FOLLOWING THE INDICATIONS OF PROVIDENCE GEORGE DE CHARMS 1945
New Church Life
A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
REVEALED THROUGH EMANUEL SWEDENBORG.
January, 1945
Following the Indications of Providence.
An Address George de Charms 1
Gratitude Alfred Acton 10
Elevating Spheres of the Lord.
A Sermon on Luke 12: 32 Walter E. Brickman 11
The Lord is God W. L. Gladish 18
South African Mission.
Ministers' Meetings, July 12-18, 1944 F. W. Elphick 21
Brought to the Light Johnson Kandisa 27
Editorial Department.
Swedenborg and the Angelic Language 30
His Unique Experience.
Speech in the Golden Age.
Military Service Committee.
Roll of Honor 37
Our Men and Women in the Services 38
Church News
Announcements 48
Annual Council Meetings-April 9-14, 1945.
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PRINCE AND LEMON STS., LANCASTER, PA.
By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.
Rev. W. B. Caldwell, Editor. Mr. H. Hyatt, Business Manager.
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Entered at the Lancaster, Pa., Post Office as Second Class Matter. Accepted for mailing at special rate of postage provided for an Section 538. Paragraph 4; Act of Feb. 28, 1925.
February, 1945
Prayer and War.
An Address on National Day of Prayer F. W. Elphick 49
The Keys of the Kingdom.
A Sermon on Revelation 1: 18 George de Charms 54
Rev. Richard Morse.
Photograph 60
Memorial Address W. Cairns Henderson 61
Memorial Resolution 66
Autobiographical Sketch 67
Free Will and Spiritual Life
Gilbert H. Smith 71
Editorial Department.
The Ark of Noah-Discovery by Airplane Claimed 78
Military Service Committee.
Roll of Honor 84
Our Men and Women in the Services
Obituary: Private Jeremy Leonard 89
Church News
Announcements 96
Annual Council Meetings-April 9-14, 1945.
March, 1945
The Four Horsemen of the Apocalypse.
A Commentary E. E. Iungerich 97
Liberation by the Lord's Victory.
An Easter Sermon on Revelation 5:9 Gilbert H. Smith 106
Religion in the Ranks Richard R. Gladish I 13
Man As A Use. An Address Alan Gill 121
Editorial Department.
Languages of the Nations.
Unity and Variety of the Spiritual Language 125
A Pathfinder in the Study of Morals.
Review of "The Moral Life" (Odhner) F. E. Gyllenhaal 131
Military Service Committee.
Our Men and Women in the Services 134
Corresponding Chaplain George de Charms 134
Church News 135
Announcements
Baptisms, Marriages and Deaths 143
Annual Council Meetings-Program 144
April, 1945
The Gate of the Enemy.
A Sermon on Genesis 22: 17 George de Charms 145
Our Daily Intelligence David F. Gladish 151
The Apocalyptic White Horse 156
The Four Horsemen of the Apocalypse.
II. The Red Horse E. E. Iungerich 157
Annual Reports.
Secretary of the General Church Hugo Lj. Odhner 165
Council of the Clergy Norbert H. Rogers 169
Editor of 'New Church Life' W. B. Caldwell 176
Corporation of the General Church Edward H. Davis 178
Military Service Committee.
Roll of Honor 179
Our Men and Women in the Services 180
Church News 184
Announcements.
Baptisms, Marriages and Deaths 191
Annual Council Meetings-Program 192
May, 1945
Masters or Servants.
A Sermon on Luke 22: 24-26 William Whitehead 193
The Four Horsemen of the Apocalypse.
III. The Black Horse E. E. Iungerich 202
Musical Forms in Our Worship.
Sources and Origins Besse E. Smith 210
South African Mission.
A Visit to the Transvaal F. W. Elphick 220
Editorial Department.
The Three Wise Men of Cologne 225
Partaking of Both Elements 227
Military Service Committee.
Roll of Honor 229
Our Men and Women in the Services 230
Church News 234
Announcements.
Baptisms, Marriages and Deaths 240
Academy Joint Meeting-June 11, 1945 240
Canadian Northwest. 240
June, 1945
The Sign for the New Church-Enlightenment.
New Church Day Address F. P. Gyllenhaal 241
The Four Horsemen of the Apocalypse.
IV. The Pallid Horse E. E. Iungerich 246
ANNUAL COUNCIL MEETINGS.
Council of the Clergy Sessions Norbert H. Rogers 254
Providential Leading Through Ultimates.
Public Address to the Clergy Ormond Odhner 256
Joint Council Session Hugo Lj. Odhner 270
Military Service Committee.
Roll of Honor 280
Obituary: Arthur Leslie Evens 281
Obituary: Carl Land Hansen 281
Church News 282
Announcements 288
Academy Joint Meeting-June 11, 1945 288
July, 1945
The Way to Heaven.
A Sermon Alan Gill 289
In Memoriam.
Franklin Delano Roosevelt. An Address Hugo Lj. Odhner 296
"The War Department Regrets..." William R. Cooper 301
Some Post-War Aims for New Church Schools.
Address at Educational Council William Whitehead 306
Editorial Department.
A Plea for New Church Schools 317
Reports.
Educational Council Morley D. Rich 320
Military Service Committee.
Roll of Honor 324
Our Men and Women in the Services 325
Church News 329
Announcements.
Baptisms, Marriages and Deaths 336
August, 1945
Now We Believe.
A Sermon on John 4:42 Norbert H. Rogers 337
A Talk to Children.
Forgiveness Ormond Odhner 344
Offertory Bowls for the Bryn Athyn Church.
Description George de Charms 348
Photographs 349, 351
Principles of Swedenborg's Philosophy.
Address at the Educational Council Hugo Lj. Odhner 352
Looking Ahead.
Academy Commencement Address George Kendall Fiske 363
Cruelty and Its Origin.
An Address Martin Pryke 367
Church News 374
Announcements.
Baptisms, Marriages and Deaths 384
September, 1945
The Eagles and the Carcase. A Sermon Martin Pryke 385
Victory Day Address Hugo Lj. Odhner 391
The Tools of Evangelization Andrew R. Klein 396
Rev. Homer Synnestvedt.
Portrait 402
Memorial Address George de Charms 403
Biographical Sketch 407
Crossing the Jordan Spiritual Diary 410
South African Mission.
"Umcazi" (The Expositor) and Mission News 411
Editorial Department.
Deliberation 413
A Book of Sermons 419
A Missionary Pamphlet 420
New Swedish Version of "Heaven and Hell." 420
Military Service Committee 421
Church News 426
Announcements.
Charter Day-October 19, 20, 1945 431
Baptisms, Marriages and Deaths 432
October, 1945
The Protection of Innocence.
A Sermon on Matthew 18: 6 Hugo Lj. Odhner 433
The New Church and Our Times of Reconstruction.
An Address F. W. Elphick 440
The Pomegranate With Golden Seeds.
A Story for Children Amena Pendleton Haines 447
The Life that Leads to Heaven.
A Radio Talk Gilbert H. Smith 450
Death and Resurrection.
I. Death Ormond Odhner 455
Editorial Department.
Post-War Reflections 465
Filipinos and Neighborly Love William Fay Boericke 469
New Swedish Version of "Heaven and Hell." 471
Photograph.
Group at Colchester, June 24, 1945 472
Church News 474
Announcements.
District Assemblies and Episcopal Visits 479
Charter Day-October 19, 20, 1945 479
Baptisms, Marriages and Deaths 480
November, 1945
A Feast of Peace.
Sermon on I Kings 3:15 P. R. Cronlund 481
Victory-What of the Future? Sydney B. Childs 487
Stories for Children Amena Pendleton Haines
The Silver-Leaved Grapes 493
Prisoners of Hope 495
Death and Resurrection.
Part II: Resurrection Ormond Odhner 497
Canadian Northwest.
A Pastoral Visit Karl R. Alden 506
Editorial Department.
The Sun and the Earth 519
New Books 523
Church News 524
Announcements.
Baptisms, Marriages and Deaths 527
December, 1945
Charter Day Address Alan Gill 529
Story for Children.
The Copper Twigs Amena Pendleton Haines 537
The Father in the Home.
An Address F. E. Gyllenhaal 540
Editorial Department.
Early American Periodical: "Christian Neighbor" 5~7
Photographs.
Canadian Northwest 554
New Church Day Celebration in London 556
Directory of the General Church.
Officials and Councils 557 The Clergy
Church News 562
Announcements.
General Assembly-June 15-19, 1946 575
Council Meetings-January 24-26, 1946 575
Western States 575
Baptisms, Marriages and Deaths 576
NEW CHURCH LIFE
VOL. LXV
JANUARY, 1945
No. 1
(Delivered at Local and District Assemblies, 1944.)
The heart of religion is not faith but life. It is not what we believe but how we live that determines our destiny in the eternal world. And the life that leads to heaven is a life according to the will of God.
All men, of whatever religious persuasion, whether Christian or Gentile, intuitively recognize the importance of an upright life. This is true even of those who profess the doctrine of salvation by faith alone, in that the; regard good works as the necessary fruits of a belief in Jesus Christ. All religions unite in acknowledging that an upright life is a life in obedience to the will of God. That which divides the church is a wide divergence of view as to how we may know what the will of God is, in order that we may live according to it. For the purposes of God are deeply hidden. His thoughts embrace the entire universe of stars and planets, countless light years beyond the narrow limits of man's vision. The ways of His Providence look to an eternal future far transcending every possibility of human imagination. As He Himself declares through the mouth of the prophet, "My thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts." (Isaiah 55: 8, 9.)
The will of God with reference to man's life is indeed revealed in the Word. In its most general form it is expressed in the Ten Commandments. The entire Old Testament is but an amplification of these Commandments. Superficially it illustrates their meaning as applied to the national and religious life of the Jewish people before the Lord came into the world. More deeply understood, it sets forth their application to the varying states of human life in all age; and with every people. The Lord Himself pointed to this deeper meaning, and explained it in a general way in His teachings and parables as recorded in the Gospels.
And now, in the Writings, we are given the spiritual import of both Testaments. Here the Ten Commandments are probed more deeply still, and vast hitherto unsuspected treasures are brought to view. The will of Goal is here laid open with unprecedented fullness. The true nature of the Divine Being, the process of His creation, and the laws of His operation in the universe; the true nature of man, his relation to God, and the mode of his redemption and salvation:-all this is set forth in rational terms, with clear and unanswerable logic. And from this reservoir of revealed Truth we may now draw forth-innumerable principles to guide our conduct in every phase of our life.
Yet the fact remains that the meaning of the Divine Commandments, in specific application to the practical problems that continually press upon us for solution, is nowhere given. We are called upon every day to make crucial decisions. Many times each day we are faced with the necessity of choosing between alternate courses of action. For the most part this choice appears to be of little consequence, and only occasionally do we realize its great importance. But the sum total of all our choices, both great and small, determines both the rate and the direction of our progress. Indeed, it weaves the fabric of our thought, molds the form of our emotions, fixer the pattern of our habits, thus determining the very nature and substance of our life, And still, in making these decisions, the Lord gives us no unmistakable guidance. Nowhere in His Word does He tell us what to do. In every instance we are compelled to choose according to our own best human judgment,-a judgment that is extremely prone to error, being limited by imperfect knowledge and experience, readily influenced by superficial appearance; clouded by emotions whose roots of self-interest are often deeply concealed even from ourselves in the unconscious recesses of our minds.
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It is a fact worthy of profound reflection that, although the will of God in general terms is set forth in the Word, although His laws are amply explained in the Heavenly Doctrine, yet at this critical point-the point of actual impact upon the world about us, the point at which decisions must be made and the course of our development determined,-here the will of God remains unknowable. Whatever choice we make, we can have no direct assurance from the Lord as to whether it is right or wrong. This being the case, how can we live the life of religion? How can we he expected to act in harmony with the Lord's will when we have no means of knowing, in any practical sense, what it is? How can we regard the teaching of the Word otherwise than as a beautiful vision in the clouds,-a theory without foundation in reality? Does it not forsake us at the very moment when we need it most?
Troubled by these questions, men become restless under doctrinal instruction. They look for positive answers to their immediate problems. They demand what they regard as "practical" teaching, insisting that the Lord shall tell them what to do. To this demand there is no satisfactory response. None can be discovered in the Word; and every attempt to fashion one by human interpretation proves to be inadequate. Why should this be so? And how, in spite of it, can the Lord actually lead men in the way to heaven?
There is a saying widely current throughout the Church that affords a simple answer. It is that we must "follow the indications of Providence." With whom this saying originated we do not know. In vain have we searched for it in the Writings. Indeed, the teaching there would appear to contradict it, for we are told that Providence can never be seen in the face, but only in the back. It cannot be seen in the present, but only in the past. In the pages of history, in the happenings of our lives as seen in retrospect, we may catch a glimpse of the Lords providential leading. But the fact that this is possible only some time after the event would seem to rule out any indications of Providence" capable of directing our judgment with reference to circumstances immediately confronting us. In spite of this seeming contradiction, however, we clearly perceive that there must he such indications. Without them the oft-repeated teaching of the Writings that religion is of life would have no meaning. It behooves us, therefore, to know what these "indications of Providence" are, and how we may learn to follow them.
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Of this we may be sure,-they are not in the nature of obvious and specific instructions as to what we ought to do. Whoever looks for such immediate Divine guidance by means of some "inner light," a "voice from within," or any intuitive dictate, will either fail to find it, or will be deluded by a false appearance of it. In saying this we would by no means question the validity of Divine Revelation. The Lord did speak by an internal dictate to the prophets through whom the Word was given. He told them what to say and what to write. He commanded them to do specific things. So also He did to the "angel of Jehovah" through whom He appeared to men and spoke with them in ancient times. But both with the angel and with the prophet this was a temporary state induced for the sake of a special use,-the use of imparting the Word to men. This state of inspiration was quite apart from the personal life of the one inspired. While it lasted, his individual will was laid asleep. His mental faculties were withdrawn from all self-control, so that it was not he who spoke and acted, but the Lord by means of him. Whatever is said or written or done in this state is the Lord revealing Himself, making known His will. It is His Word. But, as we have already pointed out, the Word never tells us what we delight to do in any given case.
There is such a thing as an inner voice. Sometimes in response to prayer, in moments of deep reflection, or when the mind has been divested of all consciously directed thought, an intuitive impulse, or a perceptible dictate, may be experienced. It does not always come; but if our endeavor to receive it becomes habitual, the attempt will be rewarded with increasing frequency. It is not difficult to persuade one's self that this is a sign of a special Divine Presence-a token of the Lord's personal leading. Some regard it as an inspiration of the Holy Spirit, an individual manifestation of the will of God. They really come to believe that the life of religion consists in faithful obedience to this inner voice." But this is a vain delusion, for we are taught that such impulses are never given by the Lord. They come from evil spirits who delight in dominating over others. Against the malign influence of such spirits the Writings give us needed warning. They tell us that by these promptings a subtle appeal is always made to man's lower nature. They rouse his natural affections, his selfish loves and worldly ambitions, disguising their real nature, and persuading him that they are good]. They seize upon whatever the man most secretly desires, and picture its achievement in his imagination.
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In this way they kindle emotions that distort the reason. At the same time they induce a sense of personal goodness, and of a security under miraculous Divine protection that blinds him to his own faults. Removing the necessity for rational judgment, and taking away all sense of responsibility, they destroy the very foundations of human freedom.
Even if this kind of leading were good even if it brought us from the Lord Himself counsel infinitely wise-is it not evident that, so far as a man came to rely upon it, he would cease to be a man? That which distinguishes human life, and sets it apart from a mere animal existence, is, after all, the ability to think, to reason, to judge, and from will to act according to such judgment. From this arises all sense of freedom, the joy of aspiration and discovery, the thrill of achievement, the satisfaction of acquired skill, and the delight of use well done. Of such delights as these truly human happiness consists. The very happiness of heaven depends upon them.
Divine blessings imposed upon us by obvious necessity, without any possibility of choice, without the need for thought or effort on our part, could yield no such heavenly reward. Yet this is the reward, which the lord, from His Infinite Love, seeks to impart. He would give to man His own Divine Life, together with all its blessings, not as something forced upon him, but as something man himself has freely chosen, something he has won by struggle and sacrifice, something that on this account appears to be entirely his own. This is the reason why the Lord so perfectly conceals His Providence.
The very essence of man's life resides in the faculties of liberty- and of rationality wherewith he has been endowed. For him the joy of life flows of necessity from the exercise of these two faculties. Through their exercise, if they are rightly used, man receives a perpetual increase of intelligence and wisdom from the Lord And, together with these, he receives an ever greater capacity for use, with its heavenly delights. If man were obviously led by some Divine dictate, he would be deprived of every incentive to exercise these faculties. He would have no need for knowledge. Why, then, should he learn? Without the responsibility of choice, discriminating judgment would be useless to him. Why, then, show he struggle to understand? Spurred to no effort, his mind would become atrophied by idleness.
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It is not for this that the Lord created him with the ability to think and will. On the contrary, the Divine Providence so operates as to encourage man ever to increase his knowledge, ever to strive for deeper understanding, ever to develop in full freedom his human faculties. For only thus can he be truly blessed. This is why the Lord, in all that He does for man, acts most secretly, insomuch that Isaiah said of Him, "Verily Thou art a God that hidest Thyself, O God of Israel, the Savior." (Chapter 45: 15.)
Nevertheless the Lord leads man: and He does so by the inclinations of His Providence Although it is unseen, this leading is most real. It is continuous from moment to moment, governing even the least particulars of man's life. We are taught, "there are thousands and thousands of arcana, of which scarcely a single one is known to man, whereby man is led by the Lord." (A. C. 9336.) Some of these arcana can be known only to the Lord, while others belong to the wisdom of the angels. These latter are contained in the internal sense of the Word, and they are now laid open in the Writings for our instruction, although we are capable as yet of understanding them but dimly.
This much is clear: the Lord leads according to man's free choice. He continues to lead, whatever the choice is, whether it be right or wrong. He foresees every possibility of choice, and provides for it, so bending all things that they may be conducive to man's spiritual and eternal welfare. He does this by subtly moving man's affections, exerting a gentle pressure, especially upon his deepest all dominating love, and this without man's having the least realization of it. As a man loves, so he thinks, and so he endeavors to act. Unconsciously to move the love is therefore to move the whole man, while yet preserving a sense of freedom.
This is a matter of universal human experience. It is the secret of all human leadership in civil life, in business, or in social affairs. Here leadership does not consist in ruling by direct command. To do this destroys freedom. It deprives others of responsibility. It makes them feel that they are being treated as servants, or as slaves. Against this all men secretly rebel. They either refuse to obey or they do so grudgingly because they have to. He who would lead in such a way as to receive willing and enthusiastic cooperation must do so, not by command, but by suggestion.
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He must know men hopes and aspirations. He must be aware of their desires, and suggest the means of their attainment. If, then, they accept this suggestion, they will respond freely, not because they must, but because they choose to do so.
We are told that the Lord leads man in spiritual things very much as one man leads another in civil life. (A. C. 4366.) The truths of His Word are not given as specific command; but rather as Divine suggestions indicating how man may attain the use and happiness of heaven. These man is free either to accept or to reject. If the heart is ruled by love to the Lord, the mind is disposed in freedom to accept them from a desire to cooperate with the Divine will. Such a one is led in Providence through experiences that deepen this love, rendering it stronger and more constant. This love the Lord can subtly move from within in such a way as to direct man's thoughts to the truth of the Word, and to impart a perception of their meaning in application to the particular circumstances of his life. By this means his judgment can be influenced in the direction of a right choice. If, on the other hand, evil loves prevail, the mind is disposed either to reject the truth, or in outward appearance to accept it for the sake of attaining some selfish and worldly end. In this case, Providence leads men through experiences Divinely calculated to discourage these evil desires, to restrain them from without by fears and punishments, and, if possible, to insinuate their opposites. But this latter can be done only so far as man is willing to respond in freedom.
This kind of leading requires that man act according to his best judgment. It places upon him the full responsibility of whatever choice he makes. By that choice, the operations of Providence, of necessity, are modified. For this reason it is said that "every smallest moment of man's life involves a series of consequences extending to eternity, each moment being as a new beginning to those which follow." (A. C. 3854.) One who makes a wrong decision cannot be led in the same way as one who chooses rightly. The Lord can only endeavor to lead him back by a circuitous route to the path he has forsaken.
It is evident, therefore, how essential it is that man should exercise prudence in all the affairs of life. For it is not apart from this, but only according to it, that the Lord can lead him.
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But prudence must he exercised, not for the sake of self, but from love to the Lord. It must be exercised from a desire to protect what is true and just, and right. Concerning this we read:
"If you wish to be led by the Divine Providence, use prudence as a servant and minister who faithfully dispenses the goods of his master. This prudence is the talent, which was given to the servants to trade with, an account of which they must render (according to the Lords parable in Matthew). Prudence itself seems to man as his own; and it is believed to be his own so long as man keeps shut up within himself the deadliest enemy of God and of the Divine Providence, which is the love of self. This dwells in every man's interiors from birth. If you do not recognize it-for it does not desire to be recognized-it dwells securely, and guards the door lest man should open it, and itself be cast out by the Lord. This door is opened by man by his shunning, as from himself, evils as sins, with the acknowledgment that he does so from the Lord. This is the prudence with which the Divine Providence acts in unity." (D. P. 210.)
The essential thing in exercising prudence is that it shall be for the sake of use; that is, for the sake of the Lord, who is Use Itself, and who is present in all use. The Lord referred to uses, not to persons, when He said, "Forasmuch as ye have done it unto one of the least of these my brethren, ye have did it unto me." (Matthew 25: 40.) When man acts prudently from the love of use, the "Lord by His Divine Providence leads the affections of the man's life's love, and at the same time also the thoughts from which human prudence is derived." (D. P. 200.) In this way, from within, He guides man's judgement.
From this teaching we conclude that the indications of Providence are not obvious instructions as to how we should act. They are very subtle things. They could never be formulated in words. They belong to the realm of love rather than to the province of thought. That which makes them effective in our life is nothing but the fear of God. By this we mean a fear born of love,-a fear lest we act contrary to the will of God. This it is that constantly holds self-will in check. It opens the mind to the influence of Divine teaching from the Word. It enables the Lord from within to touch our hear and to move our love, and thus in a thousand secret ways to guide our thought and direct our judgment.
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Then, although from ignorance we may choose unwisely, He still can lead us by our very mistakes, through trial and failure, to a deeper understanding and a more perfect love.
Nothing blocks this Divine leading except a willful determination to get our own way. Wherefore, to follow the indications of Providence is nothing else than to shun self-will. In this connection the Writings state: In order that man may be led by the Lord, there must not be the least pertinacity in him." (S. D. 2994.) Here a careful distinction must be made between "pertinacity" and strength of purpose. It is not meant that man should be weak and vacillating, always doubting his own decisions, and retreating from them at the first sign of opposition. He must ever be persistent in support of whatever he believes to be right. But pertinacity is stubbornness,-the offspring of self-love. It induces an internal resistance to the truth of the Word, a stiffness in opposition to the Divine will. It renders man spiritually blind, and insensitive to the Lord's leading.
The very opposite of this is the fear of God. This imparts a strength of purpose that is characterized by an internal gentleness, lest we oppose the Lord's will. It imparts patience, sympathy, and a regard for the freedom of others that makes one yielding in externals even while standing firm in internals. It constantly reminds us that, while the truth we are seeking to establish may be in itself correct, the time for its establishment may not be ready. It makes us shrink from forcing upon others even that which we are convinced is right, before they are prepared to receive it freely. It helps us to realize that, under Providence, the right will prevail in the Lord own time-a time that is beyond all human judgment to determine. It saves us from bitterness in the face of apparent failure, affording a refuge in the humble acknowledgment that the Lord, if we but trust in Him, will lead, in spite of every human failing, to an end far greater than our fallible imagination could envisage.
This He will do, if we faithfully assume our responsibility to choose and to act from a love of use, and from a sincere regard for truth in the exercise of our best human judgment. Having done this, we should banish remorse for past mistakes as soon as we have learned the lesson they were intended to teach. We should refuse to worry about possible future events, but center our mind solely upon the task of meeting whatever personal responsibility may be required of us with integrity of purpose to use the Divine gifts of liberty and rationality as the Lord would have us use them.
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To maintain this attitude of mind keeps us in the stream of the Lord's merciful protection. It makes us sensitive to the subtle pressure of His guiding hand. It implements at every crossroad of our life the prayer, "Thy will, O Lord, not mine, be done." And this we believe is the very essence of what is meant by "following the indications of Providence.'
READING: Isaiah 45: 5-20.