attention and enjoyment. After the discussion, refreshments and a pleasant social time brought a very delightful evening to a close.

     Our pastor has been preaching a very interesting series of sermons on the Divine Providence, dealing especially with the three universals: 1. Divine Providence is the Government of the Lord's Divine Love and Wisdom; 2. The Lord's Divine Providence has for its End a Heaven of Angels from the Human Race; 3. The Lord's Divine Providence, in all that it does, regards the Infinite and Eternal.

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These are followed by a treatment of the Fourteen Laws of Divine Providence, as revealed to men at the Second Coming.

     At the meetings of the Ladies Society the pastor is reading the Sermons by the Rev. E. S. Hyatt, and we are finding them full of interest and very instructive.

     During the past Summer we had the unusual experience in Sharon Church of having three weddings, the pastor officiating on each occasion. The marriage of Mr. William H. Taylor and Miss Mildred E. Halter was solemnized at our church on June 30. At Linden Hills, Mich., on August 24, in the beautiful setting of the wooded sand hills on the shores of Lake Michigan, Mr. Richard R. Gladish and Miss Adele Nash were united in marriage in the presence of 130 guests. The bridal couple were attended by Miss Marie Nash and Mr. Theodore Gladish. The third wedding, that of Mr. Theodore Gladish and Miss Dagmar Rosander, took place at Glenview on September 14, the church being filled with relatives and friends of both families. After the guests had greeted the bridal party, which included two bridesmaids and two groomsmen, the relatives were entertained at supper by Mr. and Mrs. David F. Gladish.
     E. V. W.

     PITTSBURGH, PA.

     District Assembly.

     A reception to welcome Bishop and Mrs. Pendleton was held in the auditorium on Friday evening, November 1. Miss Angella Bergstrom and Mr. John Schoenberger were an efficient committee in providing unusual decorations, entertainment and refreshments.

     The formal opening of the Pittsburgh District Assembly was held the following evening, the attendance including many guests from Youngstown, Cleveland, Akron, Glenview and Bryn Athyn. After we had partaken of a delicious dinner, Bishop Pendleton delivered a very fine address on the subject of "The Rule of Love." The meeting was then opened for discussion, and we closed with the singing of "Our Own Academy." At the service of Divine Worship on Sunday morning, the Bishop delivered a most interesting sermon on the 32d Chapter of Isaiah, and was celebrant at the administration of the Holy Supper which closed the service.

     We were happy to have Bishop and Mrs. Pendleton remain for a few days after the Assembly. They visited the Day School, and the Bishop attended a meeting of the pastor's council while Mrs. Pendleton was present at a meeting of the Woman's Guild at the home of Mr. and Mrs. F. A. Stein. This turned into a house warming and "shower" for the Steins when the men joined the ladies after their business meeting.

     School Anniversary.

     The 18th of October, being the fiftieth birthday of New Church education in Pittsburgh, the Day School fittingly celebrated with a birthday party in the auditorium. The pastor was toastmaster, and Mr. J. Edmund Blair, whose research has been untiring, reviewed the history of the school, the children being especially interested in what he said about the Rev. Andrew Czerny, the "father of New Church education in Pittsburgh." There were several speeches by the pupils, and they formed their own committees for decorations and refreshments under the leadership of the teachers.

     The anniversary was also commemorated with a banquet in the auditorium on Saturday evening, October 19. This affair was strictly informal, as the 50th Anniversary Celebration will be held next June, when the Sons of the Academy will hold their annual meetings here, and when we hope to have present many of our former pastors and teachers. It was on October 19, 1885, that the school in Pittsburgh was first opened, and it seemed fitting to mark the date with a church gathering and some speeches.

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Fully to appreciate the value and importance of New Church education, to understand the necessity for it, and to know why we must sacrifice to maintain it, one needs to be familiar with the history of the Church and its struggle to establish itself. With this in view, a program was arranged to present the historical background of the Church as a general body, as well as locally. Our pastor, Rev. Willard D. Pendleton, acted as toastmaster, and the subject of the "History of the General Church from its Earliest Beginnings" was assigned to Mr. John J. Schoenberger, who gave us in brief style a thorough and complete history of the Church-an interesting story that was new to most of us.

     Mr. Walter L. Horigan then spoke on the "History of the Pittsburgh Society," from its founding in 1841, through the pastorates of the Rev. Messrs. Powell, Benade, Whitehead, Bostock, N. D. Pendleton, Synnestvedt, and Iungerich to that of our present pastor. With many new facts and letters recently brought to light, Mr. Horigan was able to add much to the rich history of the Pittsburgh Society already known.

     The last paper of the evening was given by Mr. J. Edmund Blair on the "History of the Pittsburgh School," telling of its early beginnings when founded through the efforts of the Society, and of its long record in the service of the Church. Particular credit was given the Rev. Andrew Czerny, who for twelve years struggled to carry on this school.

     With all this history, one might suppose that we had a tiresome evening, but the audience of over eighty persons did not think so; for they listened with rapt attention throughout. Grateful acknowledgment is made for much historical material found in papers written by the Rev. C. Th. Odhner and published in various volumes of New Church Life.

     The subject for the doctrinal classes this year will be the "Kingdom of Heaven." In the Children's Services, the pastor's addresses will be on the "Significance of the Lord's Prayer."

     Mrs. Alexander P. Lindsay is a welcome addition to the staff of the Day School this year. She is giving a fine course in anatomy and physiology to the seventh and eighth grades, and the pupils are very greatly interested. Theta Alpha sponsored a very successful Hallowe'en party for the children.

     A reading group of the young men of the society is taking up the work on the Worship and Love of God. And doctrinal class has been formed in Tarentum, Pa., meeting on the third Tuesday of every month, the subject for the year being "Man's Progression in the World of Spirits."

     The same series of classes is being given in Youngstown, Ohio, also.
     E. R. D.

     SYDNEY, AUSTRALIA.

     At the time of writing,-mail day, October 10,-the Rev. and Mrs. W. Cairns Henderson have been with us just nine weeks, or sixty-three days. And they have been particularly busy days for Mr. Henderson, as a consequence of a close and somewhat lengthy association between the pastor and a local dentist. But this has made it possible for the newcomer to become more familiar than would otherwise have been the case with the use he has, ultimately, come to serve when I shall have retired or passed on.

     Mr. Henderson has preached spiritually excellent sermons on seven consecutive Sundays. Their titles are: The Parable of the Pearl; Inmost Providence Respecting Heaven; The Protection of Innocence; The Decalogue; Divine Providence in Temptation; Care For The Morrow; and Self-Examination. And as with his sermons, so with his teaching in the Sunday evening doctrinal class, which, commencing August 29, he conducted on five consecutive Sundays, the subject being "The Doctrine of God."

     An indefatigable worker, Mr. Henderson is also a sound theologian and a clear thinker. He has a strong regard for the true ritual of the Church; which, by the way, cannot, he thinks, be said at any time to be perfect, for the reason that the spiritual in the members is imperfect.

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Nevertheless he believes in striving for the best ritual in all phases of the Church's progress.

     Nine weeks' association with the newcomers does not contain any doubt regarding the continuance of the New Church in this delightful and developing district.
     RICHARD MORSE.

     COLCHESTER, ENGLAND.

     We are thankful that our pastor, the Rev. Victor J. Gladish, has recovered from the effects of his accident, and has resumed his ministrations in the society. During his absence Bishop Tilson, Rev. Dr. Iungerich, and Rev. A. Wynne Acton preached for us, and Mr. Colley Pryke conducted the services on two Sundays. For the present the doctrinal classes are held fortnightly, and we are studying the 5th part of the Divine Love and Wisdom.

     Our Harvest festival was held on October 6, the chancel being decorated with flowers and the fruits of the field. The pastor gave an interesting address to the children, and the little ones then brought their offerings to the altar. The sermon that followed, and indeed, the whole service, embodied a spirit of thankfulness.

     The rite of Confession of Faith was administered on October 20 for Mr. Martin Pryke, and earlier in the year for Mr. Alan Boozer and Mr. Noel Appleton.

     At the monthly meeting of the local branch of the Sons of the Academy, held at the home of Mr. and Mrs. Colley Pryke in Chelmsford, the Rev. Wynne Acton presented a fine paper on "How to Think of the Lord," and a very good discussion followed. This meeting at Chelmsford is an annual affair and always a great success.

     Our Reading Circle, somewhat diminished in numbers, meets once a week at the home of Mrs. Rey Gill. We are reading The Word Explained, and have almost completed the 3d volume.

     The first social of the season was arranged by Mr. and Mrs. Philip Motum. It was very enjoyable and quite strenuous; for they kept us busily occupied with games and competitions.
     M. W.

     KITCHENER, ONT.

     A devoted member of the society was taken from our midst with the, passing of Mr. John Henry Schnarr on September 26 at the age of sixty-eight years. He was the son of Mr. and Mrs. Werner Schnarr, and was brought up in the faith of the New Church. On September 27, 1895, he married Miss Annie Doering of Milverton, and their union was blest with eight sons and one daughter. Their forty years of married life were spent in Kitchener, where they have always been active in the life and uses of Carmel Church, and Mr. Schnarr has served as a member of the pastor's council and of the executive committee. At the funeral service our pastor gave a very fine address on the text of Revelation 22:12. [See page 405.]

     On the evening of the Canadian Thanksgiving Day, October 24, a society supper was held amid attractive and seasonal decorations of grain, cornstalks and fruit. After a short address by our pastor on the subject of "Giving Thanks," remarks were made by others, and the remainder of the evening was given over to social entertainment. Among those present we were happy to have with us Mr. and Mrs. Rudolph Potts, who have moved from Toronto to Waterloo. We are always glad to have our membership augmented, and sorry to have anyone move away, as will be our plight when Mr. and Mrs. A. Scott leave Kitchener before New Year's to reside in Toronto.
     C. R.

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ANNUAL COUNCIL MEETINGS 1935

ANNUAL COUNCIL MEETINGS              1935




     Announcements.


     The Annual Meetings of the Councils of the General Church of the New Jerusalem will be held at Bryn Athyn, Pa., March 30 to April 4, 1936-two months later than the usual time for these meetings.
     WILLIAM WHITEHEAD,
          Secretary, Council of the Clergy.