SPIRITUAL TEMPTATION        GEORGE DE CHARMS       1948

NEW CHURCH LIFE

VOL. LXVIII

JANUARY, 1948
No. 1

February, 1948
No. 2

Our Years on Earth.
     A Sermon on Psalm 90: 10 A. Wynne Acton

The Rainbow - Hugo Lj. Odhner

The Yoke and the Burden.
     A Sermon on Matthew 11: 30 - Norbert H. Rogers

South African Mission.
     A Visit to Natal and the Transvaal - F. W. Elphick

Mr. Ray Brown.
     An Obituary - W. A. McFall

Editorial Department.
     Ministering Spirits
     Spiritistic Claims-Alleged Messages from Swedenborg
     The "Herald" on the Subject Arthur Clapham
     "The Word Explained"-English Version Completed

Church News

Announcements.
     Annual Council Meetings-February 2-7, 1948
     Baptisms, Confirmations, Marriages and Deaths

March, 1948 No. 3

The Parable of the Sower.
     A Sermon on Matthew 13: 3 - W. F. Pendleton

The Forty Days.
     An Easter Sermon - Hugo Lj. Odhner

Swedenborgiana.
     Some New Information

The Temptations of the Messiah. - Alfred Acton

"The Word Explained," Vol. VIII: nos. 8238-8243

The Christmas Story. A New Church View. - Victor J. Gladish

Editorial Department.

Photograph.

Palm Sunday-Some Thoughts on its Significance
"The Word Explained "-Isaiah XXVI

Swedenborg Scientific Association Anniversary

The Rockford, Illinois, Circle

Church News.

Announcements.
     Annual Council Meetings-New Date
     Baptisms, Marriages, and Confirmations

April, 1948

No. 4

Gideon's Victory.     
          A Sermon on Judges 7: 6, 7, 16, 22 - Harold C. Cranch

Government.
          Address at New Church Club, London - Colley Pryke

Notes and Reviews.
          Sunday in Christendom - Richard H. Teed     
          Preserving Equilibrium - Frederick D. Balls     
          Cuno's Memoirs - W. Cairns Henderson     

Annual Reports.
          Secretary of the General Church - Hugo Lj. Odhner     
          Council of the Clergy - W. Cairns Henderson     
          Corporation of the General Church - Edward H. Davis     
          Editor of "New Church Life" - W. B. Caldwell     

Church News     182

Announcements.
          Baptisms, Confirmations, Marriages and Deaths

May, 1948     
No. 5

The New Jerusalem.
      Five Talks to Children     - George de Charms

Self -Examination.
      A Sermon on Psalm 139: 23, 24 - W. Cairns Henderson

South African Mission.
      Brought to the Light - Benjamin I. Nzimande
      Appearing of the Lord to Moses - A.B. Zungu
Editorial Department.
     New Version of the Work on Charity     
     Swedenborg Scientific Association-First Meeting
     The Conference College     
     Photograph.
     Group at Tucson, Arizona March 14, 1948

June, 1948     No. 6

The Crown of the Churches.
     A Sermon on Isaiah 62: 3 - Gilbert H. Smith     
The Concept of God in the Church.
     Address to the Council of the Clergy - W. Cairns Henderson     
South African Mission.
     Rev. Moffat B. Mcanyana-Obituary - F. W. Elphick     
     Superintendent's Journey          
Editorial Department.
     Pity for the Infernals          
Annual Council Meetings.
     Council of the Clergy Sessions - W. Cairns Henderson     
     Joint Council Session - Hugo Lj. Odhner     
     Rites and Sacraments-Amended Statement     
Church News     
Announcements.
     Baptisms, Confirmations, Marriages and Deaths     
     Academy Joint Meeting-June 5, 1948     
     Academy Commencement-Change of Date     
     British Assembly-July 31-August 2, 1948

July, 1948     No.7

The Apocalypse. Talks to Children     George de Charms 289

I.     The Book of Revelation.
II.     The Vision of the Son of Man.

A Great Nation.
     A Sermon on Genesis 12: 2     W. F. Pendleton
The Philosophy of Art.
     Lecture to College Students     Winfred S. Hyatt

Editorial Department.
     Hope in the Lord     

A Book on Swedenborg.
"Emanuel Swedenborg, Scientist and Mystic" (Toksvig)
     George de Charms
Church News     
Announcements.
     Baptisms, Confirmations and Marriages     
     British Assembly-July 31-August 2,1948

August, 1948     No.8

The Uses of Men to Men - F. E. Gyllenhaal     
The Apocalypse. Talks to Children - George de Charms     
     III.     The Vision of the Throne in Heaven.
     IV.     The Book of Life.
     V.     The Lamb.
Some New Swedenborg Documents.
     Discoveries in Germany - Alfred Acton     
The North St. Paul Circle.
     History of the Circle - Robert I. Coulter     
     Group Photograph-April II, 1948               
Church News          
Announcements.
     Ordinations, Baptisms, etc     

Education Council-August 23-28, 1948               

South African Assembly-Sept. 16-19, 1948

Vol. LXVIII     
September, 1948     
No. 9

Faith and Doubt.
     A Sermon on Matthew 14: 31 - Hugo Lj. Odhner

Some New Swedenborg Documents.
     Discoveries in Germany - Alfred Acton

The Apocalypse. Talks to Children - George de Charms     

VI.     The White Horse.
VII.     The Red Horse.
VIII.     The Black Horse.
IX.     The Pale Horse.

Editorial Notes and Reviews.
     Liberum Arbitrium     

Church News          
Announcements.
     Baptisms, Confirmations, Marriages and Deaths     
     Charter Day-October 15-16, 1948

The State of the Christian World.
     A Sermon on Matthew 8: 20 - Willard D. Pendleton

Dreams.
     A Paper - A. Wynne Acton

The Apocalypse. Talks to Children - George de Charms
X. The Souls Under the Altar.
XI.     The Earthquake in the World of Spirits.
XII.     The Seal of the Living God.

Editorial Department.
     The Word Explained - Volume VIII          
     Living Up To It - H. W. Hickman     
     The Virgin Birth - Alfred Acton     

Photograph.
     Rev. Moffat B. Mcanyana     
Church News          
Announcements.
     Baptisms, Confirmations, Marriages, Deaths          
     Charter Day-October 15-16, 1948

Vol. LXVIII     November, 1948     No. 11

The Lord God Omnipotent.
     Sermon on Revelation 11: 17 - W. F. Pendleton

The Apostolic Mission.
     Sermon on John 20: 21-22 - Hugo Lj. Odhner

The Apocalypse. Talks to Children - George de Charms
XIII.     Those in White Robes Carrying Palms.
XIV.     The Angel at the Altar.

Swedenborg's Letters and Memorials.
     A Review - W. Cairns Henderson     
Educational Council.
     Seventh Annual Conference - Morley D. Rich     
Editorial Department.
The Salvable Remnant          
Church News          

Announcements.
Baptisms, Confirmations, Marriages and Deaths
Nineteenth General Assembly-June 15-19 1949

Vol. LXVIII     
December, 1948     
No. 12
The Light of the World.
     A Christmas Address - N. D. Pendleton     
Thirty-fifth British Assembly.
     Report of the Secretary - Alan Gill     
A New Education.
     Presidential Address - George de Charms     
The Mechanism of the Divine Providence.
     Assembly Address - Erik Sandstrom     
Charter Day.
A Report - Morley D. Rich     
Directory of the General Church.
Officials and Councils          
The Clergy          
Church News          
Announcements.
     Baptisms, Confirmations, Marriages, Deaths          
Nineteenth General Assembly-June 15-19, 1949.
(Delivered at the District Assemblies in the Fall of 1947.)

          We have frequently been asked, "What is meant by spiritual temptations?" This is not surprising, since they are concerned with one of the deepest and most mysterious phases of human life. They take place in the interiors of the mind, almost wholly above our consciousness. Our awareness of them is so vague and indefinite that we can never recognize them with any assurance. It is so ordained because by means of them the Lord Himself immediately touches man's heart and moves his inmost will, that He may lead him toward heaven. This leading must be infinitely wise and gentle. It must be effected by a touch so subtle as not in the least to infringe upon man's freedom. All the happiness of heaven that the Lord wills to impart to man depends upon free choice-the choice of a completely unfettered love.

          Yet the Lord alone is Love. Man is but a vessel wondrously formed to receive it. He is an instrument delicately responsive to the touch and movement of the Lord's Love. That Love inflows either through the hells, where it is perverted into what is evil, or through the heavens, where it is accommodated, in its purity, to man's reception. The evil loves of hell find entrance into man's mind through his hereditary proprium, while the remains of infancy and childhood provide a pathway for the influx of good loves out of heaven. Both of these are given to man without his knowledge or consent. He is in no way responsible for the circumstances of his birth that determine his heredity. Nor has he the least control over the delights of remains that are implanted by the Lord. Both of these are under the government of the Divine Providence, which constantly maintains them in perfect balance. And between these two equal and opposing forces, man is called upon to make a choice.

          But how can man choose, since in himself be is nothing but a vessel, inert and lifeless? Obviously, if he is to choose, the power to do so must be given him by the Lord. Lest he become aware that this power is not his own, it must be given with the greatest secrecy. For only if he feels it as his own power, to be exercised according to his own choice, can that choice be free. For all this the Lord provides in ways above our human comprehension. And it is when man, using this God- given power, chooses what is true and good, thereby rejecting what is false and evil, that spiritual temptations arise.

     No one can escape the necessity of making a choice. Many time's each day we are confronted by alternatives. Whatever we do involves the selection of one and the rejection of others. This result follows even if we do nothing. Most of these choices are not free. They may be dictated by necessity, or prompted by fear, or determined by custom that has become automatic. Many seem inconsequential and may be decided by a whim of the moment, or by a passing mood that scarcely touches the deeper currents of our life. Others appear to raise no question of right or wrong, but rather to be matters of expediency, of practical judgment as to what will best serve our immediate purpose. But not infrequently we are faced with a choice that is an open challenge to our conscience, that is, to our sense of justice, of honor, of integrity, or of what we have come to believe is the Law of God. Such a choice, involving as it does a conflict with opposing desires or emotions, is what is commonly regarded as a spiritual temptation. It is important to realize, however, that this is not necessarily the case.

     Such trials of conscience are well-nigh universal. Except where the conscience has been completely destroyed - a case which we regard as extremely rare-they are the common experience of all men. They cannot therefore be what the Writings mean by spiritual temptations, since these are said to be almost unknown at the present day.

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A vital distinction is indicated, therefore, between the well-known trials of conscience and genuine spiritual temptations. We are told that outwardly the one emulates the other, but that, interiorly viewed, they are utterly different in quality. (A. C. 847.) Fully to realize this difference is to perceive the outstanding characteristic that is to distinguish the religious life of the New Church from that of every other religion in the world.

     Every trial or temptation is an assault on what man loves, and especially on what he loves supremely - on what he considers as essential to his happiness, and indeed to his very life. A man will have little or no concern for things he regards as of small importance. But when anything be deeply loves, or to which he aspires with longing, is threatened, he is plunged into fear, anxiety, and mental suffering. These are what he feels as temptations. The greater his love, the more deeply is he hurt when it is placed in jeopardy. But the nature of the temptations that assail him will depend upon his sense of values. Physical suffering, the result of accident or illness, is not in itself a temptation. Neither is the pain and sadness due to personal misfortunes that deprive one of anticipated pleasure, or to failure in the struggle for power, wealth, social standing, or any worldly ambition. Such trials are merely called "anxieties arising from natural loves" (A. C. 847), because they involve affections that are innate, that have been imposed upon us by circumstance, that we have not chosen for ourselves. They are but the spontaneous reaction of our nature, in accord with our temperament, disposition, and training, to the conditions under which we happen to live.

     Temptation, rightly so called, always implies a trial of conscience. But this also may be purely natural. It may exist apart from religion, and indeed where religious faith is totally repudiated in favor of agnosticism or even atheism. It may rest solely upon a personal code of morality, upon principles of justice, honor, and integrity, accepted as essential to one's happiness and success in this world. In this case, one may be sedulously faithful to these principles. He may love them deeply, and may suffer keenly when they are attacked. Yet interiorly they are valued solely because without them he cannot attain the things he most desires. Without religion he is capable of no other than worldly ambitions.

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He can labor devotedly for the welfare of society. In doing so be may sacrifice time, pleasure, wealth, and even life itself. Yet, back of all this, there will be the thought of self, of reputation, of fame, and a sense of merit. For he will regard every accomplishment as his own, the product of his own will-power and intelligence, his own skill and ability. Such is the nature of a conscience that is purely moral. All who possess such a conscience are governed by natural loves alone, and therefore they are capable of no other than natural temptations.

     This may be the case even with those who embrace such moral principles in the name of religion. This is true of many, for the fact is that the religions of the world in our day, in general, both Christian and non-Christian, offer men little more than ecclesiastical codes of morality. Such a code may be distinguished from that of the agnostic or the atheist chiefly by the fact that it is given Divine sanction. Within it, therefore, is an acknowledgment of God, that all true blessing comes from Him, and that it can be received only by those who keep His Law. This is the characteristic of a religious conscience.

     Yet, whether such a conscience is spiritual or natural will depend upon the nature of the religion. It may be possessed both by the most primitive tribes, with their plurality of gods, and their barbaric cults, and by the most highly intellectual and cultured faiths of either Eastern or Western civilizations. Whatever this faith may be, the simple in heart who believe it implicitly, and who keep it faithfully from a sincere desire to obey the will of God, will undergo trials of conscience more or less severe according to the depth of their love, and to the dangers that may threaten it. However crude their faith, or, if intellectually refined, however erroneous it may be, there will be innocence in it. That is, there will be a longing for Truth, and a willingness to be led. Errors of doctrine and of religious practice may be so deeply in rooted in the remains of childhood, and in the soil of tradition, that they cannot be removed in this life. To do so would be to destroy all faith, and to blot out every possibility of salvation. But after death, when external bonds are loosed and the inner desires of the heart are set free, all who are in simple faith can be led by angelic instruction and by spiritual experience to see the Truth. And because they have longed for it, they will accept it gladly.

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So far as they learn and acknowledge the Truth, they will come into spiritual temptations whereby their mistaken ideas and practices will gradually be replaced by the genuine worship of the Lord. (A. E. 452.) However, before they know what spiritual truth is, they cannot love it. And until they love it they can feel no concern for its loss. For this reason, until then they are incapable of suffering spiritual temptations.

     There is, indeed, some remnant of spiritual truth in every religion, however decadent it may be. There is at least the truth that there is a God whose Law must be obeyed. Without this it could hardly be called a religion. We find occasional plain and unequivocal statements of truth in both the Old and the New Testaments. Scattered remnants of it are to be found in the Sacred Books of the East. But these have been so distorted by tradition, so confused with a multitude of false ideas that have accumulated through the ages of religious decline, that no one, without the aid of Divine Revelation newly given by the Lord, can possibly disentangle them, and restore them to their true meaning. It follows that, to the modern mind, the Heavenly Doctrine is the only possible source of genuine spiritual truth-that is, truth concerning God and eternal life. This being the case, it would follow as an inevitable consequence that only so far as this truth is known, acknowledged from the heart, and loved supremely, can men undergo those trials of conscience which the Writings specifically call "spiritual temptations."

     This may at first appear as a presumptuous claim. Yet it is precisely because the adulterated truth available to men in the decadent religions of the world was no longer adequate to the work of Divine Redemption that it was necessary for the Lord to come again, even as He promised. It was necessary for Him to reveal the internal sense of the Word, and thus to disperse the clouds of falsity that had become too dense for any human mind to penetrate. It was necessary that He should establish a New Church founded upon this genuine spiritual truth of the Word, a rock so deep and firm that "the gates of hell" could not "prevail against it."

     Let it not be supposed, however, that membership in the New Church, a professed belief in the Writings, and outward devotion to their teaching, will automatically bring one into spiritual temptations. Children raised in the New Church learn these teachings and are taught to love them.

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Yet they do so at first without interior understanding. They accept these teachings because of confidence in parents and teachers, or because perhaps they know of nothing else, and because their minds have been unconsciously molded to receive them. They spring to the defense of these teachings because in them they feel a sense of security, and this often gives rise to a personal pride in what they regard as their own! Church. In youth, when alien influences are multiplied, when the conceit of self-intelligence becomes dominant, and when there is a strong urge to seek independence of thought, they are frequently tempted to revolt against their childhood faith. They may yield to this temptation, or they may resist it from a deep sense of loyalty.

     But these trials of conscience differ in no essential respect from those experienced by the youth of any other religion. They arise from an attack upon the natural love of one's own Church. In order to experience spiritual temptations, it is necessary not only that one must know and love spiritual truth, but also that one must love it from a spiritual affection. This means that the truth must be rationally understood, seen in spiritual light, and accepted with individual conviction, and with the whole heart. Then only does the love of truth become a spiritual affection, and the fear of losing our faith a spiritual temptation.

     But what is the distinguishing characteristic of a spiritual temptation? What is it that such temptations alone can accomplish in the molding of human character?

     Two things are essential to man's salvation. He must be free, and in freedom he must yield to the Lord's leading. That be may be free, he must at all times feel his life to be his own, to do with as he pleases. But if he is to be led by the Lord, he must acknowledge that it is not his own, but is merely loaned to him in trust, to be used in compliance with the Divine Will. In its essence, spiritual temptation is a struggle against the over-powering appearance that our life is actually our own. It is a struggle to establish in our inmost heart the acknowledgment that we have no life, no power to think, to will, or to act, save that which the Lord gives us, moment by moment.

     It is easy to profess such a belief.

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I suppose every religion implies some such confession; for it implies a sense of personal helplessness, and dependence upon God. In times of danger or of failure, when we are confronted by forces beyond our control that threaten to engulf us, we naturally turn to God for help. But it is far more difficult to assume full responsibility for our acts, and at the same time to ascribe to the Lord our every success, eliminating there from every lurking sense of personal merit. Psychologists claim that to do this is impossible. Their analysis of mental life leads them to the conclusion that responsibility and a sense of merit are inseparable. They hold that to eliminate the one is to destroy the other. They claim that a sense of individual power and competence is vital to success in any undertaking; that the conviction of personal dignity which is called "self respect" is an indispensable prerequisite to human accomplishment; that any religious profession of complete dependence upon a Divine Being deprives man of real responsibility, and, makes him the abject slave of circumstance. Every such confession that leaves intact a feeling of responsibility, they hold to be superficial, a form of self-delusion, essentially insincere.

     This conclusion appears to be supported by inescapable logic, and by universal human experience. The religions of the day have no teachings adequate to refute it. In fact, for the most part, even while they proclaim man's utter dependence upon God, they appeal to his self-respect, his individual dignity, and thus to pride and a sense of merit. Yet no one can come into heaven who does not freely lay down his own life - the life of his proprium. This is the inmost reason why religion at this day fails in its task of regenerating the human spirit, of driving out selfishness from the innermost recesses of the human heart, and of establishing in its place genuine love to the Lord and charity toward the neighbor. Although, it maintains this as its goal, yet, because spiritual truth is lacking, it cannot show man the one and only way whereby this may be done. This way is what the Lord has now revealed in His Second Coming. To open this way, and to lead man therein, is the very Divine purpose for which the Writings have been given. From beginning to end they treat of nothing else. Nor can any human mind, apart from the Lord's own teaching, discover this way.

8


To seek it in the Heavenly Doctrine, and persistently to follow it from conscience, this is the very life of the New Church, - the life of regeneration. It is the effort, the determination, to do this that leads to genuine spiritual temptation.

     It is a most remarkable fact that, while no one can advance in a life of regeneration, even to the least degree, without undergoing these spiritual temptations, and while they are said to be so severe as always to culminate in despair, yet no one can know with any certainty when he is passing through them.(A. E. 730; A. C. 2334, 1787, 4249.) We are naturally led to ask, "If man does not even know that he is being tempted, whence comes the suffering and the despair?" The answer is, that he does know that he is being tempted, but he does not know for sure that it is a spiritual temptation.

     Rarely, if ever, during life on earth can we have spiritual temptations apart from external anxieties, troubles, and tribulations. These may conceal spiritual temptations within them, or they may not. It is this of which we can never be fully assured. If we know, and in our heart believe, that despite every appearance our life is not our own; if at the same time we know and acknowledge that we are entirely responsible for the way in which we use the life the Lord gives us; and if our inmost love, our deepest desire, is to use it in accord with His Will; then every important problem that confronts us, every vital decision we are called upon to make, will bear some relation to this supreme, all-pervading goal of our life. We may be quite unaware of its connection. As to our conscious minds, we may be absorbed in the more obvious aspects of the problem. Yet inmostly our trust in Providence, our willingness to be guided by the Divine Truth of the Word, our desire to submit ourselves to the Lord's leading, and thus to relinquish our hold upon proprial affections, will be the real issue at stake. This will be true in the sight of the Lord and of the angels. It will be true in the sight of the evil spirits who are seeking to retain their dominion over us.

     In this battle, so far as we interiorly are looking to Him, the Lord, both immediately and through the angels, will fight for us, and the victory will be His. Because we are altogether unconscious of this fact, appearing to be utterly alone, dependent solely upon our own frail human resources, it will seem as if the Lord has forsaken us.

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But, in truth, our endeavor to do His Will brings Him closer than at other times, although His presence is felt only as a sustaining hope that gives us strength to pursue the struggle. And even if, under the pressure of our distress, we yield to doubt as to His protecting mercy, this doubt is not imputed to us. For, as we read, every man's power is limited, and when the temptation arrives at the furthest limit of his power, the man cannot sustain anything more, but sinks down." (A. C. 8165.)

     This point must be reached before man can be induced to give up his own life. Yet it is to this end that he is tempted, that he "may at length be confirmed in the fact that all things are of the Lord's mercy; that (he is) saved by Him alone, and that with (himself) there is nothing but evil." (A. C. 2334.) "He who is tempted," we are told, "is brought into anxieties which induce a state of despair as to what the end is to be. The very combat of temptation is nothing else. He who is sure of victory is not in anxiety, and therefore is not in temptation." (A. C. 1787.) "If, after temptation, man does not believe that the Lord alone has fought for him, he has undergone only external temptation, which temptation does not penetrate deeply, nor cause anything of faith and charity to take root." (A. C. 8969.)"A man is not saved on account of temptations if he places anything of merit in them; for if he does this, it is from the love of self, in that he congratulates himself on their account, and believest that he has merited heaven more than others; and at the same time he is thinking of his own preeminence over others by despising others in comparison with himself; all of which things are contrary to mutual love, and therefore to heavenly happiness." (A. C. 2273.)

     As to the effect of temptations, we have this enlightening instruction: "Temptations take place to the end, not only that man may be confirmed in truths, but also that truths may be more closely conjoined with goods; for then man is battling for truths against falsities, and as be is then in interior distress and in torment, the delights of the life of cupidities and their derivative pleasures come to a cessation; and then goods inflow from the Lord, the consequence of which is that evils are at the same time regarded as abominable, and the effects of this are new thoughts of a nature contrary to those possessed before, to which man may afterwards be bent, thus from evils to goods, and these goods be conjoined with truths." (A. C. 2272.)

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     That these things take place under the immediate auspices of the Lord, while man is meeting the responsibilities and performing the duties of his natural life, if only at the same time he knows, loves, and seeks to obey the spiritual truth of the Word, is plainly taught in A. C. 8164, and N.J.H.D. 196. It cannot be otherwise, for the Divine end in all things of human life is that man may be regenerated just so far as he is willing. For one, therefore, whose supreme desire is to learn from the Writings the Lord's Will, that he may keep it, all the trials of life, however external they may appear, are, in the sight of the Lord, a series of spiritual temptations, whereby self-life is gradually subdued, that the man may be brought into the life of heavenly charity and mutual love. This is the religious life of the New Church, whereby alone the destructive evils of the human heart may at last be overcome.

     The Lord's part in this spiritual conquest is wonderful beyond all imagination. His Providence, in secret ways, governs the influx of both the heavens and the hells, holds us in equilibrium, preserves our freedom, and gives us power to choose the good and resist the evil, ever within the limits of our strength. Without this Divine protection which, though we have no knowledge of it, is perpetually maintained, we could do nothing. So regarded, spiritual temptation is a Divine conflict, and man's regeneration is effected by the Lord alone.

     But, regarded as to man's part in it, spiritual temptation is not something remote, mysterious, or rare among the sincere members of the New Church. It is the very warp and woof of our religious life. It is the inner content of our everyday existence as New Church people, the purpose back of our normal duties and responsibilities, the thing that gives spiritual significance to every decision we are called upon to make. Reduced to the simplest terms, it is nothing but sincerity of heart and steadfastness of purpose to follow the teaching of the Writings as the Law of God, just so far as we may learn to grasp its meaning, and to do this from conscience based on a rational conviction of the Truth. Whatever trials this endeavor may entail will, under the secret leading of the Lord, gradually withdraw man from the love of self, and build the Church, the Kingdom of God within him.
DIVINE PROVIDENCE AND HUMAN FREEDOM 1948

DIVINE PROVIDENCE AND HUMAN FREEDOM       Rev. K. R. ALDEN       1948



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"Behold, 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."(Revelation 3: 20.)

     The Divine Providence of the Lord is the government of His Divine Love and Divine Wisdom; it is most universal because it is most singular. Nothing in the universe is too large to be swayed by its force; nothing is too trivial for it to enter into. "Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. But the very hairs of your head are all numbered." (Matt. 10: 29, 30.) Not only is the Divine Providence the government of the Lord's Divine Love and Wisdom; it is the only government of the universe, deriving its power from laws which stem from creation itself.

     Creation was a work purely Divine in which God gave of His own substance, - the body of His Infinite Love fashioned by His Infinite Wisdom into a finite universe wherein uses representative of the heavenly kingdom could be performed. Love and Wisdom, acting as one, performed this miracle of finiting the Infinite, creating the visible universe, ushering in space and time. But the Divine Love and Wisdom did not abandon the universe, once it was created; rather, they ever remained as its soul and life; it is their government in human affairs that is called the Divine Providence. United in God, these two creative forces became separated as they entered into creation, thus giving rise to that hidden urge of the Divine Providence that all good may be united to its own truth, and all truth to its own good. This attraction is the inmost origin of conjugial love, and it lies deeply hidden in the processes of all life.

     But the Lord did not create the universe without a supreme purpose.

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That purpose was that there might be a heaven from the human race, - a heaven that should be completely organized into the human form, and that should be able to grow to eternity in perfection. The perfection of heaven consists in just this, - that it is able ever more fully to receive the life of the Lord. Heaven is conjunction with the Lord. However, it is not the conjunction with the Lord that follows from the inflow of life into man's soul. That influx operates imperceptibly with angels and devils alike. It is the universal life of which the Lord speaks when He says, "He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust." (Matt. 5: 45.) God and man are not conjoined by that influx, nor is man raised by it to heaven. Rather is he lifted up by an influx from an outer way, - an inflow of life, which he, by the exercise of his own free will, can either receive or reject. "Behold, 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."

     From creation man has been endowed with two God-given and God-maintained faculties, - rationality and liberty, - which make it possible for him to be conjoined with the Lord. These are God's priceless gifts to man; they are what raise him above the beasts of the field, what cause him to be an image of God. For God's Love can be received by man's will, and God's Wisdom can enlighten his understanding. As his will is attuned to the Divine Will, and as his understanding is illustrated by Divine Wisdom, be becomes wiser, happier, and freer. Thus the inmost of the Divine Providence is always that the Gorand Man of heaven, enriched by myriads of varied personalities, may ever more perfectly express the Divine Soul within it.

     The distinctive viewpoint that is revealed to the New Church concerning Divine Providence is that it operates according to laws, just as we see laws everywhere in the physical universe, - the laws of sound, the laws of light, the laws of gravity, - so likewise there are laws that govern man's spiritual world, the world in which his character is developed and his eternal destiny sealed. Without an understanding of these spiritual laws, we cannot hope to fathom the relation of the Divine Providence to the operation of human freedom.

13




     The great enigma of the universe has been: How can God be so powerful, so all-embracing, so everlasting, and yet at the same time be so utterly invisible to the natural eye, so untouchable by the natural hand, so silent to the natural ear? Only with the eye of faith can we see Him; only the hand of love can reach out and touch Him; only out of His Word can we hear His voice speaking to us, saying, "The words that I speak unto you, they are spirit and they are life."

     There is a profound reason, which all can grasp, why He is invisible to the natural sight, untouchable by the natural hand, silent to the natural car. That reason is that man's freedom shall not be taken away. If man consciously felt, or was consciously aware of every gift which God bestows upon him, he would feel under such obligations that be would be a slave, no longer free, no longer human-a mere automaton! To prevent this, God makes His lifegiving entrance into man's soul absolutely invisible; man is completely unconscious of God's presence in his interiors. But to the end that man, through the complete and self-directed use of his own freedom, may invite the Lord to enter into his life from without, the Lord has provided another way of entrance, and that is through the door of man's conscious invitation, "Behold, 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."

     Man's life of freedom could only take place in a world of appearances, and so a world of appearances is the Divine Plan by means of which human freedom has been granted. Man is gifted with the rationality to see the truth that lies behind the appearance. Intellectually he can know the truth, and he can order his life according to the truth, but he will still go on living in a world of appearances. Nothing that he can do will alter this fact; for appearances have a God-given mission to perform, - the mission of enabling man to be free in his choice, although he lives every moment by the direct influx of life from God.

     In nature this phenomenon of appearance is found in many things, but nowhere more strikingly than in the appearance that the sun rises and sets. No amount of learning in astronomy can change this physical appearance -that the sun rises and sets; yet, if we were to confirm this appearance, as men did hundreds of years ago, great falsities would arise, such as the teaching, which was held to be true at one time, that the earth is flat, that there is a jumping off place, and that the sun and the stars revolve about our earth.

14


It is from a higher wisdom that we discover the fallacy of the sun's rising and setting. A deeper understanding teaches us that it is the earth's turning, and not the sun's motion, that causes the phenomenon. Yet, no matter bow great our wisdom or how learned we become, the appearance still remains.

     Similarly in the realm of human consciousness. The absolute appearance is that man lives from himself, that life is his own, that he is, in fact, the center of his little world. Only from a higher wisdom can he learn that God is the center; only from a deeper understanding of the Divine Providence can he see that the appearance which at first he grasped as reality is the Heavenly Father's way of giving him the priceless gift of freedom. But, no matter how convinced he becomes from doctrine and from reason that his life is not his own, that God is the source of all life, and that he is only a vessel receptive of life; no matter how thoroughly he acknowledges these truths, the appearance will still be that life is his own. Nor does this change when he passes into the spiritual world. For we are told that, although the celestial angels have the deepest perception of bow the Lord's life flows into them, they nevertheless feel freer than all other angels; that is, the appearance that life is their very own is strongest of all with them.

     Thus through the life of appearance the Lord is able to bestow upon man the gift of genuine freedom and the faculty of rationality. These are not partial gifts; they are complete; they are absolute; and man's eternal destiny is determined by the use he makes of them. The doctrine is, that everything that a man does in freedom according to his own reason appears to him to be his own, and further, that whatever he so does is appropriated to him and remains eternally.

     Now, just as man on the natural plane must learn to see the truth behind the appearances in which he lives, if he is to order his world aright, so, spiritually, although man appears to live from himself, if he would come into wisdom, he must acknowledge the truth that all life comes from Life Itself, that is, from the Lord.

     Man was created with an ability to transmit hereditary characteristics. from one generation to the next, the Divine purpose being that the race might ever improve, that there might be growth from generation after generation, that endless monotony and sameness should never arise.

15


But the same structure that made it possible to transmit hereditary good also made it possible to transmit hereditary evil. Thus as men fell away from good, and plunged themselves into evil, hereditary evil became dominant, so that today every man's proprium or native will is in hell, and unless that native will is changed, and is replaced by a new will from the Lord by regeneration, man cannot be saved.

     "But," one might exclaim, "is it fair that one should be condemned for evils which he inherited from his forebears?" Assuredly not! These hereditary evils do not belong to man in a personal sense; they are part of the age in which he lives; they are of the inevitable background from which be sprang; they are what they are because those who went before lived as they did. Man is not responsible for them, any more than he is responsible for his sex, for his physical characteristics, or for the country into which be is born. What he is responsible for is what he does with the free choice which God has given him.

     Only the Divine Providence can maintain that free choice. When it is said that the Divine Providence extends to the most minute singulars of a man's life, the meaning is that there is not a moment when he is robbed of his freedom of choice. For although man has hereditary evil, he also has the Divine endowment from the Lord which fashions the inmost of his soul to perform a specific use in the Gorand Man, and which makes it possible to implant in him remains of good which can be utilized at every turn of life to balance the influx of hereditary evil, so that man, in the formation of his own eternal character, is ever free. It is in the world of spirits, midway between heaven and hell, that his spirit walks while he is on earth; and the influences that decide his fate are a Divinely preserved balance between the two forces of good and evil. These forces are equalized in secret by the inescapable laws, of the Divine Providence. These laws work unerringly for man's freedom, which, as the Writings say, "the Lord guards as the apple of His eye."

     So man is held, as it were, between the two hands of God. From within, his vitality is sustained every moment by the invisible influx of life into his soul; from without, the Lord knocks at the door of his conscious mind. Here man has the freedom to receive or to reject his Lord.

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This is but the working out of a central doctrine of the church which teaches that the Lord never acts except from inmosts and ultimates at the same time, for so He holds all things in connection. In ultimates man is together with the Lord; in ultimates man may be said to invite the Lord to be with him. For all conjunction of the Lord with man must be reciprocal; that is, man on his part must desire it, long for it, and take those simple steps which are necessary to secure it. Then the Lord will come in to him, and will sup with him, and he with the Lord:

     When we say that man is together with the Lord in ultimates, we mean that, when man reads the Word of his own desire, when he goes to the Word in freedom, then in the ultimates of revelation he meets the Lord, and he bears the Lord's voice. For it is a law of the Divine Providence that the Lord always stands without, knocking at the door of man's mind, eager for the invitation to enter, - the invitation given in freedom which shall open the door to the heart and permit the work of regeneration to commence.

     But even after the voice has been heard, the door must be opened. What door can withstand the entreaty of the Lord? Only the door that is made fast by the love of evil. "Lift up your heads, O ye gates, and be ye lifted up, ye everlasting doors, that the King of glory may come in!" Man's love of evil, - that alone can bolt and hold fast the door against the gentle Savior's knock.

     It is not hereditary evil that bars the door. It is not the sins of our ancestors, nor the fact that we have been born at a time in the world's history when many men, like the Laodiceans of old, are saying to themselves: "I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked." (Rev. 3: 17.) What bars the door are the evils which we have chosen to love. Yet "evils" is not quite the correct word, because evils, thousands of evils, evils branching forth and connecting man with the whole of the hells, still could not hold fast the door against the Lord; for He has come into the world and conquered hell, and has come again and given man rational freedom. All hell cannot hold fast the door unless man joins himself to hell by loving it in freedom.

     For evils which we freely love there is another name. These we call "sins," and the "soul that sinneth, it shall die." And, "Whosoever committeth sin is the servant of sin."

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It is sin, then, and not evil, that bars the door to the Lord; and sin is personal to each one of us. It is not a problem of the race, the church, or even of our own family. It is our individual problem. It is our sin; it is our fate that hangs in the balance of our response to the Divine Voice. Perhaps in the silent watches of the night, we will hear, at first faintly, and then with ever greater pulsating vigor, the knocking at the door.

     And as we listen, and strive to hear above the confused sounds of the dark night, His voice becomes unmistakable: "God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life." (John 3: 16.) "Wash you, make you clean; put away the evil of your doings from before mine eyes. Cease to do evil, learn to do well." (Isaiah 1: 16, 17.) The voice becomes clear: "If ye shall ask anything in my name, I will do it." "O Lord, I believe, help thou mine unbelief." We cry out: "O Lord, we acknowledge our transgression, and our sin is ever before us."

     We determine to search out individual evils in ourselves, and these we shun as sins against Him. Clearly now we acknowledge that it is only the sins against Him that matter; for they are the one force in all the universe that can bolt the door and hold it fast against the Lord. As we shun those evils which we have acknowledged in ourselves, the miracle of salvation is wrought. The door swings open, and the Lord enters, to be present with us in ultimates as He has ever been present with us in our souls, - to bless, to comfort, and to give us peace. "Peace," He says, "I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid." (John 14: 27.) Amen.

LESSONS: Deuteronomy 30.
Revelation 3.
A. C. 3854.
MUSIC: Revised Liturgy, pages 448, 482, 484.
PRAYERS: Nos. 102, 106.

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AFTERMATH OF WAR 1948

AFTERMATH OF WAR       SYDNEY B. CHILDS       1948

     More than two years have elapsed since the armistice of World War II. Yet a lasting peace among the nations of the world seems remote. The United Nations organization has contributed some worth-while achievements to the cause of peace by bringing the nations together in the hope that they may negotiate settlements in an atmosphere of reason and good will. It would seem that such a praiseworthy undertaking might, in Providence, be the means of establishing a measure of natural order and peace at a time when the spiritual means are lacking as the only way to a permanent unity among men and nations. It is a great disappointment, therefore, to find that this new "league of nations" has encountered many obstacles in the effort to attain the original objectives set forth in its Charter, and that the nations which are primarily concerned with the establishment of a peace of justice under civil and religious liberty are opposed by others whose methods of government are quite different.

     These developments in the aftermath of World War II should not be regarded with undue surprise by those who know the precepts of Divine Truth through the Revelation of the Second Coming of the Lord. We are fully aware that the Last judgment, while inaugurated in the spiritual world, must ultimate itself on earth. We are given, through revealed truth, the knowledge of the frightful spiritual condition of our world in its fallen estate. We know interior truths as to the meaning of true love to the Lord and charity toward the neighbor, and at the same time there have been disclosed the abominations arising out of mankind's two deadliest enemies,-love of self and love of the world. And so, while the aftermath of war may prove shocking to our natural aspirations for an interval of peace and good will, to offset the long years of destruction and death which marked the duration of the last struggle, we realize that the forces of evil are rapacious, and never-ceasing in their determination to destroy the world.

19




     The Lord said on earth: "Every kingdom divided against itself is brought to desolation; and a house divided against a house falleth." (Luke 11: 17.) Literally interpreted, these words cast an ominous shadow over the future destiny of mankind. Since the dawn of history the world has been divided against itself, and still is. It is this division, as typified interiorly by the hatred of evil against good, that has been the primary cause of all wars of the past and will continue to motivate future wars. Until the state of mind with men on earth has radically changed for the better, there can hardly be any other peace than such as prevails during an armistice. From the light of reason, as clarified by the teachings of our Revelation, it would seem inevitable that such a relative degree of peace as now prevails is but temporary,-the prelude to another world-wide conflict.

     We are taught in the Writings that we must give concern to our ruling love, as it is this that determines one's final state,-salvation or damnation. And it is to the ruling loves of all men that the definition of love given in the following words can be applied: ". . . The loves of self and of the world have in them some resemblance to life and to joy, but as they are altogether contrary to true love, which consists in a man's loving the Lord above all things and his neighbor as himself, it must be evident that they are not loves, but hatreds; for in proportion as anyone loves himself and the world, in the same proportion he hates his neighbor, and thus the Lord. Wherefore true love is love to the Lord, and true life is the life of love from Him, and true joy is the joy of that life. There can be but one true love, and therefore but one true life, whence flow true joys and true felicities, such as are those of the angels in the heavens." (A. C. 33.)

     How far mankind is removed from the precepts regarding true love, true life, and true joy, is, alas, only too evident. Except for a remnant,-the salvable among the simple good, in whatsoever nation they may be found,-men are subject to the pernicious poison of that most deadly of all evils,-the love of dominion. Thus hatred is infused by the hells into the hearts of all who turn away from God and by so doing seek to subjugate others, but who in reality themselves become the enslaved in evil's chains.

20




     In the present brief era encompassing a measure of peace, increasingly threatened, we must continue to look to the Lord for guidance and protection. Of this protection we in the New Church are taught: "Unless the Lord defended man every moment, yea, even the smallest part of every moment, he would instantly perish, in consequence of the deadly hatred which prevails in the world of spirits against the things relating to love and faith toward the Lord." (A. C. 59.)

     These words suggest the measure of protection that can be granted to all who genuinely seek to cooperate in the fulfilment of the Lord's will. For it is of the Lord's will and love to provide for the salvation and spiritual welfare of all mankind, and thus, through ways unseen and unknown to us, to restore on earth a peace that is of the mind and heart. It is also of the Lord's will that, in every development toward a good end, the individual freedom of mankind must be, at all times, safeguarded. In a world where spurious loves, or hatreds, have gained such supremacy in the hearts of so many men, no miraculous millennium can be anticipated. So, during the intervals of armistice, despite continued threat of a new and even more deadly war which could, conceivably, annihilate mankind, we see a Divine permission of events which may serve to provide a means of salvation for those capable of being saved. Persecuted, helpless minorities in the many millions, their sufferings, their despair now endured,-such a seemingly endless trail of misfortunes well may be related to the statement concerning "the combat which those being regenerated must needs endure, in order to attain the happiness of eternal life." (A. C. 59.)

     Further concerning the tribulations which must attend even the initial stages of regeneration we read: "At the present day this state (the second state of regeneration) seldom exists without temptation, misfortune, and sorrow, by which the things of the body and the world, that is, such as are proper to man, are brought into quiescence, and as it were die. Thus the things, which belong to the external man, are separated from those, which belong to the internal man. In the internal man are the remains, stored up by the Lord unto this time, and for this use." (A. C. 8.) Thus, in war as in peace, conflict and misfortune attend the eventualities of all who would be born anew.

21




     Among the arcana of wisdom, which have been revealed in our Writings, are sublime truths with regard to a life of uses, through which the individual is able to pursue a path illumined by love to the Lord from above, and at the same time to ultimate that love in a love toward the neighbor. The performance of uses is directed toward some form of vocation as a means for the fullest expression of our services to one another; but the love of uses concerns the mind and heart throughout every aspect of living, if our lives are to be dedicated to a way, which leads to heaven. The love of uses is concerned with the shunning from the heart of all and every evil, which we may discover within ourselves as detrimental to our fellow man, and still more the evils recognized as sins against God. The love of uses far transcends in its scope and aspirations any merely natural idea of service toward others, particularly if such service is inspired by merely selfish aims for worldly achievement for the sake of one's own aggrandizement or to obtain power over others. Preeminently are we sustained in our struggle to rise above the dictates of our inherent nature when we seek inspiration and guidance from the one and only true source,-the Word of God.

     To the New Church alone has the Word of God been revealed in its fullness of glory, power, and strength. Through the anxieties and dark forebodings that arise in our minds, when we reflect upon the misfortunes, both spiritual and natural, of our world today, we can cherish the hope that the Lord will bend all things to His promised fulfillment,-the growth of the New Church until it becomes a Crown of all Churches. We must ever be mindful that the increase of the New Church will be fostered under Divine guidance in ways unseen and unknown to us.

     To our limited sight, the obstacles in the way of a reception of the Lord in His Second Coming may appear as a great mountain overshadowing our earth and obliterating the life-giving rays from the spiritual sun. And, indeed, such a mountain does exist, upon whose pinnacles those with hearts dominated by pride and self love revel in their denial of God, and seek to enmesh in shades of the fatuous light of the lower regions all truths by which mankind can be saved. Yet the voice of the Savior still speaks: "For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith." (Mark 11: 23.)

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To every man born on earth, the Lord gives an opportunity to "remove" and "cast into the sea" that twin-peaked mountain of the love of self and the world. Thus the individual man can, in the Lord's mercy, turn from bell toward heaven, and it is the aggregate of all such men who in this world turn toward the Lord that in essence constitutes the Lord's New Church, either here or in the world to come.

     Of the Lord's special mercy toward the man who seeks regeneration, and in consequence faces temptation, we are taught: "Meanwhile the Lord continually fights for him against evils and falsities, and by combats confirms him in truth and good. The time of combat is the time of the Lord's working; and therefore in the Prophets the regenerate man is called the 'work of the fingers of God.'" (A. C. 63.)

     It is the part of wisdom to discern danger, of prudence to avoid it. In the dangers that now confront the world there can be some discernment, but no avoidance. Thus it becomes the man of bravery to face such dangers and as far as is possible to overcome them. One of the most subtle methods of attack by the hells is to create a situation in our minds where hope of safety or deliverance is well-nigh destroyed. There is much in our present aftermath of war to induce a state of despair. It is not merely that we cannot envisage an outcome other than the travail of another and even more destructive war than that recently ended. There is further peril in the time element. Unless another world-wide catastrophe is to be averted by some almost miraculous and Divine intervention, through a change in the state of man's mind from evil to good, there is the ominous threat of what might be virtual world annihilation, due to the continuous increase in the power of weapons of war to destroy. Thus the longer the duration of the existing armistice, the more frightful will be the conflict to come.

     Yet we are told to raise our fears above natural calamity. It is spiritual calamity, which we should truly fear. "And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do. But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him." (Luke 12: 4, 5.) Indeed, it is the arrogance of evil abroad in the world today that gives pause for thought.

23


Aggression and the unjust usurpation of power are defended by the perpetrators as works of patriotism and the establishment of a new and more "democratic" order. There are those who envisage such crimes against humanity with cynical approval of might over right, so long as their own self-interest is not disturbed thereby. In every so-called Christian nation there are those high in the intellectual world whose skepticism of religion sets a pernicious example to the young and the simple in thought.

     To all in every land who seek to turn to the ways of God, and most especially to the New Church, the Lord speaks out of His infinite compassion: "Fear not, little flock; for it is your Father's good pleasure to give you the kingdom." (Luke 12: 32.) Thus we can know and have faith in the Lord's Divine compassion toward the entire human race. In His wisdom and strength, notwithstanding the multitude of worldwide calamities of the past, present and future, the Lord is continually mindful of ways to deliver all who devoutly turn to Him for protection.

     The power of the hells is great, but the Lord is ever present to defend and deliver those who call upon Him in truth. The New Church, though its members are scattered and few in number, can grow in stature and wisdom, so long as the men comprising that Church turn to the Lord daily for strength, guidance, and hope. To the extent, though by trial and error, the members of this Church seek the Lord in His crowning revelation, they will be given the courage to face calmly and courageously, not only the trials in their own lives, but the trials they witness in the lives of others. In the Apocalypse John wrote: "And He that sat upon the throne said, Behold, I make all things new." (21: 5.) A new love from the heart for the welfare of others can do much to open the gates of heaven. A new love for the welfare of our Church can bestow a benediction from on high, and teach us to know the power and glory of the Lord's first great commandment. A new reverence, and a new thankfulness to the Lord for His merciful providence in opening our minds to the interior sense of His Word, can illuminate our understanding with the magnificent radiance of His spiritual sun.

     Amid the calamities of life we find in our Church a tower of strength. The aftermath of war still carries with it a tragic implication.

24


But we can turn our eyes from the thick darkness of the present outlook to the thought that we are now also living in a prelude to peace. For, however remote and distant in years, the New Church is destined to grow until its beneficent ministrations shall serve the whole earth. Of this Church there is the prophecy in Isaiah: "Look upon Zion, the city of our solemnities; thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken. But there the glorious Lord will be unto us a place of broad rivers and streams; wherein shall go no galley with oars, neither shall gallant ship pass thereby. For the Lord is our judge, the Lord is our Lawgiver, the Lord is our King; He will save us." (33: 20-22.)

CZECHOSLOVAKIA 1948

CZECHOSLOVAKIA       JAR. IM. JANACEK       1948

CZECHOSLOVAKIA.

     From time to time we have been able to furnish accounts of the development of the New Church in Czechoslovakia, where the Rev. Jaroslav Im. Janacek has been laboring for so many years in the cause. Last year, in our May issue, p. 229, we recorded the conditions that prevailed during and after the war, and we are now privileged to place before our readers a letter recently received by Mr. Anton Sellner, of Bryn Athyn, from his longtime friend, Mr. Janacek.

It follows:

Dear Brother in the Lord's New Church:

     A long time has passed since my last letter, but I have often thought of you. I was pleased and surprised with your beautiful gift,-the picture done by your daughter Eudora of the Sending of the Twelve Apostles throughout the Spiritual World. Such a picture must remind every New Churchman that we are the receivers of the great blessings the Lord gives us in His New Church teachings. And, just as the apostles went forth, not for their own gain, but to widen the knowledge of the Heavenly Doctrine, so must we, who feel called to work in the Lord's vineyard, labor with love and understanding to spread the rich treasure the Lord has granted us.

     It is now about thirty-five years since you wrote me the memorable letter that brought me the realization of the importance of the Writings and the Doctrines of the New Church. I was not then a minister.

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The more I became convinced of the Holiness of the Writings, the greater was my desire to translate them into the Bohemian tongue. Thus it has been that my greatest happiness came when I was doing this work.

     I have all your letters, and often read them. I recall a dream I had, that one beautiful June morning we sat together in a garden and talked of the things of the New Church. It has always been my wish that we might see each other here in this world, but surely it will be the Lord's will that we meet in the spiritual world.

     Last year, when I was not well, and my wife and I were in Bethyni, I noticed an autobus coming from your birthplace, Hluboka, which, of course, reminded me of you.

     You may remember that you asked me, about twenty years ago, to write about the beginnings of the New Church in Bohemia. I have finally done this, and it has been translated into English by a Mrs. Novak, a member of the New Church in Pittsburgh, who has visited Prague. She attended our Sunday services and often came to visit us. When I told her various things about our church, she became so much interested that she urged me to write them down so that she could translate them. She has now returned to Pittsburgh, taking the account with her.

     In preaching to our Society I am stressing that we must not only know the New Church Doctrines, but must bring the teaching into our lives, that the future of the Church in this country depends on them. For that purpose I am preaching not only doctrine, but also morals for the simple good,-the God-fearing life, the need of praying to the Lord, and of belief in Him, in His Divine Human, while we live in this world.

     I trust the Lord will preserve the church we have started among us here. It is hard to do all that I wish. You know what we went through during the German occupation, when we lost so much. My greatest worry just now is that we cannot do any printing, as it costs five times as much as before. Thanks many times for your letter and the picture. The Lord bless you!

Your brother,

JAR. IM. JANACEK,
Prague,
September 26, 1947.
NOTES AND REVIEWS 1948

NOTES AND REVIEWS       EDITOR       1948



26


.
THE DEVIL AND SATAN.

     At one point in Mr. Henderson's address on "The Origin of Evil" (December issue, pp. 547, 548), he brings to our attention the remarkable fact that the idea of a personal Devil, as later held by the Jews, "is nowhere to be found in the Old Testament Word." He shows that in pre-Advent times the Jews ascribed the origin of both good and evil to God, and cites the saying in Isaiah 45: 7, "I the Lord create evil," as spoken in adaptation to that belief. And we know that it was their idea that the Lord sent both angels and evil spirits to men, as where we read: "But the Spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him. And Saul's servants said unto him, Behold now, an evil spirit from God troubleth thee." (I Samuel 16: 14 , 15; see 18: 10.)

     But after the Advent the word "devil," from the Greek diabolos, had come into use, and the Lord in the Gospel spoke to the later idea of a personal Devil as the origin of evil, as when He said to the Pharisees: "If God were your Father, ye would love me; for I proceeded forth and came from God. . . . Ye are of your father the devil, and the lusts of your father ye will do." (John 8: 42, 44.)

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In the parable of the tares it is said: "He that soweth the good seed is the Son of man; the enemy that sowed the tares is the devil." (Matt. 13: 37, 39.)

     Moreover, the hells which assaulted the infirm human of the Lord are personified and pictured in the Gospel when "Jesus was tempted of the devil," who is said to have taken Him up into the holy city, and into an exceeding high mountain, and showed Him the kingdoms of the world, and promised: "All these things will I give thee, if thou wilt fall down and worship me. Then said Jesus unto him, Get thee hence, Satan; for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve. Then the devil leaveth Him, and, behold, angels came and ministered unto Him." (Matt. 4: 1-11.)

     Thus the terms "devil" (a Greek word) and "satan" (a Hebrew word) were adopted for use in the New Testament, sometimes apparently as synonyms, but in reality with distinctly different meanings, as now shown and fully explained in the Heavenly Doctrine, where the internal sense of both Testaments is revealed. In the light of this teaching we would offer some comment upon the subject.

     A Question: What is the significance of the fact that "the devil" is nowhere mentioned in the Old Testament? A brief consideration of this question may be useful, as it is likely that many readers of the Scriptures have overlooked the fact, since the term occurs quite frequently in the New Testament, and has come into common usage in the Christian world.

     Readers of the Old Testament will find the expression "sacrifice unto devils," a forbidden form of idolatry, mentioned four times, Leviticus 17: 7 and Isaiah 13: 21, where the Hebrew is sairim, and Deuteronomy 32: 17 and Psalm 106: 37, where the Hebrew is shedim. They should be rendered "sacrifice unto demons," who were lesser evil spirits, and not any chief devil. The four passages are brought together in the Apocalypse Explained 586, and so rendered in explaining the words, "That they should not adore demons" (Rev. 9: 20), and it is said that demons are infernal spirits. (Similarly in The Word Explained 6511, 7499.)

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     The fact that "the devil" is not so called in the Old Testament is mentioned in at least one passage in the Writings,-Apocalypse Explained 740:14-17, where it is treating of "the great dragon, that old serpent, called the devil, and satan, that seduceth the whole world" (Rev. 12: 9),-the sensual mind which is inwardly in evils and falsities, but outwardly assumes the life of the church; that same sensual mind, the "serpent," which seduced the most ancients when they turned from the love of God to the love of self, and from the heavenly I life to the life of the world, and this became the life of evil and falsity,-"the devil and satan." The number then quotes passages from the Old Testament where Satan is mentioned:

     "There was a day when the sons of God came to stand near Jehovah, and Satan came in the midst of them. And Jehovah said unto Satan, Whence comest thou? And Satan answered Jehovah and said, From going to and fro in the earth, and from walking through it. And Jehovah gave into the hand of Satan all things belonging to job, but he was not to put forth his hand upon job; although afterwards he might to touch his bone and his flesh." (Job 1: 6-12; 2: 1-7.)

     "They lay upon me evil for good, and hatred for my love; set thou a wicked one over him, and let Satan stand at his right hand." (Psalm 109: 5, 6.)

     "Afterwards he showed me Joshua the high priest standing before the angel of Jehovah, and Satan standing at his right hand to be his adversary; and Jehovah said unto Satan, Jehovah rebuke thee, even He who chooseth Jerusalem." (Zechariah 3: 1-3.)

     And then it is said: 'In these passages in the Old Testament "satan" only is named, and in no place the devil, but for him we read "foe," "enemy," "hater," "adversary," "accuser," "demon," also "death" and "hell." From these things it may be evident that by "devil" is signified the hell whence evil comes, and by "satan" the hell whence falsity comes.' (A. E. 740:14.)

     Thus the devil was really not absent, but was designated by other names in the Old Testament.

     For it is now revealed that by the "devil" in the Word is meant the hell of the evil of most ancient times, of the perverted celestial,-a hell kept closed after the flood lest the race be destroyed by its deadly persuasions;

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but by "satan" is meant the hell of the times of the Ancient Church,-the hell of the perverted spiritual, of truth turned into falsity. Therefore it was Satan who appeared as the Tempter in the Book of Job,-a book of the Ancient Church, a made-up history in correspondential and representative style depicting the temptations of the man of that Church. "As the hells tempt men by falsities, as afterwards job was tempted, and as infernal falsities are dispersed by Divine Truths, therefore it is said that 'Satan stood in the midst of the sons of God.'" (A. E. 740 14.) But the term "devil" appears in the New Testament because the Lord in the world conquered the Nephilim, the monsters of the antediluvian hell, and holds them in subjection by the power of His Divine Human. And "unless the Lord had conquered them by His advent into the world, not a man would be left at this day upon the earth." (A. C. 1673:2.)

     We suggest this as possibly one reason for the absence of the term in the Old Testament. In other words, as the bell specifically meant by the "devil" was suppressed after the flood and during the pre-Advent period, so the very term "devil" was as it were suppressed in the Old Testament, where it would have been a basis for the operation of that bell among men, with direful results. But after the Lord had come, that hell was "loosed for a season," to the end that the Lord might fight, conquer, and subjugate it, which He did in the temptations He underwent in first childhood. (A. C. 1673:2.)

     Whatever the origin and usage of terms in the Scriptures, they are now given a definite meaning in the Heavenly Doctrine as descriptive of spiritual states and of localities in the spiritual world.

     We may here note that "satan" is the Hebrew word for "adversary," and "devil" is from a Greek word meaning "what is cast against another"-diabolos, from which we have "diabolical." Hence "devil" means an "accuser" and also an "adversary." And so the two terms "satan" and "devil" mean about the same in their root origins,-an adversary of God, and accuser of men. Thus the terms graphically depict the evil and falsity of those who are in the hells. From hatred of God and man, they seek only to oppose and destroy everything good and true.

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Under Providence they exercise a negative function with men when they are permitted within limits to infest and thus tempt those who can be regenerated and saved.

     The translators of the Septuagint, or Greek Version of the Old Testament, not knowing the distinction, substituted "devil" for "satan" where the latter occurs in the Old Testament.

     Usage in the Writings.-From the extensive teaching on the subject in the Heavenly Doctrine, now revealed for the New Church and its interpretation of the Scriptures, and for its understanding of the spiritual states and localities of the other world, we may now cite a few pertinent statements:

     "Hell consists of spirits who, while they were men in the world, denied God, acknowledged nature, lived contrary to Divine order, loved evils and falsities, even though for appearance sake they did not do so before the world. . . . Of all such, from the creation of the world, hell consists. All who are there are called either devils or satans; devils, those with whom the love of self has predominated; satans, those with whom the love of the world has predominated. The hell where the devils are is meant in the Word by 'Devil'; and the hell where the satans are is meant by 'Satan' in the Word. Moreover, the Lord so conjoins the devils that they are as one, also the satans. Hence it is that the hells are named 'Devil' and 'Satan' in the singular." (A. E. 1142:2.)

     "As the heavens are distinguished into two kingdoms, namely, into a celestial kingdom and a spiritual kingdom, so also are the hells distinguished into two dominions opposite to those kingdoms. The dominion opposite to the celestial kingdom is called diabolic, and the dominion opposite to the spiritual kingdom is called infernal. In the Word those dominions are distinguished by the names 'Devil' and 'Satan.'" (A. E. 1043:2.)

"There are two kingdoms into which the universal heaven is distinguished,-the celestial kingdom and the spiritual kingdom. The celestial kingdom consists of those who are in love to the Lord and thence in wisdom; and the spiritual kingdom consists of those who are in' love toward the neighbor and thence in intelligence, or in charity and thence in faith.

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Now because heaven is distinguished into two kingdoms, hell has also been distinguished into two kingdoms opposite to them,-into a Diabolic Kingdom and a Satanic Kingdom. The Diabolic Kingdom consists of those who are in the love of dominating from the love of self, and thence in folly; for that love is the opposite of celestial love. But the Satanic Kingdom consists of those who are in the love of dominating from the pride of their own intelligence, and thence in insanity; for that love is the opposite of spiritual love, and that insanity is the opposite of spiritual intelligence. Folly and insanity in celestial and spiritual things are meant." (A. R. 387.)

     "Hell is called 'devil' and 'satan'; and by the hell which is called 'devil' are meant those there who are in evils, properly those who are in the love of self; and by the hell which is called 'satan' are meant those there who are in falsities, properly who are in the pride of their own intelligence. That the hells are called 'devil' and 'satan,' is because all who are in them are called devils and satans." (A. R. 97.)

     Those who are in evils from the love of self are said to be in the hells "at the back, and are called genii," while those who are in evils from the love of the world are said to be in the "hells in front, and are called spirits." (H. H. 578.) Genii pertain to the province of the cerebellum, and they operate subtly and secretly into man's involuntary, being represented in the Word by the Amalekites, who never made a frontal attack. (A. C. 8593.)

     No Chief Devil.-From the personification of evil in the Word by the devil or satan in the singular, it has been supposed by many that there is one chief devil who rules the hells. We have seen that "the Lord so conjoins the devils that they are as one, also the satans, and that the hells are therefore named 'Devil' and 'Satan' in the singular." (A. E. 1142:2.) There are other statements on this subject:

     "It has been the belief hitherto in the world that there is some one devil who presides over the hells, and that he was created an angel of light, but afterwards became a rebel and was cast into hell with his crew.

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It has been so believed because the Devil and Satan are named in the Word, and also Lucifer, and because the Word has there been understood according to the sense of the letter; when yet by the Devil and Satan is there meant hell-by the Devil that hell which is at the back, and where are the worst, who are called evil genii, and by Satan that hell which is in front, where they are not so malignant, and are called evil spirits; and by Lucifer are meant those who are from Babel or Babylonia, who extend their dominions even into heaven"- the imaginary heavens that were cast down at the time of the Last judgment. (H. H. 544.)

     The Devil in Person.-But while it is true that there is no one devil to whom the hells are subject, it is a fact that the whole of bell is as one devil, and can be so presented at times in the spiritual world. Concerning this we read:

     "As heaven, from the Lord, by means of mutual love, constitutes as it were one man, and one soul, and thus regards one end, which is the preservation and salvation of all to eternity, so, on the other hand, bell, from proprium, by self-love and the love of the world, that is, by hatred, constitutes one devil, and one animus, and thus regards one end, which is the destruction and damnation of all to eternity." (A. C. 694.)

     "Spirits are seen with a face and body corresponding to the internals which are of their minds, thus in an external form which is the type and effigy of their internals." (H. H.. 552.) Every society of heaven may be presented as one angel, and heaven as a whole may be so presented, as to the prophets and John. So also may the societies of hell and the hells as a whole be so presented. We read: "As to what is the form of hell itself in general, this has not been given me to see; it was merely said that as the universal heaven in one complex resembles (referat) one Man, so the universal hell in one complex resembles one devil, and can also be presented in the effigy of one devil. But it has often been given me to see what is the form of the hells in particular, or the infernal societies; for at their openings, which are called the 'gates of hell,' there usually appears a monster that represents in general the form of those who are therein." (H. H. 553:2.)



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THE REVELATOR'S PREPARATION.

     Everything in the early life of Emanuel Swedenborg is to be regarded as a direct or indirect means of his preparation by the Lord for the function of revelator. Not the least among the direct means was the gift of internal respiration, which he enjoyed from infancy (S. D. 2951, 3317, 3464), and there is a significant connection between this faculty and his later habit of frequent reading of the Word of God and meditation upon it, which he gave chief place among his Rules of Life. These two were indeed companion features of his preparation to receive a new Divine Revelation from the Lord, whereby the internal sense of the Sacred Scripture was to be disclosed. For it was by means of the faculty of internal respiration that Swedenborg could eventually be introduced into the angelic societies where the Word is spiritually understood, and where he could receive inspiration immediately from the Lord, with a perception of the Divine Truth of the Heavenly Doctrine. And it was in the light of this Doctrine that he was to set forth the spiritual sense of those Scriptures with which his mind had been stored by habitual reading and meditation.

     Bearing upon this is his declaration "that the Second Advent of the Lord takes place by means of a man whom He has filled with His Spirit to teach the Doctrines of the New Church by the Word from Him. . . . And as regards the Doctrines of that Church I have received nothing from any angel, but from the Lord alone while I read the Word." (T. C. R. 779.) Consider also this statement: "The Lord breathed upon His disciples, and said, 'Receive ye the Holy Spirit,' because aspiration was an external representative sign of Divine inspiration; but inspiration is insertion into angelic societies." (T. C. R. 140.) Moreover, we are taught that illustration is according to extension of thought into spiritual societies. For "thought diffuses itself into the societies of spirits and angels round about, and the faculty of understanding and perceiving is according to the extension thither, that is, according to the influx thence." (A. C. 6598)

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     When, therefore, the hour arrived for Swedenborg's entrance upon his mission as revelator of the internal sense of the Word, be was not only admitted by the Lord to the societies of heaven, so as to be "among them as one of them," this being made possible by the gift of internal respiration, but he was also led by the Lord to a diligent study of the Scriptures. Of this he wrote in a letter to Dr. Beyer: "When heaven was opened to me, I had first to learn the Hebrew language, as well as the correspondences according to which the whole Bible is composed, which led me to read the Word of God over many times; and as God's Word is the source whence all theology must be derived, I was enabled thereby to receive instruction from the Lord, who is the Word." (Documents, Vol. II, p. 261.)

     Two things thus went together in this closing period of his preparation: 1. A thorough knowledge of the Letter of the Word was made active in his memory, readily recalled for use in the Writings. 2. He was at the same time introduced to consociation with the societies of heaven which rest upon and dwell in the various parts of the literal sense; and not only to heavenly societies, but also to the infernal societies opposite to them. An abundant testimony to this experience is left to us in The Word Explained, where we find the record of his gradual intromission to heaven, and of his meeting various kinds of spirits, including the Scripture personalities, while he was explaining the portions of the Word which treated of them. In the same work we see the evidence of his gradually acquiring a "knowledge of the correspondences according to which the whole Bible is composed," and of the opening of his mind to the spiritual sense itself. The purpose of it all is plainly stated in Volume 11: "What the acts of my life involved I have been taught afterwards as to some of them, yea, as to many of them, from which I could at length clearly see that the tenor of the Divine Providence has ruled the acts of my life, and thus governed, so that at last I arrived at this end, that, of the Divine Mercy of God Messiah, I could serve as an instrument for opening the things which lie inmostly concealed in the Word of God Messiah." (W. E. II: 839; English III: 2532.)

     That the spiritual world and the spiritual sense of the Word might be revealed at the Second Coming of the Lord, the mind of one man was so prepared as to become a plane of influx for all the societies of heaven.

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And since no one can be among the angels unless be is such that he can breathe in the atmosphere of heaven, therefore the chief means of preparing the mind of Swedenborg was the miraculous gift of internal respiration, together with his introduction into a state of life which enabled him to be among the angels as one of them. "I was introduced by the Lord into internal respirations," he says, "to the end that every state, every sphere, thus every society, especially the interior ones, might have in me a fitting respiration, to which I am applied without reflection, and by which means it was given me to be with spirits and angels." (S. D. 3464.)

     It is well known to us that in every heavenly society there is a ruling affection and its thought, and that this finds a basis of reception and reaction in the like affection in the mind of the man of the church; further, that every angelic society has a basis in some book, chapter or verse of the Word, and is enlightened and instructed by reaction when that portion of the Word is read by men on earth, who also receive influx from that society, and thereby illustration, if they are in states of reverence and spiritual affection and thought.

     "While I was reading the Word from the first chapter of Isaiah to the last of Malachi, and the Psalms of David, it was given me to perceive clearly that every verse communicated with some society of heaven, and thus the whole Word with the whole heaven." (S. S. 113.)

     "When I was reading the Word in the sense of the letter, it was given me to perceive that a communication with the heavens was effected, now with one society, now with another, and that those things which I understood according to the natural sense, the spiritual angels understood according to the spiritual sense, and the celestial angels according to the celestial sense; and this in an instant." (S. S. 64.)

     Swedenborg was able to describe these things because he himself was a living example of that marvelous communication, having been prepared by the Lord to breathe in the interior spheres of the Word, to think and live in the societies of heaven, and there to receive Divine inspiration immediately from the Lord, who is the Word. That he might be the chosen instrument for the revealing of the spiritual sense of the Law and the Prophets, it was necessary that something more should be granted him than was granted to any former revelator.

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     To that end it was provided that be should not only be among the angels as to sight and hearing, and as to every faculty of sense and action, but that he should be prepared to think spiritually as they do, and then to derive inspiration from the Lord Himself, that a new revelation of Divine Rational Truth might be given through him, given even to the angels themselves, and new to them. Nor could this have been accomplished. unless he had been miraculously prepared to respire in the atmospheres of heaven, and, indeed, in the special atmosphere of each society; for each has its own peculiar respiration, corresponding to its ruling state of affection and thought. It was necessary in Swedenborg's case that "every state, every sphere, thus every society, especially the interior ones, should have in him a fitting respiration," to the end that he might thus be introduced into the interiors of the entire Word of the Scriptures. For the societies of heaven, in their order and series, dwell in their own portions of the Scriptures which it was his function to unfold. And those societies are in the image of the Divine Man who dwells in the inmost of the Word, and whose glory is now revealed in the Heavenly Doctrine of the New Jerusalem.
EASTERN CANADA ASSEMBLY 1948

EASTERN CANADA ASSEMBLY       A. WYNNE ACTON       1948


THE GENERAL CHURCH COMMUNIQUE.

Published Monthly

By the Young People of the General Church.

Each Issue contains Articles and News
Of Interest to all New Church Readers.

EDITOR: MR. CHARLES P. GYLLENHAAL

With a Staff of Assistants.

Bryn Athyn, Pa.

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     OCTOBER 11-13, 1947.

     The first Assembly in Eastern Canada since 1940 was held in Toronto on October 11th-l3th, 1947. This would have been the "Twenty-eighth Ontario District Assembly," but the name was changed to the "Eastern Canada Assembly" to emphasize the fact that it is intended for all the members of the General Church in Eastern Canada, and not only for those in Ontario.

     As an innovation, arrangements were made to enable those attending the Assembly to have all their meals together. For this purpose, and also to accommodate the number of people expected, it was necessary to hire a hall. The spacious Purdy Auditorium in the centre of the city was accordingly hired for the three days of the Assembly, and a caterer was engaged to provide the four meals and the banquet. The meals were served in one half of the ball, and the meetings held in the other half, and this proved to be a convenient arrangement. Such a way of holding the Assembly added much to its sphere, enabling all the people to be together much more than is usual, and avoided the usual rush occasioned by travelling and the preparation of meals.

     First Session.-The first session of the Assembly was held on Saturday evening. After an opening reading by the Pastor of the entertaining Society, and the reading of some messages of greetings, Bishop de Charms presented his Presidential Address on the subject of "Spiritual Temptation." We understand that this paper is to be published, so will not attempt to summarize it here. That it was a very comprehensive paper, and answered many of the questions on the subject which every thoughtful reader of the Writings must often ask himself, was shown by the questions and discussion.

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The questions were of value in that they led the Bishop further to elucidate some of the points of his paper.

     Services.-There were three Services on the Sunday, as well as a session of the Assembly. A special Service for the children at 9:45 a.m. enabled them to enter somewhat into the sphere of the Assembly,-a fact that was especially appreciated by them in that they heard again their former Teacher and Pastor, the Rev. F. E. Gyllenhaal, who gave a Thanksgiving Address. This was the Canadian Thanksgiving Day, and each of the children brought a gift of fruit to the chancel during the Service. (Because of lack of space it was necessary to ask parents to bring their children to this service instead of the regular morning Service.) By 11 o'clock more than 135 adults had gathered for the Assembly Service. It is always a delight to have so many people gather together to worship the Lord, mutually to sing His praises, and to confess our reliance upon Him. It was an especial delight to hear the Bishop's sermon on the affection of spiritual truth represented by Rachel; for were we not all gathered together from a desire of receiving this spiritual affection?

     A special Holy Supper Service was held at 4 o'clock in the after noon. This was administered by Bishop de Charms, assisted by the Pastors of the Kitchener and Toronto Societies. These three Services were held at the Church, but all the other meetings and the meals were held at the Purdy Hall.

     Second Session. -The paper on the Sunday evening was given by the Rev. W. Cairns Henderson on the subject of "The Origin of Evil." Mr. Henderson very fully and competently presented the teaching of the Writings on this subject. From a fresh approach he presented the circumstances which enabled man to choose evil rather than good, and discussed the causes which impelled man to choose a lower good, and finally evil. A lively discussion followed, and Mr. Henderson was asked to respond to several questions. Much of the discussion centred around the point as to what was meant by "lower good," and whether the choice of it was actually evil.

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The discussion also dwelt upon the teaching of the paper that, despite man's choice of evil, the Divine Purpose was not frustrated, for the Lord still prepared for that time when He could fully reveal Himself to mankind.

     Third Session.-On Monday morning we gathered at 10 o'clock to hear a presentation by the Rev. F. E. Gyllenhaal of the General Church Religion Lessons Programme. Mr. Gyllenhaal encouraged questions and suggestions during his presentation, and for over two hours he held everyone's attention by his description of this vast and important work of which he is in charge. We heard of the beginnings of the work by the ladies of Theta Alpha, and their continued help in it, and also of the many difficulties involved in meeting the large demand for these lessons. Along with a feeling of satisfaction and gratitude for the work that has been done, and is being done, Mr. Gyllenhaal made us realize that this work needs to be expanded and developed, and that it needs the interest and support of the whole Church. There are over 600 children on the General Church mailing list, and this number, combined with the 300 children in our day schools, gives great promise for the future development of the Church, if we do our present duty in providing them with suitable spiritual nourishment.

     This meeting was an excellent example of the usefulness of Bishop de Charms' plan to have one meeting of the Assembly devoted to some actual use that the General Church is performing. We had already enjoyed the inspiration of the Services, we had received valued spiritual instruction at two of the meetings, and now we were to gather in a more ultimate sphere to hear of the actual work being done by the Church. Such a meeting as this enables every member to enter intelligently into the support of the various Church uses,

     Banquet and Dance.-Promptly at 6:15, 135 persons were seated in the Purdy Auditorium for the banquet. The subject of the evening was "The Future Growth of the Church in Canada," and our Toastmaster was Mr. Robert M. Brown. After a toast to the Church, briefly proposed by the Rev. W. C. Henderson, the Toastmaster called on Mr. John Kuhl of Kitchener. After touching on the history of the Church in Kitchener, he presented some of their present and future needs.

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Mr. Sydney Parker of Toronto next spoke, emphasizing the increased earnestness, which is needed in the Church. Mr. Desmond McMaster of Montreal then spoke of the particular things, which are needed, for the development of the Church in small groups and among the isolated. Finally, the Rev. A. W. Acton spoke of our love and understanding of spiritual truth as the greatest need, for as this develops in the Church it will give the insight and the determination necessary to conquer any problem, which may arise.

     After toasts to the Academy and to "Friends Across the Sea" had been honored, Bishop de Charms closed the banquet with an inspiring message of hope and encouragement for the future, and brought to all of us a deep sense of gratitude to the Lord for all the blessings we had received. "The Star Spangled Banner" and "God Save the King" were then sung.

     By 9:30 the tables had been cleared and the Assembly Dance was in full swing. The spacious hall, with small tables set around the room in cabaret style, afforded a suitable setting for this festal close of the Assembly, in which old and young joined. The highlight of the evening was the hockey game played between representatives from Kitchener and Toronto. Kiddie cars were used for skates, fly-swatters for sticks, and a balloon (frequently replaced) was the puck. As was entirely proper, the Toronto team allowed the visitors to carry home the weird and wonderful trophy which was the reward of victory.

A. WYNNE ACTON.
PARENT TEACHER JOURNAL 1948

PARENT TEACHER JOURNAL              1948

Published by General Church Religion Lessons.

Provides material for the use of parents, teachers, and children in the field of religious education.

EDITOR: Rev. F. E. Gyllenhaal, Bryn Athyn, Pa.

Issued Monthly, September to June, inclusive.
Subscription, $1.50, to be sent to the Editor.

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Church News 1948

Church News       Various       1948

     PITTSBURGH, PA.

     October found us knee-deep in the regular society activities,-classes, meetings, and "working crews" on the church property, these latter composed of a number of the men of the society organized under the leadership of Mr. Gilbert Smith to make repairs and maintain the property in general. The Day School had a holiday during Charter Day time in Bryn Athyn, whence many of us journeyed for this annual celebration.

     An important news item is the pastor has a car, which enables Mrs. Boyesen and him to visit many more of the parishioners.

     Halloween was a "looked-forward-to" event for young and old. The local chapter of Theta Alpha sponsored two parties for the school children. The younger ones had a gay costume party at the home of Mrs. Theodore N. Glenn; the older ones were entertained at the home of Mrs. Silas E. Williamson. "Remember! remember the first of November!" We surely will, for the social committee gave a truly unusual and entertaining Halloween Ball. We all look forward to more parties and entertainments sponsored by this enthusiastic committee.

     The Pittsburgh Chapter of Theta Alpha held a tea for all the ladies of the society at the new home of Mrs. Daric E. Acton on Sunday afternoon, November 9th. Mrs. Daniel Conn, our chapter president, spoke on the uses of Theta Alpha and the qualifications for membership.

     A new departure for the society was an Educational Forum, which was held on Friday, November 21, following the Friday supper, the purpose being to extend to all the members a knowledge of the work of the school. At the conclusion of this useful meeting we adjourned to the schoolrooms to see exhibits of the work of the pupils, and to examine notebooks up to this period in the school calendar.

     The Thanksgiving holiday was really a gala time. We welcomed many relatives and friends from Bryn Athyn and elsewhere. The service of worship on Thanksgiving Day was for both adults and children, the latter in procession bearing their offerings of fruit. The school is large this year, numbering thirty-one; and it is evident from the number of toddlers and babes in arms that the school is due for a greater increase in the near future.

     On the following Friday evening the social committee "came through" for all ages,-movies in good old-fashioned blood and thunder style, yummy refreshments, and dancing, square, musical chairs, etc.

     Rev. and Mrs. Karl R. Alden, accompanied by their sons, Theodore and "Kay," had a real purpose in their Pittsburgh visit at the end of November,-namely, to see the twin granddaughters, Lois and Ersa, infant daughters of Mr. and Mrs. Gideon T. Alden, whose baptism was performed by their grandfather on Saturday, November 29th, at the home.

     Over the weekend, while the pastor and his mother made a quick trip to Bryn Athyn, the Rev. Alden took care of his flock. On Sunday he conducted the children's service and the regular service following, at which he preached the sermon on the subject of "David and Goliath." The music was an appreciated addition to the service.

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Mr. Theodore Alden played a violin prelude, Mrs. Alexander H. Lindsay a harp interlude, and she also accompanied herself on the harp while singing "The Lord's Prayer" as a postlude.

     We wish our guests Godspeed and a safe journey home, and we sincerely hope that they will come soon again.
ELIZABETH R. DOERING.

Sequel.

     Berlin, Pa.-Detained at Somerset, Pa., by a broken connecting rod in his car, the Rev. Karl R. Alden, Mrs. Alden, their two sons and two high school students, spent a most enjoyable two days at nearby Berlin with Mr. and Mrs. Silas Walker (Cecilia Kintner) and their family. As the breakdown occurred on Sunday afternoon, it seemed appropriate to hold services at the Walker home. Mr. Alden was vividly reminded of the fact that there are many isolated New Church families who do not live in the Canadian Northwest!

BRYN ATHYN.

December 1, 1947.-Things are going along here at their customary pace. Increasing numbers are attending the Friday suppers and the doctrinal classes in which the Rev. Hugo Lj. Odhner is giving a series of talks on the contents of the Arcana Coelestia.

     There is no Young Married People's Class, as such, as most of them are attending the Wednesday evening classes in which Bishop de Charms is dealing with the subject of the pre-school child as treated in his work on The Growth of the Mind. These classes are held in the Assembly Room of De Charms Hall.

     Club House.-The B.A.Y.P.O., or Young People's Organization, has made its plans for the winter season. The officers are: Stanley Rose, president; Garth Pitcairn, vice-president; Joan Klein, treasurer; Oliver Odhner, secretary. In this reorganization the B.A.Y.P.O. has become an executive body, which makes arrangements for the Young People's Class and organizes the young people's social life. Both the classes and the social occasions are largely attended, and the Club House, because it is centrally located, is the meeting place.

     Their first class was conducted by Dr. Odhner. Then Bishop W. D. Pendleton conducted a group of four classes in which he discussed their duties to the external uses of the church. Other series will follow, being conducted by Candidate David Simons and several ministers.

     Among the numerous affairs at the Club House there have been informal dances, Faculty luncheons, and a College Faculty tea for the College men and women, which was most entertaining. Mr. William R. Cooper gave an illustrated lecture in which he showed the pictures taken by him in England last summer. What with Sunday night suppers, rehearsals for this and that, and other functions, the Club House is a busy place.

     Shakespeare.-The amazing Don Rose family have done it again, this time in the Assembly Hall, where, on November 22d, they gave us a most entertaining and enjoyable evening by staging portions of "The Merchant of Venice." Only this time there were more scenes from more acts of the play, and some 16th Century songs-quartets and solos-between acts.

     One could devote many paragraphs to Mr. and Mrs. Rose, their family, and this production, if space permitted. Suffice it to say that Mr. Rose's Shylock was so good that it made one almost sympathetic with this villain of the play. The costumes by Mrs. Rose were wonderfully clever. As for the members of the family-they were "tops." The consensus is that we would like to have more Rose productions of Shakespeare.

     A Fair.-On November 29th the Assembly Hall was the scene of a Fair held by the Bryn Athyn Society. It was a festive and gala occasion at which supper was served and entertainment provided.

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The preparation involved a great deal of work, and it was ably organized and carried out by Mrs. Aldwin Smith and her competent committee. The proceeds of the sales at the Fair will be used to buy equipment,-trays, dishes, and such for the Cathedral, and utensils for the society kitchen.

     Thanksgiving Day, 1947, has moved into the past, and with it the memory of a very impressive Children's Service conducted by Bishop de Charms in the Cathedral.
LUCY B. WAELCHLI.

Miss Elsa Synnestvedt.

     A highly esteemed member of the Bryn Athyn Society left us for the higher life with the passing of Miss Elsa Anna Synnestvedt, daughter of Mr. and Mrs. Paul Synnestvedt, on November 3rd, 1947, in her 51st year. Graduating from the Girl's Seminary in 1916, she was afterwards a student in College courses, and served as a member of the Library staff until a few years ago when she was compelled by ill health to retire. Some of the fruits of her literary gifts remain with us in the Liturgy, and it was fitting that the Hymn, "Father all holy, Lord of creation," was sung at the Memorial Service in the Cathedral. In the course of his address, Bishop de Charms expressed the sentiments of all when he said:

     "All who had been bound to her by ties of friendship and affection cannot help feeling a deep sense of loss. She was long endeared to us by qualities of mind and heart and character that called forth our admiration and our love. Her gentle disposition, her constant thoughtfulness of others, her calm faith in the Lord's protecting Providence, and her patient endurance through all the long trial she was called upon to undergo, were a continual source of inspiration to those who knew her.

     "For more than twenty years Elsa served on the Library staff of the Academy, performing that use with steadfast affection and a marked ability that was gratefully appreciated by the entire Faculty.

     "She faced the prospect of departure from this life with a simple trust, a cheerfulness, a peace of mind, that could come only from a profound conviction of the Truth now revealed in the Heavenly Doctrine concerning the spiritual world, with all its beauty and perfection, as a continuation of truly human life, and use, and happiness, toward which the Lord was leading her with infinite wisdom and with lovingkindness."

TORONTO, CANADA.

December 1, 1947.-During the month of October we had the pleasure of entertaining the Eastern Canada District Assembly, a report of which will appear elsewhere in your pages. We much enjoyed the visitors who attended, and hope they will all come again.

     On November 22nd the Toronto Society lost one of its main pillars with the passing to the other life of Mr. Ray Brown. He was an integral part of the Olivet Church throughout his life, and to say that we will miss him is an understatement. Our sympathies are very much with Mrs. Brown and their family.

     Our pastor has been preaching a series of sermons on the subject of "The Seven Churches which were in Asia," which have proven to be most interesting. In the doctrinal classes he has been treating of The Decalogue, taking each Commandment and viewing it first from the natural standpoint, and then considering the internal sense. These classes should prove beneficial to all of us. One of them, that on hallowing the Sabbath Day, was particularly interesting, as it discussed the manner in which we should conduct ourselves on Sunday in these modern times.

     The Day School is running along smoothly with eight pupils and four grades. The Rev. Wynne Acton is, of course, the Principal, with Miss Venita Roschman as Teacher and Miss Edina Carswell as Musical Instructor.

44


It is noticeable that when pupils from our school go into the big public schools they seem to do very well, in spite of the necessary adjustment to new surroundings. In the case of our pupils who are entering the other schools this year, it seems that their Principals have shown an affirmative attitude toward them, owing to past experience with our scholars; nor have they had any reason to be disappointed.

     The children had a lovely Halloween party. This is always a happy event, because it is a costume party, with games, prizes, pumpkin-faces, ice cream, cake and candy. A marvelous "Witch Story" was enacted by the entertainment committee, with very thrilling sound effects.

     The Teen-Agers also had a Halloween party, held later in November. They invited the "just out of our school" girls and boys to join them, and as a result everyone had a very good party.

     Remembrance Day was commemorated by the children in school with the holding of a Two Minutes' Silence, a talk by the Principal, a paper by Miss Ruth Parker, and patriotic songs. The adults honored the Day on Sunday, November 9th, with a special se vice. Our pastor delivered an inspiring sermon on the text, "Put up again thy sword into his place." (Matthew 26: 52.) This service closed with the singing of our prayer to the Lord, "God Save the King."

     The Rev. Wynne Acton paid a pastoral visit to Ottawa and Montreal in November, and we had the pleasure of a visit from the Rev. W. Cairns Henderson at that time.

     The Ladies' Circle has met to discuss Christmas and the good-will they always manage to spread at that time.

     The Forward-Sons, at their meeting, considered the subject of "Nationalism." And Theta Alpha decided to continue the reading of The Life of the Lord, by Bishop George de Charms.

     Mrs. May Wilson is spending the winter in Florida, and enjoying it. Mrs. Catherine Doering has had a bad fall, from the effects of which she is making a slow recovery. And Miss Roberta Carswell is another member missing from our meetings because of poor health.

     May we take this opportunity to express the hope that the coming year 1948 will prove to be one that you will always recall as a pleasant one. And may it bring this turbulent world of ours into a more rational state! In fact, we wish you all, "both great and small, a hearty, guid New Year."

VERA CRAIGIE.

OBITUARY.

Colin Owen Ridgway.

     Late on Saturday night, November 8, 1947, at his home at Nkandhla, Zululand, Mr. Colin Owen Ridgway passed into the spiritual world in his thirty-third year, after a very brief illness, the result of a stroke. The funeral was held at Nkandhla Cemetery on Monday afternoon, November 10, the Rev. F. W. Elphick officiating. The interment was attended by a large gathering of friends and business associates, who had motored many miles from the neighboring districts to attend the ceremony.

     Born at Bristol, England, on May 3, 1915, the younger son of Mr. and Mrs. William N. Ridgway, now of Durban, Colin received his education at the Preparatory and High Schools in Durban, matriculating in 1933. After serving his "Articles" with the late Mr. R. Melville Ridgway in the legal profession, Colin was admitted to the Bar in 1939, and in 1940 commenced practice as an Attorney at Nkandhla. Here he met his fianc?e, Doris Ellen Robbins, whom he married in May, 1940.

     Holding a Commission as Lieutenant in the Umvoti Mounted Rifles, he left for North Africa on war service in 1941. Later he experienced the fall of Tobruk and the consequent three years of strain as prisoner of war in Italy and Germany.

45


Repatriated in 1945, after his return home he became qualified as a Conveyancer, continuing his practice at Nkandhla. In two years and a half our friend had gained the confidence of many people, and his exceptionally conscientious work won the high esteem of all who met him, both European and Native. As Rev. Aaron Zungu wrote to Mr. and Mrs. W. N. Ridgway and Mrs. Martin Buss: "There is nothing that we at 'Kent Manor' can associate his name with except his true friendship, kindness and modesty. He will. be greatly missed among Natives in the Nkandhla district, where he worked, and where Natives talked of him highly."

     Colin leaves his devoted wife and two children, Penelope Ann and Ian Owen, aged six years and one year respectively.

     This sudden passing of one so loved, and one who had not reached the prime of life, was, naturally, a great shock to all relatives and friends. It is a bard test of one's trust in the hidden and inextricable guidance of the Divine Providence. And this theme was suitably expressed by the Rev. Norbert Rogers when he conducted a well attended Memorial Service in the Church of the Durban Society on Sunday evening, November 16th. In the course of his address he said:

     "It is more difficult to see the workings of Providence, and to be reconciled to our loss, when he who has died is a young man who was in the full vigor of life, and who had so recently established himself in his natural uses, It cannot but seem a tragic event. And we cannot but ask ourselves why it was permitted when he had so much to live for, and when he was so needed here on earth.

     "We may not be able to find the answer at this time when we are still disturbed by Colin's unexpected departure from this world. Nor, indeed, may we be given to know it during our natural life. But this we may know, that his passing through the gateway of life did not take place too soon, in spite of all appearances to the contrary. For a man's natural age and circumstances do not determine the time of his death, but his state and his use. These are most exactly known by the Lord. And when He perceives that a man's state of life and happiness can be advanced more perfectly in the spiritual world than on earth, and that his use, both to the angels of heaven and to men on earth, can better be performed unhampered by the body, He permits him to die, and raises him into spiritual life. Thus, when the needs of his state and of his use demand it that is the best time for man to put aside his body, whether it be young or old, in health or in sickness. . . .

     "And though we may not see into the interiors of a man's mind, to judge the true nature and variety of his loves, we may be assured that Colin is being given the opportunity to use and to perfect those qualities and affections which led him to apply himself to his legal studies, which caused him to serve his country in its time of need, and to make light of his privations as a prisoner of war, and which won him the respect and love of his men, and of the citizens of the community in which be lived. And we may be assured that he continues to be associated with those on earth with whom he was linked by the ties of love."

     Our heartfelt sympathy is extended to Colin's wife and family, and to his Parents and relatives. He will certainly be remembered as "a devoted son and brother, a loving husband and father, an active and useful member of his community, and a good friend." F. W. ELPHICK.

COLCHESTER, ENGLAND.

     Our news dates back to July 20th, Sunday afternoon, when between seventy and eighty friends, young and old, gathered at the church to welcome Mr. and Mrs. Will Cooper of Bryn Athyn. After an interval of thirty-five years, it was a great event to see them both again.

46


Tea was served on the lawn, and then Mr. Cooper showed us a great number of colored slides of the Cathedral and surroundings, also many of the church friends. The pictures were most interesting, and it was a very enjoyable afternoon.

     Just prior to their return to America, all the friends who were able met at the home of Mrs. Rey Gill to see many of the pictures which Mr. Cooper had taken during his stay in England, after which he very kindly presented the Projector to the Colchester Society.

     During the lovely summer most of the members took their holidays by the sea, and there were no church activities besides Sunday worship.

     Our Harvest Festival was held on October 5th, when there was an address to the children on the subject of Thanksgiving, after which they made their offerings of fruit and flowers which added to the already decorated chancel. A sermon was then delivered on the words of the 19th Psalm, "The heavens are telling the glory of God." It was all very impressive.

     This is written on November 25th, and we have now settled down to the winter programme of doctrinal classes, young people's classes, socials, etc. At doctrinal class we are reading the work entitled God, Providence and Creation.

     As a social feature, a whist drive has been held to help our Sale of Work, which is to take place on December 4th. Two Sunday Teas have been held. On the first occasion, Mr. Stanley Wainscot of London was with us for a singing practice; at the second, Mr. Levine, from South Africa, gave us a very interesting talk about
his country.

     We are very happy to have Garth Cooper and Alvin Motum with us again, both being demobbed from the Forces this summer. All but one of our boys,-Alan Waters,-are home again.

     Two engagements have been announced within the last few months, the daughters of Mr. and Mrs. Alan N. Waters: Miss Beatrice Waters to Mr. Peter French, of Mersea; and Miss Christine Waters to Mr. Garth Cooper, son of Mr. and Mrs. John F. Cooper, of Colchester.

     Following the decision taken at the British Assembly last August to wind up the British Chapter of the Sons of the Academy, the local branch has formed a Colchester Chapter. The officer selected were: Mr. John F. Cooper, President; Mr. Alvin Motum, Secretary; and Mr. Owen Pryke, Treasurer.
EDITH M. BOOZER.

ACADEMY SCHOOLS.

On November 15, 1947, the Principal of the Boys Academy received the following notification:

"Dear Mr. Alden: It gives me pleasure to inform you that the Commission on Secondary Schools has approved the placing of your school on the list of Accredited Secondary Schools of the Middle States Association of Colleges and Secondary Schools.
"Very sincerely yours,
(signed) "R. D. MATTHEWS,
"Chairman."
ANNUAL COUNCIL MEETINGS 1948

ANNUAL COUNCIL MEETINGS              1948



47


. Announcements

General Church of the New Jerusalem.

BRYN ATHYN, PA., FEBRUARY 2-7, 1948.

Program.

Monday, February 2.

8.00 p.m. Consistory.

Tuesday, February 3.

10.00 a.m. Council of the Clergy.

3.30 p.m. Council of the Clergy.

Wednesday, February 4.

10.00 a.m. Council of the Clergy.

3.30 p.m. Council of the Clergy.

Thursday, February 5.

10.00 a.m. Council of the Clergy.

3.30 p.m. Open.

7.00 p.m. Social Gathering.

Friday, February 6.

10.00 a.m. Council of the Clergy.

3.30 p.m. Executive Committee of the General Church.

3.30 p.m. Educational Council Committee. (Headmasters.)

7.00 p.m. Supper.

7.45 p.m. Open Session of the Council of the Clergy.
Address: Rev. W. Cairns Henderson.

Saturday, February 7.

10.00 a.m. Joint Council.

3.30 p.m. Corporation of the Academy of the New Church.

Sunday, February 8.

11.00 a.m. Divine Worship.

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New Books 1948

New Books              1948

THE LIFE OF THE LORD.
A Commentary on the Four Gospels.
By GEORGE DE CHARMS.

Eight Maps in color illustrating the political divisions of Palestine under Roman rule and tracing the journeys of the Lord.

Cloth, xvi + 531 pages, $4.00.

J. C. CUNO'S MEMOIRS ON SWEDENBORG.
TO WHICH IS ADDED
Dr. J. A. Ernesti's Libelous Attack And Its Refutation.

Translated from the German by Claire E. Berninger.
Edited, with Additional Translations, by Alfred Acton, D.Th.

Cloth, xxii + 180 pages, $2.00.

EVANGELISTIC BOOKLET.
What is "Swedenborgianism"?

By WILLIAM R. COOPER

A series of questions about the New Church as asked by visitors at the Cathedral, and here listed with brief and direct answers.

Pocket-size, 36 pages, 10 cents.
Special Price on Quantities.

THE ACADEMY BOOK ROOM

BRYN ATHYN, PA.
PUBLIC WORSHIP AND DOCTRINAL CLASSES 1948

PUBLIC WORSHIP AND DOCTRINAL CLASSES              1948

     GENERAL CHURCH OF THE NEW JERUSALEM

RIGHT REV. GEORGE DE CHARMS, BISHOP
REV. HUGO LJ. ODHNER, SECRETARY, MR. H. HYATT, TREASURER
Bryn Athyn, Pennsylvania, U. S. A.

PUBLIC WORSHIP AND DOCTRINAL CLASSES

     Arbutus, Md.-Fourth Sunday, 11 a.m. Class preceding Friday. Visiting Pastor: Rev. Morley D. Rich. Secretary: Mr. William Knapp, 1509 Odell Ave., Baltimore 6, Md.

     Barberton, Ohio.-Service First Sunday each month at 484 Newell St. Lay conducted services other Sundays. Pastor: Rev. Norman H. Reuter, 1043 Gardner Blvd.

     Bryn Athyn, Pa.-Pastor: Bishop George de Charms. Assistant Pastor: Rev. Hugo Lj. Odhner; Friday Class.

     Chicago, Ill.-Sharon Church. Pastor: Rev. Harold C. Cranch. North Side, 5220 Wayne Ave. Services 11.15 a.m., Wednesday Class. South Side, Telephone the Pastor for information.

     Colchester, England.-Maldon Road. Pastor: Rev. Alan Gill, 9 Ireton Road. Wednesday Class.

     Detroit, Mich.-Fourth Sunday, 11.30 a.m. at 434 West Nine Mile Rd., Ferndale, Mich. Secretary: Mr. Norman P. Synnestvedt, 19304 Woodingham Drive, Detroit.

     Durban, Natal, South Africa.-Pastor: Rev. Norbert H. Rogers, 129 Musgrave Road.

     Erie, Pa.-Secretary: Mr. Edro Cranch, 1309 E. 20th Street.

     Fort Worth, Texas. Secretary: Mrs. Robert Pollock, 3320 W. 6th St.

     Glenview, Ill.-Pastor: Rev. Elmo C. Acton. Friday Class.

     Hurtsville, N. S. W., Australia. Dudley Street. Authorized Leader: Mr. Lindthman Heldon, 13 Alexander St., Penshurst, N. S. W., Australia.

     Jonkoping, Sweden.-Occasional. Visiting Pastor: Rev. Erik Sandstrom.

     Kitchener, Ont.-820 King St., West. Pastor: Rev. W. Cairns Henderson, 37 John Street, East, Waterloo, Ont. Friday Class.

     London, England.-Burton Road, Brixton. Pastor: Rev. Martin Pryke, 136 Friern Road, East Dulwich, London, S. E., 22.

     Los Angeles, Calif.-Secretary: Mrs. Royal S. Davis, 800 Sacramento St., Altadena, California.

     Montreal, Quebec.-Services and classes five times a year. Pastor: Rev. A. Wynne Acton. Leader: Mr. E. W. R. Izzard, 217 Strathearn Av., Montreal West.

     New York, N. Y.-First Sunday, 4 p.m., at 247 E. 53rd St. Secretary: Miss Cornelia Stroh. Phone Watkins 4-4392.

     North Jersey.-Homes of Members. 1st Sunday. Secretary: Mrs. Roger Doering, 64 Morgan Place, W. Arlington, N. J.

     North St. Paul, Minn.-Monthly. Visiting Pastor: Rev. Ormond Odhner, 116 Park Drive, Glenview, Illinois.

     Paris, France.-Authorized Leader: Mr. Louis Lucas, 173 rue de Paris, Montreuil s/Bois, Seine, France.

     Philadelphia, Pa.-Call the Pastor-Cheltenham 2913-for information. Pastor: Rev. Morley D. Rich, 127 Elm Ave., Philadelphia 11, Pa.

     Pittsburgh, Pa.-299 Le Roi Road. Pastor: Rev. Bjorn A. H. Boyesen. -Telephone: Penhurst 6081. Friday Class, weekly.

     Rio de Janeiro, Brazil.-Pastors: Revs. Henry Leonardos and J. de M. Lima. Secretary: Gilberto Caire de Roure.

     Rockford, Ill.-Meetings at "Sweden House," East State Road. Secretary: Miss Elenor Eklund; phone County 697 ring 12.

     South African Native Mission Rev. F. W. Elphick, Superintendent, 135 Musgrave Road, Durban, Natal, South Africa.

     Stockholm, Sweden.-Ordenssalen, Tunnelgatan 19 C. Pastor: Rev. Gustaf Baeckstrom, Svedjevagen 20, Appelviken, Stockholm. Assistant to the Pastor: Rev. Erik Sandstrom, Levertinsgatan 5, Stockholm.

     The Hague, Holland.-Monthly Meetings in Homes. Authorized Leader: Mr. Emanuel Francis, 26 Emmastraat, Rijswijk, Z-H, Holland.

     Toronto, Ont.-35 Elm Grove Avenue, Pastor: Rev. A. Wynne Acton, 2 Elm Grove Av. Wednesday Class.

     Washington, D. C.-Services every third Sunday at 1730 16th St., N.W. Class preceding Saturday. Pastor: Right Rev. Alfred Acton. Secretary: Mrs. Fred M. Grant, 4306 Van Buren St., University Park, Hyattsville, Md. Services January 4, 25; February 15.

     Wyoming, Ohio.-Services at the home of Mr. Donald Merrell, 227 Grove Ave.
OUR YEARS ON EARTH 1948

OUR YEARS ON EARTH       Rev. A. WYNNE ACTON       1948



49


. NEW CHURCH LIFE

Vol. LXVIII

FEBRUARY, 1948

No. 2
     "The days of our years are threescore years and ten; and if by reason of strength they are fourscore years, yet their strength is labor and sorrow; for it is soon cut off, and we fly away." (Psalm 90: 10.)

     The numbers here given for the days of our years are neither to be taken literally nor as a generalization of an ideal age. The average age of men is far below the seventy or eighty years here given. Nor can we suppose that, if man were in the order of his life, this would be the usual age to which he would attain. On the planet Jupiter, whose inhabitants most nearly approximate the state of the men of the Most Ancient Church, it is customary for men to pass peacefully into eternal life at the early age of thirty of our years.

     In fact, the text does not teach anything about the natural years of our life on earth. The expression "days of our years" refers to one's spiritual state, a "day" signifying the state in general, and a "year" the state in particular. The numbers 70 and 80 refer to the quality of that state.

     The translation of the text in the Authorized Version is misleading, implying that the normal span of life is threescore years and ten, that, if we have strength, it is lengthened to fourscore years, and as a consequence is full of labor and sorrow. The "labor and sorrow" should be connected with the 70 years equally as with the 80.

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The Revised Version is better: "The days of our years are threescore years and ten, or even by reason of strength fourscore years; yet is their pride but labor and sorrow; for it is soon gone, and we fly away."

     Seventy, as a multiple of 7 and 10, represents what is full,-a state which has matured to its complete development. Such fullness is represented by the seventh day of creation, which is the reason that it was hallowed. Seventy being a multiple of ten emphasizes the idea that it is a fullness of Remains. The days of our years are here said to be seventy to signify a state which is completed,-a time when all the states through which we have passed can be gathered together into a one, and stored up for our eternal life. For every state through which we pass here on earth has some effect upon our spiritual being, and the impress it has made upon our inmost mind is stored up for use in eternal life. When, then, in the sight of the Lord, our spirit is as fully prepared for heavenly life as it can be on earth; or when we have so turned away from heaven that we have finally spurned all hope of salvation, and could only descend lower into the state of hell; we have reached the spiritual age of seventy, and our preparation is complete. We are then taken from earthly life to dwell eternally in that place which we have caused to be created for us.

     It is added, "If by reason of strength, they are fourscore years." The "strength" refers to a fuller reception of the Divine Good; and "eighty" signifies the complete conjunction of good and truths, such conjunction as can only result when the Divine Good inflows in strength and conjoins truths to itself. Eighty, as a multiple of 40, also suggests the temptations through which the natural man must pass before good and truth can be conjoined within him.

     Since both the completed states represented by seventy and eighty are attained only through temptation, it is added, "their strength is labor and sorrow." This word translated "strength" the second time is a different Hebrew word than before. It might be translated "restlessness," which would give a better picture of the character of the external life, which leads into spiritual temptation.

     Every man leaves this earth-as to his spirit "he is cut off and flies away"-at the time when he reaches that state of life which may be most conducive to his eternal welfare.

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If the world were in spiritual order that state would be reached in manhood and womanhood, but because of the evil and destructive forces which man has brought into the world, that completed state is reached at various ages. Some are taken in infancy and childhood to be prepared in the sphere of heaven; others must continue with their final preparation into very old age. There is no general time when it is of order for men to pass from one world to the other; but the Divine Providence so wondrously leads each man that he makes the transition at that time which is best for himself and for the eternal use to which he is called.

     We must humbly confess that our finite minds cannot possibly comprehend the infinite things, which determine that time. We cannot see the spiritual use for which a man is being prepared; we do not even know the effect which his external surroundings on earth are having upon that preparation; and still less do we know the more important spiritual environment in which his mind is being molded. We must rest content, confident in the knowledge that each one's past and his eternal future is before the Lord in the present, and that, in His Divine Mercy, He provides that at the time one leaves this earth his preparation for his eternal use is as fully developed as it can be here. For the Lord, as we read in the work on the Divine Providence, No. 333, "sees what man is, and foresees what he will be. . . . Consequently He foresees man's state after death, and provides for it from his birth until the end of his life. . . . And this the Lord does because all the future is to Him present, and all the present is to Him eternal."

     There are, however, certain indications in the Writings which enable us to have some general conception of the factors which determine the time when an individual shall leave this earth. Notably there is the teaching in the Spiritual Diary that this time is determined by four considerations: by his use while on earth, firstly to his fellow men, and secondly to spirits and angels; thirdly, on account of the use to himself as a means of his regeneration; and finally the need which exists in the other life for that particular use to which he is being called. (S. D. 5002-5003.)

     All these factors are of a spiritual character, and reflection upon this should make us realize more deeply the need of regarding the time of man's death from an internal, not an external, view,-from the thought of use, and not of person.

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Man leaves this earth when he is prepared, or can be better prepared in the other life, for his eternal use; it is the use which determines the time. From our natural affections we think primarily of our personal relationship to a man, of his natural hopes and ambitions, his disposition, and what he means to us. From the spiritual plane we strive to view his spiritual hopes and principles, his zeal and sincerity, and the affection of spiritual use which animates him. As natural men on earth who are striving to become spiritual, we must train ourselves to think from the spiritual plane to the natural, to think of the use, and thence of the person, and not the reverse. When we so think, considering the eternal uses of the Lord's Kingdom, it may help us to understand why persons are removed from this earth at various ages.

     Nevertheless, to the natural mind it may be difficult to understand why infants and children should be raised to the spiritual world, before they have had time to be prepared on earth for their eternal use. As a consequence, the natural mind with its is perplexed and saddened. If we fix our gaze upon the uses of the Lord's Kingdom, we may receive enlightenment and consolation from heaven. We cannot understand how or why that child can be prepared for an eternal use better in the heavens than on earth, nor should we attempt to do so in particulars, though we know that such is the case. It may be that, if the child had continued on earth, the Lord foresaw that his spiritual freedom could not be preserved; it may be that there is a more immediate need for the use, which that child is to perform in the other life. We do not know, because our sight is finite. But in any case we may rejoice in the child's welfare, in that he is there brought up more immediately under the Lord's auspices. Such realization in the spiritual mind brings inward and sure consolation to the feeling of natural loss.

     Again, it may be difficult to understand why those in their early, and even mature, manhood and womanhood, who are actively engaged in their earthly use, seeming to do so much good to their fellow men, should be taken to the other life. But we must recall that it is heavenly and not earthly uses of which the Lord's Kingdom is composed. Further, uses on the earth are dependent upon the uses, which are being performed in the heavens. Those, therefore, who are called to the higher sphere will be of greater use and service, even to men on earth, through their entering into uses as to their origin.

53




     It is a wondrous teaching of the Divine Providence that it operates singularly as well as universally; that is, while regarding the welfare and use of each individual, Providence at the same time regards the welfare and use of all men. The reason for this is that in the Lord all uses are a One, and from Him they form one Man; whatever benefits a part of that Man must also necessarily benefit the whole.

     For this reason, the time when any individual is called to his eternal use may be the best, not only for him, but for all who knew him. At such time the Lord is inmostly present, striving to lead man's spiritual affection to Himself. He turns the minds of all to thoughts of eternal life, and to the eternal uses of His kingdom; and although the natural mind may rebel, the Divine is inmostly present within, seeking to strengthen spiritual conviction and the love of eternal uses. In the Divine Providence of the Lord this may be accomplished in a way we cannot understand, but it will be accomplished to the degree that we co-operate by making the Lord our consolation and our hope.

     Man has brought evils and disorders into the world, and has consequently brought about a state in which it is not possible for every man to be fully prepared for his eternal use here on earth,-to fulfill his correspondential threescore years and ten or fourscore years. Every man must indeed be fully prepared before he can actually enter into his eternal use, but that preparation may have to be accomplished under the immediate leading of the angels in heaven. The evils of men have brought diseases, ferocious animals, wars, and even accidents, to the earth; and these things are the causes of death. But because all of man's states are before the Lord in the Eternal Present, He can protect man from the results of his own evils, and ensure that, whenever man shall leave this earth, that is the time which is for his best spiritual welfare.

     We must learn to regard our whole life on earth as a continuous preparation for the performance of heavenly uses. Natural uses are here given us to perform as a means of that preparation; and the delight and joy we may here feel from a just and unselfish performance of our natural use is but a slight foretaste of the heavenly joy of spiritual uses.

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When our preparation is completed so far as it can be on earth, we leave this world to enter into the use itself. This is not death, but being "heaven-born." Let us each prepare for that time continuously throughout life, in joy and confidence, in the humble spirit voiced by the Psalmist: "I trusted in Thee, O Lord; I said, Thou art my God. My times are in Thy band." (Psalm 31: 14, 15.) Amen.

LESSONS: Psalm 90. Matthew 24: 29-51. Spiritual Diary 5002, 5003.
Music: Liturgy, pages 458, 462, 496.
PRAYERS: Nos. 113, 123.
RAINBOW 1948

RAINBOW       Rev. HUGO LJ. ODHNER       1948

     The darkest days of antiquity are described in the Word as a great deluge, which occurred before chronicled history had opened. Men who had been created in the image of God turned in pride and self-will upon their Maker, and profanely imagined themselves gods, who could do no wrong and whose will was law. Giving way to corporeal cupidities, men were reverting to the state of animals. Yet evil has its limits; it exhausts itself, and rushes towards its own destruction. Thus it appeared as if God sent a destroying flood to engulf the earth. The fountains of the deep were broken up, and the cataracts of heaven were opened. All that lived on the earth perished. But a remnant-composed of Noah and his sons and their families-were saved in an ark.

     The Flood of Noah was not a physical event-not a flood of waters-although it is confirmed that the profane descendants of the Most Ancient Church did perish as a race because of their evils. But the Flood was a spiritual judgment affecting mankind in both worlds,-a judgment whereby a remnant of the ancient race was saved to undertake a fresh beginning of spiritual progress along a new direction.

     When this judgment-this spiritual crisis-had passed in the spiritual world, the spirits of the celestial church (named from Adam and his seed) were reordered into a celestial kingdom of heaven. And among men there emerged, out of the waters of the flood, a new earth.

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This "new earth" was the Ancient Church, signified by Noah and his sons,-a "spiritual" church, whose ark of salvation was the understanding. For with mankind as a whole, the will, by an accumulation of hereditary evils, had become utterly corrupted. And the new way of salvation provided by the Lord was an indirect way of reformation, through the fact that the understanding could be built up despite man's evil will. And by the understanding of truths revealed by the Lord, a new will of good could be insinuated.

     We therefore read of Noah's going forth to plant the vineyards of spiritual truth upon the fallow earth. To him were given three commandments: to multiply and fill the earth; to refrain from eating flesh with the life thereof, which is the blood; and not to shed the blood of man.

     Thus Noah and his sons set out to colonize and cultivate a new world. But the memory of the great deluge lay like a great dread upon their hearts. What incentive could there be to labor to replenish the earth, if again the cataclysm of judgment would return to wipe out their work, to eradicate all civilization and culture, and perhaps to, destroy every vestige of life? Those who explore and settle a new continent must have faith in the future. How much more those of a new church?

     And this was the reason why the Lord gave them a sign, a token, that there would never again be such a universal flood,-a sign of the covenant between God and the earth. This token of the covenant was the Rainbow in the cloud. "And God said: I have set my bow in the cloud, and it shall be for a sign of the covenant between me and the earth." (Genesis 9: 12, 13.)

     It is not granted to men to have any actual foresight of the future. For this would discourage the use of their reason which is the source of their human delights. But instead, the Lord has given to man the gift of Hope. There are, of course, many who are the prisoners of false hopes,-hopes conceived by lust and impatience and pride, and nurtured by fantasies. But true hope springs from rational states. It is founded on laws, on order.

     The Writings reveal that, during the storms and temptations of spiritual life, the Lord is most intimately present with man, moderating and governing. And when the temptation subsides, he dissipates and refutes the falsities, which have sprung from evil, and gives consolation, refreshment, hope, and victory.

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There is no victory without hope! For hope comes from a perception of the Lord's omnipotence,-a perception of a Divine order and government which is unaffected by "man-made" events, and of Divine laws which evil cannot thwart or evade. This gives birth to hope, to a reliance as on a Divine promise that "seedtime and harvest shall not cease," "that there will be no such thing as failure of the church to come forth somewhere on earth," and "that man will no more be able so to destroy himself as was done by the last posterity of the Most Ancient Church." (A. C. 932.)

     The sign and token of this Divine promise-a token of the covenant between God and all flesh-was the bow in the clouds. The rainbow has ever stood as a symbol of hope. When the storm is passed, and there is a rift in the overhanging clouds, the sun writes its glory over the dark sky. The rainbow appears as a promise of restored peace and harmony, its delicate colors tracing an unearthly bridge between heaven and earth. The ancients sometimes thought of it as a road by which the souls of fallen heroes were brought up to abodes of the gods.

     But heaven was far away from those of Noah's generation. For the "imagination of man's heart was evil from his youth." What could bridge the yawning gap between the realms of angelic glory and the practical arena of man's prosaic struggles for natural subsistence?

     The answer lay in the vanishing vision of the rainbow which melts into the mists of earth. A bow, used in combat, was to the ancients a symbol for doctrine. The bow in the clouds suggested the Divine doctrine revealed in the Ancient Word. The covenant between God and the church was affected by the reestablishment of CHARITY among men,-a spiritual love of the neighbor. It was this that was signified by the precept not to shed the blood of man or eat the blood of animals. For blood signified charity. Only by love can there be conjunction. The Most Ancient Church was conjoined to the Lord by a love to the Lord. The men of the Ancient Church could not attain to that love in its purity. But they could receive from the Lord the love, which is called charity, which contains in it something of love to the Lord because it is a love of the truth, the law, which comes from the Lord and governs the relations of man to man.

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Such charity can be established only through Divine Doctrine, or through the vision of truth.

     The light of wisdom received in the celestial church-the "golden age"-was like the splendor of the sun itself. But in the Ancient Church the light of revealed truth was not received immediately into the heart, but in the understanding, as doctrine,-doctrine seen reflected in representations and natural correspondences, rites, and ceremonies. But the light of revealed truth was also as it were refracted upon the background of the ignorance, fallacy and disorder of man's natural life. For mankind had lost the perception of truth. And the doctrine, which the Lord revealed, was therefore received as but one modifying and ordering element in minds beclouded by appearances and constantly misled and confused by the fatuous light of the senses.

     It is the same with all those who are born without "celestial seed"; that is, with all whose native will is perverted by hereditary evils, thus with all who live at this day. This hereditary will is called the "proprium" of man's will, because it is felt from the first as his own will. And while his understanding gradually develops as another "proprium"-a second self-the will with its lusts pours confusing clouds into the understanding, and induces -darkness and contortion in all things that are opposed to the evil will. Nonetheless, in the Lord's merciful provision, the understanding of man is built up even to the rational degree, and, so far as man permits, is separated from the will.

     The Lord can make no covenant with man's evil, proprial will. But He can establish something of His own order and truth in man's understanding, and through temptations and other means can cause man's proprial will to become quiescent and separated. And thus there may be formed in man's understanding a new proprium and a new will, which is called Conscience. This conscience is formed by truths received from a love of truth, and into it the Lord can insinuate innocence and charity.

     Here, then, in man's "intellectual proprium," or his new understanding formed from spiritual truths, the Lord can establish His covenant with man. And when the clouds of passion break up, when some temptation is over, the token of this covenant begins to appear-as a bow seen in the clouds.

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For the Lord then excites man's conscience, in which the hope of heaven returns to man.

     Conscience differs with every man. The Lord's covenant is universal and eternal-with all who have something of charity, whether they be of the church or whether they be gentiles. Many are regenerated by the Lord in every dogma or church. (A. C. 1043, 1032.) But truth comes to none by any immediate revelation, but through the Word and its doctrines. And conscience is not born with man, but is built up through the doctrines which men are taught. True conscience is formed by the Lord of the truths of faith,-the genuine truths of the Word, not from dogmas which men set up. Spurious conscience is formed from religious ideas inculcated from youth, which are variously charged with fallacies, but which are yet accepted as true and therefore followed out. Such spurious conscience, common with the gentiles, is yet founded in charity and mercy, and can be purified in the other life. But false conscience is formed from external considerations of honor and self-interest, or from inherited softness of heart, and is only conscience in appearance.

     The light of truth is received according to man's knowledge, and is formed into a conscience "in exact proportion to the degree in which his own will, which is foul and dead, could be separated from the new will and intellectual which he has received from the Lord." (A. C. 1040.) Hence conscience is likened to a rainbow, since it is "a modification of spiritual light from the Lord in man's natural things." (A. C. 1042.) It shows up what in the natural mind corresponds to his spiritual. It is beautiful in proportion as man's self-will is subdued and separated and reduced to obedience.

     Man's finite mind, even though it is filled with genuine doctrine, is shrouded with appearances, and verges on all sides into ignorance. But appearances of truth are not falsities, and when the light of charity illumines them, they are like the mists after a morning shower, which display the many phases and hidden potencies of the sun's rays in a rainbow of colors. It is so that charity makes doctrine to come alive-to be applicable to the spiritual needs of men. For it is in conscience that doctrine lives. It is as conscience that doctrine, received in life and faith, becomes a bridge between the celestial remains of innocence that echo from the Eden of our in fancy and the states of the natural mind with its worldly problems and concerns.

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     At this day the old earth has again been submerged in a deluge of man-made error and violence. This flood is not as the flood of Noah, for the covenant of God still stands-that "seedtime and harvest shall not cease." Man's understanding has the faculty still to curb the evil will and subdue it. A "new earth" is rising out of the present-day deluge,-a New Church to perpetuate the ancient covenant of spiritual charity that bears the promise of eventual peace. It is a Dew world, wherein the many truths that go to compose the spectrum of human uses shall be distinctly seen in their depth and beauty, and yet be harmonized as parts of the Divine purpose, which gave them birth.

     The token of this renewed covenant was "the sign of the Son of Man" which stood forth in heaven when the Lord in His Second Advent was seen "coming in the clouds of heaven with power and great glory." The rainbow of the Ancient Church was but a promise. The glory in the clouds-the revelation of the spiritual sense of the Word-is the beginning of an eternal fulfilment.
YOKE AND THE BURDEN 1948

YOKE AND THE BURDEN       Rev. NORBERT H. ROGERS       1948

     "For my yoke is easy, and my burden is light." (Matthew 11: 30).

     These words are part of an appeal, which the Lord made to all people to come to Him, and to let Him help them put away their troubles and find lasting happiness. "Come unto me, all ye that labor and are burdened, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart; and ye shall find rest unto your souls. For my yoke is easy, and my burden is light."

     The Lord's words are an assurance that what He wants men to do, in return for all the blessings He gives to those who come to Him, is very little indeed and very easy to do.

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To most of us, however, it often seems a great deal and most difficult-far too much and far too difficult for us to do. And because it seems so hard to do and such a heavy burden to bear, many people do not even try to put on the Lord's yoke or to take up His burden; or if they do try, many often do so in a half-hearted manner, without using enough thought and energy, and then in a short time stop trying altogether.

     Now it is a fact which every-day experience often teaches, and which it does not require a great deal of intelligence to learn, that no one can accomplish anything worth-while, no matter how simple it may be, if he has made up his mind ahead of time that he cannot do it, and if he is not willing to put in all the time and effort needed to do it. On the other hand, he who has made up his mind that he can and will do something, who keeps on spending the necessary time and effort, refusing to give up even though he fails many times, he will sooner or later accomplish what he has set out to do, noon matter how difficult it may have been. Knowing this, and acting according to it, is very important, if we are to be successful in the natural world. And it is even more important, if we are to accomplish anything spiritual, and be successful in our efforts to regenerate. And so it is to help us make up our minds that we can and will regenerate according to the Lord's will that He tells us in His Word that His "yoke is easy and His burden light," in spite of the appearance to the contrary.

     In the strict and usual sense, a yoke is something made out of wood or metal which is used to tie two animals together, especially oxen. It fits over their necks, and is fastened on by thongs passing round their throats. When yoked up, neither animal is free to do exactly as he pleases, but both must act together. For as soon as they try to do things differently, both begin to feel a pull on their necks, which prevents them from I going on. Thus the yoke forces them to go the same way, to travel at the same speed, and to do the same thing at the same time. Because a yoke binds two animals together so effectively, it has come to mean anything that binds or joins two things together. And because it also involves an idea of compulsion, that is, of being without freedom, men do not find the idea of being yoked a pleasing one. So the Lord calls what binds of joins man to Him a "Yoke" because no one is naturally pleased by it, and because, when a man is conjoined with the Lord, he no longer does his own will, but the Lord's.

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     The Lord's yoke, that is, what joins man to Him, is made up of all good loves and affections, thus love to the Lord and charity, together with every affection for good and truth. The more we come to put on this yoke, that is, the more we come to love the Lord and our neighbor, and the more we find pleasure in good and truth, the more do we want to do the Lord's will above all others things, to live in charity with our neighbor, and to do good and think truth. This is what we want to do. And so, although we are closely bound to the Lord by the yoke of our love, and live according to His will rather than our own, performing uses in obedience to His commands, and in order to serve our neighbor rather than for our own sakes, not the least of our freedom is taken away. For the highest kind of freedom is to be able to do what we want to do. This is the kind of freedom the angels have. And it is the kind which the Lord can give only to those who love good and take on His yoke. This is why His yoke is called "easy."

     A burden is a load of some kind. It usually means something heavy that must be carried. And so it gives the idea of something that weighs a person down, and also of some kind of work that is both uninteresting and tiring. Now by the Lord's "burden" is meant what is necessary for us to do in order to regenerate, that is, to be conjoined with Him by a strong yoke of good loves. This is chiefly to learn the knowledges of good and truth from the Word, and to live according to them. Especially at the first, this seems to be very hard and tiring work. We seem to have so little time to spare to read the Word and to meditate upon it. We feel confused by the many teachings we find in it. And so often it seems quite impossible to obey its teachings. But when we stop to think how very little time the Lord requires us to spend reading the Word and thinking about it-actually only a few minutes each day; and when we stop to think that the Lord asks us only that we try sincerely to live according to His teachings to the best of our ability; we can hardly call His burden a very heavy one. Besides, the more we learn knowledges of good and truth by reading the Word ourselves, and the more we try to live according to them, the more we will really want to learn and to do, and the more pleasure we will find in it.

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Learning knowledges from the Word and living according to them will become less and less a burden, but something so light, as it were, that it uplifts us.

     But what is it that makes the Lord's yoke seem so hard, and His burden so heavy? The evil love of self, together with all the affections for evil and falsity that belong to it, do this. Before anyone is regenerated, he is inclined to love himself above all things, and also to find pleasure in doing evil and thinking falsities. This love and these affections are contrary to love to the Lord and to the affections for good and truth. And so they cause us not to want to do the Lord's will in any way, but only our own, and to find truth and good most unpleasant things.

     When selfish loves and evil affections are active in us, they make us feel that doing the Lord's will takes away all our freedom, being thus a very hard yoke, and that learning knowledges from the Word and living according to them is a most uninteresting and tiring work, and a very heavy burden indeed. Besides this, evil loves and affections turn us away from the Lord, separating us from Him, trying always to prevent us from being conjoined with Him. Instead, they form a strong yoke which binds us to hell, and permits the evil spirits to come to us, and to bring us within their power, making us their slaves.

     Now, so long as we are joined to hell, and are under the power of evil spirits, we cannot at the same time be conjoined with the Lord. So long as we love evil and falsity, we cannot find any real delight in good and truth. For this reason the Lord commands us to shun our evils as sins, that we may be regenerated and be conjoined with Him. But it is most difficult to give up what we love. This is what makes regeneration seem so difficult, the Lord's yoke so hard, and His burden so heavy.

     Knowing that evil loves and affections have a strong hold upon us, knowing that they take away our real freedom, and that it is impossible for us to resist them by ourselves, the Lord with each one balances his evil loves and affections with good loves and affections of equal strength. No matter how strong the evil is, the good the Lord gives is of an equal strength, so that each one stands, as it were, between equal forces, and is perfectly free to turn to whichever one he prefers.

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He can choose what is good and true just as easily as he can choose what is evil and false. This, too, is a reason why the Lord says His yoke is easy and His burden light.

     Still this does not seem to be the case. Evil and falsity seem to be far more easy and pleasant to choose, and good and truth much more difficult. There are two reasons why there is this appearance. The one is, that our evil loves and affections are in a lower part of our mind, which is nearer to us, as it were, while the good loves and affections, which the Lord gives us, are in a more interior part of the mind, which is farther away, as it were. Thus we notice the one more than the other. Also, the evil seems much larger and stronger than the good, in the same way that a ship close to shore seems much larger than a ship of equal size, which is farther out to sea. But because we notice the one more than the other, and because the one seems larger than the other, it does not mean that they are not actually equal. The second reason is, that evil spirits use their power to try to force man to do evil, so that he feels as though he cannot do anything else, while the Lord uses His power in a gentle manner so that man is scarcely aware of it, although His power is infinitely greater than that of the evil spirits.

     There are many who believe the appearance to be the truth, and so become convinced that regeneration is something too difficult for them even to try. And there are many others who confuse evil and pleasure, believing them to be the same thing, and so they believe that to do the Lord's will requires that they give up all pleasures whatsoever. Thus they believe that to regenerate they must lead sad and unhappy lives. But this is far from being the case. The Lord wants us to be happy and to enjoy life. This is why He wants us to regenerate, to put on His yoke and to take up His burden. The only pleasures we are to put away are those which are evil, and which lead us away from Him. To do more than this is to make regeneration really difficult, and much different from what the Lord intends it to be.

     We are taught in the Writings, in the work on Heaven and Hell: "That it is not so difficult to live the life of heaven as some believe can be seen from this, that when anything presents itself to a man that he knows to be dishonest and unjust, but to which he is inclined, it is simply necessary for him to think that it ought not to be clone because it is opposed to the Divine Precepts.

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If a man accustoms himself so to think, and from so doing establishes a habit of so thinking, he is gradually conjoined to heaven; and so far as he is conjoined to heaven, the higher regions of his mind are opened; and so far as these are opened, he sees whatever is dishonest and unjust, and so far as he sees these evils, they can be dispersed, for no evil can be dispersed until it is seen. Into this state man is able to enter because he is in freedom. . . . And when man has made a beginning, the Lord quickens all that is good in him, and causes him not only to see evils to be evils, but also to refrain from willing them, and finally to turn away from them. . . . But it must be understood that the difficulty of so thinking, and of resisting evils, increases so far as man from his will does evils; for in the same measure he becomes accustomed to them until he no longer sees them, and at length loves them, and from. the delight of this love excuses them, and confirms them by every kind of fallacy, and declares them to be allowable and good. This is the fate of those who in early youth plunge into evils without restraint, and also reject Divine things from the heart." (H. 533.)

     It is well that we keep in mind the Lord's words, "My yoke is easy, and my burden is light," and their meaning as made known in the Word, that we may not think that regeneration is more difficult than it is, especially that we may not persuade ourselves that it is too difficult for us even to try. It is well to remember how the Lord keeps us in freedom, balancing the power of evil with the power of His good, so that we are able to choose the good just as easily as the evil. For when the evil spirits stir up our evil affections, tempting us as they often do, and making it appear that we have not the strength to resist them, if we remember that the Lord is near to help us with His power, and that if we sincerely keep on trying to put away the evil we are being tempted to do because it is opposed to the Lord's Commandments, we will make it possible for the Lord to drive the evil spirits away from us, and to join us to Him with His love. Amen.

LESSONS: Deuteronomy 30. Matthew 11: 2-19, 28-30. H. 11. 530.
MUSIC: Revised Liturgy, pages 502, 500, 472.
PRAYERS: Nos. 68, 102.

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SOUTH AFRICAN MISSION 1948

SOUTH AFRICAN MISSION       F. W. ELPHICK       1948

     Since our communication of August 18, 1947, published in NEW CHURCH LIFE for November, 1947, three of our Mission centers have been visited by the Superintendent, as noted below:

Natal.

     Motoring to Bulwer on Saturday, November 1st, Mrs. Elphick and I were enabled to be at the Mission here, which is in charge of the Rev. Benjamin Nzimande, by 10 o'clock on Sunday morning, November 2d.

     The service of worship was held in Rev. Nzimande's home, as no church site has as yet been granted. Notwithstanding such difficulty, accommodation was found for a congregation of about 60 people. The service occupied about an hour and a half, and consisted of three Lessons, a Discourse on "The New Church," and the administration of the Holy Supper. It was characterized by the long Zulu hymns, sung in impressive harmony with affection.

     This "native" home, built on the slope of a hill, and commanding a beautiful view of the Deepdale valley and its mountain scenery, added to the sphere of worship. Modern "civilization," with its town,, and cities, was not there. We seemed to be more in keeping with the times and Churches called "Ancient."

     After lunch, prepared by Mrs. Nzimande and served by one of the lady school teachers, an informal talk was given by the Superintendent on "What the New Church Teaches," with special emphasis upon the nature of the Lord's Second Coming. This was followed by a short account of the General Assembly and my overseas visit in 1946.

     Among the visitors present were a few members of the Staff of the "Polela Health Centre," of which Rev. Nzimande is a member. They evinced great interest in the proceedings, both the service and the afternoon meeting, and we exchanged some ideas relating to "spiritual" and "natural" health.

     After Mrs. Elphick had briefly addressed the women members of the Mission, and some photographs had been taken, the visitors dispersed to their homes, Mr. and Mrs. Elphick motoring to Creighton to visit Mrs. Louis Levine (Enid Cockerell). While we were there, Mrs. Levine read to us some letters she had received from Mr. Levine during his stay in London, and telling of his experiences among our New Church friends there. During his absence, Mrs. Levine has been in charge of the Government School at Creighton. We may add that Mr. Levine has now returned to South Africa, arriving by the "Stirling Castle" on December 23rd.

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Transvaal.

     Although the main objective of the Transvaal journey-solo and by train was to visit our two Mission stations, time was found, mid-week, to visit a number of our members connected with the Durban Society.

     The first stop was therefore made at Germiston, where Mr. Peter Prins met me and motored me to his home at Alberton. Here two pleasant days were spent with Mrs. "M" Rogers, Yveline, Peter, and the family. We had many talks on many subjects. At Johannesburg I met Miss Beryl Waters, Mr. and Mrs. Cecil Royston and family, Mr. and Mrs. Kuyler (Agnes Lumsden), Mrs. Cowley and Bob. I also met the Rev. and Mrs. Edwin Fieldhouse at their home in Florida. They have recently received the honor of being elected as Mayor and Mayoress of Roodeport, where Mr. Fieldhouse has done some very useful work for both European and Native in the civil administration of that district. Naturally we had much of mutual interest to discuss in connection with Mission work for the New Church, and it seems that the Conference Mission which be has in charge is making good progress, the details of which are noted from time to time in THE NEW-CHURCH HERALD.

     During two days at Pretoria, where I was the guest of the Misses Beatrice and Stella Taylor, I was able to meet Mr. and Mrs. Bamford and family, who have very recently left Durban on account of a business appointment, and to introduce them to the Misses Taylor. Here there was much conversation on church topics and interests.

     Alexandra Township, Johannesburg.-This Native group of our Mission was visited on Sunday, November 30th. Being in a city and industrial environment, finances are naturally of a different grade, and so a taxi was provided to take me from Johannesburg to the Township, a distance of about twelve miles.

     The congregation still meets in the home of the Minister, the Rev. Timothy Matshinini. At their own expense they have purchased a nearby site for a church building, but prohibitive building costs have delayed further progress. But they have invested in 3000 bricks, which they have piled on the site, awaiting future operations. It was explained to me that, in making such provision for the church work, the ordinary "Annual Subscription" to the Mission Funds had been suspended. But it is evidence of "self-help"-which needs encouragement.

     Following the usual order of the Zulu Service, the Lessons, Sermon, and the administration of the Holy Supper took nearly two hours. In this the Rev. Peter Sabela, whom I called from Greylingstad, was able to take part. The attendance was about 60, including children.

     On these Mission trips I make it a practice to ask the Minister of the Society for his choice of subjects, both for the sermon and the afternoon class, because he knows the interests and local conditions of his own group. And so on this occasion the subject of the sermon was "The New Church," and for the afternoon class it was "The Meaning of Christmas." From the questions asked, one could gather that there is a keen interest in what the New Church has to say about the Christian festal days, and that a "Native" perception is growing which realizes the distinctive message of this Church.

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After I had dealt with several business matters with the Committee, the taxi arrived about 5.15 p.m., thus concluding another memorable visit.

     Greylingstad.-On Sunday, December 7th, about 50 people met at our "Church on the Hill." For the Native Location (or Native quarters, as distinct from the European) is built on the side of a hill about a mile from the railway station. On the first level, so to speak, before climbing higher, stands the church building and the minister's house, built in 1924-5. The Rev. Peter Sabela has been stationed here since 1944, when the Rev. Jonas Motsi returned to Basutoland.

     A full Service, including the Holy Supper, was held in the morning. In the afternoon, the request was made that the subject of "Mixed Marriages" between those of different faiths be considered. Here again there was evidence of a growing dawn in the Native mind that there is a difference between the Old and the New, that "doctrine" eventually so shapes "life" that practical things, such as marriage, education, attitude of mind, and ritual, are affected. It was therefore pointed out that a "New Church" wedding did not have the proper significance if one of the contracting parties believed in Zionism, or held the tenets of the Seventh Day Adventist.

     After outlining the doctrine concerning the difference between man and woman, the understanding and the will, it was noted that the New Church, when considered as an organized institution among men, could not force anyone to believe what he did not wish to believe. Yet it was the duty of the New Church to point out the new doctrine of marriage, and leave people in freedom to carry out their own wishes as to the marriage choice. If temperaments suited, if the religion was the same in the minds of both parties-and particularly so in the case of the New Church-surely such conditions were favorable to a happy married life, happy homes, fewer divorces, than in cases where difference of religion even added to differences of temperament, so that the children of the family were pulled one way by the mother and another way by the father.

     The doctrine and the principle not only apply to Native conditions, but also to European New Church people, who have different faiths around them, such as Christian Science, the Methodist, Baptist, etc. They are also free to find out for themselves whether the ideas and ideals of the New Church can mix with such faiths in married life. It should be perfectly clear that if both parties can be thoroughly convinced of the New Church Faith, see its application to life, and pass that conviction and practice to their children, the New Church should really begin to grow in the hearts and minds of New Church men and women. It is one of the ways of the growth of the Church; for this Church is distinctive. If it is not distinctive, we may as well give up working for it.

     This was the gist of the afternoon talk. On Monday, mid-day, I boarded the train, and was back in Durban early Tuesday, December 9th.

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     With the exception of a visit to Quthing, South Basutoland, which is in charge of the Rev. Jonas Motsi, and Ezimfabeni, Zululand, under the Rev. S. B. Mkize, this journey to the Transvaal concluded the round of visits to our Missions in 1947. Even such travels covered nearly 5000 miles. As can be realized, such visits are a draft upon Mission finances, and consequently cannot be undertaken frequently. Yet they are a useful means of keeping our several centers in touch with the work as a whole.

Durban, December 27, 1947.

F. W. ELPHICK.
MR. RAY BROWN 1948

MR. RAY BROWN       W. A. McFall       1948

     An Obituary.

     On Saturday, November the 22nd, 1947, about the hour of noon, Charles Raynor Brown ceased to breathe on this physical plane of life. As the news was conveyed from member to member of the Olivet Church, a sincere air of sadness went with the spoken words, "Ray Brown has passed on." While many of us knew him over a period of years, yet few of us knew him by his full name. He went by the simple title, Ray Brown. The name was quite appropriate, for he was indeed a ray of good-will and affection which seemed to grow more mellow with advancing years.

     Away north in the Highlands of Ontario is the District of Muskoka, one of the most delightful places in all America, and it was here, near the village of Dorset, that Ray was born on January 9, 1880. His parents were Charles and Elizabeth Brown. As it was difficult to make a living out of rocks and scenery, the family moved shortly after this to Toronto, and the father obtained employment with the late Mr. Robert Carswell. The father, Mr. Charles Brown, was a very faithful New Churchman, and had a very extensive knowledge of the Writings.

     At fourteen years of age, Ray followed in his father's footsteps, and he also went to work for the Carswell Company in the position of office boy. His advancement was progressive, and since 1939 he has been President of the Company. For many years his work involved the visiting of the University and Law Libraries of America. While Ray had no advanced literary education, yet his wide and accurate knowledge of his work and legal books overcame that lack in his dealings with men high up in the literary and judicial world.

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     While on these trips he would look up isolated receivers and give them a note of courage and sociability. His contribution to the building up of the Carswell Company as a great commercial organization, with its strong financial status coupled with its social security pensions for its employees, is a fine page in Ray's life story. But there is even a brighter page in the life story of Charles Raynor Brown, and that is his support of the Principles and his contribution to the uses of the General Church of the New Jerusalem. His relation to the Church can most aptly be described by the word "loyalty." He was loyal to the Writings, accepting them as a Divine Revelation. He was loyal to the Priesthood in their labor of evangelization, and he was ever loyal to the external Church,-the Church organized for its various uses.

     A few years ago a certain sum of money was allotted out of the Robert Carswell Estate to Ray Brown and Mr. John Smithson, who was not connected with the Church. They applied the money to the purchase of the fine organ we now have in our Olivet Building. The two of them did this out of the respect and admiration they had for that sturdy New Churchman, the late Robert Carswell.

     Ray occupied most of the offices in connection with the Olivet Society, and at the time of his death was a member of the Executive Committee of the Corporation of the General Church, and also a member of the Corporation of the Academy of the New Church.

     For some time Ray suffered from a physical ailment to which doctors append the term hypertension. This slowed down his activities, but it did not make him morose or disturb his faith in a loving Divine Providence. Each Sunday when able he was at church, sitting in the family pew. Why was he there?-because his heart was there, and because he liked it. Then, on the way out, he would give us a greeting and handshake; and many times I have heard him express himself in about the following words: "My, wasn't that a lovely sermon! And how he unfolded its spiritual sense, logically and so wonderfully! I don't see how anyone could help believing it."

     On August 16, 1905, Ray was married to Ella Gertrude Roy. Ella is well known in the Church for her hospitality and her activities in the various societies.

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There are three sons,-Douglas, Robert, and Ralph. The grandchildren are: Douglas, Toni, Elizabeth, Sheila, Michael, Linda, Lauren, Hugh,-a wholesome family. Mr. Percy Brown, of Pittsburgh, is a younger brother, and Mrs. Healdon Starkey, of Toronto, is a sister. The late Rev. Reginald W. Brown was the eldest brother.

     Let us quote the last verse of the 121st Psalm: "The Lord shall preserve thy going out and thy coming in from this time forth, and even for evermore."
W. A. MCFALL.

     The Rev. A. Wynne Acton, in his Memorial Address, said: "It is inevitable that we should feel sorrowful at this separation, and feel the loss of the inspiration and continual encouragement and uplifting which we have received from our contact with such a man, But our natural feeling of loss may be tempered by an inward sense of joy and thanksgiving when we think of all the benefits we have derived from our association with him. This joy will take a fuller and more permanent character with us when we think from the Divinely revealed truth that the apparent separation is but temporal, and that spiritual consociation continues to eternity.

     "We shall deeply feel the loss of Mr. Brown's natural presence. His character was such as to impress all who met him; for he spoke and acted, not from personal feelings, but from principles of truth and from a love of the neighbor. Whether in his business, in his church associations, or in his private life, his conduct was based, not on personal predilections, but on principles of right and wrong, according to his understanding of the Divine Commandments. His affection for his fellowman, and his earnestness in assuming and performing many uses, was very evident. In our own society we shall miss the support of his wise counsel and his never failing interest; in the wider circles of the church, also, his abilities and his wisdom were deeply valued."

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Editoral Notes 1948

Editoral Notes       EDITOR       1948

     MINISTERING SPIRITS

     It is known to us from what is revealed in the Writings that, in the decline of the Ancient Church, many individuals and nations became gentile and idolatrous; gentile, because they had lost the knowledge of the Lord and the Word; idolatrous, because they bowed down to graven images, some of which they made themselves, while others had been made by their forefathers to represent Divine and heavenly attributes, being correspondential and thus a means of elevating their thoughts and affections to the Lord and heaven. Later these relics of an earlier time were venerated by a generation, which had lost the knowledge of their spiritual significance, but which regarded the idols as talismans of good fortune in worldly matters, especially wars, and for that cause worshipped at their shrines.

     We see an example of this transition in the Philistine idol, Dagon-half man and half fish-which had represented the conjunction of the rational and the scientific in man when the Philistines were a nation of the Ancient Church, but had become a mere idol in the time of the Israelites, and on that account fell and broke in pieces when the ark of the Lord was brought into its idolatrous temple, the "house of Dagon." (I Samuel 5: 1-5.)

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     But the idolatry of the ancient gentiles also took the form of the worship of spirits as gods,-spirits who spoke to the fathers of families to reprove and instruct them, and who were therefore known as "familiar spirits," each family having its own spirit who was its god. As the Israelites, after the Word had been given to them through Moses, were forbidden to "betake themselves to familiar spirits," so it was not of order in the Ancient Church itself that spirits should appear to the men of that Church, or that they should be led and taught by spirits. For that Church had a written Word, and a priesthood to lead and teach from the Word,-the Ancient Word, which had been prepared for it even before the Flood, when the perceptions of the most ancients were gathered together and reduced to writing for the use of the Church that was to be established after the last judgment which was represented by the Flood.

     The Most Ancient Church, in its state of integrity, needed no written Word. The "law was written on their hearts," and the men of that Church were led and taught by the Lord Himself by means of an influx into their interiors, giving them a perception and acknowledgment of the Divine presence in all things of their life and their environment, on which account they were in communion with the angels of heaven, who were in a like celestial state. And as long as they remained in the order in which they were created, they were not governed by the Lord by means of spirits adjoined to them. (H. H. 296.) But as that state receded with the men of the Church through successive generations, men gradually closed heaven to themselves, and it was provided in the new Ancient Church that the Lord would come to men through the forms of His written Word, and without a conscious association with spirits and angels, but an association of which they were not aware,-an adjoining of good spirits and angels according to the free reception of the truths of the Word in understanding and life, or an adjoining of evil spirits according to states of the rejection of the Word. For the race in the two worlds was still conjoined, but neither was consciously aware of the presence of the other.

     Why was it, then, that spirits were permitted to speak to the gentiles of the declining Ancient Church?

     From the revealed teaching on the subject we gather that it was permitted because the gentiles had, for the most part, become merely external men, who could be approached only by such external means as the speaking of a spirit to them,-a spirit whom they called their god.

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There were indeed among the gentiles those who had communication with evil spirits, and who indulged in magical practices, especially in Egypt and Babylonia. But with many of the gentiles there was a spirit attendance and guidance, which we may consider as orderly and legitimate, as a function of good spirits. In the best sense we may regard it as the Lord's ministry of mercy to those in a low estate who could be saved, and as a means of restraining and keeping in order those who could not be saved. As such gentiles were now in ignorance of the Lord and His Word, they had lost that internal, rational freedom which was enjoyed by the men of the true Ancient Church, and which would have been harmed by spirit guidance and instruction, It does not appear that the attendant spirit revealed Divine Truths to those gentiles, or instructed them in spiritual things, but the spirit reproved and afterwards consoled, and so was regarded as a tempter and a benefactor.

     An example of what was evidently a widespread experience among the gentiles of that time is afforded us in the account of Shaddai,-the spirit-god of the family of Terah, the father of Abram, mentioned also in the Book of job.

     Shaddai.-This word occurs a number of times in the Old Testament, sometimes as El Shaddai, and in the English version it is rendered "the Almighty" or "God Almighty." In a New Church version it should be "Shaddai" and "God Shaddai," because of the origin and special significance of the name. We read: "The interpreters render Shaddai the Omnipotent, others the Fulminator or Thunderer, but properly it signifies the Tempter, and the Benefactor after temptations. The word itself, in Hebrew, means vastation, thus temptation, for temptation is a species of vastation. . . . Because there is consolation after temptations, this good was also attributed to the same Shaddai, also the understanding of truth which followed temptation, because he was held to be a god of truth; for vastation, temptation, chastisement, and rebuke, are never of good, but of truth." (A. C. 1992.) But the original use of the name goes back to the Ancient Church itself:

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"That Shaddai signifies temptation and consolation after temptation, is because the Ancients designated the One Only God by various names, according to the various things which are from Him; and because they also believed temptations to be from Him, they then called God 'Shaddai,' and by that name they did not understand another God, but the One Only God as to temptations. But when the Ancient Church declined, they began to worship as many gods as there were names of the One Only God, and they also of themselves superadded more. At length this prevailed to such an extent that every family had its own god, and wholly distinguished him from the rest who were worshipped by other families. The family of Terah, from which Abraham came, worshipped Shaddai as its god. Hence it was that, not only Abraham, but also Isaac and Jacob, acknowledged him as their god; and this was permitted them, lest they should be forced from their religion, for no one is forced from what he regards as holy. But because the Ancients by Shaddai understood Jehovah Himself, or the Lord, who was so called when they underwent temptations, therefore Jehovah or the Lord took this name when (Genesis 17: 1) He first manifested Himself to Abraham." (A. C. 5628.)

     That the original use of the name of this spirit-god was in the Ancient Church itself is also evident from its frequent use in the Book of Job, which is an account of his temptations, and was in fact a representation of the spiritual temptations of the man of the Ancient Church, although the trials of job pertained largely to the natural life. "Behold, happy is the man whom God chastiseth; therefore despise not thou the discipline of Shaddai; for He maketh sore, and bindeth up; He woundeth, and His hands make whole." (Job 5: 17, 18.) And the name also occurs in the Prophets. (Ezekiel 1: 24; 10: 4, 5.)

     Rebuking Spirits.-In the man of the Ancient Church a conscience was formed from his reading and hearing of the Word, and at times he suffered from the remorse and anxiety of conscience in spiritual or internal temptations, after which he felt consolation and the benefits of new goods and truths in the regenerative life. With those who fell away from this spiritual state into a merely natural life, becoming gentile and thus losing the knowledge of the Lord and the Word, ministering spirits became a kind of conscience to such as could be benefited by them.

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"Those who were from the Ancient Church often heard spirits who rebuked them, also those who afterwards consoled them. The spirits who rebuked were perceived on the left side under the arm; angels were then present at the head, and these ruled the spirits and moderated their rebukes. And because the men reputed as Divine everything that was said to them by the spirit, they named that rebuking spirit 'Shaddai,' and because he afterwards consoled them, they called him 'God Shaddai.' For at that time, because they did not understand the internal sense of the Word, it was of their religion to believe that all evil, thus all temptation, came from God, just as all good, thus all consolation, came from Him." (A. C. 1992:8.)

     The term used in the Latin of the Writings for a rebuking spirit is spiritus increpator, from the verb increpare-to exclaim loudly against, to blame or upraid loudly, to chide, rebuke, reprove. In the Potts Concordance it is listed under "Scold." Because of this vociferous approach, it is not inappropriate to call Shaddai the Fulminator or Thunderer, striking terror into the heart of the man to whom he spoke. And we can understand why it was necessary that moderating angels should restrain his excessive zeal for the reformation of the man to whom he addressed his rebukes. But his object was to reform the man, and thus to be instrumental in removing his evils, to vastate him, which is the root meaning of "Shaddai," to the end that he might receive goods; and as this is the function of temptations, after which the man is comforted and introduced into the joys of a new and better way of life, therefore Shaddai is properly called the Tempter and the Benefactor.

     On Other Earths.-The character of these ministering spirits is further shown by the way in which they function with the inhabitants of other earths, who are relatively in a gentile state, since they possess no written Word of Revelation. For we are told that "on every other earth Divine Truth is manifested orally through spirits and angels, which is done within families; for the human race on most of the earths dwells distinct according to families; wherefore the Divine Truth thus revealed through spirits and angels is not transferred far beyond families, and unless a new revelation constantly succeeds, it is either perverted or perishes.

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It is otherwise on our earth, where Divine Truth, which is the Word, remains in its integrity forever." (A. C. 9358, 10384, 10833.)

     And, in addition to this oral revelation of Divine Truth, it is common on other earths for rebuking spirits to come to individuals among the inhabitants, to be the means of correcting and improving their lives.

     On the planet JUPITER this is accomplished by a succession of spirits. There are those who chastise, and "when they come to a man, they at once enter into his whole memory, and if they find that he had done or though evilly, they charge him with it, and also chastise him with a pain in the joints of the feet or hands, or with pains in the region of the stomach, which they can do with dexterity when it is permitted." Then there are spirits who instruct, who also reprove, but gently, and presently teach the man how be should live. There are also spirits who try to persuade him not to live according to the instruction, by which he learns to contrast evil with good. These various kinds of spirits speak to the man, but he is not allowed to speak to the spirits, except to say that he will heed the instruction given him; nor is the man allowed to tell anyone else that a spirit has spoken to him; if he does so, he is severely punished. Over all, there are angelic spirits who rule the others, lest they do worse to the man than is permitted by the Lord. (A. C. 7803-7812.)

     THE THIRD EARTH.-On this distant planet in the starry heaven the existence of wickedness is prevented in a drastic manner by the operations of rebuking spirits. "If anyone thinks evilly and does evilly, he is rebuked by a spirit who denounces death to him if he persists; and if he persists, he dies in a swoon; in this way the men of that earth are preserved from the contagions of evils," (A. C. 10382.) Swedenborg had a personal interview with one of these spirits, and gives the following account:

     "A rebuking spirit of the Third Earth came to me, and spoke to me, and spoke to me from above my head. He could explore the minute things in my thought, and bring out only what he considered reprehensible; and he rebuked me for what was not really mine, but inflowed from the spirits of our Earth. He was one of the spirits who rebuke the inhabitants of the Third Earth, doing it in a subtle manner, because they are men of quite profound thought.

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It was allowed him to speak to me in a like manner. He wanted to become an angel, but I said to him that it is not angelic to inquire only for the evils of a man, and not at the same time for his goods, excusing big evils. He insisted that he did this for the man's amendment, thus for his good. And when he beard me say that it was not angelic to do so, he retorted that it was not angelic, either, for me to speak to him as I had done, disclosing his evils. And when I told him that I could not do otherwise than state what was shown to be the-case, and that I had not inquired into his evils, but that he himself had manifested his own evils to me, then he was unwilling to stay any longer. Yet he loved my saying to him that he could become an angel, if only he would not love to do such things. It cheered him to think that he could become an angel, and I talked further with him about it." (S. D. 1675; A. C. 10381.)

     Other spirits of the Third Earth, Swedenborg adds, "desired to know how the case is on our Earth with Revelation, and I told them that it is effected by writing and preaching from the Word, and not by immediate intercourse, as in other earths; and that what is written can be published in type, and be read and comprehended by whole companies of people, and thus the life be amended. They marveled exceedingly that there is such an art, unknown elsewhere; but they comprehended that on our Earth, where bodily and earthly things are so much loved, Divine things from heaven cannot otherwise be received, and that it would be hazardous to the men of our Earth to speak with angels." (A. C. 10384.)

     The Spiritual Church.-From what has been revealed in the Heavenly Doctrines we have pictured some of those spirit ministrations which have been provided or permitted on this and other earths, and the conditions in which men have been consciously ruled by spirits. We would briefly contrast this with the condition that prevails in an internal or spiritual church.

     In providing a written and printed Word of Divine Revelation upon this earth, the Lord indeed employed the ministry of angels, spirits and men, in addition to His own spoken utterances when in the world; but with the establishment of such a fixed and permanent form of Revelation, all oral revelation by spirits and angels was to cease on this earth; and other earths are also to be instructed from the Word on our earth. (A. C. 9356, 9357; S. D. 1531.)

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And henceforth the individual is able, if he is willing, to look to the Lord alone in His Word, to be led and taught by Him in a state of spiritual freedom which would be impossible under the instruction and government of spirits.

     To the man of the spiritual church the Divine teaching and leading come through his reading and hearing of the Word, through preaching and doctrinal instruction by the priesthood, and through the dissemination of truths in other forms of speech and writing in the church. The man of the spiritual church is kept by the Lord in a spiritual freedom to accept or reject the truth of the Word, to the end that he may see the truth in the light of his own rational understanding, and that he may, if he is willing, receive that truth in the interior delight of his love, and be introduced by the Lord into the interior joys of the heavenly life. To preserve this God-given freedom, the priest teaches the truth of the Word, and leads by it to the good of life, but compels no one. Thus he leads man to look to the Lord in the Word, that the Lord may teach and lead him (D. P. 154, 171.)

     This internal freedom would be infringed or taken away if spirits were allowed to speak to man, to reprove and instruct him, as they were permitted to do when the spiritual church declined in ancient times, and when many had become gentile and idolatrous. After the advent of the Lord, when He instituted a church that could become internal and spiritual, His injunction was: "If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead." (Luke 16: 31.) And a like injunction had been given to the Jewish Church, because it possessed the written Word: "And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep and mutter: should not a people seek unto their God? To the law and to the testimony; if they speak not according to this word, it is because there is no light in them." (Isaiah 8: 19, 20.)

     And in the Revelation of the Second Coming, wherein full information concerning the relations, between the two worlds is provided for men, we find many warnings against listening to spirits. "Many believe that man can be taught by the Lord by means of spirits speaking with him; but they who believe and want this do not know that it is conjoined with peril to their souls." (A. E. 1182:4. See De Verbo XIII.)

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     Consociation by the Word.-But though the man of the spiritual church is not to be instructed and ruled by spirits who speak to him, but by the Word, it is revealed to us that spirits and angels are adjoined to him according to the states into which he comes in his freedom, and this without any conscious awareness on the part of the spirits or the man. When he reads or bears a verse or chapter of the Scripture, the corresponding spirits and angels who dwell therein are present with their own affection, and this inspires and moves the man if he himself is affected by the Word,-if he sees the truth of the Word and wills to make it of his life. Thus he is led and taught by the Lord, who is the Word, and who thus conjoins the race in the two worlds by the Word, and who gives the angels and spirits to minister in the regeneration and salvation of man, but only by a spiritual influence which preserves the man's freedom.

     And so, in the spiritual church, the Word itself performs the functions which spirits were permitted to perform in ancient times among the gentiles. In place of the oral admonitions of rebuking, reproving spirits are the admonitions and exhortations of the Word which move man to repentance. "Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil, learn to do well!" (Isaiah 1: 16.) The rebuking spirits of old may be present when these portions of the Scriptures are read or heard by a man, but they are unable to terrorize and compel him, as they would if they knew that they were with him, and were allowed to address him.

     When the man of the church falls into states in which his evils are active, then are spirits present who find their delight in fomenting and increasing evils, whose malignity is such that they accuse and condemn him and bring him to despair of deliverance. (A. C. 761.) The presence of such spirits, brought there by the man's own lapse into evil affections and thoughts, leads him into temptation, into the remorse and anxiety of conscience. For they infest or attack the faith and life of the man of spiritual conscience, bringing him to a test in which he either resists and banishes such spirits or yields to them, in which case his last state is worse than his first, or he must undergo further trial, if he is to advance in the regeneration, and be led by the Lord to a higher good of life.

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For the Lord is intimately present in spiritual temptation, controlling the forces on both sides in the conflict, and preserving the man's freedom, in which alone be can receive the blessedness of the life of heaven.
NOTES AND REVIEWS. 1948

NOTES AND REVIEWS.              1948

SPIRITISTIC CLAIMS.

Alleged Communications from Swedenborg.

     While we were writing the foregoing article on the subject of "Ministering Spirits," it so happened that we received in the mail a copy of the November, 1947, issue of a London periodical,-LIGHT, A journal of Spiritualism and Psychical Research,-containing an article entitled "Swedenborg Explains," by Hector Waylen, who sent us the magazine. Other contributions to its pages aim to give evidence or proof of "spirit survival" after death, obtained by spiritistic communications. No New Churchman needs this kind of confirmation of a life after death, and he well knows that those who indulge in spiritistic practices are violating the Divine law as set forth in the Scriptures and fully explained in the Writings. During the brief history of the New Church, unfortunately, there have been a good many instances of persons associated with the Church, and well acquainted with the teachings and warnings of Divine Revelation, who have persisted in dabbling in spiritistic practices, placing an unwarranted credence in their product, and suffering direful consequences at the hands of obsessing spirits.

     The subject was dealt with briefly in our pages last September, p, 417, in connection with a previous article by Mr. Waylen on "Communications from Swedenborg," and we then quoted Mr. Clapham's editorial comment in THE NEW-CHURCH HERALD. We propose to do the same with the second article, entitled "Swedenborg Explains," chiefly as a matter of information to our readers, and for the historical record.

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     What Swedenborg is supposed to "explain" has reference to what he stated in the Writings about the after-death state of the Apostle Paul. We quote from Mr. Waylen's article:

     "Certain of your readers having kindly responded to my appeal, in your issue for June, as to communications given in the name of Swedenborg, it is due to you, as Editor, and to them, to report progress in the quest.

     "A few who wrote to me had been told, by relatives on the Other Side, that Swedenborg was known to be active in the life of the spiritual world. Use was always one of his first principles when here on earth, and we may be sure that it would characterize him in the larger life beyond. Of direct communications only one was recent, but if indirectly, it yet contained a statement which replied so clearly to the question with which I began my article, and concerns moreover a subject which must always interest those who feel led to study the life of the Swedish seer, that I transcribe what was sent to me in extenso.

     "It came about in this way. While inspirational from childhood, Swedenborg did not attain to normal mediumship until about the age of fifty-five. Like all psychics, he had to learn as he went along his way, and had many things to unlearn as well as to learn. He kept a Diary, and in the early part of it there are several sections in which he records experiences in relation to the Apostle Paul, whom he found to be a thoroughgoing egotist, delighting to associate with hypocrites, and concerning whom he asserts various unsavory details with which I need not trouble your readers. He told Paul that he was 'in hell, and a very black hell,' and there he left him. It is true that in his last published work, True Christian Religion, he often quoted from Paul, and even represented angels as doing so, but he never deleted what he had written about him in his Diary. This has always been an awkward problem for biographers of Swedenborg. The fact is, that, speaking broadly, the Christian conscience will not tolerate the notion that the Apostle to the Gentiles, whatever his errors and sins may have been, is a 'lost soul,' in hell for eternity, and such is still the belief of those who regard everything that Swedenborg wrote as final, and indeed of Divine authorization."

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     We should note here that the statements in regard to Paul are not in the early part of the Spiritual Diary, but in the latter part of that work. And among them are the following:

4412. CONCERNING PAUL. Paul is among the worst of the apostles, which has been made known to me by much experience. The love of self, with which he was filled before he preached the Gospel, remained with him also afterwards, and because he was then, for the most part, in a like state, he was incited by that love and by his nature to want to be in disturbances. He did all things from the end of being greatest in heaven, and of judging the tribes of Israel. That he has remained such afterwards, is evident from very much experience; for I have spoken with him more than with others. Nay, he is such that the rest of the apostles in the other life have rejected him from their company, and no longer recognize him as one of themselves. It is evident also from the fact that he has associated himself with one of the worst devils, who wants to rule all things. . . . If all the things which I know about Paul were described, they would fill pages. His having written the Epistles does not testify that he is such; for even the impious can preach well and write epistles; it is one thing to be, and another to speak and to write, as was also said to him. Moreover, in his Epistles, he has not mentioned the least word of what the Lord taught, nor does he mention one of His parables, so that he received nothing from the life and discourse of the Lord, as was also said to him, when yet in the Evangelists is the very Evangel itself.

4413. There was a certain one who was insensible to the internal sense of the Word, because he wanted to place merit in his acts (Paul). For a long time he has been at a distance from me, and is among the worst ones, Already he has associated himself with the worst devils, and has already wanted to form for himself a heaven to which be might give joys from himself, but those of cupidities and pleasures. This he also attempted, but became worse from it, and was sent down. I then spoke to him, saying that this was not heaven, but hell. He especially wanted to have hypocrites about him. . . . (See D. Minor 4561, 4562.)

4824. On the Epistles of Paul. That the Epistles of Paul have not an internal sense is known in the other life; but it has been permitted that they should be in the Church, lest those who are of the Church should do evil to the Word of the Lord, in which is the internal sense. For if a man lives evilly, and still believes in the holy Word, then he does evil to heaven. On this account the Epistles of Paul have been permitted;, and therefore Paul was not allowed to take a single parable, and not even a doctrine, from the Lord, and to expound and explain it, but he took all things from himself. The Church does indeed explain the Word of the Lord, but by means of the Epistles of Paul; wherefore, also, it everywhere recedes from the good of charity, and accepts the truth of faith. This the Lord indeed taught, but in such a way that the good of charity should be the all.

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     The nature of Paul's inspiration is described in S. D. 6062. He was given to say and write things that have been used in the Writings to confirm the truth of the Word, especially the saying concerning the Lord that "in Him dwelleth all the fullness, of the Godhead bodily." (Colossians 2: 9. See T. C. R. 101, 109, etc.)

     Mr. Waylen continues: "Not long after the appearance of my article in the June LIGHT I received a letter from one of two friends-strangers to me-who had for some time been 'sitting' regularly, not for personal messages, but for spiritual teaching, and had received instruction said to be given by Swedenborg. Neither was conversant with the details of his life, and when he had first given his name be had said it was 'Swedberg,' which at once aroused suspicion as to his identity, until the sitters had learned that that was the original form of the name. Now at a sitting later in the month a paper was read, commenting upon the above-mentioned notes in Swedenborg's Diary, after which one of the sitters passed into a deep trance and delivered the following, which was written down by the other. This message was said to have been transmitted through a 'chain' of assistant spirits 'consisting of five links.' It is now 175 years since Swedenborg passed over, and we may reasonably believe him to speak from a high sphere. With reference to the writer of the paper which had been read he said:"

     Then follows the alleged message from Swedenborg. The conditions could hardly be more favorable for the type of spirits who delight to personate historical characters now in the other life, putting words into their mouth, gathering material from the memories of men still on earth, and communicating it through mediums in a "deep trance" in the form of a "message" which is a pure invention of the communicating spirit. Here is part of it:

     "I, Swedenborg, would like him to understand that, whilst in the body, like all men, I was but human, asserting through my individuality, pride and dignity; expressing through the fundamentals of my belief things that I shaped to be right or wrong. . . .

     "I received through many sources communications purporting to come from noble minds that had lived on earth, but these spirits began to give me thoughts which I did not hold to be true, and then I told them they were still in hellish states, little realizing they were trying to lift me out of the darkness of my own ignorance. That although I had a mind that was very intellectual, scientific, and even spiritual, if things were given to me that I could not accept, my own spiritual pride would not allow me to agree with them. . . .

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     "Paul gave teachings that pleased him, that satisfied his own beliefs. Paul was a man of his own convictions, who, on receiving a vision, feared the consequences of his previous actions, and began to change his mental outlook on life, and towards humanity. . . . He came in contact with many individuals who told him of the many Sayings of the Christ, upon which he enlarged by the zeal of his own earnestness to overcome the misgivings of his past experiences of life. One of the greatest helpers in this direction was Luke, who gave him all he himself had inwardly digested from the teachings of Christ. This helped Paul to accept and recognize his own spiritual possibilities, yet constantly much of the true character of Saul was still asserting itself.

     "Constantly in my Diary I penned reverently a conclusion of my opinions regarding communications which I had received: allowing the character of my true self to influence my thoughts.

     "I wish to make it known that for a long period of time Paul tried to influence my mind into a different channel of thought from that in which my own consciousness had allowed me to drift. This was because he realized that many of the teachings that I was about to deliberate through my writings would create mental confusion in the minds of many persons; and because he gave me thoughts which I could not agree with, I deemed him to be associating with influences that were not good for him. In other words, having dealings with the devil; therefore he was in the darkest hell.

     "In the beginning the contact with Paul was through medium ship, but later, when I had the periods of leaving my body, I was brought into contact with many people, and there was one given to me as Paul. I, in my mind, visualized Paul to be on the right hand of the Christ-Jesus. Beholding him in the states that were intermediate between the higher planes into which I often traveled, I thought it might be someone impersonating him, to which he solemnly declared that he was Paul: therefore my conceptions beheld him in darkened states, not realizing, as I do today, that spirits of high degree do oft times come in contact with various zones of consciousness, or spheres of thought, which are inhabited by numerous spirits who are seeking the Light, and knowledge. Here, on the plane in which I met Paul, I now realize he was giving light to those souls who desired to receive, but at that moment of time I assumed that he was associating with evil forces, or spirits, with no intent of goodness. Hence came my exclamation: 'Paul is in hell, the darkest hell.'

     "Because Paul came and told me that there was no such state as eternal damnation I could not believe him, and definitely realized in my heart that he was associating with hypocrites. . ."

     In devoting space to the reprinting of this "message," we do so in the belief that it would be well for New Churchmen to know just the kind of drivel that seeps through the present-day spirit-mediums from that world were infernal spirits burn to pervert and destroy the truth of Divine Revelation, to furnish corrections and supplementary revelations of their own fantastic devising whenever they find dupes among men who will listen to them,-men who are willing to join them in the violation of that Divine law which, as a protection to the human race, forbids such proceedings.

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     Contrast the obscure terms of this "message" with the clear and emphatic statements, which we have quoted from the Writings concerning the Apostle Paul. Not that his after-death fate is of importance. Many Christians have cherished doubts of his personal character, even while adoring his Writings. (T. C. R. 701:4.) To us his so-called conversion, as described in Acts 9: 1-9, furnishes an example of the ways of Providence in turning the fires of a man's self-love to the promotion of the very church which he had endeavored to destroy. Of this we read: "In the hearing of some of the apostles I spoke about the fact that, for the most part, the Church of the Lord has been promoted by evil men, namely, by those who had other ends, and indeed the love of self as an end: as by the apostles, who had a mind to judge the whole world, and by others who, for selfish reasons, introduced the doctrines of faith in the Lord. . . . These things were permitted because good came of it." (S. D. 3030.)

     The "Herald" on the Subject.-As in the case of the previous article by Mr. Waylen, noted in our September issue, the Rev. Arthur Clapham, editor of THE NEW-CHURCH HERALD, deals with the second one in similar fashion, and we quote in large part from his editorial remarks:

     "It is open to anybody to question the truth of Swedenborg's statements concerning what he saw I in the spiritual world. Though he speaks positively, he does not demand belief. He knew that many people would find difficulty in believing that any living man could enter the I spiritual world and have conscious experience of it as he had, but the experience was to him so real that it was beyond argument. He could but state the facts, and trust that the inherent rationality of the record would bear its own testimony to their truth. . . .It is quite proper to compare statement with statement, and try to form for oneself a rational conclusion as to the truth or error of what Swedenborg wrote.

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     "What is quite improper is to put into the mouth of Swedenborg statements which he did not make, and to present as if they came from him assertions which are contrary to his own teaching. And when these things are coupled, as they are in this 'communication,' with confessions that it was his own 'spiritual pride' that misled him, the impropriety of the whole proceeding ought to be obvious to the simplest mind.

     "Can any sane man doubt that there are lying spirits, and that those lying spirits are precisely those who will delight in the opportunity of deluding and deceiving men whenever men indulge in these disorderly practices of spiritism? A medium lends himself to this kind of thing, and goes into a deep trance, surrendering his life and rationality and his whole mind to whatsoever spirit likes to take possession of it. Upright spirits will not take possession. They know it is disorderly and wrong. But lying spirits delight in the opportunity. And the things that they speak are false and evil in conception and in fact, however sublimely fair they may seem to the uncritical.

     "The character of the communication purporting to come from Swedenborg in the present instance can be gathered from the fact that 'Swedenborg' is made to say that when spirits gave him thoughts which he did not hold to be true, he then told them that they were in hellish states, not realizing that they were trying to lift him out of his own ignorance! And that if things were given to him that he could not accept, his own spiritual pride would not allow him to agree with them, and that this brought about misconceptions, not only as to his own state, 'but to the teachings which I was trying to give through my innermost conceptions' to the Church. 'Constantly in my Diary I penned reverently a conclusion of my opinions regarding communications which I had received: allowing the character of my true self to influence my thoughts.' The italics are in the article.

     "The whole thing is an impudent and brazen attempt to exalt Paul and discredit Swedenborg's character and Writings, and this nonsense is Put into the mouth of Swedenborg himself. We suppose that we have to excuse, on the ground of their ignorance, the people who lend themselves to these evil practices, but we fail to find anything admirable in their credulous acceptance of this pernicious and scandalous stuff.

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A people should seek unto their God, and leave these 'wizards that peep and mutter' in that dimness with which they love to surround themselves. One feels unclean after merely reading the thing.

     "It is probably of little use to try to tell spiritists anything, or to make them understand the attitude of a New Churchman, but it may be as well to make it quite clear that a rational man who accepts the teaching found in the Writings of Swedenborg accepts it because he perceives its truth, and not because Swedenborg wrote it. He is therefore not in the least impressed, and not in the slightest degree affected, though half a hundred spirits professing to be Swedenborg himself come and try to make him believe something else. So far as New Church people are concerned, the spirits are wasting their energies. But doubtless the real reason behind these efforts, in the minds of the spirits involved in them, is the desire to hinder the acceptance of the Heavenly Doctrines revealed by the Lord, and to prevent the establishment of the Lord's New Church on earth.

     "Their aim, we may imagine, is twofold. Firstly, they wish to discredit and controvert the Heavenly Doctrines of the Lord's Second Advent. Secondly, they are attempting to bring mankind into a state in which rational thought is no longer possible. Knowing that they cannot achieve their first aim while men can and do think rationally, they endeavor to undermine rationality. They encourage credulity in those who can be led to attend to them. If anyone can be induced to listen to the spirits instead of thinking rationally, they have so far succeeded. But if men in general can be persuaded that this or that teacher of truth can and will send messages, after his death, contradicting all that he taught before, and that such messages ought to be accepted as true and believed, then we shall have nothing to rely upon but the unsupported word of the communicating spirit. We should, if we accepted this position, have to abandon our reason and our understanding, and simply listen to the spirits.

     "If a wise man teaches us something while he is living on earth, any impostor spirit can claim afterwards, in his name, to teach us the opposite, telling us that the wise man now finds himself mistaken, or that his spiritual pride misled him. Are we therefore supposed to wipe out what he taught us on earth, and obediently accept what someone, anyone, any lying spirit, now tells us in his name?

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Presumably that is what is expected, and our own rationality is to count for nothing. It would certainly count for nothing if we gave any credence to these communications.

     "And that is precisely what the hells most ardently desire,-that we should not be rational, that we should have nothing but their mutterings to rely upon, that we should all surrender our intelligence and active thought to them, and so should yield up the spiritual freedom to discern between truth and falsity, between good and evil, which the Lord Jesus Christ, in His redeeming work, so dearly bought for us. All men have been redeemed from the power of the hells to force them into certain ways of thought; they should not put themselves deliberately into that bondage again. These communicating spirits are trying to undo the work of Redemption."

[THE NEW-CHURCH HERALD, November 29, 1947.]
WORD EXPLAINED. 1948

WORD EXPLAINED.              1948

Volume VIII of the English Version.

     We are pleased to hear that Bishop Acton has completed his translation of The Word of the Old Testament Explained, and we extend our congratulations to him upon the conclusion of his many years of arduous labor in this important undertaking, which has made available to many a work of Emanuel Swedenborg hitherto accessible only to the few who could read it in the original Latin.

     The concluding portion of the work, in which Swedenborg explains the text of the Prophets Isaiah and Jeremiah, is now in type, and will be published before long as Volume VIII of the English Version, a book of over 400 pages.

     A few excerpts from this volume will be printed in our next issue, affording our readers a foretaste of the contents, as we have done in the case of the previous volumes.

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Church News 1948

Church News       Various       1948

     TUCSON, ARIZONA.

     December 22, 1947.-To all our New Church friends, we of the Tucson Circle wish to extend greetings and best wishes for a Happy and Prosperous New Year 1 And if 1948 is half so good a year for all of us as was 1947 for the Tucson group, the Church will prosper indeed,

     For, if we may be permitted to review, when the first five New Church families in Tucson met for the pastoral visit of the Rev. Harold Cranch in February, we little dreamed that four more families would join our ranks in time for Mr. Cranch's August visit.

     Heartened by our numbers, fired by our enthusiasm, and guided by Rev. Cranch, we formed an organization, which now has to its credit nine church services and three doctrinal classes. Attendance is good, with an average of fourteen adults and eight children.

     Contributions also seem good. We have been able to buy new liturgies for the group and a seven-candle altarpiece; also to purchase the sermons and talks to children of the Pastoral Extension Service and Christmas presents for the children; and to keep a small balance in the bank.

     Mr. Guy Alden has conducted the majority of the services, though he has had assistance and relief from Dr. Pat Waddell, Mr. Seid Waddell, Mr. Dan Wilson, and Mr. John Waddell. The sermons, which have been read, represent most of our clergy.

     The doctrinal classes have all been based upon introductory material furnished by Rev. Cranch. For future classes we have secured the Rev. Elmo Acton's series on "The Lord's Prayer," and we have asked for Mr. Cranch's series on "The Creed" and the Rev. Karl Alden's series on "The Ten Commandments."

     Valuable suggestions for our Sunday School have been furnished by the Rev. Fred Gyllenhaal. These seem best carried out by having the same teacher for the children each time. Mrs. Irma Waddell offered her services for this work, and she is well qualified, having had much experience in teaching young groups.

     The Christmas service was devoted entirely to the-children, and was held at the home of Dan and Elaine Wilson, which was beautifully decorated for the occasion. (We only regret that they were not there to see it, and we wish Elaine a speedy recovery and return to Tucson.)

     To the left of the hearth-fire were the altar, the orchestra (two violins), and the Christmas tree. To the right was the scene of the Nativity as posed by our simply costumed children. Mr. Guy Alden conducted the service, and the music was provided by Mr. Seid Waddell and Mr. Robert Carlson.

     The children in the tableaux were: Barry Spicer, representing Joseph; Gaynelle Smith, representing Mary; and Duane Wilson, Tommy Waddell and Billy Waddell, representing adoring wise men. The angels were Louise Smith, Penny Spicer, Cheryl Carlson, and Patricia Waddell. Though they looked the part, the smallest angels wouldn't stay put. And all the children pleaded for a doll rather than a light to represent the Babe.

     After the service the children were given presents from under the tree, and their noisy delight was wonderful to hear.

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BARBARA G. CARLSON,

Secretary.

PITTSBURGH, PA.

     The Pittsburgh Society is indeed grateful to Mr. Ariel Gunther, of Bryn Athyn, for his Illustrated Lecture on "The Making of Church Windows," which greatly increased our knowledge of stained glass, mosaics, and the process of pouring, blowing, tempering, etc. The children, too, were much impressed, and stained glass and mosaics are still a main topic of their conversation.

     Christmas.-The activities during the month of December centered on preparations for Christmas and the holidays. The theme of the doctrinal classes, the young people's class and the pastor's sermons had the Christmas story as their focal point.

     We enjoyed an evening of Christmas music and singing on December 21st, for which Mr. and Mrs. Alexander P. Lindsay invited the members of the congregation, including the high school students.

     The Christmas Representation this year was placed in the hall between the church and the schoolrooms for several weeks in advance. The scene was given by the Pittsburgh Chapter of Theta Alpha, and arranged by Mr. and Mrs. John Alden.

     The Tableaux on Christmas Eve were under the direction of Mr. Gideon Alden, who was assisted by an able committee and cast. The auditorium was decorated with an abundance of evergreens. The program closed with the presentation of gifts to the children and the gala spirit of welcome and good wishes to our guests and returned students.

     On Christmas Day a special service for children and adults was held at eleven o'clock. The church was festive with greens and candles. It was indeed a pleasure to have as organist Mrs. James York (our Anne Lindsay), and we were favored also with several harp and vocal solos by Mrs. Alexander H. Lindsay. The music was a delightful feature of the service, and the congregation was loathe to leave, even though their home celebrations, Christmas dinner, and the exchange of gifts awaited them.

     The young folk hailed the holidays with relief from arduous study, and made the most of them. Parties and entertainments of various kinds were held in many homes.

     So ends the year 1947, and we all look forward to the next installment-Leap Year 1948! The Pittsburgh Society extends all good wishes to our friends in the New Church for a peaceful, happy and successful New Year.

ELIZABETH R. DOERING.

CHICAGO, ILLINOIS.

     For our first doctrinal class in November, the Rev. Harold Cranch gave a talk on the subject of the Tabernacle, impressively illustrated by the beautiful little model of the Tabernacle which he has made for use on his pastoral visits to the isolated members.

     This was followed by a class in which he treated of the four important reasons for the externals of worship: 1. The holding of external things in order. 2. Its bringing influx from heaven. 3. By external things internal ones are excited. 4. States of Sanctity are thus stored up for our eternal use.

     In November there were three baptisms,-two adults and one infant. The adults were Mr. Thomas Wilson Cowood and Mr. Robert Edward Brown. The infant was the son of Mr. and Mrs. Edmund Smith, and the service was especially enjoyable because the Rev. Gilbert Smith was there to baptize his grandson, David Terrence.

     One of the most interesting and unusual classes given by Mr. Cranch was one in which he spoke on the subject of the different organizations within the General Church, their relation to each other, and our responsibilities to them. His talk was graphically illustrated with several colored diagrams, and these made things so clear that even those who thought they had known it all were impressed.

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I wish that every society could see these wonderful illustrations, and hear the clear and enlightening explanation that accompanied them.

     The November Ladies' Auxiliary meeting was held at the home of Mrs. John Pollock. I regret that I forgot to mention in my last report that Mrs. Harold Anderson is our new vice president. Before settling down to the enjoyment of the delicious refreshments served at this meeting, we decided to try having church suppers every other week instead of every week. This should not in any way be considered a backward step. It is just that, owing to the poor health of some and the absence of others, it is not possible to have enough committees to keep the preparation of the suppers from being a burden. On the alternate weeks we have the doctrinal class only, and the excellent attendance at these proves that it is not necessary to feed people to entice them out to a doctrinal class.

     The attendance at our fine Thanksgiving service broke all records. It was followed by a dinner, at which the attendance more than taxed our seating capacity, and several had to eat in the kitchen.

     Christmas.-During December we had two very inspiring sermons in preparation for Christmas. For both the Thanksgiving and Christmas services we had beautiful illustrated folders containing the order of worship and the words of the hymns. And for the Christmas service we had new gold satin altar covers for the two tables and the flower stands. Over 90 attended, though not all were able to stay for the turkey dinner, which followed.

     A Christmas surprise is too beautiful to describe. In place of the floral stained glass window on the chancel, Mr. Cranch had painted a window, which is an inspiration in its beauty of design and coloring. One scene is the Nativity, which he adapted from Mr. Winfred Hyatt's painting that is used in the Extension Service material sent out for Christmas. The other shows the Glorification in the Heavens and the Star of Bethlehem, These lovely additions to our place of worship are permanent, with possibilities of more to come.

VOLITA WELLS.

TORONTO, CANADA.

     As an emissary of the Executive Committee of the General Church, Mr. Philip Pendleton, of Bryn Athyn, visited Toronto on December 7th, and had no difficulty in putting through his plea on behalf of a plan in connection with ministers' financial support. It is to be hoped that he will be able to stay longer on his next visit.

     Christmas.-The Ladies' Circle had a Christmas Party on December 1st at the home of Mrs. Ernest Zorn, and they enjoyed themselves very much. The gentlemen, however, were more ambitious, and treated themselves to a Turkey Supper on December 5th.

     The Christmas Tableaux were shown on December 2lst. The evening opened with the Offering to the Lord, each individual going forward with his offering as the audience was singing one of the favorite Christmas hymns,

     The first tableau was a portrayal of Moses descending Mount Sinai with the two Tables of Stone. Our Pastor then pointed out that the Lord came Himself in the New Testament stories, and to illustrate this the next scene was the ever-lovely Nativity. The Pastor went on to tell of the Wise Men who had traveled a long way, and who therefore saw the Babe, not in the stable, but in a house. In this train of thought the last two tableaux showed, first, Herod sending the Wise Men on their journey to Bethlehem, and then their arrival and the presentation of the gold, frankincense and myrrh.

     In addition to the very many children of all ages who were present, 115 adults attended, and all joined in singing Christmas hymns and carols during the necessary changes of scene. For this same evening a "still" Representation was erected, and remained for all to see during the whole Christmas season.

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     On Christmas morning a service of Divine worship was held, for which event the chancel was decorated in evergreens, with red candles and holly. The old Christmas hymns were sung, and our Pastor preached a very fine sermon on the text, "But Mary kept all these things, and pondered them in her heart." It is a service we all particularly love to attend,

     The Teen-agers held their Christmas Party at the home of Mr. and Mrs. John Parker. The pupils of the seventh and eighth grades had a royal time at the home of the Rev. and Mrs. Wynne Acton; and the children of the sixth grade age and downwards had a very festive party at the church. The adults participated in many other parties, all of which seem to have been very successful, so that the season on the whole was a most happy one.

     New Year's. -Exactly one hundred people attended the New Year Dance, which commenced in the neighborhood of nine o'clock, with dancing until one in the morning, at which time a hearty breakfast of scrambled eggs and ham, tomato juice, marmalade, etc., was very efficiently served. It was voted a very happy party, and all of the guests gave an excellent facsimile of enjoying themselves. Other parties followed in various homes, so that the year 1948 was well on its way by the time the lights were put out.

     All of the activities we have described called for the brains and hands of many people. We cannot mention them all, but we will tell you the official committees: Tableaux, Marion Swalm and Jean Bellinger, with Gordon Anderson at the lights and Ernest Zorn attending to the music. Representation: Mr. and Mrs. Ernest Zorn and Mrs. Frank Longstaff. Chancel: Marion Swalm and Vera Craigie. Children's parties: Edith Knight, Rachel Acton, and Mary Baker. Organ: Clara Sargeant. New Year Dance: Mr. and Mrs. Thomas Fountain, with decorations by Ivan Scott and Marion Swalm.

     Some of our members were away for part of the season, among them were the Rev. and Mrs. A. Wynne Acton, Mr. and Mrs, Theodore Rothermel, Mr. and Mrs. Bruce Scott, and Mr. and Mrs. James Bond. As visitors we had the pleasure of seeing Mr. and Mrs. John Alden, Jack McDonald, and Mr. and Mrs. Jack Frazee.

VERA CRAIGIE.

BRYN ATHYN.

     The news this time consists principally of the various Christmas celebrations that were held during the month of December.

     The Women's Guild meeting on December 9th featured a program of Christmas music and an Address by Bishop de Charms. It was held in the Choir Hall, which was tastefully decorated with evergreens, and the lighting was by floor lamps and large candelabra.

     The Bishop chose Mary, the mother of the Lord, for his subject. He spoke of how little has been written and is known about her; of her lineage; her preparation for the Lord's birth; how she is worshipped in the Catholic Church; and how she was seen by Swedenborg in the spiritual world. It was a most interesting and illuminating address.

     The music for this program consisted of flute, piano, and vocal solos, an octette of mixed voices conducted by Mrs. Wynne de Maine, and some carols sung by the Bryn Athyn Quartet. Carols were played on the French horns by Mr. Garthowen Pitcairn and Jerry Van Zyverden, and on the trombones by Mr. Lachlan Pitcairn and Mr. Ralph Junge. Then all present joined in singing carols, after which refreshments were served and the evening came to a close.

     The College had a dance, with very pretty and appropriate winter decorations. Alpha Kappa Mu and Phi Alpha also had a dance, decorating with Christmas scenes, icebergs, and a real Santa Claus.

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School closed for the Christmas vacation on December 19th, which gave everyone who was going home ample time to get there.

     Tableaux.-Late on Sunday afternoon, December 21st, the Christmas Tableaux were given in the Assembly Hall. Many said these were the most beautiful we had had for a long time; but the scenes, like the Christmas story, bring joy with the renewal of the wonderful account of the birth of the Lord on this earth.

     There were four tableaux: 1) The Appearing of the Angel Gabriel to Zacharias; 2) The Annunciation; 3) The Angel Appearing to the Shepherds; 4) First, The Shepherds going to the Stable to Worship; -then the curtains were drawn to indicate the passage of time, and opened again to show the Coming of the Wise Men with their Gifts and their Presentation. The quiet that reigned indicated, that the children were impressed with what they saw. Appropriate music was sung during the tableaux, and between them Christmas songs were sung by the audience.

     Society Singing.-On Thursday, evening, December 23rd, at the invitation of Mr. and Mrs. Raymond Pitcairn, we gathered in the great ball at Glencairn for Society Christmas Singing.

     At the opening of the program all joined in singing carols, with an accompaniment by the Bryn Athyn Orchestra. The orchestra then played Handel's symphony in B flat minor, which was lovely to hear. The choir sang a Bach "Gloria," with orchestra] accompaniment. A special group of young people, led by Miss Hildegarde Odhner, sang some Christmas songs. The horns from the Philadelphia Orchestra played "Blessed Night" and other selections. The Senior and junior girls gave two readings,-the Christmas story from Luke and the Magnificat.

     Mr. Pitcairn gave a short welcoming address, and, at his request, Bishop de Charms gave a special Christmas message to the society.

     Worship.-The Children's Christmas Service was held in the late afternoon of December 24th. The Cathedral was filled to capacity, and the procession of children was very long. The address by the Rev. Karl R. Alden was very beautifully adapted to the attentive children. On Christmas morning a service for adults was held in the Cathedral, with special music and a sermon by the Bishop on the text of Luke 2: 12, "This shall be a sign unto you, ye shall find the babe wrapped in swaddling clothes, lying in a manger."

     Club House.-On Sunday evening, November 30th, a Sons of the Academy supper was followed by a very interesting and timely address by the Rev. William Whitehead on the subject of "History in the Making."

     The Club House has been very festive with its Christmas decorations, not the least of which was a big, beautiful spruce tree, placed right in the middle of the big room and festooned with lights and tinsel and other trimmings.

     The B.A.Y.P.O. had a dance there during the holidays, and numberless people went there for "breakfast" and more dancing after the New Year's dance in the Assembly Hall, which was a great success. Parties before and parties after it "volleyed and thundered." Engagements were announced, everybody was having a wonderful time, and now we're all glad that the New Year comes only once in twelve months.

     A Notable Birthday.-One of the very important events to occur here was the eightieth birthday of Bishop Acton on December 29th, celebrated by a gathering of the family from far and near. He has carried on his uses to the Church for more than fifty years with unceasing devotion. "Here's to our friend!" May his health permit him to continue for many years to come!

LUCY B. WAELCHLI.



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. COLCHESTER, ENGLAND.

The Young People's Week-end opened on Friday evening, August 29th, at the home of Mr. and Mrs. John Cooper, who kindly offered it for the first meeting. Our group is now so large that we were divided into two classes, Mr. Gill instructing the older ones, and Mr. Pryke the younger. After the classes we discussed the age limit for these annual gatherings, deciding that the limits shall be 14 to 23.

     It was suggested that we all go for a swim at Mersea, nine miles away, and by 11.30 twenty of us had gotten there by cars and motorcycles and were ready for a warm, moonlight swim which was much enjoyed. On Saturday morning those who did not have to go to business again visited Mersea, where a motorboat took us to a nearby island, and we had lunch after another swim.

     In the evening the Banquet was held. The Misses Howard gave a paper, read by Miss Rachel Howard, on their views of young people's going from this country to the schools in Bryn Athyn. Mr. William R. Cooper then gave a very interesting and useful outline of the general life of the young people at the High School and the College in Bryn Athyn. This, I think, stirred quite a few of our members, and some questioned him on various points. Team games and dancing concluded a most pleasant evening. Mr. John Motum was responsible for the banquet and social programme, and Mr. Brian Appleton was the Toastmaster.

     Sunday morning opened with another beautiful warm day, and a large congregation attended the morning service, after which a photograph was taken in the grounds of the church, 39 young people being present.

     As in other years, Mr. and Mrs. Colley Pryke kindly invited us all to spend the afternoon in their garden, where games and refreshments were enjoyed.-One of the Young People.
     
From News LETTER.

BATH, ENGLAND.

The members and friends of the General Church resident in the West Country gathered together on Sunday, September 7th, The Conference Society of the New Church at Bath very kindly placed their convenient building at our disposal, and a very useful occasion resulted.

     The morning service was conducted by the Visiting Pastor, the Rev. Martin Pryke, and the Rev. Alan Gill was preacher and celebrant at the administration of the Holy Supper to 12 communicants.

     A luncheon followed in the school room, and in the afternoon Mr. William R. Cooper gave a lecture on the Cathedral and School at Bryn Athyn, illustrated with colored slides. Tea followed. Mr. Sam Lewin and his family had worked hard to make all necessary material arrangements, which helped to make the day a success.

     There were about 18 members and friends of the General Church present, as well as about 8 members of the Conference Society. Everybody expressed the wish that some such gathering be held annually in the West Country, in order to bring the isolated groups together for worship, instruction, and social intercourse.-
Rev. Martin Pryke in NEWS LETTER.
ANNUAL COUNCIL MEETINGS 1948

ANNUAL COUNCIL MEETINGS              1948



95


. Announcements

General Church of the New Jerusalem.

BRYN ATHYN, PA., FEBRUARY 2-7, 1948.

Program.
Monday, February 2.
8.00 p.m. Consistory.
Tuesday, February 3.
10.00 a.m.
Council of the Clergy.
3.30 p.m.
Council of the Clergy.
Wednesday, February 4.
10.00 a.m.
Council of the Clergy.
3.30 p.m.
Council of the Clergy.
Thursday, February 5.
10.00 a.m.
Council of the Clergy.
3.30 p.m.
Open.
7.00 p.m.
Social Gathering.
Friday, February 6.
10.00 a.m.
Council of the Clergy.
3.30 p.m.
Executive Committee of the General Church.
3.30 p.m.
Educational Council Committee. (Headmasters)
7.00 p.m.
Supper.
7.45 p.m.
Open Session of the Council of the Clergy.
Address: Rev. W. Cairns Henderson.
Saturday, February 7.
10.00 a.m. Joint Council.
3.30 p.m. Corporation of the Academy of the New Church.
Sunday, February 8.
11.00 a.m. Divine Worship.

96


PARABLE OF THE SOWER 1948

PARABLE OF THE SOWER        W. F. PENDLETON       1948



97


. Vol. LXVIII
March, 1948 No. 3
     "Behold, a sower went forth to sow." (Matthew 13: 3.)

     When a sower goes forth to sow, he goes out of his house into a field. Similar words occur in the first verse of the chapter, where we are told that, on the same day that Jesus had declared that He was not the son of Mary, He "went out of the house, and sat by the sea." And then, in the second verse, we are informed that He went on a ship, and, sitting down, He spake to multitudes standing on the shore. But this historical narration now closes, and Jesus speaks to the multitude in parables.

     In the first verse it is Jesus who goes forth out of the house to sit by the sea, then upon a ship, to teach the multitudes; but afterwards it is the Son of Man who, as a Sower, goes forth to sow His seed. The name Jesus was given to him-Jehovah the Savior-because He came as Divine Love into the world for the salvation of mankind. "Thou shalt call His name Jesus, for He shall save His people from their sins." (Matthew 1: 21.) So the angel said to Joseph. He did not come to save His people from the wrath of an angry God, as has been vainly imagined in the old theology, but He came to save His people from their sins, preaching the doctrine of repentance, in order that salvation from sin might be effected. He taught and preached the truth by parable and precept. And in representing. the truth which He taught,-the doctrine which He preached, that men might be saved, saved by doing it,-He calls Himself the Son of Man, the Sower who goes forth to sow.

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     But He does not explain to the multitude in open, direct language what He meant by the words which He spake unto them. He spoke unto them in parables, but did not show them plainly of the Father. "These things have I spoken unto you in proverbs; but the time cometh when I shall no more speak unto you in proverbs, but I shall show you plainly of the Father." (John 16: 25.) This time when He was to speak no more in proverb and parable, but in the plain and direct language of truth-this time came to the disciples when He spoke unto them alone, and more fully on the day of Pentecost, when they were illuminated of the Holy Spirit, cloven tongues of fire lighting on their heads. And still more plainly does He speak of the Father in His Second coming into the world.

     When He spoke unto His disciples alone, and when He enlightened them on the day of Pentecost, He was preparing them to become teachers and leaders in the new dispensation which was then about to dawn upon the world. To His disciples, when He was alone with them, He said, "The Sower soweth the Word." (Mark 4: 14.) "The seed is the Word of God." (Luke 8: 11.) "He that soweth the good seed is the Son of Man." (Matthew 13: 37.) And the Lord as the Son of Man, now in His Second Coming, appears in the glory of His Word to implant in all nations the seed of truth,-the genuine truth of the Word of God.

     He had already indicated these things representatively and prophetically by the act of going upon a ship and, seated upon the ship, teaching the multitude upon the shore. To teach from a ship is representatively to teach from doctrine; for this is what is signified by a ship.

     He begins by speaking of Himself as a Sower who sows the truth of the Word. He describes Himself as a Sower going forth into a field to sow, and He tells His disciples later, when He explains to them the parable of the wheat and the tares, that "He that soweth the good seed is the Son of Man; the field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one; the enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels." (Matthew 13: 36-39.)

     He was on the sea in a ship; and the multitude on the shore represented the field, which is the world into which He had come to teach men the way of salvation and eternal life.

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It is first said in the chapter that He came forth out of the house, signifying that He had conic forth from heaven. Now He tells them what He had conic forth to do. He had come to remain in the world forever, signified by His sitting on the sea in a ship. He came that He might always be with men to teach them true doctrine from His Word, that He might always be present to sow seed in His field, which is the world,-His world, which He had created and had now come to save, to save by teaching the genuine truth of His Word.

     And He told them that He had come to sow His seed. "A Sower went out to sow His seed," as He had said to the multitude. This is what He had come for,-to sow His seed. For other seed had been sown that was not His. The seeds that were not His, and the plants which had sprouted forth from them, were now to be rooted out. Hence He said later to His disciples, "Every plant which my heavenly Father hath not planted shall be rooted out." (Matt. 15: 13.) He said this of the Pharisees. They were plants which Jehovah the Father had not planted. They were the tares, the children of the wicked one; and the enemy that had sown them was the devil. And when the harvest should come, they were to be rooted out, and gathered and burned in unquenchable fire, when should be weeping and wailing and gnashing of teeth. Jehovah the Father had not planted them; the Son of Man had not sown them; for the Son of Man is He that soweth the good seed.

     Especially now, in our time, do these words apply. For the Son of Man is the Lord in His Second Coming. He has come to sow the good seed as was never possible before. And all other seed that is not His must now be removed to make way for the true seed of the Word, which has been given by revelation from heaven. For the Lord again comes forth out of His house, and again sits upon the sea, speaking to the multitude from a ship.

     He had to all appearance gone away. For it was necessary that He should disappear from natural thought and sight, that men might be free, that men while in the world might be in a state of free will, freedom of choice. And that this might be, it was necessary that He should become invisible. For He would have no persuasive faith in His new kingdom, no love established by miraculous manifestations of Divine Power.

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This will do for children, but not for the rational adult mind; for the rational mind is to be instructed and led in freedom according to reason. This cannot be done by a God visible to the senses; so He disappears when He is glorified. But He is still sitting, and will forever sit, upon the ship, to teach men about heaven and the way to Himself. He is still there, but unseen except by those who can be gifted with spiritual vision. To all others He is gone, never to be seen by them again.

     He had to all appearance gone away, but in reality men had gone away from Him. He was here teaching all the while, but men were not able to receive His teaching. For the dragon was in the world sowing his false seed,-the tares which had a look of genuine wheat, -and all the world was led astray by the appearance. "All the world wondered after the beast, and worshipped the dragon which gave power unto the beast." (Rev. 13: 3, 4.) This is the world, the world in which we live. This the world which "wondered after the beast, and worshipped the dragon,"-the world into which the Son of Man has come to sow His seed, and root out the seeds of the dragon-which He will root out, and is able to root out, with all those who are willing to accept the conditions of His Coming.

     For the Son of Man, when He comes, finds the dragon's seed sown everywhere,-in the field which is the whole world, especially in that part of it where the church is. For there, more than elsewhere, has the truth of the Word been perverted, has the seed of the dragon been sown, producing thorns and thistles rather than the true fruit of the Word.

     Not only must the seed of truth be sown, but it must sprout and grow. And in order that this may take place, the conditions for growth must be favorable to the reception of the seed.

     Now it is a fundamental truth that seed cannot be sown, instruction received, where falsities reign. For falsities, implanted in the mind by previous instruction and education, actively oppose the entrance of the truth of the Word. The first step is the removal of falsities. Their removal is the beginning of the preparation of the ground or the soil, even as the natural ground is prepared by the removal of such things as prevent the sprouting and growth of the seed planted by the husbandman,-trees, bushes, rank undergrowth, stones, and other things which obstruct and stifle the growth of the seed.

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     Then the ground must be ploughed and harrowed; the rain must fall from heaven; the sun must shine with the gentle warmth of spring. And the ground must continually be cultivated; the weeds must be removed, and kept from sprouting, that they may not choke the life of the young plant.

     There must be a proper environment, surrounding condition, atmosphere-environment in both worlds-before the seed can be received, and sprout, and grow. No heavenly seeds can be implanted and received unless a man, a child, a youth be in the midst of good spirits. Without such environment in the spiritual world, no seed can take root and be nourished to a lasting growth.

     And conditions in the natural world must correspond. Man must be surrounded by conditions favorable to his natural and spiritual education. The most favorable conditions are where parents are united in the love of spiritual things, and where those who take the place of parents are as one with them in the same love.

     All parents have a love of the natural welfare of their children, that they may stand well with their neighbors and succeed in the world. But not all have a love of their spiritual welfare. These two loves must be united with parents and with teachers, in order to create a proper environment in both worlds for their children. Children already have a true environment in the spiritual world, but there ought to be, as far as possible, a corresponding and cooperating environment in the natural world, in order that the seeds of truth may take root and spring into permanent growth in adult life.

     When the age of maturity is reached, a boy and a girl, a youth, must then be left free to create his own environment, with the Lord alone as the Teacher and Guide, His responsibility is then to the Lord alone. A man in adult life, who, in full freedom according to his reason, places himself in good company in both worlds, is the man who is finally led to heaven.

     This is what is meant by the opening words of the first Psalm: "Blessed is the man who walketh not in the counsel of the wicked, nor standeth in the way of sinners, nor sitteth in the seat of the scornful; but whose delight is in the law of the Lord; and in His law doth meditate day and night." The man who shuns evil company in both worlds, by resisting his own evil tendencies, looking to the Lord, is the man who delights in the Word, the law of God; and by that delight the Lord is ever implanting in him the seeds of truth, and leading him ever onward and upward to his eternal abode, to his mansion in the heavens.

102




     Delight in obedience to the law is the good ground, makes the good ground, in which the seed of truth takes root and flourishes. So is the ground tilled and cultivated. Parents first till the ground by cultivating a love of obedience. Children have this love naturally,-the love of obedience,-and parents must wisely hold the child in this love, until he is ready to continue in the love of the law of the Lord, until he is ready to take delight in the commandments of the Lord from his own free will and endeavor.

     But we must, realize that the devil begins early to sow his seed. And the only protection is in cultivating the love of obedience to the Word of the Lord; for the Word of the Lord is then the command of the parent.

     For the Word first takes the form of command, which carries with it at once the idea of obedience. Revelation always takes at first the form of command. Hence the Ten Commandments, which, in their letter, are for children; and even the rational adult must at times put himself under their command, must at times hold himself under a blind obedience to the literal commands of God as given in the Decalogue. The only difference being that obedience to the commandments is enforced on the child by the parent, but the adult forces or compels himself. The Lord does not compel him. This is when the adult is in the state of his natural,-a state that is ever recurring. But when he is in the state of his rational, the commandments are obeyed from delight of heart, and obedience becomes love.

     But, as was said, every Revelation first takes the form of command. The Writings are no exception, and the church will ever bless the memory of those men who first insisted that the Writings were of Divine Authority in the church. For in no other way can the seed given to us from the spiritual sense of the Word be permanently implanted among men. But there is this difference, which we have already intimated,-truth from the Writings, truth from the spiritual sense of the Word, is not to be enforced by external command, but each adult member of the church must be left in full freedom to lead himself and compel himself in obedience to the Lord in His new Revelation to men.

103




     The internal of the adult, the internal of the rational man, is like a sensitive plant that closes itself on the approach of anything like compulsion from without. The natural law may be enforced, even by punishments, upon those who are natural, as it is with children, as it was with the Jews, who were natural men, a nation of children, as it is with every nation in a similar state. But the spiritual law must be enforced solely from within; and all the energies of an internal church will be directed to this end, that the individual member thereof may be free, and may be protected in his freedom to compel himself.

     Until this state is reached, the New Church will remain natural, and not reach its appointed station as an internal church, a rational, a spiritual church, before the Lord. For it is ever and eternally true that all spiritual freedom begins when external compulsion ceases and self-compulsion begins.

     Now, as a matter of fact, the devil first sows his seed. For man-and the church-is at first natural. He is born into the love of self and the love of the world, and these two loves are what make the natural man. This is the reason it is so easy for the devil to sow his seed in childhood,-in the childhood of man or in the childhood of the church. This is the reason why, in the Parable of the Sower, when the Son of Man begins to sow His seed, He finds the ground already planted with tares,-the seed of the evil one. It is the reason why the seed that has been implanted by the devil in the first three kinds of ground must be rooted out before the barren ground can become productive, before the seed of the Son of Man can take root and grow and bear fruit.

     "A sower went forth to sow his seed; and as he sowed, some fell by the wayside; and it was trodden down, and the fowls of the air devoured it. And some fell upon stony places, and as soon as it was sprung up, it withered away, because it lacked moisture. And some fell among thorns; and the thorns sprang up with it and choked it. And other fell on good ground, and sprang up, and bare fruit a hundredfold."

     And again we read that "the kingdom of heaven is like unto a man who sowed good seed in his field; but while men slept his enemy came and sowed tares among the wheat, and went his way.

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But when the blade was sprung up, and brought forth fruit, then appeared the tares also."

     But the tares are the children of the wicked one, and must be gathered and burned in the fire, before the seed of the Son of Man can be implanted and grow. Not till then will the truth be seen in its own light, and love descend to be among men. Not till then will peace reign on earth as it reigns in heaven. Amen.

LESSONS: Deuteronomy 6: 1-15. Matthew 13: 1-23. Doctrine of Life 89, 90.
MUSIC: Liturgy, pages 430, 448, 568.
PRAYERS: Nos. 73, 74.
FORTY DAYS 1948

FORTY DAYS       Rev. HUGO LJ. ODHNER       1948

     An Easter Sermon.

"He is risen; He is not here; behold the place where they laid Him. But go your way, tell His disciples and Peter that He goeth before you into Galilee: there shall ye see Him, as He said unto you." (Mark 16: 6, 7.)

     The words of our text were spoken by a young man seen in the sepulchre of Jesus by the affrighted Women who, early in the morning, had brought sweet spices to anoint their Master's body. The testimony of the empty tomb and of the angelic message was but the first of a long series of incidents which by degrees convinced the disciples of the astounding fact that their crucified Lord had indeed overcome the powers of death, and was alive, not only as a spirit, but as a Divine Man.

     Mary Magdalene had already gone to report to Simon and John that the stone had been rolled away from the sealed sepulchre, These two apostles ran quickly to verify the strange event: and Mary, lingering at the tomb, was the first to see the risen Savior, But e'er the other women had found the disciples, Jesus met them on the way, and allowed them to touch Him and worship Him. In the afternoon, He appeared "in another form" unto two disciples who were walking on the road to Emmaus, instructing them in the meaning of all the Scriptural prophecies concerning Him, until their eyes were finally opened to recognize Him.

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To Simon also the Lord appeared that day. And in the evening, as the disciples were assembled behind locked doors (for fear of the Jews), the Lord Himself stood in their midst, proving His identity and His corporeal reality by sight and touch, and eating of their food. Then also He opened their understanding that they might perceive that it behooved the Christ to suffer death and rise again on the third day. He commissioned them as witnesses of these things; and He breathed upon them, and said, "Receive ye the Holy Spirit." And He bade them to "tarry in the city of Jerusalem" until endued with power from on high. Then they should preach repentance and remission of sins in His name among all nations, beginning at Jerusalem.

     How the disciples understood these commands is not told. They remained in Jerusalem for a time; for a week later the Lord came to the assembled disciples a second time, when Thomas also was present, and had his doubts removed. But the third appearance of the Lord to the disciples occurred in Galilee (John 21: 14), where they had gone in obedience to the admonition of the angel who had said, "He goeth before you into Galilee. There shall ye see Him, as He said."

     The Gospel of Matthew mentions that the eleven went up to Galilee "into a mountain where Jesus had appointed them," and that when they saw Him, they worshipped Him, but that some doubted. Wherefore the Lord told them that all power was given unto Him in heaven and in earth. (Matt. 28: 16-18.) But John, in his Gospel, describes "the third appearance" as being to seven disciples while these were fishing on Lake Tiberias. Paul (in a letter to the Church at Corinth) relates that the Lord was also seen by more than five hundred brethren at once (most of whom were then still living); and was later seen by James. (I Corinthians 15: 6, 7.) Luke mentions no appearances of the Lord in Galilee, but tells that Jesus "showed Himself alive after His passion by many infallible proofs," being seen by the apostles "for forty days," and that He finally led them out on the Mount of Olives as far as to Bethany, and was there parted from them, and carried up into heaven in their sight. (Luke 24: 50-53; Acts 1: 2-12.)

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     Such is the apostolic testimony concerning the Lord's resurrection; This record is the foundation of Christian faith, not only faith in the Lord's Divinity, but faith in man's resurrection after death.

     To Christians, therefore, the testimony of the Lord's resurrection became the sign and the proof that, by Divine power and call, the spirits of the dead would, at a future judgment day, join the buried body and cause it to rise to new, immortal life on a restored and purified earth. For had not Christ overcome the power of the grave, and taken away the sting of death?

     The doctrine of the New Church gives abundant evidence that man is in the human form after death, also, but that this spirit never resumes any material body. The Lord alone rose as to "His whole human body as to the flesh and the bones." (T. C. R. 170.) Yet this, His body, after glorification, is now Divine, Divine Esse. (A. C. 3737.) It is Life, not a recipient of life. (A. E. 1112.) And it is Life, not only in primes, but also in ultimates: it is the Alpha and the Omega. And in His Divine Natural there is nought that is not infinite.

     Nothing was more certain than that the Lord rose with His whole body which He had in the world, and left nothing in the sepulchre save the linen cloths, and the napkin that was about the head lying in its place apart. This was the fundamental fact, which prepared the disciples for revising their former estimate of the mission of the Christ, the Messiah. Often the Lord had foretold His passion and His rising, but as often they had dismissed His teaching, by being preoccupied with their own idea,-that He was to restore Israel to its pristine glory. But now their minds turned back to the Lord's words, and to the prophecies of Scripture in their inward sense and their spiritual implications. It was this spiritual meaning of Scripture which the two disciples were ready to ponder with burning hearts when the Lord met them on the road to Emmaus and permitted them to recognize Him in the breaking of bread. It was upon this readjustment of their reading of the Hebrew prophecies that the disciples were bent when they assembled in consultation behind locked doors, and the Lord stood suddenly amongst them and "opened their understanding that they might understand the Scriptures."

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     Unless the Lord had risen bodily from the tomb, the minds of the disciples would not have been directed back to the Scripture, and thus would not have had their eyes opened to see Him in His risen Human, and be taught of Him. Mary indeed saw Him first-as later did the women-with the eyes of the heart, aroused by His greeting. But the sight of the heart is easily confused unless fortified by the understanding. It was to teach-to reveal His Divine doctrine, "speaking of the things pertaining to the kingdom of God" -that the Lord manifested Himself to the disciples and breathed upon them the Holy Spirit of spiritual enlightenment. It was thus that He opened their spiritual eyes to recognize in Him the spiritual Redeemer whose presence in the Word would sustain them "even till the consummation of the age."

     At times their eyes were holden so that they could not recognize Him. Then again He stood before them in natural, personal reality-tangible in ultimate fact, eating of their food-only to vanish as He came, unaccountably. He was not a spirit, but was Divine Natural Man. "He was Man before their eyes, and He was also Man when He became invisible." (De Dom. 46; T. C. R. 793.) He had risen with a Human no longer material, but Divine substantial, a Human properly and clearly glorified from first to ultimates, thus even as to "flesh and bones." (D. Lord 35; T. C. R. 109; Inv. 56.) His Manhood was in no wise dependent upon the minds of the disciples. Yet-as is the case with spiritual seeing-their sight of Him seems to have been colored by their own states of mind, For to them He had still the wounds in hands and side, when He first was seen of them. To them, He was seen through the prism of the letter of the Scriptural prophecies concerning His passion, as the Lamb of God, slain yet alive for evermore; even as we still see Him in our minds when we read the Word in its natural sense.

     Nor did the disciples see the full meaning of the Redemption-work which the Lord performed in the invisible realm of the spiritual world where the forces of evil had their strongholds. The apostles had witnessed bow He drove out evil spirits from some who were obsessed, and they had heard Him say that "now shall the prince of this world be judged." But they had no conception that it was in the spiritual world that He fought the real battles of temptation that were to establish His heavenly kingdom.

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That this redemptive work was brought to its conclusion by the Lord after His crucifixion was apparently known to Peter, who said of Christ that He, "being put to death in the flesh, was quickened by the Spirit, by which He also went and preached unto the spirits in prison . . ."; and also, that "His soul was not left in hades, neither did His flesh see corruption." (I Peter 3: 18, 19; Acts 2: 31.) Yet it was not until the time of the second advent that the significance of these statements was made clear.

     In the Writings we read that those of the spiritual church who had lived and died before the Lord's incarnation could not be saved until His coming, but were in the meantime detained and preserved in places below the heavens,-places called "the lower earth" or "hades" (the unseen), where their spirits remained as it were "in captivity" or in a state of arrested development, and were frequently infested by the hells round about them. By the Lord's battles of temptation, He fought these infesting hells and judged them; a judgment, which was completed during the passion on the cross. Among the spirits thus confined were all those among Jews and gentiles who had awaited the coming of a Messiah. By His death, the Lord thus came openly amongst them-descending into hades to preach to "the spirits in prison." (A. C. 8018.) And it is written in the Arcana Coelestia that when the Lord arose from death, in His Divine Human, "He liberated those who had been preserved and detained, and after they had undergone temptations He raised them into heaven." (A. C. 7932a, 9197.)

     Something of this hidden redemption is suggested by the Gospel record that many of the dead saints rose from their sepulchres after the Lord's resurrection and "entered into the holy city and were seen by many." (Matthew 27: 52, 53; A. C. 8018, 9229e.) Such visions of saints long dead were but glimpses of the spiritual redemption that was in process; but the men of that day believed that they had seen instances of bodily resurrections.

     It was these prisoners of the Messianic hope who spoke in the words of Hosea: "Come, let us return unto the Lord. . . . After two days will He revive us: in the third day He will raise us up, and we shall live in His sight. Then shall we know and follow on to know the Lord . . ." (6: 2, 3).

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Even as the disciples were being ordained and taught on earth by the risen Lord and the opened Word, so in the world of spirits the hosts of redeemed spirits were being prepared for entrance into their heavens, which were now freed from usurpers and waiting to receive them. Yet this preparation was not a state of pure jubilation. Truth had set them free; but new truth causes judgment and testing of heart. Like. as the disciples on earth sought to readjust their minds and lives to the realization that it was a spiritual regeneration, not a social reform, that was meant by the kingdom or church of the Lord, so also the spirits in the world beyond were undergoing temptations and vastations which formerly they could not have sustained. (A. C. 7932a.)

     This was the meaning of the forty days during which the Lord was present,-intimately present, if not always perceptively,-with His redeemed in both worlds. It was a time of instruction and study; and for this reason the apostles were cautioned to "tarry in Jerusalem until endued with power from on high." There they were to search the Scripture. There they were to begin their preaching of the new life, the Christian faith. For "Jerusalem" means the Church-the specific church where the Word is known. There is to be found the first remnant, which could be brought to see the Lord in the fulfillment of prophecy.

     But strangely, they were also commanded to meet the Lord in Galilee. This might seem as a contradiction-if we are inclined to look for literal exactness and unyielding consistency such as is seldom found in human affairs. But in a spiritual sense there is here no opposition. For "Galilee of the Gentiles" stood in the minds of the apostles for the place whence the Lord had drawn His disciples, and where He had performed most of His miracles. Its people were mostly humble folk, simple, devoid of the sophistication, pride, and vanity found in the metropolis. And Galilee therefore betokened a state of mind-a docile state, which could be taught. There, on Mount Hermon, tradition places the Lord's transfiguration, whereby He first allowed His Divinity to be visioned by Peter, James and John.

     There, now, the simple fishermen-confused used from too great elation-retire to think over the meaning of the tumult and the marvels of the last few weeks. And, as is natural, Simon Peter decides to go a-fishing; and six other apostles go with him.

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As to apparent purpose, they set out to increase their larder. Yet, in reality, their heart is elsewhere. Their Divine commission haunts them with its magnitude. Who are they, to try to convert the world! They feel themselves set forth in the ship of faith, ready to explore the knowledge hidden in the profound depths of the Scriptures. Unlearned men, they toil in darkness, finding nothing of spiritual food. They meet only intellectual difficulties. Their net of doctrine is ensnarled with objections. The dusk of morning comes. But they have caught nothing.

     Yet they hear a voice: "Children, have you anything to eat?" They answer a discouraged, "No." And the voice tells them, "Cast the net on the right side of the ship." And soon their net is filled. And John then recognizes that it must be the Lord; and Peter casts himself impulsively into the water. And yet, when the Lord had provided bread and a fire, there is embarrassment. For why did they not know Him at once? Why did their nets fail them, with abundance at their side?

     The answer is realized slowly, Whether it is knowledge from the Word that we seek, or whether it is human souls whom we seek to convert to the true Church of the Lord, yet the net of doctrine must be lowered on the right side. And this is the side of untiring zeal and love, the side of the good of life. The natural minds of men can be enlightened and reformed only through knowledge of good and truth; but this knowledge does not live and cannot multiply except from the good of love,-the zeal of charity towards others. The Church can be extended among men who are in external or natural good, but only through those who teach the good of spiritual life. Natural good can be elevated into spiritual good only through the teachings of Divine revelation.

     It was this object lesson which the Lord conveyed more fully by the fire-side when Peter was asked three times whether he loved the Lord. Love was to be the vital spirit of Christian faith. When this love failed, Christianity would falter, and "Peter" (the symbol of its faith) would be girded by another and carried where he would not choose.

     During the forty days, which followed the morning of the Resurrection, the Lord appeared objectively before the eyes of His Disciples. He was present in the world of spirits, preparing the new spiritual heaven from the souls, which had been redeemed.

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But the time came when He must ascend to heaven. On Mount Olivet, near Jerusalem, He was taken away from their external spiritual sight. "If I go not away," He had said, "the Comforter will not come unto you."

     These things were written that we might believe-that we, like the apostles of old, might learn to vision the Lord in His Human made Divine. For to all ages the Lord is present in His Word, in the sense of the letter as to His Human, in the spiritual sense as to His Divine. The spirit of the Word-the Holy Spirit which opens an interior spiritual sight with men- alone gives that interior love of the Lord, the love of His Divine Essence and thence of His Person, which can sustain Christian faith.

     Thus the Lord, who descended as the Word made flesh, ascended into heaven as the Word glorified; leaving the promise that He would come again, as the Spirit of truth which would guide into all truth. Amen.

LESSONS: Matthew 28: 1-10, 16-20. John 20: 26 to 21: 14. A. C. 8018.
MUSIC: Revised Liturgy, pages 449, 551, 557.
PRAYERS: Nos. 81, 119.
SWEDENBORGIANA 1948

SWEDENBORGIANA       ALFRED ACTON       1948

     Some New Information.

     The Academy Library has recently acquired a book which, on pages 127-129, gives some new and interesting information about Swedenborg. The book is Sigrid Leijonhufvud's Carl Gustaf Tessin och hans Akerokrets [Carl Gustaf Tessin and his Akero Circle], published at Stockholm in 1931. Akero was a small island where Tessin lived after his retirement from public life.

     Tessin's visits, to Swedenborg in March and June, 1760, as recorded in the book, Tessin och Tessiniana, are recorded in Tafel's Documents (II, 398s.), but the present work gives some further particulars. Tessin writes: "He [Swedenborg] said to me that Countess Hedvig Sack was often with him. She was now, as his word sounded, right well, and had borne witness that all that he had written concerning the after life was true."

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Dr. Tafel identified this Countess Sack as the wife of Count Johan G. Sack, and, since the latter's wife died in 1778, it follows that "she was often with Swedenborg," and that this was during her earthly life, and that she was a believer in his mission. But the words, even in Tessin och Tessiniana as given in Tafel's Documents, namely, "he [Swedenborg] had now often seen Countess Sack," clearly imply that he had seen her in the spiritual world.

     The language of Tessin's Diary plainly indicates the identity of the Countess. Tessin writes: "He [Swedenborg] said that Countess Hedvig Sack was often with him." This Countess was the daughter of Carl P. Sack and Stina Lillie. After her father's death, her mother married Count Sparre, and of this marriage was born Ulla Sparre, who married Count C. G. Tessin. Thus Countess Ulla Tessin and Countess Hedvig Sack were sisters.

     In 1727, Hedvig (1708-1760) was married to Count Nils Bielke, a highly emotional man given to fits of enthusiasm, and with temperamental leanings to Roman Catholicism. In 1729 he and his wife stayed for some time in Paris. On their return journey they parted at Hamburg, never again to meet. Not that there was any quarrel or separation. It was simply that the Count never returned to Sweden. In 1730 he became a Roman Catholic, and eventually took up residence in Rome, where, in 1737, he was appointed a Senator of Rome by the Pope. He wished his wife to join him, but her father-in-law's-and perhaps her own-repugnance to Catholicism stood ever in the way, and Hedvig remained in Sweden and retained her maiden name, Countess Sack. She died in April, 1760, two months before Tessin's conversation with Swedenborg. She was a highly intelligent woman, and took interest in the political questions of the day. She was, moreover, fond of outdoor life-riding and hunting-and is described by Tessin as "the beautiful Amazon" (Leijonhufvud's work, p. 2), and both the Count and his wife greatly sorrowed at her death.*
* The above particulars are gathered from Leijonhufvud's Ur Svenska Herrgdrdsarkiv, pp. 103, seq.

     Tessin's Diary, quotations from which form the substance of Sigrid Leijonhufvud's book, gives confirmatory evidence with regard to Swedenborg's revelation of "the Queen's secret," on June 14, 1760,* which does not appear in Tessin ock Tessiniana.

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After relating what Swedenborg had told him as to that matter, Tessin continues: "However wonderful this seems, yet I was able to note it down with the greater assurance since Her Majesty's visible disturbance is unanimously confirmed by those who were in the room, and, among many, by Privy Councillor Scheffer." Tessin adds, moreover, that he himself knows that the Queen talks about the matter "in almost the same way."
* Nov. 15, 1761

     Entirely new is the information given concerning Swedenborg as a guest at the Saturday afternoon parties given by Tessin at his home in Svindersvik, near Stockholm, during the last year before finally leaving Stockholm for Akero. It is taken from the Diary of Tessin's nephew, Count Frederick Sparre. Tessin ordered a coach to drive Swedenborg and his friend, A. A. Stiernman, to Svindersvik. Sparre says: "After dinner, instead of the usual billiard playing, all sat down to listen to Swedenborg give an account of his reasonings (debitera sina raisonnementer)," and the company did not break up to return to the city until about six o'clock in the evening. (C. G. Tessin, p. 131.)

     This brings to mind what Cuno says of Swedenborg: "When I brought him into somewhat larger companies, into which scoffers had stolen who had come for the purpose of holding up the old man as a fool, I often noticed with amazement, as something remarkable, that when, like an open-hearted child and with just as little reserve, he told them of the most wonderful things from the spirit world, and this without diffidence, they at once forgot their laughter and their intended sport, and listened to him with open mouths. It was no otherwise than as if his eyes possessed the ability to impose silence on each of them." (Memoirs, p, 8.)

ALFRED ACTON.
TEMPTATIONS OF THE MESSIAH. 1948

TEMPTATIONS OF THE MESSIAH.              1948



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.
From "The Word Explained," Vol. VIII.

JEREMIAH XXX: 10-17.

10. Therefore fear thou not, O my servant Jacob. . . . neither be thou terrified, O Israel: for, behold, I will save thee from afar.

11. . . . for I will make a consummation in all nations whither I have scattered thee. . . . neither, rendering thee innocent will I render thee innocent.

12, 13. For Jehovah hath said, It is desperate with thy breach, grievous with thy stroke; . . . for thee are no medicines of restoration.

14, 15. . . . for I have smitten thee with the stroke of an enemy, . . . for the multitude of thine iniquity; thy sins are become many. . * * Thy suffering is desperate because of the multitude of thine iniquity.

16. Therefore all they that devour thee shall be devoured; and all thine enemies, every one of them, shall go into captivity.

17. . . . I will heal thee of thy strokes, the saying of Jehovah; because they called thee an outcast, saying, This is Zion, she who hath none that seeketh.

8238. The words in verse 10 are said of the Messiah when He was in temptation and when He was to be delivered, and so would save all the faithful here meant by Jacob; for when by Jacob is meant the Messiah, then, in the inmost sense, all the faithful are meant; in the more interior sense, the faithful of the Ancient Church, and in the interior sense those among the gentiles who live in ignorance of God Messiah and yet are saved; for the more interior things with them involve faith. Verse 11 likewise treats of the Messiah when in temptation. He was supremely innocent, but not innocent while He bore the sins of the universe. All nations means all evil spirits and genii who were admitted to Him, that there might be a consummation. In verse 12 is described the extremity of the pains in temptations, that it was desperate, as it were; otherwise it would not be extreme.

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The desperation is described in verse 13, and the description is continued further in verse 14. The multitude of iniquity and the sins were not His, but were theirs whose iniquities and sins He bore. This is continued still further in verse 15. And then, in verse 16, the sorrow is turned into victory, and this from the law of retaliation, being the law that all enemies will be consumed. The enemies are infernal genii and also evils in general, these being then taken away. These evils are taken captive, as also is the infernal crew which came unto the power of the Messiah. Then, in verse 17, comes complete victory. Zion is the church which no one but the Messiah has saved, this being meant by that Zion which hath none that seeketh.

8242. As further concerns temptations, this being the subject here treated of, they are diverse. In general, a distinction must be made between those which they underwent who were of the representative church [and those which they underwent who were of the new church]. The former were mainly external, such as war, famine, pestilence, being punishments of the body. Yet they passed over to the interiors, that is, to a kind of anguish, especially because of the evil things which happened to them and their descendants. The representative church carried this with it. But the temptations which those underwent who were of the new church were deeper. They were not temptations of the body, or because of themselves and the world, inasmuch as these loves were cast off and they held earthly things in contempt. The temptation was an anxiety of the natural mind, where is the beginning, together with a sense of great pain in the viscera. But this penetrates to the more interior parts, that is to say, to the human mind, in that the man sees himself cursed to hell, and so despairs concerning salvation, and is therefore in anguish. In this anguish, however, he is sustained by God Messiah alone, and is raised up in various ways, and sometimes so exhilarated, that he can bear continual temptation. There are still deeper temptations, in that evil spirits stir up evils which have been implanted by actuality and heredity, and also many other things which are scientific, and in this way strive wholly to take away faith in God Messiah, and to reduce the man to despair. This also happens when every love, which is the man's life, is taken away.

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But I cannot well describe any specimen of this temptation in respect to its nature. Whether they occur manifestly to others than those to whom it has been granted to speak with spirits, and who thus are acted upon by God Messiah in a manifest way, this I do not yet know. These temptations are such that they can hardly be described. They do not touch the external man, for the external man is then dead. Thus nothing of the temptation appears in the bodily face to make it manifest, etc., etc.

8243. But as concerns the Messiah's temptations, it is clear that they were inmost temptations, and so far ineffable that no mind can ever think of them as to their nature. Thus they can never be described, nor even any part of them. They were inmost temptations, because thus the Human Essence of God Messiah was united to the Divine Essence so that they constitute a One.

FORTUNE.

"Who does not speak of fortune? And who does not acknowledge it because he speaks of it, and because he knows something of it from experience? But who knows what it is? That it is something, because it is and because it exists, cannot be denied; and a thing cannot be and exist without a cause; but the cause of this something, or of fortune, is unknown. Lest, however, it should be denied from mere ignorance of its cause, take dice or playing cards, and play, or consult those who play. Does any one of them deny fortune? No, for they play with it, and it with them, in a wonderful way. Who can succeed against it if it is set against him? Does it not then laugh at prudence and wisdom? When you shake the dice and shuffle the cards, does it not seem as if it knew and controlled the turns and movements of the muscles of the hand, to favor one party more than the other, from some cause? And can the cause exist from any other source than the Divine Providence in ultimates, where by things constant and inconstant it deals wonderfully with human prudence, and at the same time conceals itself?

"Concerning this fortune which is the Divine Providence in ultimates I have been permitted to learn many things which I am not at liberty to make known, from which it has become evident to me that it is no illusion of the mind, nor a sport of nature, nor a something without a cause, for that is not anything, but that it is ocular evidence that the Divine Providence is in the verimost singulars of man's thoughts and actions. Still more must it be so in things not of light moment, as the affairs of peace and war in the world, and the things of salvation and life in heaven." (D. P. 212.)

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CHRISTMAS STORY 1948

CHRISTMAS STORY       Rev. VICTOR J. GLADISH       1948

A New Church View of

THE CHRISTMAS STORY.

(At a Christmas Dinner in Sharon Church, Chicago, 1947.)

     In the 14th chapter of the Apocalypse we are told of "a voice from heaven heard as the voice of many waters, and as the voice of a great thunder." And it is said: "I heard the voice of harpers harping with their harps; and they sung as it were a new song before the throne." (Vs. 2, 3.)

     "As it were a new song." That song represented and prefigured the Crowning Revelation given at the Lord's Second Coming. It contains things new and wonderful; and yet, in its essence, it is the song, which began with the first Revelation to mankind. It is essentially the same song that was sung to Jehovah by the men of the Most Ancient Church,-a song whose music was preserved through the Churches following, although its words became practically unknown. (A. E. 857; A. R. 617.)

     The Crowning Revelation, -this "as it were" new song,-can make new in our minds the verses of the earlier Scriptures. The passages from the Word that are oldest in our memory by early association and frequent repetition may be, if we seek that it be so, the newest to us in their power to attach new affections, to awaken thoughts that come with a newness of power. They may retain the strength and consolidation of age, and yet become "as it were new" by enlightenment and application.

     So may it be with the words of the angel of the Lord to the shepherds: "Behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Savior, which is Christ the Lord." To all who believe that the good tidings brought by the angel are a message of supreme importance; to all who acknowledge, however vaguely, that the birth of the Lord fulfilled the hope of the ages, and marked the turningpoint in the unending march of time; to all such these Divine words have something of this power of being "as it were new."

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But how much greater power can they have for the New Churchman! With what far-reaching perceptions, and with what hope for the Lord's eternal kingdom, can they move him who may see deeply into their illimitable portent!

     Think what different conceptions may be drawn from the words, "a Savior who is Christ the Lord," depending upon whether one has been trained to think of Christ as man or as God!-whether "Savior" means Him who regenerates all who will from the heart to be born again, or a lesser being who intercedes with God and buys salvation for men by vicarious sacrifice!

     How grim and fear-ridden, in these days, appears the future of the world to the eye of man! But the New Churchman can see a very different picture in Divine Revelation. There he sees the whole sweep of history as under the guidance of Divine Providence. From primeval times-unknown, but wrongly conjectured, by the man of mere science and human philosophy-up to our own times and into the future of the race, he who has seen the light of the Second Coming can view the Hand of the Lord, first creating all things so that they "were very good," and then, when men fell away. from that goodness, visiting them to lift them up from the depths. He can see that, in the eyes of the Lord, "a thousand years are but as yesterday when it is past, and as a watch in the night." (Psalm 90: 4.) He can see, as an instance, that He who locked such tremendous forces within the atom, and gave man the understanding and the power to unlock something of those forces, can also overrule their use so that they may not undermine the essential purpose of creation,-a heaven from the human race.

     The Christmas story, without doubt, exercises a softening influence upon nearly all men. As to what proportion of this influence is awakened by merely external affections and memories, Revelation, history, and honest self-examination tell a sad story. But let it be our part to heed the Divine message in its full import. Let us be moved in our hearts, as were the shepherds, to say: "Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us."
PALM SUNDAY 1948

PALM SUNDAY       EDITOR       1948



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     PALM SUNDAY

     Some Thoughts on its Significance.

     Jesus, according to the custom of the Jews, went up from Nazareth to Jerusalem to keep the Feast of the Passover, and now for the last time. For the hour was come that He should undergo the final temptation in Gethsemane, and be crucified and buried, that He might rise again as the triumphant and glorified Lord. This was prefigured and represented when He entered the city as a Conqueror and King. For so, in His glorified Human, He comes to His New Church of the Second Coming, the New Jerusalem.

     The Lord had been in continual temptation from childhood, but also in continual victory, and now, in coming to Jerusalem to keep the Feast, He came victorious. As One who had conquered the evil of hell by the might of His Divine Truth, He entered the city as a King who had overcome an enemy in battle, and His entry riding upon an ass typified this triumph; for such was the custom of the Kings of Israel on their return from a successful war. And He was received with acclaim by those among the people who believed on Him, who went forth with joy and gladness to meet Him at His coming, even as the Lord's Church will ever receive Him in His glorified Human, and as He is eternally received in His heavenly kingdom.

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For such is the Gospel record of this event:

     "On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees, and went forth to meet Him, and cried, Hosanna! Blessed is the King of Israel that cometh in the name of the Lord. And Jesus, when He had found a young ass, sat thereon; as it is written, Fear not, daughter of Zion: behold, thy King cometh, sitting on an ass's colt." (John 12: 12-15; Zechariah 9: 9. See also Matthew 21: 1-11.)

     It had been the custom of both kings and judges to ride upon asses and mules, which was a sign of distinction and not a sign of abasement. And now the Lord entered Jerusalem as the Divine King and the Divine judge. For the final judgment upon the Jewish Church was at hand, and He came in fulfillment of the prophecy that in the latter days He would "suddenly come to His temple."
(Malachi 3: 1.)

     Jerusalem had been the center of the Jewish Church and Nation for a thousand years, or from the time when David took the city from the Jebusites, and his son Solomon built the temple. But be fore the advent of the Lord the Jews had come under the dominion of the Romans, who had replaced their king with Herod the Idumean. He had indeed rebuilt their temple, but when Jesus was born in Bethlehem, and "he and all Jerusalem were troubled," he feigned a desire to worship this new "King of the Jews," but instead sought to kill Him. And the corrupt priests in charge of the temple worship were of a like mind; for they had rejected the Lord of the temple from their hearts.

     On the east of Jerusalem, across the brook Kidron, was the Mount of Olives, and on its southern slope was the village of Bethany, where was the home of Lazarus and his sisters, Mary and Martha. To these friends came Jesus six days before the Feast. They were typical of the remnant among the Jews with whom He was to institute a new church. He had raised Lazarus from the dead, as significant of His raising up of a new church. This miracle had amazed the Jews, and brought many to believe in Him, to the consternation of the corrupt priests of the temple worship.

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And so, when Jesus had entered the city, He represented His Divine judgment upon the dead church when, as we read, He "went into the temple of God, and cast out all them that sold and bought in the temple, and over threw the tables of the moneychangers, and the seats of them that sold doves, and said unto them, My house shall be called the house of prayer; but ye have made it a den of thieves." But He found a remnant of innocence that received Him when He heard the "children crying in the temple, and saying, Hosanna to the son of David!" (Matthew 21: 12-15.)

     The Passover and the Supper.-In recalling the Gospel account of the Lord's entry into Jerusalem, as we do each year, New Churchmen find special meaning in the fact that the Lord came to keep the Feast of the Passover, and that in doing so He instituted the Sacrament of the Holy Supper. For He said to His disciples: "With desire I have desired to eat this passover with you before I suffer: For I say unto you, I will not any more eat thereof until it be fulfilled in the kingdom of God." (Luke 22: 15, 16.) In suffering the passion of the cross, He conquered all evil in the final temptation, put off the infirm human, and put on the Divine Human, in which He was to be present in the Christian Church,-especially in the sacrament of the Supper which was to replace the Jewish Passover. In fulfilling the Jewish ritual law, He at the same time abrogated it for the new spiritual church that He was to establish.

     The Passover, as we know, represented the Lord's passion and the redemption He then performed. For it was instituted at the time of the exodus of the Israelites from Egypt, and this typified the redemption of the spiritual church from bondage to hell. The eating of the pascal lamb signified reception and appropriation of the Lord's life, and thus redemption and salvation by Him. For He Himself came "as a lamb to the slaughter," and "gave His life a ransom for many."

     But the Lord, while in the world, instituted the Holy Supper in place of the Passover, and the partaking of this new sacrament also represents the reception of the Lord's life,-the reception of the Lord in His Divine Human; the bread and wine signifying the Lord's flesh and blood, or the life of Divine Good and Divine Truth, given for the eternal sustenance of man's spirit, the Divine life "given for the ransom of many."

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     "This do in remembrance of me," the Lord said to His disciples at the institution of the Supper. And as the Lord became present in His Divine Human, to impart the gifts of His life, after He had put off the infirm human by His victory over evil, so the man of the church becomes the recipient of these gifts after he has gained the victory in spiritual temptation. The Holy Supper is a sacrament of repentance and a sacrament of eternal life.

     The reception of the Divine Life of Good and Truth takes place with the man who conquers in temptation, who removes the evil and falsity of his natural, and opens his spiritual mind to the Lord. He who conquers in temptation, he who receives the Divine Human of the Lord, he who is regenerating, approaches the Holy Supper worthily; for he partakes of the Lord's life spiritually when he partakes of the bread and wine naturally and representatively. Thus he who would come to that Holy Table worthily must come as the Lord Himself came to the Passover at Jerusalem,-as a Conqueror in temptation.

     We have seen that the Lord's final victory at the cross was prefigured when He entered Jerusalem riding upon an ass. The ass represented the natural, and the Lord's riding upon it signified that He had subordinated the natural human by His combat and victory. And so the man of the church who would approach the Holy Supper worthily must subordinate the natural in the combats of temptation. By this subordination, with the Lord's help, he becomes a regenerating spiritual man. By it he comes to the Supper with a longing and hope for victory over the natural in temptation, seeking sustenance and strength for the combat against the evils of the natural man. Coming in this spirit, he comes worthily, and the sacrament becomes truly representative with him in the reception of the gifts imparted by the Divine Human of the Lord.

     Reception of the Lord.-But the state of victory following temptation with the man of the church is not a state of pride and elation, not one of self-satisfaction, but one of humility and hope in the Lord. The glory of self-love is the glory of the victory of the natural man over the spiritual. It is not so after genuine spiritual trials in which man conquers the natural.

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The interior joy and comfort then experienced is not on account of the victory itself, but on account of the new reception of life from the Lord. The delight of the new state is from a new spiritual freedom, a result of the subordination of the natural man, and of deliverance from bondage to its evils; and it is attended with humility. The Lord Himself went up to Jerusalem as a humble Conqueror, "lowly, and riding upon an ass."

     The people received Him as their King, and He was conjoined to them as the Lord of His Church. For the Lord, by His victories over the hells as the common enemy of the human race, not only united the Human to the Divine in Himself, but also conjoined the human race to Himself. And this was represented when He was received by the people when He rode into Jerusalem, when they made a carpet of their garments on the road, and met Him with palm branches in their hands, as the sign of their glad acknowledgment and confession of Him as their Savior. And they testified their joy by singing: "Hosanna: Blessed is the King of Israel that cometh in the name of the Lord!"

     New Freedom.-By the Lord's victory over the hells, and their subjugation, He removed their overpowering dominance from both angels and men, and thus redeemed the human race from spiritual bondage. So did He bring a restoration of spiritual freedom to the men of the church,-a freedom in which they might voluntarily and gladly receive Him, might be more intimately conjoined to Him in love and faith, and more closely conjoined to one another in mutual love and charity.

     This freedom and this conjunction was a result of the Lord's Victory in temptation. And there is a similar result, in a finite measure, with the man of the church who gains the victory in spiritual temptation. He is brought into a new freedom, and, because of that freedom, into a more intimate conjunction with the Lord and also with the neighbor. Where there is the greatest freedom, there is the possibility of closest conjunction. The end sought for and gained by victory in temptation is the removal of self-love, which is not freedom, and the reception of love to the Lord and the neighbor, which is true freedom,-the freedom of unselfish love and its delight.

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In this new freedom men have a voluntary and spontaneous humility in their attitude toward the Lord, and also a humble bearing toward the fellow man.

     Before a man has undergone temptations, and before the natural man is subordinated, his humility is not spontaneous, but forced; it is assumed with conscious effort, under the influence of some outward compulsion, or from an ulterior motive. But after a man has undergone the trials of temptation, has fought the self-love and self-esteem of the natural man, and has triumphed over it, this in itself brings a humble state, which is spontaneous. No direct effort of his own before that combat can bring this about. The only effort which can be genuinely effective is made in the humbling of the natural man and its pride by interior combat against it, from conscience and a desire to do the Lord's will. And when that is done, the Lord enters to give man the victory, and to conjoin Himself with the man in his interiors, from which thereafter will flow a spontaneous charity and humility toward men.

     That a man is more intimately conjoined to the Lord and the neighbor by temptations is because in temptations he overcomes that which is opposed to love to the Lord and the neighbor. By victory over that which rejects the Divine we are made receptive of the Divine, and to receive the Divine is to be conjoined to the Divine. Similarly by victory over that which divides us from the neighbor we are brought into a state of charity toward him, in which it is a delight to do well to him, and to receive with unselfish gratitude what he does for us. And this mutual exchange of good-will and use is conjunction with the neighbor in that communion which is represented in the Holy Supper, and which is actual in every genuine form of the Christian society which is contemplated in the Gospel teaching as the Lord's kingdom in heaven and on earth.

     The first step toward this happy state is the shunning of our own will because it is opposed to the Divine will. By doing this we are conjoined to the Lord, from whom alone all the spirit of charity proceeds. We are then in the Lord, and the Lord in us. We are conjoined to all who are in the Lord,-to all who are in heaven and the church. For heaven and the church are the body of the Lord, who, in His Divine Human, is the All in all of heaven and the church.

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     The Lord Himself glorified His Human by doing the Father's will,-the will of His own Divine love. "The Father hath not left me alone," He said; "for I do always those things that please Him." (John 8: 29.) And in Gethsemane, "Father, let this cup pass from me; nevertheless not as I will, but as Thou wilt." (Matthew 26: 39.) This was the submission of the will of the infirm human to the Divine will. By it the Lord reduced the perversity of evil ends in the human to compliance with the ends of His infinite love. In the human assumed by the Lord was the will, the endeavor, the potentiality of all-evil, thus to the destruction of the Divine ends. The heredity of all past generations was therein, and in that heredity a will to reject everything of the Divine. Into that human all the hells could inflow, that the Lord, from His Divine, might fight, conquer and subjugate them, and thus glorify the Human in Himself by unition with the Divine. This was "doing the Father's will," which was a will to redeem and save the whole human race. He spoke in the bitterness of the combat when He said, "Father, if it be possible, let this cup pass from me." But He added, "Nevertheless not my will, but Thine be done." This submission was the victory, and the same had been represented by His riding into Jerusalem, "lowly, and sitting upon an ass."

     From the Lord's example we learn that the man of the church must also undergo temptation combat against the perversity and stubbornness of the merely human will, He must submit to the Divine will, if he would be saved, and by that submission receive from the Lord a spiritual will of charity and love toward the neighbor. And he will find that the combats of temptation always take the form of some difficulty he experiences in acting from charity toward the neighbor, and more interiorly, of some difficulty in acting from the Lord's truth,-a difficulty in which it is Dot contrary to his freedom to compel himself. From innate selfishness he desires his own way more than the Lord's way and the neighbor's way; and it should be noted that the Lord's way is always indicated in some duty or use to the neighbor. "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me," the Lord said. It is through uses to the neighbor that we carry out the Lord's truth. And we only come to a spontaneous doing of this through the trials of self-denial and the victory over the natural will in spiritual temptation.

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     Let us add, however, that if the difficulty experienced in giving up our own way is only from the injury to our self-will and pride, then the difficulty does not involve any spiritual temptation. If that is our state, we are satisfied with no other outcome than the triumph of our own way. The difficulty must be recognized as an opportunity to consider the will of the neighbor, and to look to rational justice and charity, and to put away what is selfish. And if we really endeavor to do this, from conscience, the difficulty becomes a spiritual temptation,-a test in which we either conquer or fail. Then no other victory is desired than the triumph of justice and charity and truth from the Lord, at whatever cost it may be to ourselves. And if the neighbor is in the same end and desire, he also will put away selfish inclination. The difficulty will then be solved by mutual love. We will be drawn nearer to the neighbor, and act with him, and he with us. For by the endeavor to follow the Lord's way, and to do His will, we are conjoined to Him and to the neighbor who is doing likewise in that communion which is the Lord's church. We ascribe the victory to the Lord, and receive Him as the Conqueror.

     When every man in the church makes the Lord's will his will, and when the will of all is the common good, then it is not difficult for any individual to do what others will. But so far as anyone wills first for himself, and last for the common good, it is difficult for him to will and act in harmony with others. This difficulty can only be overcome, in an interior spiritual manner, by individual trial and temptation, in which a man strives to abide by the will of all who are doing the Lord's will, and who are seeking always to know the Lord's will as He has revealed it in His Word of Divine Revelation. And victory in this temptation has a blessed reward; for it introduces men to a state of mutual love and charity, which is in filled by the Lord with a deep, genuine, and lasting happiness of life.

     The difficulties we have pictured are the common experience of all who live in human society, both civil and religious. They mean one thing to the man of religion, and another to the man of the world.

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     In reflecting upon the significance of Palm Sunday, and the spiritual lessons which it may bring to the New Churchman today in the light of the Heavenly Doctrines, we have but enlarged upon the general ideas which have been held for centuries by Christians, who have recognized the power of genuine humility, self-sacrifice, and the love of others, as exemplified in the life and teachings of the Lord Jesus Christ. They have been recognized, but not always practised, although the Lord said: "If ye know these things, happy are ye if ye do them."

     We hear much today of the "Christian ideal" and the "Christian way of life" which would bring peace to the world if the counsels and actions of all nations were controlled by Christian principles, and by the like principles of gentile religions which proclaim the Fatherhood of God and the brotherhood of man. And we can agree that this would bring the desired result-if the "Christian ideal" were not only believed, but also practiced, and not only by nations and their rulers, but also by the individual citizens.

     From what has been revealed concerning the present state of the world, the New Churchman knows that a natural and civil peace, permanent and lasting, can only come about by a spiritual regeneration of the individuals who compose a nation, thus by the establishment of a genuine Church of the Lord as His kingdom upon earth; and he knows that this Church must now be the true Christian Church of the Lord in His Divine Human, since the former Church has spiritually rejected Him, and is no more.

     Meanwhile, the New Churchman finds comfort in the belief that the Lord, in His Divine Providence, will operate to preserve the race for the sake of this Church and its genuine peace-will operate by many means to preserve order in human affairs, among these means being the remains of the Christian tradition and the established laws of civil justice, which are being upheld by those nations which are striving to foster international good will and cooperation for the sake of the common welfare of mankind.
NOTES AND REVIEWS. 1948

NOTES AND REVIEWS.              1948



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     THE WORD EXPLAINED.

Volume VIII of the English Version.

     The Word of the Old Testament Explained closes with Swedenborg's explanation of the Books of Isaiah and Jeremiah, and Bishop Acton has completed his English translation of this concluding portion of the work. It is now in type, and will be published before long as Volume VIII, a book of over 400 pages, larger than the Latin of the original, which did not include the Scripture text that is now supplied by the translator. Otherwise it would be necessary for the reader to have a copy of the Word beside him while reading the explanation of the chapters and verses of these Prophets.

     As in the case of Swedenborg's explanation of the historical books in the previous volumes, we here find evidence of the way in which he was being led by the Lord into the interiors of the Word, in part as to the internal historical sense involving the state of the church with Jews and Christians, and in part as to the internal and inmost senses of the Word, treating of regeneration, of heaven and the angels, and of the Lord Himself. At the same time there is a meeting with spirits of various kinds who were associated with the Scripture text. All of this was a preparation of the revelator for the later exposition of the spiritual sense in the Writings, and a fulfilment of the forecast given earlier in The Word Explained, where we read: "I could at last plainly see that the tenor of Divine Providence has ruled the acts of my life from my very youth, and has so governed them that I might finally come to the present end, . . . that I might be able to understand those things which he more interiorly within the Word of God Messiah, and so, of the Divine mercy of God Messiah, might serve as an instrument for opening them." (Vol. III: no 2532.)

     In this closing part of The Word Explained, treating the text of Isaiah and Jeremiah, a new feature is introduced, namely, that each chapter is premised with a brief statement of the general meaning of the chapter, and sometimes of a group of verses, as was done later in providing a key to the internal sense itself in Prophets and Psalms, and similarly in the Apocalypse Explained and the Apocalypse Revealed, where the exposition of each chapter of the Apocalypse opens with a statement of the general subject of the spiritual sense.

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The following is an excerpt from Vol. VIII:

ISAIAH XXVI.

7769. From this chapter, and also from other prophetic writings of that time, it can be very clearly evident that much is lacking which is not expressed, but which nevertheless is involved in the words. The reason is that, for the most part, the spirit that speaks sees before him things which cannot be expressed in words, and these then fall into expressions similar [to those in the prophets] but differently with one prophet than with another.

How many the things are which are contained within, seeing that the thought and hence the speech is spiritual, to this I can bear witness. Nevertheless they can never be expressed, and if expressed, they would seem disjointed; for a single idea frequently requires a whole exposition. Therefore, the things contained in the prophetical writings can never be explained by any spirit, nor by man; only by God Messiah who spoke through the angels.

7770. Therefore, since such wondrous expressions stand forth, the interpreters, in order that some meaning may emerge, add connecting words, one doing this differently from another. Hence the meanings that can exist in one small verse are as manifold as is the number of the interpreting translators. But from its inmost contents, and, consequently, from the connection of the antecedents with the consequents, the sense of the letter stands out.

1. In that day shall this song be sung in the land of Judah: We have a strong city; salvation will he set her walls and outworks.

2. Open ye the gates, that a righteous nation which keepeth fidelities may enter in.

3. A figment that is stayed, thou wilt preserve it, peace, peace; for it trusteth in thee.

4. Trust ye in Jehovah to eternity; for in Jah Jehovah is the rock of eternity.

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7771. That he will be saved who puts his trust in God Messiah. It was customary for a song to embrace what was contained in that which went before; therefore the present words refer to those which precede. The land of Judah (vs. 1) is the land where is faith, thus it is the faithful. Theirs is a strong city, its strength being set forth later. Because the subject here is a strong city, therefore mention is also made of a wall and outworks (vs. 1), and also of the gate (vs. 2) by which those enter into that city who are faithful, that is, who have faith in God Messiah. Their fidelity or faith, this in the inmost sense being fidelity, is described in verse 3, to wit, that he whose thought rests on God Messiah, and who places salvation and strength in Him, will have peace and peace (vs. 3), that is, peace exterior and interior. The reason is that he puts his trust in God Messiah. Trust and faith are then described in verse 4. Trust is the effect of faith. Jehovah is God Messiah, as likewise is Jah Jehovah. He is the Rock of eternity, and is frequently so called. The above verses refer to Mount Zion and Jerusalem.

12. O Jehovah, thou wilt ordain peace for us; for thou also hast wrought all our works in us.

13. Jehovah our God, lords beside thee have had dominion over us; only by thee have we been mindful of thy name.

7775. That God Messiah alone rules man.

7776. God Messiah is the all in his people; therefore it is said that he wrought all their works (vs. 12). As concerns other lords (vs. 13), these have dominion when God Messiah loosens the reins. But they have dominion only so long as the reins are loosened, and not the least beyond. This I can affirm and bear witness to

from such manifold experience that it would fill many pages. It was given me to observe the very moments of their domination, and how that they could not go the least step further. This, evil spirits also were able to observe. Nay, I have many times spoken with them concerning this matter, for, by the Divine mercy of God Messiah, it was conceded me to speak, without any danger, with spirits of divers dispositions, to whom was given the power of operating and, as it were, of having dominion.

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The things which sometimes happened on such occasions would be exceedingly many to relate, and are worthy of mention, but for the present the following is sufficient, to wit, that they persuade themselves that they act from their own power, and so think that they have dominion. They are also held in this opinion, and this from many causes, such spirits being unwilling to be persuaded otherwise. Yet I can solemnly swear that they have not the least particle of power, but are merely instrumental causes, in order that men may be punished, that they may be tempted, and so may be reformed; for without these spirits as instruments a man cannot be reformed by temptations; nay, they then absorb the man's evils, for they carry the evils off to themselves.
SWEDENBORG SCIENTIFIC ASSOCIATION. 1948

SWEDENBORG SCIENTIFIC ASSOCIATION.              1948

     An Anniversary.

     Founded in the year 1898 for the purpose of promoting a knowledge and understanding of the Scientific and Philosophical Writings of Emanuel Swedenborg, the Swedenborg Scientific Association will celebrate this year its Fiftieth Anniversary.

     To commemorate the event, the Association will publish a volume entitled The Letters of Emanuel Swedenborg, compiled and edited by Dr. Alfred Acton. This book of over 500 pages is now in the press, and will be published on May 1st. The price will be $5.00 a copy, but pre-publication subscribers may obtain the book for $3.50 by paying this amount before the date of publication. Write to Miss Beryl G. Briscoe, Treasurer, Bryn Athyn, Pa.
MEMBERS OF THE ROCKFORD CIRCLE. 1948

MEMBERS OF THE ROCKFORD CIRCLE.              1948



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      [Photograph of the group.]

Christmas Party at "Sweden House," the Eklunds' Restaurant.

STANDING (left to right): Mr. Pierre Vinet, Mrs. Theodore Gladish, Mr. Gladish, Mr. Clarence Winchester, Rev. Ormond Odhner, Mr. Axel Eklund, Mr. Hugo Anderson, Mrs. Eklund.

SEATED, middle row: Miss Myrtle Hedberg, Miss Elenor Eklund, Mrs. Vinet, Mrs. Winchester, Mrs. Anderson, Mrs. Axel Eklund, Jr.

Children: Valerie Vinet, Ronnie Gladish, Dianne Gladish, Dickie Eklund, Jimmie Gladish.

The Hugo Andersons and the younger Axel Eklunds, while not members of the General Church, are frequent visitors at the Circle's functions.
Church News 1948

Church News       Various       1948



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ROCKFORD, ILLINOIS.

     The Rockford Circle meets twice monthly,-the second Monday evening of the month for supper and class, the fourth Monday evening for Divine Worship. About once a year the Circle holds a smorgasbord for neighboring New Churchmen. Often as many as 30 or 40 drive the 75 miles from Glenview for the good-fellowship offered,-and perhaps also for the exceedingly famous Swedish and French (the Vinets) food.

     The Circle had its start over 12 years ago when Messrs. Warren Reuter and Theodore and Richard Gladish worked in Rockford. Whenever possible, they ate at "Sweden House" (then in the city, now in the country), and enlivened their meals with long religious discussions. Once, just to see the results, they left a book of the Writings on their table. The result was the Rockford Circle. The Eklunds, they learned, were already New Church, members of a defunct Convention Society in Rockford. So were the Winchesters and Mrs. Winchester's sister, Miss Hedberg. They started holding reading meetings at once.

     For a few years the Frank Longstaff, Jr., family added to the numbers of the Circle. So did Mr. Leslie Holmes. Permanent additions came when Ted Gladish married and the Vinets moved in from California. The Longstaffs, Warren Reuter, Richard Gladish and Leslie Holmes moved away. And now the Circle is just as pictured-except that Axel Eklund, Jr., took the snapshot.

ORMOND ODHNER,

Visiting Pastor.

DURBAN, NATAL.

     January 21, 1948.-The last few months of 1947 saw little change in the Durban Society. Church services and classes were held according to routine, but during the holiday months of December and January all classes have been discontinued.

     A social evening has been held on an average of once a month, and these ranged from games evenings to a "projector" show in the Hall. A Young People's party at the pastor's home early in October proved to be a great success, and from all reports the Halloween Party organized for the younger children a few weeks later was also much appreciated.

     In December, another Bazaar was held in aid of Church funds, and this brought in a total of nearly 168.

     Recently the Society lost the local presence of two very active members when Mr. and Mrs. Frank Bamford left for Johannesburg, where Mr. Bamford had been transferred in connection with his work. We believe that he and Mrs. Bamford and their two daughters are now comfortably settled in their new home.

     Then October saw the arrival from Europe of Mr. and Mrs. John Ulrichs and family, who are relations of our Ridgway clan. We trust that in settling here they will enjoy life in South Africa.

     Other recent arrivals were Mr. and Mrs. Laurence Odhner (Beryl Cockerell) and their three children from Bryn Athyn. They were given a hearty welcome by their relations and friends when they reached Durban on the 11th of December.

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And Mr. Louis Levine, after a year spent in England lecturing and teaching, returned to the Union just in time to spend Christmas with his family at Creighton in Natal.

     Kainon School closed for the Christmas holidays on Friday, December 12th. Parents and friends of the pupils attended the annual school closing celebration in the afternoon, and, to quote the "Adviser": "Prizes were awarded to the 'honor' pupils in Class 2, and to all in Class 1; and, as high scorer in the 'graduating' class, Bruce Rogers had the privilege of presenting Miss Pemberton with a corsage of red roses." Now, after a break of six weeks, school begins again in a few days' time,

     The Society was sadly shocked to hear of the sudden passing of Mr. Colin Owen Ridgway into the spiritual world on November 8th. The Rev. F. W. Elphick officiated at the funeral at Nkandhla, Zululand (Colin's home), and the following Sunday evening a Memorial Service was conducted by the Rev. Norbert Rogers in the Durban Society Church. All extend their deepest sympathies to Colin's wife, family and friends.

     Christmas.-With the approach of the Christmas season, social gatherings became more frequent. On the afternoon of the 19th of December the Church Hall was the scene of the annual children's Christmas Tree Party, at which there were nearly forty children between the ages of one and twelve years. It is amazing to see how many young ones there are of this age when they "get together" on occasions such as this. In a few years there will be quite a large group of young people in the Durban Society.

     For the older folk there was a "Carol Sing" at the Schuurmann home on the Sunday evening before Christmas, when everyone thoroughly enjoyed singing the always popular Christmas hymns.

     The Children's Service on Christmas Eve was followed by Tableaux in the Hall representing five scenes from the Nativity stories. Once more produced by the young people, they proved to be a great success. The Representation in the entrance to the Church, which had been built up by Miss Jessie Attersoll, was a masterpiece admired by all.

     The following morning a most impressive service was conducted by our Pastor in the Church, with an attendance of 87 worshippers. And, as in previous years, a service was also held on New Year's Day.

     Wedding.-On Saturday, January 3rd, Doreen Lumsden, second daughter of Mr. and Mrs. H. D. Lumsden of Cavendish, was married to Mr. Hugh Keal, the Rev. F. W. Elphick officiating. The bride was given away by her father. Daphne Lumsden was bridesmaid, and the bride's brother, Mr. Derick Lumsden, presided at the organ. The Church was suitably decorated with evergreen and big bowls of blue hydrangeas.

     After a most impressive service, the guests attended a reception in town, where toasts and speeches were followed by dancing until five o'clock, when the newly married couple left on their honeymoon.

VIDA ELPHICK.

KITCHENER, ONTARIO.

     Our Christmas observance started, as is customary, with the presentation of the Christmas Tableaux. This year they varied somewhat from the usual pattern, in that they portrayed the prophecies throughout the Word concerning the birth of Christ, and very significantly concluded with a simple but striking representation,-the open Word upon a glittering altar of gold, -symbolic of that of Christmas which can remain forever in the hearts and lives of men.

     The Children's Christmas Eve Service brought to old and young alike the true feeling of Christmas, In the evergreen bedecked chapel, bright with Christmas candles and the colorful gift packages for the children, we gathered to present our gifts to the Lord before returning to our homes to exchange gifts with our families and friends.

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     Well chosen words from our pastor explained to the children that we must make room for the Lord and His teachings in our lives, if we are to enjoy the real meaning of "peace on earth, goodwill to men." Familiar old carols, and the glowing faces of the children as they received their packages of goodies, made this service a most heart warming occasion. Later, in the social hall, gifts were presented to the teachers from the school children, gifts were exchanged among friends, and lovely representations of the Christmas story were viewed.

     At the adult service on Christmas morning the pastor delivered a short address on "The Shepherds and the Wise Men." This familiar story, it was said, teaches that the Lord is received in His coming only by those who are truly simple and truly wise, and deals with the gifts which each may offer Him. More interiorly, it treats of the Lord's advent to remains of good and of truth, respectively. In the supreme sense, however, it speaks of the state of the Lord at birth, namely, that in Him the Shepherd of Israel, was the love of protecting and saving the human race, and that in Him also was the wisdom of the spiritual East.

     1948 was ushered in at a Gala New Year's Eve Frolic. A huge snowman smiled in the center of the room, where colorful balloons provided a drop ceiling effect and snowflakes sparkled on the walls. Following the midnight "Auld Lang Syne," a tasty supper was served, after which dancing was resumed and continued until the wee hours.

     And so, although 1948 doesn't promise all that we would hope for in a post-war world, may it be a challenge to our endeavors in the upbuilding of the Lord's New Church, which alone can bring about a lasting "peace on earth, goodwill to men."

     New Year Greetings to all from your Kitchener friends!

     Obituary.-On November 18th one of our oldest members passed on to his spiritual life. Mr. Albert Doering died in his 89th year, following a short illness. Always a hearty, active person, his cheerful presence is missed at our gatherings, but we rejoice in what we feel to be a life well lived, and in the knowledge that an active New Churchman is continuing his use in an even fuller measure in the better world which awaits us.

MARY A. KNECHTEL.

PITTSBURGH, PA.

     The Pittsburgh Chapter of the Sons of the Academy invited Dean Eldric S. Klein to visit us early in January. He spoke informally to the ladies of the Society on Saturday afternoon, January 10th, at the home of Mrs. S. S. Lindsay, Jr. He told us how to prepare our sons and daughters to enter the College of the Academy, and explained graphically what the College has to offer them.

     On Sunday evening, Prof. Klein addressed the Local Sons at the home of Mr. Daric E. Acton on the College curriculum, the Faculty, and the progress of the accrediting procedure, demonstrating the same with charts. We feel that we have a much clearer picture of the College Department of the Academy since hearing these talks.

     Mrs. Alexander P. Lindsay entertained the ladies, the high school students, and the pupils of the 7th and 8th grades, at her home on Friday evening, January 23rd. She took us on a "Trip to Mexico." Her description of the Bull Fights entertained the younger ones especially. She also told us about Cacti, of which she had a number of specimens, how they grow and how to grow them, their use to the Mexicans for food, drink, clothing and furniture. Her talk was illustrated with slides, and we surely thank Mrs. Lindsay for an interesting and enjoyable evening.

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     The Swedenborg Birthday banquet was held on Tuesday evening, January 27th, in the auditorium. Rev. Bjorn Boyesen wits toastmaster, and a group of young people sang appropriate songs under the direction of Mrs. Gilbert M. Smith. It was indeed a privilege to have the Right Rev. Alfred Acton as our speaker. We all know that he is the Church's authority on the life of Swedenborg. His subject was the Gothenburg Trial. He gave us a comprehensive history of the men and times leading 'up to and during the trial, the development and results, showing that it was the greatest trial of its nature since the trial of the Lord upon earth. The evening closed with our sincere thanks to Dr. Acton.

     The children were entertained at a Swedenborg Birthday Supper by the Pittsburgh Chapter of Theta Alpha in the auditorium on January 29th. Amity Doering was the toastmistress. Each child had prepared a speech, and the place cards held questions about various phases of Swedenborg's life which they answered.

ELIZABETH R. DOERING.

EUROPE.

     Trieste.-On Friday evening, December 12, 1947, Miss Gloria Mitis, after a long and painful illness, passed into the spiritual world. She will be greatly missed by the Trieste Society, not only by reason of her deep love for the New Church, but also because of the active work in the Society which she carried on for so many years.

     She translated sermons into Italian, and sent carbon copies to the Italian members in other cities. Many years ago she commenced the instruction of the New Church children in Trieste, and, to quote the words of Pastor Goerwitz in his magazine, Die Neue Kirche, "She so well knew how to give the children reverence for the truth that all have remained faithful to the Church, and without exception have been married in the New Church and have brought their partners into the New Church."

ALFRED ACTON.

WASHINGTON, D. C.

     The saying, "Better late than never," is the most appropriate way to open this report from the Washington Society, but then things always do take time to happen in the Capital City. The Society's reporter has been fully occupied with moving and making preparations for the arrival of her fourth child. His arrival on December 13th brought the number of children in our group to 18.

     Joint Meetings.-The outstanding event since our last report was submitted was the annual joint meetings of the Baltimore and Washington Societies, which took place on the weekend of May 23, 24 and 25, 1947, Bishop de Charms presiding. It was a pleasure to welcome Mrs. de Charms who accompanied him.

     The first meeting was held in Baltimore, and was followed on Saturday afternoon by a combination picnic and class at the home of Mr. and Mrs. Rowland Trimble in Laurel, Maryland. The Trimbles live at the halfway mark between Baltimore and Washington, a symbolic location, for they are among the staunchest supporters of each New Church group.

     Two "Saturday Classes" were held, the first for children, and the second for adults. While the children's class was in progress the adults enjoyed the informal charm of the countryside and a pleasant reunion with fellow New Churchmen. The theme of Bishop de Charms' talk to the adults-as was the spiritual theme of the entire week-end of meetings-concerned different aspects of Charity. After this stimulating address, Mr. and Mrs. Trimble entertained the group with a delightful supper in an atmosphere of genuine good feeling.

     The service of worship on Sunday was conducted by Bishop de Charms, and attended by the members of both Societies. Bishop Acton, our Visiting Pastor, enjoyed the role of being a visitor.

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     After the service a banquet was held at a nearby hotel, and in spite of the warm weather the planned program was adhered to, and all of us enjoyed the speeches, bearing upon the practical application of charity in everyday life, and ably given by Messrs. Rowland Trimble, Philip Stebbing, and George Doering, and the Rev. Morley Rich.

     In Washington we close down for the summer, and our society closed its church season last year with a festive gathering at the summer home of Dr. and Mrs. Philip Stebbing, situated on the Potomac some distance below the city. A torrential June thunderstorm prepared us for a lively picnic lunch; Bishop Acton then conducted a church service, which was held in full view of the river. Our guests on this occasion were Mrs. Winfred Hyatt and Miss Lois Stebbing, both former members of the society, and Mrs. Vincent Odhner.

     The first meeting of the autumn brought a welcome reunion with Mr. and Mrs. Fred Grant, who had just recently returned from Japan, where Major Grant had served in the Occupation Forces. At this meeting the society voted its thanks to Alexander Iungerich for his competent services as secretary during the preceding year. We all regret the departure of the Iungerichs, and wish them the best of luck in the faraway island of Guam.

     Our first Fall meeting is the annual business meeting. This year was no exception, and we are happy to report that Mrs. Fred Grant is our efficient secretary, while the job of treasurer is being held by Mr. David Stebbing, who has been in as long as the present administration.

     At one of our subsequent Fall meetings, held at the Grant home, we had a special treat after the class was concluded, and that was to hear some of the personal observations about Japan made by our host and hostess. They also showed us many objects, both of art and of practical use, and pictures which they had collected during their stay in Japan.

     At other meetings we had the visits of Candidates David Simons and Kenneth Stroh. Each gave us an interesting class, held at the homes of the Don Aliens and the David Stebbings, respectively. Both conducted services in an able manner. We enjoyed the visits of these men, and we hope they will come again.

     Our Saturday classes are held alternately at the homes of various members of the society. The Grant's number came up again for the Christmas Party given for the children. This happy occasion inaugurated a joyous Christmas season for all of us.

     Several services have already been held this year, the first at the Hilldale home. The doctrinal classes, conducted by Bishop Acton, have been devoted to the work on Heaven and Hell. Just before Swedenborg's Birthday he gave us an unusual account of the historic Gothenburg Trial at Dr. and Mrs. Stebbing's snowbound home.

     At the church service on Sunday, January 25th, Bishop Acton officiated at the baptism of Carl Hyatt Kintner, infant son of Col. and Mrs. William Kintner. After the service, those of the congregation who were able dropped in at the Kintner home to toast to the future of this potential New Churchman.

XANDREE H. KINTNER.

DETROIT, MICHIGAN.

     Had we needed further evidence of the fact that we have outgrown our present quarters, it was indisputably furnished by the attendance at our Christmas service and celebration, held on December 21st. Including the children of all ages, the attendance was 55,-a new record for our group, and taxing to the limit the seating capacity of the room.

     How to take care of future growth, to which we confidently look forward, would present a serious problem, were it not for the fact that it has been solved for us, temporarily at least, by the City of Ferndale, owner of the Community Center building in which we have been holding our meetings for several years.

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     Through the efforts of Ferndale businessmen, who raised a fund of $40,000 for the purpose, a suitable modern building, erected during the war but not recently occupied, has been purchased for the new and greater Community Center. Located on Nine-Mile Road East, about one-half mile from our present quarters on West Nine-Mile, the new place is easily accessible to all our members, and one of its features is a large, off-the-street parking lot. The building is now being remodeled and equipped, and when completed it should be admirably suited to our purposes. In these more spacious quarters we will have room to grow and facilities for all the activities of our group, including equipment for the cooking and serving of meals.

     Needless to say, we are all anxious for the completion of the remodeling work, so that we may move into our new quarters, which will greatly relieve our growing pains, and, we anticipate, splendidly serve our needs for some time to come.

     Following our Christmas service a special dinner was served, prepared by a committee of the ladies under the very competent leadership of Mrs. Fred Steen, who certainly knows how to get things done. Holiday decorations and a large Christmas tree made the occasion quite festive; and the dinner being extra special, a very happy and jovial sphere prevailed, putting us all in the proper spirit for the entertainment, which followed. Norman Synnestvedt acted the part of a very jolly Santa Claus, and presented gifts to all the children. Then, for good measure, he passed out bags of candy, and, with a hearty "Merry Christmas to All," dear old Santa disappeared for another year,

     Walter Childs had charge of the entertainment, in which he played a very prominent part, his antics causing a lot of merriment. Sanfrid Odhner, lightning artist, made crayon sketches of several of our members; and Peter Synnestvedt, 14 years old, thrilled us all with a brilliant solo on the trombone. Peter shows marked progress since he last played for us; it is difficult to realize that in little more than two years he will be attending the Boys' Academy at Bryn Athyn. Feats of magic, and rousing Christmas songs, rounded out what proved to be a very enjoyable afternoon.

     Mr. Hubert Hyatt, Treasurer of the General Church and of the Academy, dropped out of the air on Friday, January 23rd, for a visit to our group, remaining here until Monday the 26th, when he zoomed back to Bryn Athyn. He came here to explain to us the whys and wherefores of the Church Contributions Committee, to which members had already been appointed in our group, although most of us were unaware of it.

     Mr. Hyatt's paper on "The Growth of the Church," plus the lively discussion which followed, made clear to us the need for such a Committee. And the idea of a threefold pledge, embracing support of Local Society, General Church, and Academy, met with unqualified approval. We feel quite sure that Mr. Hyatt's visit will show results in the desired direction.

     This meeting was held at the home of Mr. and Mrs. Wm. F. Cook, and, in spite of severe wintry weather, 26 of our members were on hand to greet our distinguished visitor and to hear his message.

     It pleased us especially that Mr. Hyatt was able to remain over Sunday for the regular monthly service conducted by the Rev. Norman H. Reuter. We felt that by experiencing a full week-end of our activities, and talking with many of our members, Mr. Hyatt would be better able to catch the spirit of the movement here, to observe our enthusiasm and our eagerness to develop into an important center of the Church. We hope that he will come again soon, and that other leaders in the uses of the General Church will also visit our group to encourage and advise us.

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A warm welcome awaits any who will accept our invitation.

     The outposts of the Detroit group continue to send in gratifying reports. Recently we heard from Oregon that a son, William Henry, had been born to Mr. and Mrs. Henry Mellman (Sylvia Synnestvedt); and from California came the news of a daughter, Elizabeth Ann, arriving in the home of Mr. and Mrs. William Howells Walker. So the Rev. Harold Cranch will be sure of at least two baptisms on his next trip West.

WILLIAM W. WALKER.

TORONTO, CANADA.

     If you had lived in the City of Toronto in the month of January, 1948, you would have found the streets more or less snow-covered, and would have experienced a considerable amount of sub-zero weather, You could have witnessed some good productions of Shakesperian plays, heard some very lovely music by world renowned artists, viewed most of the current movies, participated in skating and skiing to your heart's content, and attended professional hockey games.

     If you were of the feminine gender you would have been welcomed at the home of Mrs. Lenore Bellinger, where the Rev. A. Wynne Acton gave an illuminating talk on "Heredity," which was followed by reports of the many successful Christmas activities performed by the Ladies' Circle of the Olivet Society. And after this you would have enjoyed chatting with friendly people and partaking of tasty refreshments.

     Later in the month you could have found your way to the home of Mrs. F. R. Longstaff, Jr., who made a cordial hostess to the members and friends of Theta Alpha. Before the business meeting a delightful hour was spent reading "The Life of the Lord" as written by Bishop George de Charms, and a welcome was giver, to the new members.

     But if you happen to be one of the masculine sex you could have attended the Forward-Sons meeting and enjoyed a good dinner prepared by the presidential hands of Ray Orr, after which you would have heard Orville Carter give his aspect of how to meet a stranger on the topic of our religion. This talk brought about quite a healthy discussion of a circumstance, which we all meet.

     On January 24th, both ladies and gentlemen, together with young people and children, lined up with trays to partake of a particularly delicious cafeteria supper. You have seldom seen as much home cookery as there was for sale. It was most amazing, and all of it 100 percent good. This was one time when the phrase, "Eat all and pocket none," was not applicable. The diners present ate all they possibly could, and then took plenty more home. judging by the noise, the games played later on were exciting, as was the drawing of prizes. But the biggest prize went to the Ladies' Circle, which found itself richer by about $84.00 for the evening's work.

     There were two other events you could have attended. The first was the adult celebration of Swedenborg's Birthday. A very satisfying supper, prepared by Mrs. Ray Brown and Mrs. T. Fountain, was served to about sixty people. Mr. John Parker gave his reflections on the inventions of Emanuel Swedenborg, after which the Rev. Wynne Acton gave a brief but enlightening resume of the work entitled The Worship and Love of God. Later in the evening you could have proven your prowess at Bridge or table tennis.

     To attend the second event you would have been obliged to offer to wash dishes, but you would have considered it worth the privilege of hearing the children's papers given at their Banquet on January 29th. This is one of the outstanding events of the school year. An hour of games preceded a hot-stew supper with ice cream and birthday cake. Then came the thrill of the party,-the reading of the so carefully prepared papers.

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They are always surprisingly good, and lead to the belief that there are budding orators in the Olivet Society.

     More serious moments you cold have spent in attending the services of Divine Worship at the Olivet Church, where a quite wonderful series of sermons have been delivered by the Rev. A. Wynne Acton on the subject of "The Seven Churches which were in Asia."

     These services are a never failing delight to all those who are privileged to be present. And each Wednesday in the month, after joining with friends in a good, wholesome supper, you could have listened with keen interest to one of a series of classes on the natural and spiritual meaning of "The Ten Commandments."

     On the whole you could have had a varied and interesting month of January 1948, living in Toronto, Ontario.
VERA CRAIGIE.

     Stamps.-Mr. Arnold Thompson, 90 Delemere Ave., Toronto, Canada, being much improved in health, wishes to correspond with all New Church Stamp Collectors. He is particularly interested in obtaining envelopes or covers with the "Swedenborg Stamp" on them.

GLENVIEW, ILLINOIS

     For the benefit of the members of the Church in general, and for those who read these columns in particular, it might be well to record that the Immanuel Church Society is still on the map. Our last report appeared in the August, 1947, issue, and when your correspondent, Mr. Sydney E. Lee, was about to write another report later in the year, he was regretfully compelled by illness to relinquish the function, which is now resumed by the undersigned at the request of the pastor.

     We can touch but lightly upon the events of the last year. In June we were hosts to the Sons of the Academy, who held their annual meetings here. The Chicago District Assembly was held here in October. Under the direction of Bishop de Charms, the meetings were considered the best yet, which, of course, is as it should be.

     Instruction received at our Sunday services during December was a leading up to the celebration of the Advent of the Lord at Christmas. A children's service was held on Christmas Eve followed by an adult service on Christmas morning. A New Year's Party helped the year 1947 to fade into oblivion.

     An Assistant Pastor.-Upon taking a quick flash-back at 1947, it occurs to me that, in addition to speaking in appreciation of the sterling quality of the work being done by our Pastor Elmo Acton, it is worthy of note that we now have an Assistant Pastor in the person of the Rev. Ormond Odhner, who is a valuable addition to our society. With a mind clear as crystal, a keen sense of humor, and the ability to answer philosophical and theological questions clearly and concisely, he has created a tie of rational friendship with the various groups he periodically addresses. We are to be congratulated upon our having him with us, as well as his charming wife, Joan.

     A Wedding.-We started off the New Year right with a wedding on January 24th, Saturday evening, when Mr. Edgar Victor Holm and Miss Susan Margaret Scalbom were united in marriage, the Rev. Elmo C. Acton officiating. The bride wore a white crepe-wedding gown, and carried a bouquet of white roses and snapdragons. She was attended by her sister, Mrs. Stuart Nicholson, as matron of honor. Mrs. Nicholson was dressed in aqua, and carried red roses. Mr. Stuart Nicholson served the groom as best man. The ushers were: Messrs. Harvey, Kenneth and Leslie Holmes, nephews of the groom, Lawrence Scalbom, nephew of the bride, and Cyril Day. The church was beautifully decorated with evergreens and white flowers, and lighted by candles. The parish hall, too, was decorated with may evergreens.

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Music at the reception was supplied by Mr. William Meucci on his accordion. Mr. and Mrs. Edgar Holm will reside at 2620 Park Lane, Glenview.

     And in case you think I did a good job of reporting that wedding, let me confess that I lifted this item bodily from The Park News, and the bouquets should be handed to Miss Dorothy Cole.

     Swedenborg's Birthday.-We celebrated this anniversary on Friday evening, January 30th, when we had the great pleasure of being addressed by Bishop Alfred Acton, who told us about the Gothenburg Trial. He had asked the chairman (Rev. Elmo Acton) to notify him when his time was up. This was done, and met with reasonable success. Our speaker then announced a ten-minute recess, after which we listened some more. His account of the Trial was intensely interesting, and it was hard to believe that he had addressed us for the better part of two hours. On Sunday morning Bishop Acton preached at our regular service.

     And that, my friends, just about brings us up to date!

HAROLD P. MCQUEEN.

NORTHERN OHIO.

     Barberton, Ohio.-We have just received a dividend in the form of an unexpected visit from Bishop Acton. He paid us a flying visit on his way to Glenview for a Swedenborg Birthday celebration. We enjoyed a fine banquet, in spite of the potatoes arriving an hour late. One supply was held up when Dr. DeMaine had to answer a last-minute call. Another source was delayed by the automobile of country members which did not like the very sub-zero weather. In spite of the cold, our older Youngstown members were out in force, making an unusually good attendance.

     The Bishop gave us, in the enthralling style for which be is famous, a general picture of Swedenborg's life, stressing his interests and ability in mechanical things and their workings. He gave us several new concepts of the man and many new details.

     On Sunday, February 1st, our pastor, the Rev. Norman H. Reuter, preached by invitation in the Lakewood (Cleveland) Convention church. About nineteen of our people attended in a congregation of about 85. Everyone seemed enthusiastic about the service and the attendance. This church has been without a pastor for some time.

     To work backward, our Christmas season was an enjoyable one, with everyone in good health and spirits. The Barberton service was held on Christmas Eve. It was decided that our group was too small to undertake tableaux, and so Mr. Reuter used very beautiful slides of the Nativity story, and incorporated them in his talk to the children.

     There were twenty-two children to receive gifts, and three who were unable to attend. The Quentin Ebert family drove up from Proctor, West Virginia, to be with us, and it seemed quite natural to see Dannie and Terry marching with the children.

     The changing sands have drifted heavily over the North Ohio Group in 1947, I do not mean to imply that we are buried, but rather that the contours have changed.

     In May, Margaret Marshall Fuller passed into the spiritual world, leaving a sense of loss with our whole group. She was affectionately known as "Nana" by all the children. She dearly loved children, and often talked to them about the other world and what it would be like for her when she had completed her stay with them. Ours is essentially a young group, so that we value the experienced influence of our older members, especially of those who remember other beginnings in the church.

     In July, Mrs. Ben Fuller, of Lakewood, died at the age of ninety years. She will be well remembered by the older Pittsburgh people as one of the early Academy group in that city.

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Her husband is still one of out "spry" members.

     In June our numbers were increased by two. The Chester Stroemples added a baby girl to their family, and the Ralph Browns a boy. The same month the Randolph Norris family moved from Akron to Youngstown. While they are still in our radius, we haven't seen as much as usual of them, since Mrs. Norris has been in poor health.

     September found the Eberts on their way to West Virginia whither business had sent Quentin. Their family constituted one sixth of the Barberton group, but their great activity made the percentage of loss greater. Quentin has been the Group's hard working secretary and General Church representative for several years,

     Mr. and Mrs. Will Norris, of Youngstown, celebrated their Golden Wedding Anniversary with a large family party on November 30th. Mrs. Norris has been missed in the past months at church functions, owing to ill health. She and her husband have been faithful attenders of all church activities for many years.

     Our semi-annual meeting was held in October. At this meeting it was deemed necessary to take a new vote as to the purposes of our group, specifically in regard to starting a school. it was felt by a majority that it is unwise for us to undertake such a project, as We are not united geographically. We are fortunate in being able to continue our activities in the Administration Building of Norton Homes, thus delaying the immediate necessity of acquiring a building.

     Recently we have been joined by Mr. Jefferson Edgar and his family. I think the way in which he became acquainted with the New Church is rather striking. Over five years ago he came by chance upon a copy of the Writings, and has since acquired all of Swedenborg's books that be could find in bookstores. He read for five years with no knowledge of any organized church. Through a fellow worker he learned of our group several months ago, and has since been in regular attendance. His studious approach and searching questions have created a -stimulant for us-all.

     Like Bishop Acton, I don't finish. I just stop!

ANNETTE BROWN.

YOUNGSTOWN, OHIO

A Golden Wedding.

     Mr. and Mrs. Wm. C. Norris, of Youngstown, Ohio, celebrated their Golden Wedding Anniversary on November 30th, 1947, It had been their intention to invite their New Church friends everywhere to join them in "an old-time celebration that would rock the earth," as Mr. Norris puts it, but owing to Mrs. Norris's ill health the event was observed by a family dinner attended by 28 persons, including their four children, nine grandchildren, and one great-grandchild. From Columbiana, Ohio, came Mrs. Norris's sisters, Mrs. Dayton Detrow and the Misses Minnie, Pearl and Attai Renkenberger. Beautiful floral gifts and congratulatory messages were showered upon the happy couple.

     William C. Norris and Olive C. Renkenberger were married on November 30, 1897, the Rev. Andrew Czerny officiating. The wedding took place at the home of the bride's parents, Mr. and Mrs. Jacob Renkenberger, on their farm in Mahoning County, Ohio, near Columbiana.

     This hospitable home was the rendezvous for New Church people for many years. Jacob's father had bought the farm after he had come from Germany and had become interested in the Doctrines. His son Jacob was born on the farm and lived there until his death at the age of 82. Among those who spent summer vacations there, or visited it at other times, were Bishop Benade, Revs. Andrew Czerny, E. J. E. Schreck, Henry Cowley, Ernest Stebbing and David Klein.

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     Mr. Renkenberger was the organizer of the Greenford, Ohio, Society, for which he built the church in which services were held as often as. ministers were available, The Rev. J. E. Bowers and the Rev. F. E. Waelchli paid regular visits once or twice a year.

     The seven children of Mr. and Mrs. Jacob Renkenberger,-five girls and two boys-were all steadfast in the New Church. The five girls are all living, now in their seventies and eighties and all members of the General Church one of them being Mrs. William C. Norris. Incidentally, Mrs. Norris received national recognition some years ago for her skill in the home garden growing of vegetables and canning them. And her picture, and recipes were featured in the LADIES' HOME JOURNAL. That was in the World War year of 1918, when home-gardens were also a patriotic endeavor in this country.

     On his mother's side, William Norris descends from a Mr. and Mrs. Morrison who came to this country from Scotland. They had three daughters. One married an Aitken, one a Hogan, and the other a Carnegie. Mrs. Anna Aitken and her twin sister, Catherine Hogan, came into the New Church after they were married; and they were baptized by Bishop Benade. The other sister, Mrs. Margaret Carnegie, was interested in the New Church, but never joined; nor did her two sons, Thomas and Andrew Carnegie.

     Mrs. Than Norris (nee Hogan), William's mother, was a staunch New Church woman, as was her sister, Miss Maria Hogan, long a resident of Bryn Athyn, and affectionately remembered as "Aunt Rydie." His sisters, Mary (Mrs. Herbert Fuller) and Miss Katherine Norris, are members of the General Church now residing in Glenview, Illinois.
ANNUAL COUNCIL MEETINGS 1948

ANNUAL COUNCIL MEETINGS       HUGO LJ. ODHNER       1948

     New Date

     Owing to the illness of the Bishop, the Annual Meetings of the Councils of the General Church, scheduled originally for the first week of February, 1948, were postponed. They are now called instead for the week of March 29th to April 3rd, inclusive,-the week immediately following Easter Sunday.

     Aside from the dates, the program for the meetings will be the same as announced in the February issue of NEW CHURCH LIFE, page 95.

HUGO LJ. ODHNER,

Secretary of the General Church.
GIDEON'S VICTORY 1948

GIDEON'S VICTORY       Rev. HAROLD C. CRANCH       1948



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. Announcements





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. Vol. LXVIII     

April, 1948     
     "And the number of them that lapped in their hand at their mouth was three hundred men. And Jehovah said unto Gideon, by the three hundred men that lapped will I give Midian into thine hand. And Gideon divided the three hundred men into three troops, and he gave a trumpet into the hand of each of them, and empty pitchers, and torches in the midst of the pitchers. When they sounded with the three hundred trumpets, Jehovah set every man's sword against his fellow, and against the whole camp." (Judges 7: 6, 7, 16, 22.- A. C. 5955.)

     All of the battles, which Israel fought throughout its history, are recorded in the Word because they portray the spiritual struggles, which every man of the church must undergo. From the time when a man first receives spiritual truth he begins a series of combats to effect his regeneration. This unavoidable spiritual warfare which truth brings with it is what is meant by the Lord's words: "Think not that I am come to send peace on earth; I came not to send peace, but a sword," (Matthew 10: 34.) We can fulfill the purpose of our creation only by fighting against our evil desires even until they are destroyed, and this fight must be waged from the truths of religion.

     The battles of regeneration are vividly portrayed in the history of Gideon. At his time Israel had conquered the highlands of Canaan. They dwelt on the mountaintops. But in the lowlands their enemies were still strong.

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And we are told that the Israelites would sow their crops, and watch them until the time of harvest, but then their enemies from the plains would raid their lands, and take away the harvest, and destroy the fruit of their toil.

     So it is with us. When we have seen and accepted the beautiful truths of religion, and learned to love its principles, we have conquered the highlands. We then inhabit the mountaintops of love to the Lord and charity toward the neighbor. In these heights of our character we store up the loves of innocence, justice, mercy and truth. We cultivate them, and sow our minds with the seeds of a life of genuine use. But in the valleys-in the lower levels of our character-our enemies dwell. They are the states of the unregenerate life, with its love of evil, with its anger, revenge, cruelty and selfishness. Our mind is divided into two hostile camps, and there can be no peace until one or the other is victorious. And until we have gained the victory over evil, most of the fruits of our higher nature will be destroyed before they can be used to strengthen our spiritual life.

     The enemies who ravaged the Children of Israel in the time of Gideon were the Midianites and the Amalekites and the Sons of the East. (Judges 6: 33.) The Amalekites had been the most vicious. They had fought Israel on their journey through the wilderness, falling upon the weak ones and the stragglers, and destroying them. They represent the insidious falsities which are inspired from hell, and which try to keep men from obeying the Divine Commandments. They are the voice of persuasion and discouragement that whispers: "What is the use of trying to live an honest, upright life? No one else does. Why should you be a fool? Enjoy life, and do what you please." And this seductive reasoning turns away the spiritually weak, and destroys the straggler.

     Midian was not always the enemy of Israel, for that nation represented external truths. Sometimes these external truths help our spiritual development. But they are merely introductory. We must enter more deeply into the truth itself, and leave behind these external appearances of truth. If we should return to them, and deny the internal principles to which they should lead, they would be falsified, and would actually destroy our growing understanding.

     The Sons of the East often signify the knowledges of good and truth, but when they became enemies of Israel, as in the time of Gideon, they represent the falsities which are present with every man,-falsities which are part of his environment, and superstitions which are born of ignorance. These also oppose the full establishment of the spiritual life.

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     These three enemies, taken together, represent a type of natural religion which teaches that we should do as all others do, being neither better nor worse. They teach that it is vain to fight the battles of regeneration; they establish blind faith as the means to salvation; they argue that no one can really understand the sacred mysteries, so that it is useless to study the Word. These are powerful enemies. Time and again they raid our minds to destroy our growing appreciation of the spiritual life. Our religion must take refuge in the hills of interior thought, and it is not permitted to change our daily life.

     The Israelites protected their harvest as much as possible by threshing it in unusual places. So do we protect our growing understanding of the Word from the attacks of the world. Thus Gideon was threshing at the wine press when the angel appeared to him and sent him to free Israel. He gathered an army, but the Lord forbade him to use it, lest they think that they had gained the victory for themselves. Instead, Gideon sent home all who were afraid, and reduced the numbers of those remaining by the test at the brook. Those who took time to kneel down to drink at leisure were set aside, but those who scooped up the water in their hands and drank hastily were selected. Only three hundred men were left to battle the great hosts of the enemy. It was obvious that only the Lord's presence could bring them the victory.

     Gideon armed them with unusual weapons. To each one he gave a trumpet in his right hand, and in his left hand a pitcher which hid a burning torch. And that night, after dividing into three companies, they approached their enemies on three sides, and at a given signal they blew the trumpets, and broke the pitchers to reveal the blazing torches that were within. In the confusion and tumult, amidst the shouts of the soldiers who cried out, "The sword of the Lord and of Gideon," the enemy warriors attacked one another, "every man's sword against his fellow," and finally fled in utter rout. Thus did the Lord establish peace through the obedience of His servant Gideon.

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     All of the incidents of this story have an important bearing upon our own spiritual development. They picture how the truth progresses from an inmost and idealistic acceptance to become the dominating power governing our daily existence. Until we are ready to begin the warfare of regeneration, the truth we know is confined to the mountaintops of our highest ideals. It is beautiful, but it has little power. Yet these beautiful ideals and principles try to influence our lives. We reflect upon them, rubbing away the chaff and sifting out the wholesome grain. That this is done beside the wine press indicates that we can separate between good and evil only by the exercise of our reason. While we are engaged in such reflections, the Lord can speak to us. Through the truth that we have made our own by such reflection and confirmation, He can organize our lives to oppose our lower natures with real power. Yet He teaches that the power rests in His presence in the truth, and not in the mere knowledge of it. The only truths, which are serviceable to the Lord in establishing spiritual freedom, are those, which we are willing to put to use immediately. These are the soldiers who scooped up the water and lapped it while they hurried on, just as a dog in the midst of the chase will hastily lap. These soldiers are they who eagerly seek the truth to refresh them for the imminent battle.

     The unusual armor-trumpet, torch, and pitcher-is that which every New Churchman must have. Throughout the Word a trumpet represents obedience to the Lord's command. This trumpet will always bring confusion to the evil. Thus the voice of the trumpet broke down the walls of Jericho. And to be armed with a trumpet is to know the Lord's will and to be obedient to His command. The pitcher and the torch within mean the Word itself. The pitcher is the vessel, which contains the water of life, and this is the Divine Truth, destined to become the light of the world. But the pitcher itself is the literal sense of the Word, which often hides the burning truth within. In the battle of temptation, at the Lord's command, this vessel is broken, and the light and power of the inner Divine Truth is given to us, to the utter confusion of our evil opponents. Falsities, fallacies, and ignorance must all fall before the blinding radiance of spiritual truth, and they are powerless and confused at the sound of the trumpets. So long as we obey the Lord, our evil loves cannot make us obey them.

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Routed and confused, evil will destroy itself. When the three hundred soldiers of Israel cried, "The sword of the Lord, and of Gideon," the Midianites slew one another; for "the Lord set every man's sword against his fellow."

     Within us are all the forces portrayed by this dramatic incident. In our minds are high ideals, and also low desires and merely natural ambitions. And among the truths we know are many which are associated with a fear of combat, because they are not yet built into our character. These are the soldiers that were sent home before the march against the enemy. Yet more truths remain than are needed,-truths already confirmed that will stand any test. And these are separated at the waters. Those who drank with care, and without haste, were sent back to their tents. Only those who dashed the water to their mouths while they hurried on were needed. Some truths that we know and firmly accept seem to have little bearing upon our lives. We cherish them, and they draw confirming truths from the Word, from the living waters, but there is no haste or urgency. They do not excite combat in our minds, but they are there when needed. They are the strength and bulwark of Israel.

     But there are other truths which we see immediately in relation to our own lives,-truths which would change us, and change our way of thinking. These strain for the combat, They draw from the Word the confirmations and illustrations they need, even as they press onward. These are the forces of combat. They are the active truths, which vitally affect us. Through them the Lord can destroy our evils and give us the victory. Through them the Lord brings our minds into order. By the trumpet blast of His plain commandments, and by such enthusiasm and zeal, the concealing vessels are broken, and the light of truth shines into the darkest corners of our minds to reveal the enemy, and to bring him to utter rout.

     In this way alone can our evils be overcome-by bringing our lives into the order and purpose of obedience to the Divine Law. For then it is the Lord who fights for us, to give us inner victory and eternal peace. Amen.

LESSONS:     Judges 7: 1-8; 15-23. Matthew 10: 16-42. A. C.8965-8969.
MUSIC:     Liturgy, pages 424, 426, 428.
PRAYERS:     Nos. 85, 88.

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Third Lesson,-Arcana Celestia.

8965. Because faith is rare at this day, the Church being at its end, therefore few at this day undergo any spiritual temptations. Hence it is that it is scarcely known what they are, and to what they conduce.

8966. Temptations conduce to the confirmation of the truths of faith, and also to the implantation of them, and to the insinuation of them into the will, so that they become goods of charity. For man fights from the truths of faith against evils and falsities, and because then his mind is in truths, therefore when he conquers, he confirms himself in them and implants them; and he also holds as an enemy and rejects from himself the evils and falsities, which had assaulted him. By means of temptations, also, the concupiscences which are of the loves of self and the world are subdued, and the man is humbled; and he is thus rendered fit to receive the life of heaven from the Lord, which life is the new life such as pertains to the regenerate.

8967. Because by temptations the truths of faith are confirmed and the goods of charity implanted, and the concupiscences of evil are subdued, it follows that through temptations the spiritual or internal man acquires dominion over the natural or external, thus the good of charity and faith over the evil which is of the love of self and the world. When this is effected, the man has illustration and perception as to what is true and good, and also as to what is evil and false; and hence he has intelligence and wisdom, which afterwards increase daily.

8968. While man is being introduced through the truths of faith to the good of charity, he then undergoes temptations; but when he is in the good of charity, temptations cease; for he is then in heaven.

8969. In temptations, man ought to fight against evils and falsities as from himself, but still to believe that it is from the Lord. If he does not believe this while in the temptation itself, because it is then obscure to him, still he ought to believe it after the temptation. If a man, after temptation, does not believe that the Lord alone has fought for him, and has conquered for him, then he has undergone only an external temptation, which temptation does not penetrate deeply, nor does it inroot anything of faith and charity.
GOVERNMENT 1948

GOVERNMENT       COLLEY PRYKE       1948



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     A Paper read before the New Church Club, London, January 9, 1948.

     No word is more frequently on our lips today than the word "government." Some feel that we have "too much Government," others still thirst for more, and roundly state that "the Government should do this, that, or the other." At times we all feel the burden of the law, forgetting, at any rate temporarily, that the mass of legislation under which we groan is but the attempt (more or less wise) of those who have accepted the responsibility of Government to deal with the more clamant evils of the times. Nevertheless, few of us, when we retire at night, can feel that there is no law we have broken, no exhortation that we have left unheeded, and no "duty of a good citizen" remaining unfulfilled. In no field of human activity is the feeling of frustration greater, and (dare we say it?) in no field are there more "blind leaders of the blind."

     Let us hasten to explain that we have no axe to grind, no political faith to propound. Our object is twofold, and can be simply stated: 1) To bring together some of the teaching given in the Writings and pass it under review; and 2) to plead that, basing our faith and acts upon this teaching, we may preserve our intellectual freedom. "And ye shall know the truth, and the truth shall make you free." (John 8: 32.)

     A dictionary definition of Government is "to direct and control the actions or conduct, either by established laws or arbitrary will." I do not think there is any need to quarrel with this as the normal conception of Government.

     The complexity of modern life, in the fields of international, national, municipal, and private affairs, causes governmental activity to touch us at many points; but we believe it will be increasingly evident, as we give our subject consideration, that the state of the church with man is a deeper and more powerful cause than any other.

     Governments, in their relations with other countries, must make treaties, and must ensure the safety of their own country from the attacks of aggressor nations.

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Mention should also be made of the need to regulate international trade, and of the work which is being done to raise the standard of industrial working conditions, of the control of the production and sale of dangerous and injurious drugs, of joint action for the safety of those who travel, and so forth.

     On the national level there is the need to make and enforce laws, which shall ensure justice as between the state and men, and as between man and man; also the humane but necessary punishment of those who have offended against the laws of the state. There is the collection and proper use of taxes, the relief of the poor and destitute, the maintenance of the means of communication, the preservation of areas of special beauty or historical interest, works of art, and records of national importance, whether such records be public or private.

     No. 311 of The New Jerusalem and its Heavenly Doctrine reads:- "There are two things which ought to be in order among men; namely, the things which belong to heaven, and those which belong to the world. The things that belong to heaven are called ecclesiastical, and those which belong to the world are called civil." It is a very short number, but it is significant that it is placed at the beginning of the final chapter of this Divine work (published in 1758). And the chapter itself is headed: "Ecclesiastical and Civil Government."

     The material contained in this chapter of The Heavenly Doctrine also appears in the Arcana Coelestia (published 1749-1756), nos. 10789-10806. It is placed, together with some numbers concerning a visit to a Sixth Earth in the Starry Heaven, between the 38th and 39th chapters of Exodus. The 38th chapter details the altar of burnt offering, the layer of brass, and many details of the tabernacle, and also enumerates the precious metals used. Chapter 39 deals with the garments of Aaron and his sons, the details of the breastplate, the robes, and also reviews the tabernacle and its furnishings. I cannot pretend to make any suggestion as to why this teaching with reference to "Ecclesiastical and Civil Government" should have been given at that particular point in the Arcana; I can only express the strongly held opinion that it was not a matter of chance, and that wiser men who follow us will see a relationship which is not immediately clear to the ordinary reader.

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     Surveying the teaching in this final chapter of The Heavenly Doctrine, we see that the function of Government is to ensure that there be order amongst men. Not merely in the restricted sense that there shall be freedom from riot and civil strife, but that Divine order shall reign in the ultimate affairs of men.

     This function shall be performed by "persons in authority," well informed as to all that goes on, and who will protect the state from the hereditary evils of man's proprium. "Persons who are skilled in the law, wise and God-fearing." Men are to be kept in bonds by the laws, and by rewards and punishments. There is also to be order and subordination amongst those who are in authority. Persons who are in authority (kings and their subordinates) are entitled to obedience according to the laws of the realm, and on no account to be injured by word or deed. Great stress is laid upon the point that the king should regard himself as under the law, and that the dignity of the office is separated from the man.

     In the True Christian Religion, in the section entitled "The Omnipotence, Omniscience, and Omnipresence of God" (nos. 49- 70), we read in no. 52, and the passage is printed in italics: "Order is the quality of the disposition, determination and activity of the parts, substances or entities which make the form of a thing, whence is its state, the perfection of which is produced by wisdom from its love, or the imperfection of which is hatched by the insanity of reason from cupidity."

     Further we are told that God is order itself, and that He cannot act contrary to His own Divine order; that He created the universe and all its parts into the most perfect order. In hearing this, keep in mind what has already been said, that the ruler is to be governed by the law. When things amongst men are in order, they are the reproduction on a lower plane of the order of creation itself.

     Many passages in the Writings give the instruction that the Lord is order itself. This must needs be so, because "the Divine Truth proceeding from the Lord is what makes order, and Divine Truths are the laws of order according to which the Lord leads man." (H. H. 523.) It accordingly follows that "the Lord is in His own Divine order everywhere, because God is order." (H. H. 57.)

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Supporting teaching is found in A. C. 5703, and indeed throughout the Writings. For example, A. C. 2447 concludes with these words:

"All the laws of order are from the Divine Itself, the Divine Human, and the Holy proceeding of the Lord." The obvious corollary is, that to sin is to act against Divine order, (A. C. 5076, 4839, and elsewhere.) In A. C. 2057 we are taught that the love of self is destructive of heavenly order.

     It is important, of course, that we should not in our thought confuse the term "order" with what is sometimes called "regimentation." Heavenly society is no more a group of robots than it is a mass of well-meaning but undirected zealots. On the plane of civil government, order is something more than this. It involves the concentration of each on his or her individual use, carrying it out in accordance with the laws of the country and in the best possible way, with the object of furthering the establishment and perfection of the Lord's kingdom in the hearts and lives of men and women. Let us have in mind the innumerable variety of mankind-a specific use for every soul born, a use, which no other creature can perform. If we fail in the performance of that use, not only have we lost our place in the Gorand Man, but heaven itself in that degree is less perfect than the Divine Love would have it. A sobering thought.

     This order of which we are speaking is marvelously exemplified in the human body, where each minutest part has its place and function,-its contribution to make to the perfection of the whole. So it is that where, as it is in the heavens, the Lord is acknowledged and the life of charity prevails, there is order in increasing perfection from the love of use. It is not imposed; it is the ordained and inevitable result of life lived in obedience to the Divine laws. This does not mean that there is no government, that there are no governors and no governed. Far from it. But it does imply a very different conception of government from that which prevails in the world today. The angels wish to be governed, and the princes seek to govern, that the Lord's will may be done. For "the law of the Lord is perfect, restoring the soul." (Psalm 19: 7.)

     Where the love of self prevails, as it does in the hells, there is inherently nothing of order, but a constant surging up into disorder; and order must be imposed by authority.

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It is the government of a prison, carried out, not from choice but of necessity, by repression and punishment,-the rule of fear, and not of love.

     In the work on Heaven and Hell there are chapters headed "Governments in Heaven" and "The Lord Rules the Hells." These should be studied-not expecting to find the details of an ideal form of government, but in continuation of our search for fundamental principles that will guide us in our thought and in such limited action as may be within our power today. Heavenly government implies a heavenly society; and at this time of the vastation of the first Christian Church the state on earth is one of hell rather than heaven.

     Note that the word "government" is used in respect of the heavens and "rule" in respect of the hells. In the world it is a common although not invariable custom to use the word "government" in those communities where in some measure the consent of the governed is sought, and the term "rule" is used where those in authority impose their personal will.

     In the chapter on "Governments in Heaven" (H. H. 213-220), the first number may at first seem a little surprising; for it reads, in part: "But the governments in the heavens are various, of one sort in societies which constitute the Lord's celestial kingdom, and of another in societies which constitute the Lord's spiritual kingdom; they differ also according to the ministries of the different societies."

     We shall do well to let this sink into our minds and influence our thoughts. There is no stereotyped form, applicable to every society and every state. As heaven draws its perfection from the variety of its inhabitants (united by a common acknowledgment of the Lord Jesus Christ as the God of heaven and earth and a life of obedience to His law), so we find in the governments there a variety under the Lord's supreme law. He provides that His government shall be administered by "wise and God-fearing governors" who can accommodate government to the state of the angels in each heaven and in each society.

     There is a profound lesson of tolerance for us in this fact,-not tolerance of evil, but a tolerance of variety in the unity of obedience to the Divine law, a wise tolerance born of humility and of charity towards the neighbor. A recognition of the saying that "one man's meat may be another's poison," to put it in the form of an old saying; and how often these sayings enshrine the truth!

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     If we think that in this country we have achieved a form of government that is suited to the genius of our race, it is a reason for thankfulness to the Lord that we have been led along this path. We do well to remember how long and how arduous that path has been. It is not a reason why we should impose our forms on other races, or even a reason for unduly stressing the wisdom of the course that we have followed. Let us hold before the peoples to whom we stand in the relation of Trustees the ideal that government should regard a reverence of God and the welfare of the people-of all ranks and all classes. Let them know by all means what we and other races have been able to do, but let us be prepared to accept any form of government which they may work out in freedom which holds out the hope of the protection of religion, equality before the law, and justice between man and man.

H. H. 213 finishes as follows: "But in the heavens there is no other government than the government of mutual love, and the government of mutual love is heavenly government." In the next number we are told that "government in the celestial kingdom is of the Lord alone." It is called "justice," and "their heaven, or inmost joy, is to live justly from the Lord." (H. H. 214.) In the Lord's spiritual kingdom, government is called "judgment." "They have governors, few or many, according to the need of the society in which they are." (H. H. 215.)

     It is interesting to note that the difference in the form of government is based upon the difference between the two kingdoms-celestial and spiritual-and not upon the three heavens.

     Continuing the teaching with reference to government in the spiritual kingdom, H. H. 217 contains this sentence: "All the forms of government agree in this, that they regard the public good as their end, and in that good the good of everyone."

     The next number opens with these words: "From these things it may be evident what the governors are like, namely, that they are in love and in wisdom more than others, and thus from love will good to all, and from wisdom know how to provide for its being done. They are such that they do not dominate and command, but minister and serve; for to do good to others from the love of good is to serve, and to provide for its being done is to minister." (H. H. 218.)

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     After this paper was written my attention was drawn to the Memorable Relation in Conjugial Love, no. 207. It contains important teaching bearing upon our subject, and notwithstanding the length of the paper I want to include some extracts: "There are administrations and ministries in heaven, and courts of justice, higher and lower. . . . The angels are instructed and learn what is good and true, and what is just and equitable, in like manner as in the world; and they learn it, not immediately from God, but mediately through others. And every angel, like every man, thinks truth and does good as if from himself, and this, according to the state of the angel, is mixed, and not pure. There are also among the angels the simple and the wise; and the wise must judge when the simple, from their simplicity and ignorance, are in doubt what is just, or swerve from it. . . . There are rulers, administrators, and their subordinate officers."

     To comment upon such teaching could only detract from its wonderful clarity.

     The chapter in Heaven and Hell which is headed, "The Lord Rules the Hells," first refers to the spiritual equilibrium which keeps man in freedom of thinking and willing; and later we are reminded that all power in the spiritual world belongs to truth from good, and none at all to falsity from evil. No. 543 tells tins: "The hells in general are ruled by the general afflux of Divine Good and Divine Truth from the heavens, by which the general effort which issues from the hells is checked and restrained; but they are also ruled by a special afflux from each heaven, and from each society of heaven. The hells are ruled in particular through angels, to whom it is given to look into the hells and to restrain their insanities and disturbances; sometimes, also, angels are sent to them and moderate their disturbances by their presence. In general, all who are in the hells are ruled by fears,-fears of punishment." The number concludes: "The fear of punishment is the only means of restraining the violence and fury of those who are in the hells. There is no other means."

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     This aspect of our subject,-the control of the hells,-is outside our scope this evening, but I hope some member of the Club will feel constrained to address us one evening on the whole subject of crime, prevention and punishment. Past mistakes and cruelties must not be condoned, but I do not think that a careful study will give complete support to many modern tendencies.

     Perhaps some of us have been disappointed that there is no information given in Divine Revelation as to how governors should be selected and appointed. Revelation is of spiritual truth to guide us in the earthly life of regeneration. It may be that no form of government or mode of selecting governors is barred which looks to the fear of the Lord and love towards the neighbor, and that all fail which have not that essential content.

     In the True Christian Religion, no. 55, we read: "Who does not see that there is not an empire, kingdom, dukedom, commonwealth, city or house that is not established by laws which make the order and thus the form of its government? In all of these the laws of justice are in the supreme place, political laws in the second, and economic laws in the third; if they be compared with man, the laws of justice make the head, political laws his body, and economic laws his garments; wherefore also these latter, like garments, can be changed at pleasure. As to what concerns the order according to which the church has been established by God, it is this, that God is in all and single things of it; and the neighbor is he toward whom order is to be exercised. The laws of that order are as many and various as the truths contained in the Word. The laws which relate to God will make its head; the laws which relate to the neighbor will make its body, and the ceremonies will make the garments; for unless these hold together the others in their order, it would be as if the body were stripped naked, and exposed to the heat in summer, and to the cold in winter, or as if a temple were bared of its walls and roof, so as to expose the adytum, altar and pulpit to various violences."

     Let us not say that all this is too remote, or that it really has no relation to our day-to-day affairs. Nothing could be further from the truth. It is vital that the basic principles of government should be established; and only the New Church can set them forth, because only the New Church has the Divine guidance necessary.

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     In the number which we have just read, the essentials of government, and the proper subordination of justice, politics and economics, is set forth. The last named is likened to the dress, which can be changed at will. We suggest that this supports the idea that, in matters of the externals of government, there may be variety, provided that the essentials are there in their purity.

     We have time to give a little thought to governments in the world, in the light of what we have learned. It is unnecessary to detail the range of theory and practice of the day. It varies from the artificial calm of repression under the rule of unbridled dictatorship to the dust and confusion of what is called democracy.

     A great American statesman, President Lincoln, unfurled the standard of "Government of the people by the people and for the people." An English statesman is reputed to have said: "Good government is no substitute for self-government." Others have said: "All shall count as one, and none as more than one."

     These are trite sayings. They roll easily from the tongue, and they have the sound of great pronouncements. Are they true? Do they accord in the political sense with spiritual truth? Is not self- government (as distinct from self-control in a moral sense) a contradiction in terms? What should be our aim in government? These are questions put in all seriousness. We shall not attempt to answer them. That is an individual task. But we do urge that it is one, which we cannot and should not leave to others.

     I imagine all will agree that we cannot hope for the rule of the heavens in the world in our time. We have learned that, in the highest sense, the government of the Lord cannot be imposed; it is the result of the desire to obey His laws. Our first aim should be to preserve that freedom which will permit and promote the growth of the Church.

     Democracy may be, and it undoubtedly is at this day, a necessary curb to rulers "drunk with power"; but to suggest that it is the ideal form of government is in our minds unsound. The bribery and corruption inherent in the election programmes of modern political parties bear witness to this. But we can take higher ground, and point out that influx is from above to what is below, from within outwards. Whatever may be necessary as a present accommodation, the choice of our own governors by universal suffrage is not, in our judgment, the last word in government.

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We are living in a period when theories, which have been the subject of debate for a hundred years or more, are being put to the test of every-day practice. We submit that it is not too soon for thinking men to say that some of the results have not been foreseen by those who have struggled to have these theories tested, and that many of the results will prove a bitter disappointment.

     Earlier in this paper we commented that we all complain of the mass of legislation, most of which is directed towards achieving, by means of laws and penalties, objects which, in a proper state of the church with man, would be secured by the application to life of the doctrine of charity to the neighbor.

     The Communists are said (with what truth we do not know) to look towards a condition when governments will disappear. There is in this some slight approach to the truth, inasmuch as the higher the spiritual state of mankind, the less need will there be for detailed laws that govern (by penalty and punishment) practically every action we take.

     Bishop de Charms, in a most valuable series of doctrinal lectures on "Religion and the Moral Life," has said that "civil laws, to be effective, must have the sanction of public opinion. If this support is lacking, police power will not suffice permanently to maintain law." Later on he points out that, "unless civil freedom and liberty of conscience can be maintained, the Church cannot be established. Such freedoms are the indispensable foundations of spiritual life."

     In our opening remarks we said that it was our intention to enter a plea for the preservation of our freedom. We take up this point because we believe that there may be a very serious danger facing our Church, and one that will continue to face it for many years to come. There does not seem to be any immediate threat to our bodily freedom, but even that is not impossible; there is plenty of lip service to freedom of thought, speech and worship. The danger is that, as New Churchmen, from ignorance, neglect, sheer unwillingness to undertake the mental effort of thinking for ourselves, we may find that we are caught up in the sphere of the thought of the world, and that we give mental, if not active, support to groups and movements which have nothing in common with our New Church faith.

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     The Church is of necessity in the world, but should not be of it. We cannot pretend that the conflict of thought and turmoil of passion, which we see around us, does not exist. It must have its effect upon the immediate future of the Church, since the prospect of additions to our ranks from outside must be profoundly influenced by the state of the world. It seems to us that we have first to preserve in its integrity the Revelation, which has been entrusted to us. This may involve our participating in uses, which many of us have been content to leave to others, such as the translation and publication of the Writings and their distribution throughout the world, the education of our children, the development of our communal life.

     Above all must we maintain the purity and completeness of our doctrine. To do this we must preserve our entire mental freedom. More than ever before we must study the Writings and base our thoughts and actions (on every plane of life) on them. This we cannot do if we allow our thoughts to be formed by the world. Let us throw the light of revealed truth upon all these matters, and shape our course accordingly, whatever may be the cost to our inherited tendencies and self-intelligence, and however reluctant we may be to think for ourselves rather than let some smart propagandist present us with thoughts ready-made.

     We have used the phrase "completeness of our doctrine," and we have done so intentionally. We all have a tendency, in some states, to overemphasize or underemphasize this or that doctrine. We are told that Divine Truth is one. There is no phase of our earthly life which it cannot illumine. We neglect any part of it at our peril.

"Thy Word is a lamp unto my feet, and a light unto my path." (Psalm 119: 105.)
NOTES AND REVIEWS. 1948

NOTES AND REVIEWS.       RICHARD H. TEED       1948



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SUNDAY IN CHRISTENDOM.

     From an Editorial on the subject of "Worship," appearing in THE NEW AGE for January, 1948, we cite the closing paragraphs:

     "Let me put it to you who neglect your church: Are you earnestly striving to use the Sunday as it was intended to be used? Why is the Sunday given; what is its purpose today? We certainly have outgrown the idea that a certain day has to be set aside from life's ordinary doings and to be called holy. Acting on that line of thought come those who, with seeming unanswerable logic, say that we in Christendom are observing the wrong day; it is the seventh day that has to be so regarded! We reply: We are not interested in the claims of any one day over another; all that kind of thought belongs to the regime of the ceremonial law. What matters is that we set aside a day, any day, for instruction and meditation in spiritual things, striving to refresh our thought and intention as to the why and wherefore of our pilgrimage in this world.

     "But you who neglect church rob the day of its intended use altogether. If circumstances really prevent you from coming with one accord to the place appointed for worship and instruction in the knowledge of the Lord, then do you set aside a portion of the day to worship in your home, and to quiet meditation? One is forced to conclude that no such custom prevails; and where there is non-attendance at church, the sacred uses of the day are wholly neglected, and the day is given up to selfish indulgence and superficial pleasures.

"We make no hesitation to affirm that a non-churchgoing community is rapidly becoming a pagan community. If it is found impossible to spare a few hours on one day of each week to earnest and sincere worship of the Lord and meditation on the inner meaning of life-whether this be done in a church or in the home-then the Spirit of the Lord is not near to such a people, and insidious deterioration is inevitably going on. The results we see in the state of the world-major wars, social discontent and upheavals, the neglect and abuse of marriage, with soaring figures of divorce.

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"'So long as man is in the world, he ought not to be otherwise than in external worship also; for internal things are excited by external worship, and by it also external things are kept in a holy state, so that internal things can flow in. And, besides, man is thus imbued with knowledges, and is prepared for the reception of heavenly things; and he is also gifted with states of holiness, though he does not know it, which states of holiness are preserved to him by the Lord for the use of his eternal life; for all the states of man's life return in the other life.' (A. C. 1618.)

     "Is it not folly, self-deception and make-believe to maintain the facade that we are a Christian community? There are, of course, the few who keep alive the things of the Christian faith amongst us. But the majority, the vast majority, appears to be in a merely pagan state. The only use this majority has for its churches is to marry there, to bury or cremate with Christian rites, and, with some, to baptize their children, when solemn vows are made to rear the child in the Christian faith, but with apparently no serious intention to fulfill such vows.

     "Is a people worthy of the name of Christian who perpetually neglect every call to take their religion seriously? At the time when worship is being observed, the roads are crowded with pleasure- seekers, and, in the summer, the beaches are thronged with sunbathers, who, it would seem, can have no thought above the plane of their bodies, and who know not what the inside of a church looks like. Even after the delights of the open air have been enjoyed during the day, still there is no time for a few hours of quiet meditation before bedtime. No, visitors are expected for tea; and the delights of social contacts occupy the remainder of the day. What surprises one is that these people profess and call themselves Christians. Indeed, they would be horrified and affronted if any suggestions to the contrary were made. Why cling to the name when any semblance of a life consistent with the name has been neglected?

     "We submit that a Christian community will certainly worship Jesus Christ, will seek to learn and know His Word, and so to live thereby.

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We see no sign that the peoples of Christendom are doing these things. What we do see is a people-kindly and indulgent-intent on pleasing itself, and feverishly making money in every imaginable manner, in order that it may enjoy itself the more. Sunday, as a day of prayer and instruction in spiritual things, has become a positive farce, no longer to be taken seriously. Folk are not living close to the Lord, and have no desire to do so, Our churches and all they stand for are neglected, and what they have to tell sounds but as an idle tale, something dry, remote, meaningless.

     "'Except the Lord of Hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah.' (Isaiah 1: 9.)"
RICHARD H. TEED.
PRESERVING EQUILIBRIUM 1948

PRESERVING EQUILIBRIUM       FREDERICK D. BALLS       1948

Editor of NEW CHURCH LIFE:

Dear Sir:

     No doubt the article by Mr. Sydney B. Childs on "Aftermath of War" in your January issue gives a true, if rather somber, view of the state of the world at the present time; but still we have the comforting teaching over and over again in the Writings that the Lord maintains an equilibrium between good and evil, in which man lives and acts.

     All evils are destructive, and in the end they are self-destructive. This must be so, as they are contrary to Divine Order. They are still none the less real and hurtful.

     May not the intensification of the deadliness of modern weapons of destruction be the means of bringing about the end of war, particularly because the results of their use may recoil, not only figuratively but actually, on the warmongers?

Yours sincerely,

FREDERICK D. BALLS.

Wivenhoe, Essex, England,
February 1,1948.
CUNO'S MEMOIRS. 1948

CUNO'S MEMOIRS.       Rev. W. CAIRNS HENDERSON       1948



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A REVIEW

J. C. CUNO'S MEMOIRS ON SWEDENDORG, TO WHICH IS ADDED DR. J. A. ERNESTI'S LIBELLOUS ATTACK AND ITS REFUTATION. Translated from the German by Claire E. Berninger, and edited, with additional translations, by Alfred Acton, D.Th. Academy Book Room, 1947, pp. 180 (Preface and Introduction, pp. iii-xix). Price $2.00.

     This useful and interesting item of Swedenborgiana consists mainly of a translation of the Memoirs of John Christian Cuno, published in Hannover, 1858, under the title "Notes by an Amsterdam Citizen concerning Swedenborg," and of a "Collection of News concerning Herr Emanuel Swedenborg," published at Hamburg in 1771. As stated in the Preface: "The Editor's part has consisted in planning the work and selecting the material; in translating the Latin portions, in supplying subheads, and in writing the section, 'Swedenborg's Answer to Dr. Ernesti.'" In presenting the whole of the printed Memoirs, and filling in some omissions made by the German Editor, Dr. Acton has made available hitherto unpublished material to the English reader; for in accordance with the design of his Documents concerning Swedenborg, Dr. R. L. Tafel translated only those portions of Cuno's Memoirs which deal more directly with Swedenborg, though not in the order in which Cuno wrote them. This work therefore enables the reader to know more about Cuno himself, his knowledge of the Writings, and his attitude to them.

     John Christian Cuno was born in Berlin, in 1708, of well to do parents. He received a grammar school education, supplemented by private instruction from several distinguished tutors, and then became tutor to the children of his former assistant headmaster, but was conscripted, much against his will, in 1724. After a chequered career in the Prussian army, he left the army in 1739, at the age of thirty-one, and made his way to Holland, entirely without means. In Amsterdam, where he settled, he married the widow of a rich merchant.

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There he remained, to become known and respected as an honest, pious, lovable, and prosperous citizen; the owner of extensive businesses; and also a poet, botanist, and dilettante philosopher and theologian. His acquaintance with Swedenborg extended from 1768 to 1771.

     In the Memoirs, which form the main portion of the work under review, Cuno gives much interesting information about Swedenborg's life in Amsterdam, his personal appearance, and his manner and influence in company; relates conversations and correspondence with him; and defends him against scoffers and certain charges of heresy. In large part, however, the Memoirs consist of extracts from the Writings with Cuno's comments. The works from which he quotes are Conjugial Love, Apocalypse Revealed, Last Judgment, Earths in the Universe, White Horse, Heaven and Hell, Heavenly Doctrine, Doctrine of the Lord, Sacred Scripture, Doctrine of Life, Summary Exposition, Divine Love and Wisdom, and Divine Providence. Of these works, Cuno possessed only Conjugial Love and Apocalypse Revealed. The others he borrowed from Swedenborg.

     For Swedenborg himself, whom he describes as "one of the oddest saints that ever lived," he professes profound respect and deep affection, and this with manifest sincerity. He recognized in him a learned man who wrote much that was new and worthy of thought; he regarded him as an upright, pious, and lovable man incapable of deliberate deceit, and at times speaks of him with most affecting tenderness. But Cuno could not accept either Swedenborg's commission or his claim to have been intermitted into the spiritual world. He does, however, commend his doctrine of temptation, his teaching concerning innocence, his concept of the church universal, and the distinction he makes between man and beasts. He concedes that Swedenborg writes reasonably about the Word; speaks warmly of the White Horse as the "shortest but easily the nicest" of the theological works, and records his belief that Swedenborg's ideas about the Lord can never be sufficiently revered. The necessity of a union of charity and faith is also approved; but he cannot see that the Evangelical Protestants separate them, and indignantly repudiates the idea that the Protestant Church believes in faith alone. Indeed, in this connection he does not hesitate to charge Swedenborg with rudeness and impudence!

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     His principal negative criticisms may be noted briefly. Commenting on Conjugial Love, Cuno finds the spiritual world portrayed all too materially and Swedenborg's heaven much too like that of Mohammed; and he precedes a long line of critics who have found Part II too plain and therefore objectionable. Apocalypse Revealed is characterized as a confused work, but one from which gold may be gathered. He cannot understand why Swedenborg has escaped attack from the theologians. The doctrine of the Last Judgment is rejected as unsupported by happenings in the church on earth. Indeed, Cuno finds all too many paradoxes as he reads and ponders.

     He accepts the fact that other earths are inhabited, but rejects what is said about their inhabitants; he would have those inhabitants exactly like the men of our earth. He is moved even to anger by the statement that the Lord was born on our earth because of the Word-a reason, which seems to him childish and absurd. But his most pungent criticisms are reserved for the doctrine that all angels were originally born men, and for the New Church canon of the Word. The exclusion of the Epistles is regarded as presumption, and he suggests that it was done because the teachings of Peter and Paul are too strongly against Swedenborg.

     He describes Heaven and Hell as a hodge-podge of curious things, though he concedes that the author sometimes speaks thoughtfully. The doctrine of equilibrium given in this work is so little understood that Cuno thinks it savors of Manicheism-the doctrine of two eternal principles, Good and Evil, held by an early Christian sect. Marriage in heaven, as described in Conjugial Love, is dismissed as all too carnal. Cuno is most incredulous, and even scornful, when he comes to the doctrine of attendant angels, and he speaks of Swedenborg's angels in terms reminiscent of those, which the Writings themselves apply, to those evil spirits with whom spiritists are able to establish communication.

     It must be remembered, however, that Cuno was a man of his age, and that the Writings frequently note the general disbelief in attendant angels prevalent in his age. He does not reject the idea that there is an internal sense in the Word, but he cannot accept Swedenborg's.

     It will be seen from this that Cuno's Memoirs are highly critical, not of the man Swedenborg himself, but of the Writings.

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Swedenborg himself he describes as an upright, pious man, incapable of deliberate lying, but deceived by his alleged angels. Despite his strictures, he preserves a balanced mind and shows in many respects sound judgment. He will not class Swedenborg as an enemy of religion, and absolves him of the motives by which most heretics are seduced. Indeed, he confesses that he does not know what he dare judge, and concludes finally that he will not judge the author of these strange works, but will think of him as showing the signs of a man in his second childhood, but no fool. Regarding the Writings as Swedenborg's own works, he expresses sincere regret that in them he so often teaches what contradicts the old truths founded upon the Word.

     To this reviewer, that seems to furnish one key to an understanding of Cuno's attitude to the Writings. He appears to have been a sincere Christian who felt it his duty to examine these Writings in the light of the Word of God. But, unfortunately, his idea of that Word was the orthodox one which included and gave preeminence to the Epistles, and insisted upon a literal acceptance of all the rest. His mind was conditioned by the theology of his church, and he could not accept that which he honestly believed to be contrary thereto. Moreover, he could not accept Swedenborg's claim as a Revelator. He insists that so stupendous a claim must he substantiated by incontrovertible proofs; and that Swedenborg's own testimony is not sufficient.

     The "Collection of Sundry News," which follows the Memoirs, gives information about Swedenborg's life in Amsterdam in 1770 and 1771; describes Cuno's conversations with him in those years-one about his visions, the other concerning familiar spirits-and contains Dr. Ernesti's attack. It is in these pages that Cuno raises the question whether Swedenborg was not himself deceived; whether his "geometrical thinking" as a philosopher had not exposed his mind to phantasies and imaginations. However, he hesitates to form a final opinion.

     Dr. Johann August Ernesti (1704-1781) of Leipzig, noted philologist and theologian, founded, in 1759, a monthly review Neue Theologische Bibliothek. In the first number, he printed an unflattering review of Arcana Coelestia, and then, in the eighth number, he made a libellous attack on Swedenborg himself, charging that his theological Writings were fictions deliberately invented to deceive.

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A copy of a journal (Sammlung einiger Nachrichten) containing a copy of this charge was sent by Cuno to Swedenborg, who was justly indignant at this attack upon his person. His dignified and spirited reply to this accusation of deliberate fraud, sent first to Cuno and then made public, forms the closing section of the work under review.

     There may be some who will be disposed to question the use of publishing a work which is, for the most part, so critical of the Doctrines. To my mind, however, it is a valuable addition to the available literature on Swedenborg. As the Preface points out, Cuno's report is unique, in that it is "the only detailed report by a man who was in constant association with Swedenborg for many months, and who made a contemporary record of that association." It is, furthermore, written by a man for whom, despite his inability to receive the doctrines, Swedenborg had considerable affection, But that is not all. Cuno has been quoted by biographers of Swedenborg, but his non-acceptance of the doctrines was noted only briefly and in general terms. The full truth about his position has never before been available to the English reader, and truth is always of use. Finally, we have in this volume a picture of a sincere, mature cultured, and fair mind, making an honest attempt to evaluate the Writings; a picture which illustrates and confirms much that is taught in the Writings about reception of Divine Revelation, which throws light on contemporary thought in the late eighteenth century, and which increases our knowledge of a part of Swedenborg's life. In recommending this work to all who wish to extend their acquaintance with the life of Swedenborg and with contemporary reactions to the doctrines, I should like also to congratulate the Editor and the Translator on an arrangement of material and a style which make for sustained readableness and interest. The footnotes supplied by the Editor are highly informative and make for a fuller understanding of the text.

[THE NEW PHILOSOPHY, October, 1947.]
ANNUAL REPORTS 1948

ANNUAL REPORTS       Various       1948



170


     SECRETARY OF THE GENERAL CHURCH.

     Seventy-nine new members were enrolled in the General Church of the New Jerusalem during 1947. Twenty-two deaths and one resignation bring the net gain to 56 members. The total enrollment on Jan. 1, l948, was 2481, of whom 1468 reside in the United States and 1013 abroad.

     Membership on Jan. 1, 1947 - 2425
     (U. S. A.-1430, Abroad-995)
New Members (Certificates nos. 3724-3802) - 79
     (U. S. A.-55, Abroad-24)
Deaths (U. S. A.-17, Abroad-5) - 22
Resignations (Abroad-l) - 1
     Losses - 23
     Net gain in membership - 56
Membership on Jan. 1, 1948      2481
     (U. S. A.-1468, Abroad-1013)

     Not included in this Report are the figures for the Mission of the General Church in South Africa, which reports as of Dec. 15, 1947, a membership of 497 baptized adult natives, associated with 11 societies or missions in Natal, Cape Province, Zululand, Transvaal, and Basutoland. The mission also reports 85 young people and 311 children under 14 years of age.


NEW MEMBERS.

January 1, 1947 to December 31, 1947.
A. THE UNITED STATES.

Tucson, Arizona.
Miss Marion Pendleton Gyllenhaal.

Altadena, California.
Mr. Edward Armstrong Davis,
Mrs. E. A. (Madge Loine Bell) Davis.

Corona, California.
Mr. Lovick Lambeth Wilson.

Los Angeles, California.
Mrs. Emille Streich Stoll,
Miss Mildred Violet Stoll.

Riverside, California.
Miss Judith Cooper.

Chicago, Illinois.
Mr. Robert Edward Brown,
Mr. Thomas Wilson Cowood,
Miss Laura Cordelia Gladish,
Mr. Frederick Christian Schuster,
Mrs. F. C. (Lucille Hattie Hermann) Schuster.

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Glenview, Illinois.
Mr. John Douglas Alan,
Miss Ruth Elizabeth Barry,
Miss Dolores Burnham,
Mr. Stanford Gabriel Lehne,
Mrs. S. G. (Sylvia Nadine Stevens) Lehne,
Miss Joan Price,
Miss Evangeline Jane Wright.

North St. Paul, Minnesota.
Mr. Walter William Zick.

St. Louis, Missouri.
Miss Naida Elizabeth Wilson.

Larchmont, New York.
Miss Edith Myra Johns,
Mr. Hyland Righter Johns, Jr.

Bryn Athyn and Huntingdon Valley, Pennsylvania.
Miss Carol Childs,
Mr. Denis Cooper,
Mr. Geoffrey Cooper,
Mr. David Lloyd Crockett,
Miss Martha Dandridge Croft,
Mr. Richard Lafayette Davis,
Mr. Fernando Fred Diaz,
Mrs. F. F. (Rose Myers Holland) Diaz,
Mr. Henry Reeves Dunlap,
Mr. Thomas Andrew Hilldale,
Miss Sonia Elizabeth Hyatt,
Miss Joan Ellen Klein,
Mr. Herbert Nathaniel Schoenberger, Jr.
Mr. Lorentz Ray Soneson,
Mr. John Tafel Synnestvedt,
Mr. Sigfried Tafel Synnestvedt,
Miss Muriel Wells,
Mr. John Henry Wille.

Philadelphia, Pennsylvania.
Miss Joan Kendig,
Mr. James Rembert Smith,
Mrs. J. R. (Josephine Helen Deep) Smith.

Pittsburgh, Pennsylvania.
Mr. Alfred Gareth Acton,
Mr. James Edmund Blair, Jr.,
Mr. Robert Homer Blair,
Miss Gaynell Ruth Johnston,
Mr. Arthur Schoenberger,
Mrs. Arthur (Marie Pauline Hoffman) Schoenberger.

Springfield, Ohio.
Mr. Frederick Ehrman Merrell, Jr.

Wyoming, Ohio.
Miss Audrey Merrell,

Seattle, Washington.
Mr. Ayres William Johnson, Jr.
Mrs. A. W. (Gloria Nancy Caldwell) Johnson, Jr.

Washington, D. C.
Miss Lois Charlene Jackson.

B. CANADA.

Ground Birch, British Columbia.
Mr. Grady Moore.

Blair, Ontario.
Miss Elsie Evens.

Kitchener and Waterloo, Ontario.
Miss Barhara Naomi Heinrichs,
Miss Madeline Hill,
Miss Eleanor Edith Stroh.

Windsor, Ontario.
Miss Isabelle Joyce Bellinger.

C. ENGLAND.

Seven Kings, Essex.
Mr. Laurence Patient.
Mrs. Laurence (Emily Jane Gowen) Patient,
Miss Marjorie Sylvia Patient.

Baldock, Hertfordshire.
Miss Mabel Beatrice Greenwood,
Miss Dora Margaret Innes.
St. Albans, Hertfordshire.
Miss Gabrielle Howard,
Miss Helene Howard.

London.
Miss Brenda Dale.

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D. Norway.
Narvik.
Mr. Anders Trygve Wittenstrom Thorsen.

E. Sweden.
Stockholm.
Mr. Jons Carlman,
Mr. Bjorn Axel Holmstrom
Miss Signe Ragnhild Leufstedt.

F. SOUTH AFRICA.
Durban, Natal.
Mr. Robert Wellesley Cowley,
Mr. William Sandlings Cowley,
Mr. Jesse Edgecombe Gibb,
Mr. Vivian Edward Hansel.

Pinetown, Natal.
Mr. Frederick Hubert David Lumsden,
Mrs. F. H. D. (Eleanor Louisa Elphick) Lumsden.

DEATHS.

Reported in 1947.

Blackman, Mr. Harry Edward, Jan. 25, 1947, Glenview, Ill.
Brown, Mr. Charles Raynor, Nov. 22, 1947, Toronto, Ont.
Davis, Mr. Charles Frederick, Apr. 21, 1947, Middleport, O.
Denninger, Mrs. Christian G. C. (Mabel Elizabeth Johnston), May 10, 1947, Pittsburgh, Pa.
Doering, Mr. Albert, Nov. 18, 1947, Kitchener, Ont.
Dowling, Miss Kate Madeline, Apr. 7, 1947, Sidcup, Kent, England.
Eblin, Mrs. Austin H. (Julia Powell), Mar. 28, 1947, Meigs County, O.
Fitzpatrick, Mrs. Mabel Antoinette (Coffin), Oct. 5, 1947, Baltimore, Md.
Fogle, Mrs. John D. (Louise Bell Tyrrell), Sep. 25, 1947, Portland, Ore.
Frost, Mr. Augustus Chester, July 20, 1947, Atlanta, Ga.
Fuller, Mrs. Benjamin Delano (Mary Davitt), July 6, 1947, Lakewood, O.
Fuller, Mrs. Edmund H. S. (Margaret Marshall), May 18, 1947, Norton Center, O.
Glebe, Mrs. Gustav Valentine (Wilhelmina Rothermel), Apr. 25, 1947, Bryn Athyn, Pa.
Hilldale, Mrs. John (Minnie D. Coffin), June 9, 1947, Oak Hill, Fla.
Iungerich, Rev. Eldred Edward, Feb. 7, 1947, Bryn Athyn, Pa.
Kjellquist, Mrs. T. Sigrid A. (Fredricksson), Aug. 17, 1947, Gothenburg, Sweden.
Malmstrom, Miss Gerda Cecilia, Apr. 27, 1947, Chicago, Ill.
Morgan, Mrs. Elisha (Esther S.), Aug. 20, 1947, Hazelhurst, Wis.
Rhodes, Miss Barbara, Oct. 7, 1947, Salem, O.
Simons, Miss Una, Feb. 28, 1947, Sacramento, Cal.
Spalding, Miss Lilian Howard, Mar. 3, 1947, Richmond, Surrey, England.
Synnestvedt, Miss Elsa, Nov. 3, 1947, Bryn Athyn, Pa.

RESIGNATION.
Loweberg, Mrs. J.W.A. (Anna Marta Elisabet Johansson), Stockholm, Sweden.

Respectfully submitted,
HUGO LJ. ODHNER,
Secretary.



173


. Annual Reports

COUNCIL OF THE CLERGY

January 1, 1947, to January 1, 1948.

     Early in 1947, one member of the Council, the Rev. Eldred Edward Iungerich, passed into the spiritual world.

     There were no Ordinations during the year.

     On January 1, 1948, therefore, the Council of the Clergy consisted of three priests of the Episcopal degree, twenty-eight of the Pastoral degree, and two of the Ministerial degree, making a total of thirty-three members, seven of whom are retired or engaged in secular occupations.

     There are two Authorized Candidates and three Authorized Leaders. The General Church still has one priest of the Pastoral degree in the British Guiana Mission, and two of the Pastoral degree and eight of the Ministerial degree in the South African Mission.

A list of the Clergy of the General Church and its Missions appears in NEW CHURCH LIFE for December, 1947, pp. 565-568.

     The statistics concerning the RITES AND SACRAMENTS of the Church administered during 1947, compiled from 23 reports received up to February 6, l948, together with the figures reported for 1946, are as follows:

           1947 1946

Baptisms 125     133     (-8)
Confessions of Faith 26 42 (- 16)
Betrothals 15     20 (-5)
Marriages 30     31 (-1)
Funeral Services 19     39 (- 20)
Holy Supper: Administrations 179     174 (+5)
Communicants 3656     3460 (+ 196)
Ordinations 0     1 (-1)
Dedications (Homes) 7     1 (+6)

     Returns for the Holy Supper were much clearer than in 1946, and although the figure given for the total number of Communicants is still only approximate, it is probably much nearer to the actual figure.

REPORTS OF THE MEMBERS OF THE CLERGY.

     Right Rev. George de Charms, Bishop of the General Church of the New Jerusalem, Pastor of the Bryn Athyn Society, and President of the Academy of the New Church, reports as follows:

PASTORAL CHANGES:
In contrast to the previous year, there were no Pastoral Changes during 1947, except in the case of the Rev. Ormond de C. Odhner, who has accepted a call to become Assistant Pastor of the Immanuel Church in Glenview.

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Mr. Odhner will continue his work as Visiting Pastor to the Southern States, and to St. Paul, etc., but will reduce his schedule of visits.

COMMITTEE APPOINTMENTS:

     On January 10, I appointed a Committee on "General Church Religion Lessons" under the Chairmanship of the Rev. F. E. Gyllenhaal. The Committee includes all those who were already active as leaders in the work of producing and distributing Sunday School Lesson material for Theta Alpha, together with a Director, an Art Director, a Treasurer, and a Librarian. The President of Theta Alpha is ex-officio a member of the Committee. My purpose is to organize the work so ably inaugurated by Theta Alpha, in such a way as to provide for indefinite growth and expansion under the auspices of the General Church. The growth up to the present time has been phenomenal. There are more than six hundred children now on the roll of pupils receiving regular instruction, and there is every prospect that the use will become increasingly important to the future of the General Church.

     The Committee appointed at the Thirty-third British Assembly in August, 1946 to develop a plan for the establishment of a New Church School in Great Britain, reported to the British Assembly last August, but no action was taken. It was thought that the time was not propitious for undertaking the financial obligation implied in the proposal of the Committee. However, I reappointed the Committee, with certain additions to the membership, and with instructions to make further investigation as to the possibility of providing for the education of the children of General Church families in Great Britain, and to report with recommendations to the British Assembly in 1948.

EPISCOPAL VISITS AND ASSEMBLIES:

     With a view to some modification of our District Assemblies, I made Episcopal Visits last May and June to Toronto, Glenview, and Pittsburgh, to plan and organize the work in each district.
     I also presided at a joint Baltimore and Washington Assembly on May 16-18, and visited Philadelphia, New York, and Northern New Jersey.
     The District Assembly held in Pittsburgh included all General Church members and friends in Western Pennsylvania, Ohio, and Michigan.
     What has been previously known as the "Ontario Assembly" has been called the "Eastern Canada Assembly," and has been definitely organized to include the Province of Quebec.
     The Chicago District has been organized to include members and friends in Illinois, Indiana, Wisconsin, Minnesota and Missouri.
     In each of these districts the plans for the Assembly are in the charge of a Committee composed of representatives from each Society and Circle in the district.
     The purpose is to widen the opportunity for active participation in the work of providing the Assembly, to increase the attendance, and to center the interest in the uses of the General Church.

175



     I presided at the Annual Meetings of the Council of the Clergy and the Joint Council, and at the meetings of the Executive Committee during the year.

PASTOR OF THE BRYN ATHYN CHURCH.

     As Pastor of the Bryn Athyn Church, I preached 10 times, addressed the Children's Service 3 times, delivered a series of doctrinal classes to the Society, and conducted a group class on Education.
     In addition, I presided at all meetings of the Bryn Athyn Society, and performed other duties pertaining to the Pastoral Office.
     I received valuable assistance in connection with the pastoral work of the Society from the Rev. Hugo Lj. Odhner, the Rev. Frederick E. Gyllenhaal, the Rev. E. R. Cronlund, and from other ministers during the year. To all of these I would make grateful acknowledgment.

PRESIDENT OF THE ACADEMY OF THE NEW CHURCH

     As President of the Academy, I have presided at the meetings of the Corporation, the Board of Directors, the General Faculty, the President's Council and the Faculty of the Theological School. The able assistance of the Right Rev. Willard D. Pendleton as Executive Vice President of the Academy is deeply appreciated.
     A more detailed report of my official acts as President of the Academy is made to the Annual Meeting of the Corporation and faculty.
     
     * * *

     Right Rev. Willard D. Pendleton, Executive Vice President of the Academy of the New Church, in addition to discharging the duties of that office, has served as Assistant to the Bishop of the General Church, performing such duties as were assigned to him.

     Rev. Alfred Wynne Acton reports that during the past year he has been engaged as Pastor of the Olivet Society, Toronto, Ont., and as Headmaster of the Olivet Day School.

     Rev. Karl R. Alden, Principal of the Boys' Academy and Visiting Pastor to the Canadian Northwest, in addition to his regular duties in the Academy, preached once in Bryn Athyn, once in Baltimore, and conducted one Children's Service and the Christmas Children's Service in Bryn Athyn. He also conducted Children's Service and Adult Service for the Wilmington Convention Society, and gave the Nineteenth of June address in Toronto. During the summer he visited the New Church people in the Canadian Northwest. A detailed account of this trip appears in NEW CHURCH LIFE for December, 1947.

     Rev. Gustaf Baeckstrom, Pastor of Nya Kyrkans Forsamling in Stockholm, and of Den Nye Kirkes Menighet, Oslo, reports that he has continued to serve as Editor of NOVA ECCLESIA and Manager of the Book Room in Stockholm.

176


He visited Oslo once, giving one public lecture and conducting two services and an administration of the Holy Supper; and has also visited isolated people in Malmkoping, Kristinehamn, Mariefred, Vaxjo, and Tranas, and administered the Holy Supper.

     Rev. W. B. Caldwell continued to serve as Editor of NEW CHURCH LIFE, and, until September 1, 1947, as Professor of Theology in the Academy of the New Church.

     Rev. Harold C. Cranch, Pastor of Sharon Church, Chicago, and Visiting Pastor to the Western States, reports a year of progress that holds hope for the future. In Chicago, attendance and support have increased, Sunday School rooms have been built and a graded course established. Centers in the West are being organized into four districts, with officers elected by the groups to sustain the work between his visits. Regular activities are being maintained in four new Circles:-at Tucson, Arizona; Los Angeles, Calif.; Denver Colorado (reorganized); and Fort Worth, Texas. And activities are being established at Seattle, San Francisco, and Spokane. Mr. Cranch estimates that about 350 members, friends, and children are receiving his ministrations.

     Rev. E. R. Cronlund, although engaged in secular work, preached four times in Bryn Athyn during the summer.

     Rev. C. E. Doering, Dean of Faculties of the Academy of the New Church, Professor of Mathematics, and Instructor in Religion, conducted the morning worship in the Academy Schools and preached once in Bryn Athyn.

     Rev. Frederick W. Elphick, Superintendent of the General Church Mission in South Africa, presided at the Native Ministers' Meetings held in Durban during April, and traveled over 4500 miles in visits to various places in connection with Mission work. He reports that endeavors have been made to revive the Native Theological School, but that at present there is only one evening student in Durban and one corresponding student in the Transvaal. Owing to the illness of the Rev. M. B. Mcanyana, he has frequently officiated for the Society at Mayville, Durban; and he has also officiated three times for the Durban Society and once for the Pinetown Circle.

     Rev. Alan Gill reports that in addition to his regular duties as Pastor of the Colchester Society, England, and Headmaster of the Day School there, he has preached four times in London and once each at Bath and Manchester. He presided at the Thirty-fourth British Assembly, and delivered the presidential address and the sermon. He also presided at the Young People's Week-end at Colchester on August 29-30. In addition, he continued as Chairman of the British Finance Committee, and as Editor of the "News Letter."

     Rev. Victor J. Gladish has still been engaged in secular work, but has preached once in Glenview and twice in Sharon Church, and has taught the senior class in the Sharon Church Sunday School on two occasions.

177




     Rev. Frederick E. Gyllenhaal, Teacher of Religion in the Bryn Athyn Elementary School and Pastor-in-charge of General Church Religion Lessons, in addition to his regular duties, preached eleven times in Bryn Athyn and once in Pittsburgh, conducted twenty-seven children's services in Bryn Athyn, addressed the Pittsburgh Society and the Eastern Canada Assembly, and gave eleven lectures to the Theological students.

     Rev. Henry Heinrichs continued in secular work, but preached six times in Kitchener and twice in Toronto.

     Rev. W. Cairns Henderson, in addition to carrying out the duties of Pastor of Carmel Church, Kitchener, and Headmaster of Carmel Church School, preached three times in Toronto, once in Montreal, and once in Glenview, and gave one major address at the Eastern Canada Assembly.

     Rev. Hugo Lj. Odhner, Assistant Pastor of the Bryn Athyn Church, and Professor of Theology' in the Academy of the New Church, preached eighteen times in Bryn Athyn and once in Baltimore, gave thirteen general doctrinal classes in Bryn Athyn and one in Baltimore, conducted seven classes for the young people and two for a younger married group, and supervised the work of the Cathedral guilds. In the Academy he taught two courses in Theology, two in Philosophy, and one in College Religion. He also served as Secretary of the Genera] Church.

     Rev. Ormond Odhner served through the year as Visiting-Pastor to St. Paul, Rockford, South-Eastern U. S. A., and isolated receivers in Illinois, Indiana, Wisconsin, and Missouri; and in October, 1947, he was appointed part-time Assistant Pastor of the Glenview Society. In addition to preaching and conducting doctrinal classes in these and other places, he assisted in the Immanuel Church School, and conducted classes for a young married group. He traveled, for the Church at least 21,924 miles.

     Rev. Martin Pryke, Pastor of Michael Church, London, and Visiting Pastor to the isolated members in Great Britain, in addition to the normal duties arising out of his two offices, served as Chairman of the Committee on Education in Great Britain, and as a member of the British Finance Committee of the General Church, the Council of the Swedenborg Society, and the Advisory and Revision, Board of the Swedenborg Society.

     Rev. Morley D. Rich, Pastor of the Advent Church, Philadelphia, and the New York Society, and Visiting Pastor to the Arbutus, Md., and North Jersey Circles, reports that, in addition to his regular duties, he acted as Secretary of the Educational Council, wrote the theological letters for the GENERAL CHURCH COMMUNIQUE, and preached once in Bryn Athyn and gave five classes to two groups there. He notes a general increase in interest and support in the Atlantic seaboard groups.

     Rev. Norbert H. Rogers, Pastor of the Durban Society, states that, in addition to maintaining the usual number of services and classes, he has visited monthly a group at Pinetown.

178


As new uses undertaken during the year, he mentions a monthly joint service for adults and children, classes on conjugial love for young married and engaged couples, the organization of a "sermon circuit," and the formation of a local agency for the General Church Religion Lessons.

     Rev. Erik Sandstrom, Assistant to the Pastor of the Stockholm Society, and Pastor of the Jonkoping and Gothenburg Circles, reports that, besides his duties in these three places, he visited Copenhagen and Fredrikshavn, in Denmark, Manskog, Sweden, and Oslo, Norway, conducting four services and five doctrinal classes in these places. He has been asked to visit the Copenhagen Society four times a year.

     Rev. William Whitehead, Professor of History and Political Science in the Academy of the New Church, in addition to his regular duties in the Academy, preached twice in Bryn Athyn gave two addresses to the Philadelphia Society, and acted as Chairman of a reading group of young married men in Bryn Athyn.

     Rev. Raymond G. Cranch reports that his church work has consisted of one trip to Pittsburgh, during which he preached, conducted children's service, and addressed the Sons of the Academy. In addition, he has done some visiting of the isolated.

REPORTS OF CANDIDATES.

     Candidate David R. Simons reports that during the year he preached seventeen times-in Bryn Athyn, Philadelphia, Pittsburgh, and Washington; gave two classes in Bryn Athyn, and one in Washington; and gave two children's addresses, one in Bryn Athyn, and one in Washington. He also taught World History II, five hours a week, in the Boys' Academy.

     Candidate Kenneth O. Stroh reports that in 1947 he preached fifteen times, conducted eleven doctrinal classes, and gave two children's addresses. These ministrations were in the Bryn Athyn, Philadelphia, Kitchener, and Washington Societies, and in various Circles and Groups under the pastoral charge of the Rev. Norman Reuter.

REPORT OF LEADER.

     Mr. Lindthman Heldon, Authorized Leader of the Hurstville, Australia, Society, reports that the uses of the Society have been carried on regularly. For the year ending May 31, 1947, fifty services were conducted, with an average attendance of 12.3, excluding children. Three doctrinal classes are held each month, and an active social committee has revitalized the social life of the Society.

Respectfully submitted,
W. CAIRNS HENDERSON,
Secretary.

179




CORPORATION OF THE GENERAL CHURCH.

REPORT OF THE SECRETARY OF THE GENERAL CHURCH OF THE NEW JERUSALEM, INCORPORATED, TO THE JOINT COUNCIL.

     I report as Secretary of the Corporation and also as Secretary of the Executive Committee. Under our By-Laws, I am Secretary of both, and one report will save time.

     Since my report of January 1, 1947, two new members have joined the Corporation. The following members died:

Rev. Eldred E. Iungerich,
Mr. Charles Raynor Brown.

     Mr. Brown was a member of the Executive Committee.

     The total membership is now 185, the same as on January 1, 1947. During the year covered by this report there were no meetings of the Corporation; there were eight meetings of the Executive Committee.

     At the Executive Committee meeting on April 3, 1947, the Rev. Martin Pryke, as Chairman of the Committee on New Church education in Great Britain, presented a report proposing an extension of New Church education in Great Britain.

     At the meeting on April 11, 1947, Mr. Philip C. Pendleton as Chairman, presented a report of the Committee on Ministerial Salaries. Mr. Randolph W. Childs presented a report of the Committee on Incorporation in the State of Pennsylvania.

     At the meeting on April 18, 1947, Mr. Pendleton presented recommendations as to Ministerial Salaries.

     At the meeting of April 25, 1947, the subject of New Church education in Great Britain was considered further.

     At the meeting of May 26, 1947, the subject of New Church education in Great Britain was again considered. The financial situation of the South African Mission also was discussed.

     At the meeting of June 14, 1947, the Rev. Norman H. Reuter and Mr. Edmund Glenn were present by invitation to submit a proposal by the Northern Ohio Group for the establishment of a New Church school to ha located near Akron.
At the meeting of October 2, 1947, the Bishop reported with respect to the work of the Correspondence Sunday School. The problem of the South African Mission was also again discussed.

     At the meeting of October 25, 1947, Mr. Randolph W. Childs presented the report of the Committee on Incorporation in the State of Pennsylvania. Mr. Pendleton reported as Chairman of the Committee on Ministerial Salaries, and Mr. Bostock reported as Chairman of the Committee on Investments.

     Other subjects considered during the year were: Executive Committee Membership; Assistance for Theological Students during the summer; District Assemblies; Means by which the Corporation can be kept informed as to activities of the Executive Committee; and Pastoral Visits to the Isolated.

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     As usual, much of the time of the Committee was given to financial affairs of the Church.

Respectfully submitted,

EDWARD H. DAVIS,

Secretary.
January 1, 1948.
EDITOR OF "NEW CHURCH LIFE."

     In presenting this annual report I take the opportunity to extend the thanks of the Church to those who have contributed to our pages during the past year in the form of written sermons, papers, news and other material. I am sure I can also bespeak the appreciation of our readers all over the world. We trust that these writers will find pleasure in continuing their generous support of this use of the General Church, and that others will join their ranks, enlarging our circle of contributors. For this would provide a greater variety of subjects and authors, making the magazine more completely representative of the life and thought of the Church, and meeting more fully the needs of our readers.
     
There is undoubtedly much that is written by our members that would be useful to publish if it were made available. Perhaps it is a sermon that has been delivered before an appreciative congregation, or a paper that has been enjoyed at a banquet; thereafter it is allowed to repose in the solitude of a desk drawer, or is like frozen food in a refrigerator which is of no use until it is defrosted, warmed up, and served on the table.

     Time and Distance.-We recognize the Providence in the fact that many of the members of the General Church, who are so close to one another in the spirit and thought of the Church, do not live in personal proximity in societies and circles, but reside in widely separated parts of the world. It is true that they are now brought more closely together by modern means of communication, and I have been thinking a good deal about our making full use of these ultimate instrumentalities to promote the spiritual unity of the Church, especially by the dissemination of such information and instruction as is provided in our monthly magazine.

     Our correspondents in Europe, South Africa and Australia now use airmail for sending us manuscript and news. By boat this would mean three weeks from England, five weeks from Durban or Hurstville; but by air it is three or four day's from England, five or six day's from South Africa or Australia. Matter sent us by airmail now appears in print much more promptly than was formerly the case.

     Thinking of it the other way around, how is it with the delivery of our monthly issues? They are mailed to reach subscribers in the United States and Canada on the let of each month. They arrive in Europe in three weeks, in South Africa in five weeks, in Australia in six weeks. I received a letter dated January 14th from one of our subscribers in Australia, and the December issue had just been received-six weeks after the date of publication. No complaint was expressed, but rather appreciation for the Christmas matter that was being read in the middle of January!

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As soon as it is feasible we will want to do better than that in delivering copies of NEW CHURCH LIFE to our friends in distant lands.

     Parcel post rates for overseas airmail have recently been reduced, and will undoubtedly be still more reduced, until it becomes feasible for us to deliver the magazine, say in a bulk shipment to Europe, South Africa and Australia, where the individual copies can be distributed. Some secular magazines are published simultaneously in Chicago and Paris. Each issue of the READER'S DIGEST is translated into a number of languages and delivered in many countries soon after it is in the hands of American readers. We are not in a position to do these things. But the message of the New Church is not less important than the material that is carried in the secular magazine. Our field, like theirs, is the whole world, and we may look forward definitely to the use of any facilities that will remove the restrictions of time and distance, and enable us to minister to our members in all parts of the world simultaneously.

     For many years we have endeavored to provide reading matter in connection with the Church Festivals at Christmas, Easter, and the Nineteenth of June, in the December, April and June numbers of New CHURCH LIFE. It is delivered to American readers in time to be of use on those festal days, and is of special value to the isolated members who are unable to join in the worship and festivity of a society or circle. May we not look forward to the time when we will be so ministering to the needs of more distant members?

     Programs on the radio are broadcast by short wave to every corner of the globe. May we not look forward to the day when the sessions and services of a General Assembly of the General Church will be broadcast to our members throughout the world? Some of them will be obliged to sit up all night to listen, but they will be thrilled to have a part in all the proceedings, and will be attending an Assembly.

     Circulation.-The figures furnished by the Business Manager show that, during 1947, the number of copies mailed each month increased from 832 to 8S1, and the number of paid subscribers from 690 to 709, a net gain of 19, the number of free copies remaining unchanged. During 1947 we added about 30 new subscribers, but lost about 11 by deaths and other causes-a net gain of 19. The changes in the last five years, and the net gain of 169 subscribers during that period, are shown in the following tabulation:

                              1943     1946     1947

Paid Subscribers               540     690     709
Free to our Ministers, Public Libraries, New Church
Book Rooms, Exchanges, etc     89      92     114
Free to Those in Military Service 323     50      28
Total Circulation          952     832     851

Respectfully submitted,
W. B. CALDWELL.

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CHURCH NEWS 1948

CHURCH NEWS       Various       1948

     DIRECTORY.

An Omission.

We regret that the name of the Rev. W. Cairns Henderson was inadvertently omitted from the list of the members of the Consistory in the Directory of Officials and Councils published in the December issue of NEW CHURCH LIFE, page 564.

HURSTVILLE, AUSTRALIA.

     The absence of news from our society during the past months has not meant the inactivity of its members. The various uses have been well maintained, us will be seen from the following account.

     In July of last year our treasurer and organist, Mr. Frederick W. Fletcher, sustained serious injury by fracturing his spine while engaged in repair work at our church building. While he was in the hospital, complications made a major operation necessary. But after eight weeks of skilful treatment by doctors and nurses he was able to be sent home under his wife's care. As your correspondent is the wife, the reason for this delayed report will be clear to all.

     Socials-The monthly parties were continued throughout the year as planned by the social committee, and were a marked success. Outstanding among them were: The "American Night," when Bryn Athyn was under the "spotlight"; "The African Night," when the Mission funds for that country were benefited; and the "Spring Carnival," which seemed especially to please the young people with its well thought-out competitive games.

     Upon the Ladies' Guild was placed the responsibility for the organizing of the Society Christmas Party, and on this successful occasion the beautiful decorations made by Mrs. Tom Taylor were much appreciated and admired.

     Presentations.-To wish Mr. and Mrs. Sydney Heldon bon voyage on their departure for Bryn Athyn, the opportunity was taken at the May 31st party to present them with a set of book ends made from Australian mulga wood. When they, with their small son, sailed on June 2nd, our best wishes went with them. It was sad to lose them from our small society, but we are sure that, wherever they live, they will faithfully serve the church.

     In June, 1947, Mr. Lindthman Heldon completed a year's service as our Leader. It was the desire of the members to express their appreciation of his efficient efforts on the chancel and at classes and meetings, also of his kindly solicitude for the welfare of us all. So, in the happy atmosphere of the July party, Mr. F. W. Fletcher, on behalf of the Society, presented a gift of three pottery vases to Mr. Heldon and his wife, in the hope that in their home these would be a continual reminder of our affection and gratitude.

     The coming marriage of Miss Ruth Fletcher to Mr. Norman Heldon called for another presentation. Pottery was again chosen for the gift to them for their new home, and with it a wish for their future happiness was expressed. This took place on the occasion of the Sons' banquet on November the 16th.

     Sons of the Academy.-By the courtesy of one of the Sons, I am able to report that meetings have been held regularly throughout the year.

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At the annual meeting on March 21st a fifty percent increase in contributions was reported. They have had interesting papers and useful discussions at their meetings, and some of the subjects were: "The Practical Effects of New Church Education"; Swedenborg's Rules of Life"; "How to Prepare Papers on Theological Topics." The year's activities culminated with the banquet already referred to, and to this, as is customary, the whole society was invited.

     Church Celebrations.-The Nineteenth of June Banquet was, as usual, the highlight in our church year. The tables were beautifully prepared and the food delicious to eat. The toasts were honored in wine and song, and Mr. Lindthman Heldon's paper on "The Uses of the Church" was listened to attentively and called forth a general and happy discussion.

     Christmas was celebrated by the children at a party on December 21st to which their parents were also invited. A tastefully set out tea, with things to eat to delight the childish appetite, was the first item on the program. For the preparation of this, Miss Laurel Stephenson and her sister Beryl are to be congratulated.

     Instead of the tableaux of past years, the Superintendent of the Sunday School, Mr. Ossian Heldon, directed the children in three groups to build three scenes of the Christmas Story, with materials provided. This completed, Christmas carols suited to each scene were sung. The evening closed after a visit from Santa Claus, who distributed the gifts from the Christmas tree to all the children.

     On the following afternoon the children's Christmas service was marred by the absence of one whole family through illness, and the adult attendance was small.

          A very exalted sphere prevailed at the service on Christmas morning. The singing of the lovely hymns and listening to the Christmas message brought spiritual refreshment to a moderate congregation.

     Annual Meeting.-Owing to the treasurer's accident, this meeting was postponed until October 14th. Mr. Ossian Heldon kindly gave assistance in the preparation of the balance sheet, but Mr. Fletcher was well enough to finalize the books himself by the above date, although not able to attend the meeting. The treasurer's report showed that the monthly pledge system had worked very efficiently, and that by this means there had been an increase of contributions to the General Church and the South African Mission.

     The secretary reported a good attendance at the Sunday services, but poor support of special services and classes. He read letters that had been received from our societies in England acknowledging receipt of food parcels we had sent, and we were glad to hear that these had reached their destinations after so many months in transit.

     The principal changes made at the annual meeting were the election of Mr. Norman Heldon as assistant to the treasurer, Mr. Lindthman Heldon as librarian, and, in place of a social committee, the appointment of Mr. Lindthman Heldon as director of social activities.

     Publication.-The Calendar, our monthly newssheet, under the faithful editorship of Mr. Norman Heldon, has made its appearance regularly throughout the year. A Supplement to the Calendar, in the form of a chapter from Bishop de Charms' work on The Tabernacle, was undertaken by Mr. Heldon and by his helper, Miss Ruth Fletcher. This service is much appreciated by readers living too far away to use our library copy of The Tabernacle, and also by those of us who desire to own a copy of the great work, which is thus provided for us.

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     A Wedding-Our society was the recipient of a very friendly gesture when the Sydney Society and its Leader, Mr. William Burl, gave the use of their lovely church and social hull and his services for the celebration of the marriage of Miss Ruth Fletcher to Mr. Norman Heldon on November 29th. Mr. Wilfred Burl presided at the organ, playing some delightful music. The Leader, Mr. William Burl, in his performance of the wedding service, imparted a quiet, spiritual sphere that must have impressed the large gathering present.
     
The bride wore a white satin gown and a short tulle veil, carrying a bouquet of white gladioli. Her bridesmaid, an old school friend, was dressed in blue, with pink gladioli for her floral adornment. Mr. Lindthman Heldon was his brother's supporter. At the "breakfast" which followed the church service, forty-five guests were present, and Mr. Ossian Heldon presided as toastmaster. Our grateful thanks are due Mr. and Mrs. Burl and all other helpers for so generously coming to our aid, when our Leader had not the legal authority for civil marriage.

     The New Year.-Three happy events have transpired in January. On the 4th, at a Service of Praise, Mr. Fletcher resumed his accustomed place at the organ. On January 30th, the birth of a daughter to Mr. and Mrs. Ossian Heldon is cause for congratulations. And our last eligible bachelor announces his marriage- Mr. Theodore Kirstin to Miss Marie Wilson, of Mayfield, N. S. W., on February the 7th.

     With the celebration of Swedenborg's Birthday at a tea on February 1st, the society resumed activities after a month's recess. Mr. Ossian Heldon read a paper by the Rev. Karl Alden on Swedenborg's Preparation for his Use." A very useful discussion followed. A toast of special interest was one to Swedenborg's Biographers," reminding us to be thankful to the men who have labored so that we might have a knowledge of the real Emanuel Swedenborg.
     
We look forward to a year of spiritual advancement in our church uses.
M. MORA FLETCHER.

ACADEMY SCHOOLS. A New Course in Music.

     Mr. RAYMOND PITCAIRN is to bring his knowledge and experience in the field of music to the giving of a cultural course in vocal and instrumental music to the Fine Arts Group of the College. This will be done with the aid of a large and varied collection of recordings, selections from which will be played at Glencairn in biweekly sessions, the first of which was held on February 13th with an attendance of sixty-six students of the Group and a number of visitors.

     In what we may call the Prospectus, Mr. Pitcairn addressed the Group as follows:

     The prospect of your coming to Glencairn for a series of music periods in the course of your Fine Arts Studies has given me deep pleasure ever since Dean Klein and I talked it over last spring.
During the summer I collected phonograph recordings of orchestral, chamber music, and vocal music, to play for you.

     The collection grew too large and covered too broad a field to play during our present sessions. So I have put aside the orchestral and chamber music records, hoping that at some later time, maybe next school-year, I may have the privilege of playing them for you.

     The present series will be devoted to vocal music. The course may be called "SONG" for short, using the term to include all types of vocal music-music sung by individuals, or by a few or by many singers. Our illustrations will include Folk song, Art song, sacred and profane, and religious and secular Choral Singing, and Opera.

     The course might properly begin with a reference to Greek music. Then we should take up liturgical Plain Song or Gregorian Chant, of which I have some recorded examples.

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There is much of real value in Plain Song to be learned by those interested in chanting from our Liturgy-including chants in the antiphonies-because of the free form of Gregorian Chants which allows for an ideal unity of words with music.

     But as the time is short we shall start with what will be easier for all of you to enjoy and understand. For in these hours I hope that you may feel sensibly, through spontaneous emotional response, the affection in the music, and so experience the feelings that it is intended to awaken. For our purpose, this is far more important than to analyze the music technically, to study it intellectually, or to learn various things about it-how it came into being, how and by whom it is performed, etc.

     The measure of our success, therefore, will be the enjoyment you may derive from hearing the music, and the desire this may inspire within you to hear it again, and also to hear far more vocal music than we can cover now.

     For "the song that we hear with our ears is only the song that is sung in our hearts."

     To this Mr. Pitcairn adds "Some Thoughts on Vocal Music Compared with Instrumental Music," from which we quote briefly:

     "No man-made musical instrument can compare with the human voice in beauty of tone, or in the ability to express human emotions. For one is inanimate; the other receives its life directly through the body from the human soul." "Beauty and Art, in all the forms of vocal music I have mentioned, cape surpass that of any and all their inanimate instrumental counterparts. For what instrument made by human hands to express the affections of the soul can match the human voice, Divinely built by God into the body of a man-that is more lovely still in woman."

GLENVIEW, ILLINOIS.

     In Memoriam-The week of February 8, 1948, was a memorable one in the life of the Immanuel Church. Within the short span of four day's, two of our oldest members passed into the spiritual world-Mrs. Oscar L. Scalbom on the 9th (age 76) and Mrs. Selma A. Gyllenhaal on the 12th (age 88). Theirs were indeed lives filled to overflowing with the love of performing uses.

     In the large Scalbom home on Park Drive, "Aunt Bessie" entertained young and old on many, many occasions. For more than forty years her cheerful disposition and her wholesome cordiality endeared her to every member of the Immanuel Church. The twinkle in her eyes, and her forthright manner of greeting and making people feel "at home," will last in the memories of all who knew her.

     Mr. and Mrs. Anders Leonard Gyllenhaal were pioneers in the Immanuel Church and in the move to Glenview, Mr. Gyllenhaal passed to the other life in 1905. For over half a century Mrs. Gyllenhaal has lived in The Park, caring for her large family and helping in the work of the society. It would seem that her love of children knew no bounds. For years on end she "took in" youngsters whose parents wished them to attend a New Church school. For these children her house was their temporary home, and from it they trekked to the Immanuel Church School to receive their education. Today they are married men and women-with fond and lasting recollections of "Aunty Selma."

     Yes, two Gorand Old Ladies of our society have passed on-tireless workers both, deeply intelligent in the faith of the New Church, truly daughters of the Academy!

     Later in the month we heard of the death of Mrs. Thomas Pollock, who passed away at Fort Worth, Texas, on Saturday the 21st. She and Mr. Pollock had but recently moved to Texas from Glenview. After the Friday supper on February 27th our pastor delivered a Memorial Address for Mrs. Pollock, and this was much appreciated by us all, as Esther Pollock was an active member of the Immanuel Church for some twenty-eight years, or from the time when Mr. and Mrs. Pollock came here from Chicago, where they had long been devoted members of Sharon Church.

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     Musicale.-For over a year now the Park Social Club has been supplying us with various forms of social life. One of their recent offerings was a Musicale on Sunday evening, February 8th. Male and female solo singing plus instrumental solos and trios, all of first-class quality, entertained a large group for the better part of two hours.

     On Sunday afternoon of the 15th, Mrs. Hope Harvey (who had transformed her living room into a theatre for the occasion) invited the parents of the children of the 5th and 6th grades to attend a performance by the children. First, two 5th grade children read aloud Tennyson's "Lady Claire" while the rest of the children of this grade acted the story in pantomime. This was followed by' the play', "The First Prince of Wales," given by the children of the 6th grade. After refreshments, Mr. Cyril Day entertained the children with motion pictures.

     The ladies of the society were invited to the home of Mrs. Trumbull Scalbom, on Monday evening the 16th, to hear a talk by the Rev. Fred E. Gyllenhaal. He and his sister, Miss Vida Gyllenhaal had come to Glenview to attend their mother's funeral. Mr. Gyllenhaal spoke about the work of the General Church Religion Lessons-a subject particularly interesting to the ladies present, as a number of them, for several years now, have taken an active part in this worthy cause. During his stay among us, Mr. Gyllenhaal also conducted a doctrinal class and preached at a Sunday service.

     Orchestra.-On Sunday afternoon, February 22, Prof. Jesse Stevens put on another of his Immanuel Church School concerts. The orchestra was there in full force, and gave out with some really fine music. The usual solos were in evidence, proof once more that you can't begin too soon to teach the little ones to play musical instruments. The program ended with the depicting of several episodes in the life of George Washington. This was done on the stage by the children of the higher grades, who were dressed in costumes suitable to the period.

     Every once in a while our pastor, the Rev. Elmo Acton, calls a meeting of the society for the purpose of discussing New Church education. These meetings deserve-and get-a large attendance. They open with a few remarks regarding the Immanuel Church School, and then a paper is presented, either by Mr. Acton, Mr. Ormond Odhner, or another of the teachers. A question and answer period follows. We had such a meeting on Wednesday evening the 25th, when Mr. Odhner addressed us on the subject of education in general.

     Occasionally we have two Sunday services on the same day-morning and evening. February 29th was one of these days, Rev. Acton taking the morning service, and Rev. Odhner the service in the evening.
HAROLD P. MCQUEEN.

PORTLAND, OREGON.

     Six months is a long time to have to wait for a visit from a minister of the Church. So when one does come, every minute is utilized. The Rev. Harold Cranch arrived in Portland on Sunday, February 22, in the late afternoon, and was met by Mr. and Mrs. Henry Mellman (nee Sylvia Synnestvedt) and son William, and was taken at once to the residence of Mr. and Mrs. William Andrews (nee Rosalie Lorenz).

     The Andrews have a lovely home overlooking the Columbia River on the Washington State side. The first half hour was spent in introductions.

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Those present were: Mr. and Mrs. Andrews and their three sons-Billy, age 5, Jamie, age 2, and Tommy, age 7 months; Mrs. Lorenz; Mr. and Mrs. Mellman and son Bill, age 5 months; and the Rev. Harold Cranch.

     A baptism came first. An altar was erected by covering a table with a lovely white linen cloth, and placing thereon the red Morocco-bound copy of the Word, a bowl of water, and candles. There, in the presence of the Lord, Mrs. Andrews and Mrs. Mellman brought their babies before the minister in his white robe and blue stole to be baptized.

     When it is possible to attend church every week, these external things of worship are taken more or less for granted; but when you are isolated, each detail takes on a special significance. The sphere of the other world was so powerful that even the active little five-year-old sat spellbound, and I am sure his mother had plenty of questions to answer the following day.

     While the babies were being fed and put to bed, Mr. Cranch conducted a Sunday School lesson on the living room floor, setting up a small replica of the Tabernacle and telling the accompanying story. The two little boys gave undivided attention.

     Then we were all invited to a delicious supper, after which Mr. Cranch showed slides of the Cathedral and Stories from the Word. Sleep finally caught up with the boys, and they were forced to say good-night. But the evening was far from over. The adults at this time launched into a serious discussion on religion which lasted until 4 am.

     The following day (Monday) a luncheon was served at the home of Mr. and Mrs. Mellman, followed by Communion Service and a Sermon. Mr. and Mrs. Win. White (nee Ethel Westacott) and daughter Marilyn, age 2, drove up from Salem to join the group. They remained for dinner, but had to leave early.

     During the evening Mr. Cranch, by means of some clever charts and in a very short time, was able to show the tremendous amount of work that is being done by the General Church, how it is organized and, to some extent, how it is financed. A trip such as he undertakes twice a year, contacting some three hundred and fifty adult isolated members of the Church, costs approximately $2000. If this necessary money cannot be raised, the number of his visits will have to be reduced.

     Tuesday morning early we said good-bye to Mr. Cranch as he boarded the train for Eugene, Medford, San Francisco, etc. His visit was all too short, but we certainly did accomplish a lot. Now another long six-months' wait, and possibly even longer!

SYLVIA S. MELLMAN,
Secretary, Portland Group.

KITCHENER ONTARIO.

     Our first celebration in the new year came on Swedenborg's Birthday. The school children led the way on Thursday the 29th with a party in the morning at which all wore Swedish costumes. Games were played, and the Swedish folk dances which Mrs. Henderson had taught the children were performed. A luncheon followed at which the children were their own speakers, the speeches having been prepared in religion classes by the third, fourth, fifth, sixth and seventh grades. Pretty table decorations, favors, and songs added to the party spirit.

     The following evening, the grownups celebrated with a banquet and social. The tables looked very pretty with blue and yellow decorations. Small pictures of Swedenborg framed in blue, made original and appropriate centerpieces on the tables. The supper committee served an excellent meal. Mr. Henderson as toastmaster Introduced the speakers,-Leigh Bellinger and Bob Knechtel-who carried out a very interesting series of interviews which had been prepared by Mr. Henderson. Mr. Knechtel, taking the part of Swedenborg answered questions asked by Mr. Bellinger concerning Swedenborg's life and work as a revelator, by quoting from the Writings and from Swedenborg's letters.

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     After the banquet, dancing was enjoyed. The Swedish touch again prevailed when Mr. Henderson entertained with two Swedish songs, and a group of girls with Mrs. Henderson did a Swedish dance in costume.

     Our February social was a Valentine Dance put on by the Young People. Red and white streamers, and hearts of all sizes, decorated the walls, while the colored party dresses of the girls decorated the dancing. The lucky couple of the evening turned out to be Cecil and Lucille James, who were crowned King and Queen of Hearts. Many novelty dances added to the gayety, and refreshments of ice cream, cake and coffee hit the vacant spot.

     On the afternoon of February 27th the school girls gave their second demonstration of health exercises under the direction of Mrs. Henderson, who has been giving the girls these exercises as their regular gym work. Many of the mothers attending noticed improvement over last year's demonstration.

     In January, Mr. Henderson began a new series of Friday doctrinal classes in which he is treating the subject of "Heredity."

     The Women's Guild is hearing a series of talks on the Ten Commandments. As a spring project the ladies will he holding a bazaar in April. Hence the many busy fingers at classes and meetings The money will be used to help purchase a new stove for our kitchen. Does that mean we can expect even better meals at our suppers and banquets next year?

     Theta Alpha is continuing to read Bishop de Charms' "Life of the Lord" at its meetings. The members are glad to hear that the school is making good use of the projector which they purchased last spring. But as many of them have not seen it in operation, a few rolls of slide film are to be shown after Friday class on March 5th.

     The Sons and Men's Club are hearing papers prepared by their members on subjects of the speakers' choosing. This leads to a wide variety, and gives the men an opportunity to hold forth on some pet theory. No doubt they carry their discussions on to successful and unsuccessful conclusions.

VIVIAN KUHL.

THE HAGUE, HOLLAND.

     Bishop de Charms has received a letter from Mr. Emanuel Francis, who suggests that its contents might be published as Church News. It reads as follows:

Dear Bishop:

     With gladness I received your inspiring and encouraging Christmas Message in time to read it at the Christmas service in our home. The members of our group who were present listened with great attention and satisfaction.

     The recalling of the old story of the Divine Miracle moved anew our hearts, which proves that men, beholding the Lord, are always affected anew by its power when it is told, the more so in our age, when men are able to understand intellectually what the purposes of the Lord are with that miraculous wonder of His coming in the flesh.

     After the service there was animated discussion among the members as they enjoyed American sweets and coffee. Then the congregation departed as they wished one another a Merry Christmas.

     In the course of the past year, my old friend Beijerinck came to me, saying that he was nearly at the border of his sojourn on earth. In a few months he would reach the age of 80 years. And before the moment should arrive when he would he called by the Lord, he wished to make some arrangements concerning his library; for it gave him a painful feeling to think that his copies of the Writings might fall into unsuitable hands. He had therefore offered his Latin editions to Bishop Acton, who could distribute them where they would be useful.

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Another portion of the works he bestows upon the library of our group, for which we are very thankful. We hope, however, that our friend will remain in our midst for many years.

     Our friend, Mr. Rijksen, attended a service in our home on a wintry Sunday in January, 1947, and during his visit he told me about a Mr. Pierson who is very much interested in the Writings. He was evacuated from The Hague to Nijmegen, but expects to return. I sent him word that I would be very glad to meet him. So, a few months afterwards I received a letter from Mr. Pierson, expressing a desire to visit me.

     He came on a Saturday, and we had a very pleasant conversation. At one point in our talk I asked him, "Dear Mr. Pierson, tell me, please, in what way did you become acquainted with the Writings?" He smiled, and said: "When I was a boy my mother told me things from Swedenborg I" Thus he had been familiar with Swedenborg for more than fifty years.

     Since this first visit we have been in touch with one another. Once he came with a booklet of his own, vividly written in dialogue form, treating of several subjects of the Heavenly Doctrine. A young theological student read this booklet, and was very much interested. Mr. Pierson telephoned me, and inquired:
"What shall I do? Shall I encourage this young man, when there is a chance that I might disturb his faith in the dogmas of the Old Church? With me it is a matter of conscience. I answered him: "My feeling is, that when one is interested in the Heavenly Doctrine, and asks for information from it, then we have to render aid without restriction. One's free choice can accept or reject it." Mr. Pierson told me later that he is in contact with this young man. Let us hope it may develop in a good way.

     An old friend of the General Church, Mr. van Pernis, of Zeist, near Utrecht, maintains a regular correspondence with me. Since he was pensioned as head of a Normal School for candidate teachers, he has used his free time to translate the Apocalypse Explained into the Dutch language, but has not succeeded in finding a publisher, the lack of paper making it impossible. Meanwhile he seeks contact with several men, but he has written me recently that he has come to the conclusion that Old Church theologians do not accept the internal sense of the Word. This is a known fact in the New Church. I answered him that, as the Pharisees and the Sadducees of old were blind in their beholding of the Lord, so the modern ones in our time are such in their spiritual sight of the Word I

     From another isolated friend, Mr. Rijksen, at Nijmegen, I received some time ago a letter wherein he told me that he had been discharged as head of the Christian Normal School for candidate teachers, on account of his holding views deviating from the Calvin principles. For a long time he had given expression by spoken word and writing of his principles of life in a Swedenborgian spirit. Evidently this caused a shock in Calvinistic circles, and so the authorities of the School, a Calvinistic institution, informed him that he could not continue in his function. But, as Mr. Rijksen told me, the Divine Providence disposed that the wrong should be turned into good for him, for he was soon called into another function in the service of the State. He now feels himself free to speak and write as his mind requires, which liberates him from a certain mental restraint.

     Not long ago he telephoned me that he was in town and would like to visit me. I was very glad to meet him, and we had a very good talk, time passing unperceived until nearly supper. "Well," I said, "come and have a bread-meal with us," but a la fortune du pot (pot-luck), said Mrs. Francis. And so we had an opportunity to continue our conversation. We had so much to say to one another. One thing he told me is cause for exceptional rejoicing.

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Now that he is free from his Calvinistic school government, he is free to join the General Church, and wants therefore to be baptized. When it is possible to provide for this, it may happen next summer in July or thereabouts.

     So I will end my letter, which has been in my pen for a long time. I have now achieved my plan to give you some details of the happenings in our group since I last wrote you.

     With the most cordial greetings of Mrs. Francis and myself to you and Mrs. de Charms, I remain, dear Bishop.

Yours very sincerely and
faithfully,
EMANUEL FRANCIS.
Emmastrast 26,
Rijawick, Z,H., Holland.
February 25, 1948.

BRYN ATHYN.

     The prolonged illness of Bishop de Charms gave a great deal of concern to all his friends throughout the Church. A victim of the Virus X epidemic, he was kept at his home for nearly two months. We are glad to report, however, that toward the end of February he had sufficiently recovered to return to his office at the Academy and to his place on the chancel at Sunday worship in the Cathedral. It is needless to say how happy we are that he is able to be among us once more.

     The Rev. Hugo Lj. Odhner is still conducting the doctrinal classes on Friday evenings. The Rev. Morley Rich is instructing the Young People's Class. The Bishop has not yet resumed his class for the Young Married People.

     Women's Guild.-At the February meeting, Police Chief Ryan gave a very interesting and illuminating talk on the importance of safety, especially in driving cars. A large number of our children must cross Second Street Pike when going to and from school, and we feel that this talk was most timely.

     Club House.-There was a supper at the Club on Sunday evening, February 22d, for the purpose of interesting all the women in the work that is being done for the benefit of the isolated children, and asking for volunteers to help in this undertaking. The supper served its purpose beyond the expectations of the Committee.

     On the following Sunday evening, February 29th, Mr. Raymond Pitcairn delivered an Address at the Club House on the subject of "The Religion of Abraham Lincoln." From his extensive research in the field of Lincoln biography, the speaker presented abundant evidence of the fact that, although Lincoln was not a member of any organized church, he was a deeply religious man, a believer in God and His Word. It is of record, also, that he was at one time associated with New Church people, and had some knowledge of the teachings of the Writings.

     The Civic and Social Club, early in March, staged a performance of "The Yeomen of the Guard." This Gilbert and Sullivan operetta is colorful, and the music is beautiful. The presentation was a great success. Sixty-six persons had a part in the undertaking. Mr. and Mrs. Frank Bostock were in charge of the musical features, Miss June McCauley was stage director, Mr. and Mrs. Jack King were general managers. The acting and singing were of a high order. The cast had a good time, and the audience had a good time.

     We are hoping that pleasant spring weather will arrive in time for the Annual Council Meetings which are to be held here during the week of March 29th to April 3d, and for the school vacation which comes the following week, April 5th to April 9th.

LUCY B. WAELCHLI.




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. Commemoration of the Fiftieth Anniversary.

SWEDENBORG SCIENTIFIC ASSOCIATION.
BRYN ATHYN, PA., MONDAY, MAY 24, 1948.

Program.

2.30 p.m.-Meeting of the Board of Directors.

3.30 p.m.-Annual Meeting, business, election of officers. Address by the President, Prof. Edward F. Allen.

7.00 p.m.-Dinner. Toastmaster, Dr. Hugo Lj. Odhner.
Speakers: Dr. C. E. Doering, Bishop Alfred Acton.

All New Churchmen and friends are cordially invited to the Annual Meeting and the Dinner.

Anniversary Book.

To commemorate the event, the Association will publish a volume entitled The Letters of Emanuel Swedenborg compiled and edited by Dr. Alfred Acton. This book of over 500 pages is now in the press, and will be published on May 1st. The price will he $5.00 a copy, but pre-publication subscribers may obtain the book for $3.50 by paying this amount before the date of publication. Write to Miss Beryl G. Briscoe, Treasurer, Bryn Athyn, Pa.
NEW JERUSALEM 1948

NEW JERUSALEM        GEORGE DE CHARMS       1948



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. Announcements






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. Vol. LXVIII

May, 1948     
No. 5
     Five Talks to Children.

THE NEW HEAVEN AND THE NEW EARTH.

     After all the judgment had been performed in the other world, and the dragon had been overcome and cast down, and after all the plagues of the seven angels with the vials, that which was called the earth in the spiritual world was destroyed. Mountains were overthrown by the earthquakes. Islands were cast into the sea. The sea was turned into blood. All flesh died, and all the evil spirits were cast into hell.

     And then John saw a new earth formed there, and also a new heaven. The new earth was formed from those who died and passed into the other life. For these the Lord provided a new earth. And for all those in the spiritual world who had the seal of the living God in their foreheads there was formed a new heaven. It was formed of all good men who had come to believe in the Lord as the God of heaven and earth. And especially it was formed of all the little children who had gone into the spiritual world from the time of the Lord's coming into the world. All these children, thousands upon thousands of them, grew up in the other world and came into this new heaven, which is the heaven of the New Church, the heaven to which you will all go, if you continue throughout your life in this world in love to the Lord, and in the effort to obey His Commandments.

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     Now John saw coming down out of this new heaven, as it were through the air, a great city, called the Holy City New Jerusalem. It was very, very beautiful. So beautiful that John said it looked like a bride adorned for her husband. You know that the dress, which a bride wears when she is going to be married, is the most beautiful dress we can imagine on this earth. It is pure white, of soft, flowing material, with a long veil that covers the bride's face, and which is lifted as soon as she is married. And sometimes this dress has a long train that makes her look stately and graceful, like a queen, as she walks up to the altar to be married.

     Well, because this dress is the most beautiful dress we know, and because the Holy City was the most beautiful John had ever seen, he described it as "prepared like a bride adorned for her husband." And it came down from the new heaven, and rested upon the new earth. And then John heard a voice out of heaven saying, "Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them, and be their God."

     This was said because the Lord was going to dwell in this city, and in it He was going to be with men, to bless them, and to make them very happy. In it there was to be no death. Everyone there would live forever, not becoming old and decrepit, and unable to enjoy life, but remaining all the time in the very flower of youth, strong and healthy. No one there was to have sorrow, because the Lord would give them all they could possibly desire. He would give them anything they asked of Him, and they would not lack anything to make them glad. And no one there would be in any pain, for there would be no such thing as sickness.

     Then John heard the Lord, who was sitting on the throne, say, "Behold, I make all things new." "And He said, It is done. I am Alpha and Omega, the Beginning and the End. I will give unto him that is athirst of the fountain of the water of life freely. He that overcometh shall inherit all things; and I will be his God, and he shall be my son."

     That is, He promised that everyone who would overcome in temptation in the natural world, that everyone who would keep His Commandments and do them, from that time forth and forever, would come after death into this Holy City.

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And He added that all those who broke His Commandments, who did what was evil and wicked in His sight, would be kept out of this Holy City. They could not enter into it after death, but after they had died in this world they would die again, that is, they would be cast into hell, which is called the second death.

     How wonderful this city is, to which it is promised we all may go if we love the Lord from our hearts, we shall learn in what follows, where it is described.

LESSON:     Revelation 20: 11 to 21: 8.


THE WALL OF THE CITY.

     One day, in the spiritual world, there came to John an angel. He was one of the angels who had the vials with the seven last plagues. And he said to John, "Come hither, I will show thee the Bride, the Lamb's wife." Then he carried John away in the spirit to a great and high mountain, on which was the Holy City which had come down from God out of heaven. It was this city that is here called the Bride, the Lamb's wife, because everyone who lives in this city loves the Lord, who is called the Lamb, more than anything in the whole world. And because of this love, which is like the love of a bride for her husband, the city is called the Bride, the Lamb's wife.

     The first thing John noticed about this city was that it sparkled with a bright light, like the light which is given off when a precious stone is turned about in the sunshine. You have seen how a diamond, when the sun shines on it, becomes very bright, like a little star. Well, think of a great city, all bright and shining like that, becoming as it were a center of light, and sending out rays in every direction. All these rays were reflected from the sun of heaven in the midst of which was the Lord. So it was really His light that made the city to shine, though it seemed as though it were the city itself that was shining. But John knew it was the light from the Lord, and so he said that the city had "the glory of God."

     Now the city had a wall around it, as all cities had in ancient times. It was necessary then to have walls around cities in order to defend them against enemies. The wall of the Holy City is great and high, and very strong, so that no evil spirits can prevail against it.

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     And in this wall are twelve gates through which men can enter into the city. And at each of these gates there stands an angel, guarding it, allowing only those to pass who love the Lord. If anyone else seeks to go in, he is turned away, that he may not pass through.

     And each one of the twelve gates had a name written on it, which was the name of one of the tribes of Israel. You remember there were twelve tribes,-Reuben, Simeon, Levi, and Judah, Dan, Naphtali, Gad, and Asher, Issachar, Zebulun, Joseph, and Benjamin,-one name for each of the twelve gates in the wall of the Holy City. Of these twelve gates, there were three on each side, three facing the East, three facing the North, three facing the South, and three facing the West.

     Now these walls, being great and high, had to have foundations on which to rest, and their foundation was divided into twelve parts, and in each part was the name of one of the twelve apostles, who were, you remember, Peter, Andrew, James, and John, Philip, Bartholomew, Thomas, and Matthew, James of Alphaeus, Lebbaeus or Thaddeus, Simon the Canaanite, and Judas Iscariot, who betrayed the Lord.

     The angel who was with John carried a reed in his hand. In ancient times they used a reed for measuring, just as today we use a ruler, a yardstick, or a tape, marked off in inches and feet. And with this reed he measured the city. All the measurements together,-the length, the breadth, and the height,-were 12,000 furlongs, a distance equal to 1500 miles in our measurements. Then he measured the wall, 144 cubits, or 864 feet. And this 144 cubits 15 called the measure of a man, that is, of an angel.

LESSON: Revelation 21: 9-17.


THE PRECIOUS STONES.

     We have told you that the New Jerusalem, which John saw coming down from God out of heaven, had a wall like that which was built around all ancient cities to protect them from their enemies. But this was far more beautiful than any that was ever built on earth.

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It was made of jasper stone, which is a brilliant white in color, more white than the whitest marble; and it shone in the sunlight with a greater brightness than snow.

     And above this wall John could see the buildings within the city, all made of gold, resplendent in the light of the sun. Think how beautiful that must have been! First, the bright white wall, and then, above it, and within it, the buildings, the streets, and the palaces of gold.

     Nor was this all. For the twelve foundations in the wall were garnished, or decorated, with precious stones of various colors. The first foundation was of jasper, which, of course, was white like the wall. The second was garnished with sapphires, which are a beautiful blue, nearly the color of the sky. The third was a chalcedony, of which we know very little, but it was probably of a bluish color. The fourth was an emerald, which is a bright green. The fifth was sardonyx, which is both red and white, in layers or stripes. And the sixth was the most beautiful of all stones,-the ruby, which is red, as you know. The seventh was a yellow stone called the chrysolite; the eighth was a beryl, also yellow with a touch of green; and the topaz is mentioned as the ninth stone, this again being yellow in color. The tenth stone, a chrysoprasus, was green; the eleventh, jacinth, is yellow and red; and the amethyst is a violet.

     All these colors caught the light of the sun, and gave it back with a brilliance that is hard to imagine. No wonder it is said that it had "the glory of God," and that its "light was like a stone most precious." The whole city, from a distance, must look like one marvelous precious stone, of a kind that is not known at all on the earth.

     And further, each one of the twelve gates was of one pearl. You know what a pearl is. It is the beautiful stone that is made by the oyster. It is not angular, like the other stones, but is round and smooth. It is made in layers, and it cannot be cut without ruining it. As we know it in this world, it is very small, the largest ones being made into necklaces. But just think of the pearls which John saw, so large that every gate was one pearl.

     In the old city of Jerusalem, in the land of Palestine, the temple had been built by Solomon. And it was in that temple that the Tables of the Law had been placed, and there all the Jews came to worship the Lord.

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But in this New Jerusalem John saw no temple. The whole city was like a temple, because everyone there worshiped the Lord, and the Lord was always there, just as He was in the temple. So it is said that the Lord God Almighty and the Lamb are the temple of it.

     Further, the city "had no need of the sun, neither of the moon to shine in it, because the glory of God did lighten it, and the Lamb is the light thereof." We have said that the "glory of God" is the glory of the spiritual sun,-the sun of heaven in which is the Lord. And because the Lord, who is here called the Lamb, is in the spiritual sun, from which this New Jerusalem gets all its light, there it is said that it has no need of the sun or of the moon of this world, to give it light. For this sun and this moon do not shine in the spiritual world at all. Their light is made for the eyes of our body to see. And when we lay aside our bodies, and come into the other world, then we see with our spiritual eyes, which perceive the light of the spiritual sun.

     Now it is said that all those who are saved, that is, those who love the Lord and who live a good life in the natural world, will come into this city. And because the Lord wants everyone to enter into this city who possibly can, He keeps the gates open all the time. They are never closed. But still, no one who is evil can enter in, because , as w e pointed out last time, angels stand guard at each of the gates, to keep away all those who do not love the Lord and keep His Commandments.

LESSON: Revelation 21: 18-27.


RIVER OF THE WATER OF LIFE.

     Through the midst of this beautiful city called the New Jerusalem, in the spiritual world, there flowed a pure river of the water of life, clear as crystal. All the rivers in the other world proceed from the Lord. He creates them, and causes them to flow everywhere in that world where they are necessary, in order that the angels and spirits may have water, and that the plants, shrubs, and trees may grow and flourish. And because the rivers flow forth from Him, they are, in their source, pure and clean, and give life to all things.

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But the rivers that are found in the cities and countries where evil men dwell are muddy, and filled with impurities that make everyone sick who drinks of their water. we will tell you a little more about this, and how it comes to pass.

     You know how, in this world, a river starts high up in the mountains, where, from a spring deeply hidden in the rocks, clear cold water arises, and flows down toward the plains below. As it flows down, other streams that have had their source in other springs flow into it, and as it proceeds, more and more streams flow into it until, in the plains and valleys, it becomes a great river flowing on to the sea. By the time it gets down into the valleys it is not so pure. Especially is this the case where men build cities on its banks, with factories pouring their waste materials into the river, with boats plying its waves, and with dense smoke hanging over it in the air. Then the stream becomes impure, and the water unfit to drink.

     Now it is somewhat the same in the other world. The river starts from the throne of the Lord, which is above the highest heaven, far, far higher than any mountain. There it is pure, and clear as crystal. 'There is that water about which the Lord spoke to the woman of Samaria at the well, to whom He said: "Whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life." Answered again the Lord says: "I will give unto him that is athirst of the fountain of the water of life freely."

     This pure, clear river of water, so delicious you cannot imagine it in this world, and able to make everyone live forever who drinks of it, flows down from the Lord's throne, and it comes first to the heavens which are on high mountains. It was on one of these mountains that the Holy City was seen by John. Here only those can come who love the Lord, and who love to receive from Him the water of life. These are very careful not to defile the water of the river. They guard it carefully, and allow nothing to disturb it or to pollute it.     So it is that in this inmost heaven, and in the Holy City, the river is described as pure and clear as crystal, though even here it is not as pure as when it proceeded from the throne of God.

     From these mountains it flows down into the second heaven, which is situated on hills.

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Here the angels also love the Lord, but they are not as wise as the angels of the highest heaven; and, not being so wise, they do not know how to guard and protect the water of the river quite so well. So with them it is not quite so pure. Still, they also love it, and protect it as well as they can. And among them it is still a clear river, whose water is very good indeed, giving health and strength to those who partake of it.

     Lower down, on the plains, are the lowest heavens. Here the river proceeds more slowly and winds about. The angels here are still less wise, and in consequence the water is still less pure, although it is good to drink, and can cause the stronger and coarser plants to grow and flourish.

     But lower down, in the valleys, live evil spirits; and in the deep dark places live the very evil spirits. These do not love the Lord. They do not like the water of the river. And they do not even try to protect it. So among them the water becomes polluted, muddy, dirty, unwholesome, and such as to make them sick.

     The only way to receive the pure, clear water of the river of life is to get out of these valleys, and to climb the mountains to the places where the angels are. This is what the Lord wants us to do. He is always trying to draw us away from evil spirits and lead us toward heaven, where we may enjoy the water of life, even as is prophesied of Him: "The Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters." And as is also said of the Lord in the 23rd Psalm: "He maketh me to lie down in green pastures; He leadeth me beside the still waters."

     So if we want the Lord to lead us to the Holy City, where we will receive of the wonderful water of the fountain of life, we must always try to drive away the evil spirits who come and tempt us to forsake the Lord; and we must try every day to learn more about the Lord about heaven, and about what the Lord would have us do, so that we can keep His Commandments, and so draw near to the angels, who love us, and who are trying with the Lord to help us climb the mountain side. if we do this, then in the other world we will taste of this water of life from the river, pure, and clear as crystal, as it flows out of the throne of God, and passes through the golden streets of the Holy City, New Jerusalem.

LESSON: Revelation 22: 1-9.

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THE TREE OF LIFE.

     In the midst of the street of the city, and on either side of the river, which flowed through it, there grew the Tree of Life. This was the same as the tree of life, which grew in the midst of the Garden of Eden, of the fruit of which Adam and Eve were at first allowed to eat. It was a wonderful tree; unlike any that you have ever seen-such a tree as cannot grow in this world. It bears twelve different kinds of fruit every year, a different kind every month. Its fruit is more delicious than anything you can imagine, for everyone who eats of it becomes filled with happiness from the Lord. All the angels are happy, because they eat of this tree. And it not only makes them happy, but it also makes them very wise. Those who eat of the Tree of Life are far wiser than any man-wiser even than Solomon, who was the wisest man who ever lived.

     Now, what is wonderful, a fruit grows on this tree for every angel who keeps the Commandments of the Lord, because they love Him. When the angels keep the Lord's Commandments, and do the things which He commands them, the Lord causes fruit to grow in great abundance on the Tree of Life, and He then allows them to draw near and eat of that fruit, and so to become happy.

     And as it is with the angels, so also it is with men on earth. So also it is with you. if you grow up to be men and women, and keep the Commandments of the Lord, fruit will grow on that tree for you, and when you come into the other world you will be allowed to eat of that fruit, and it will make you very happy. But every time you break one of the Lord's Commandments, then there appears an angel with a flaming sword, which guards the way to that tree, so that you cannot draw near to enjoy the fruit of it. For if you should eat of that fruit, without having the love of the Lord in your heart, you would die; that is, you would become worse than the devils of hell, because the things of heaven and those of hell are opposite to one another, and they cannot be mixed. if you should have something from hell in your heart, and then try to eat from the Tree of Life, which brings with it the joy of heaven, those two things would be so mixed together in you that you would be destroyed.

     So if you wish to taste of the fruit of that wonderful tree in the other world, you must keep the Lord's Commandments here; for by keeping them here you will learn to keep them in the other world; and when you keep them there, you will be permitted by the Lord to draw near and eat of the Tree of Life.

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     Now, not only fruit grew on this tree, but also leaves, and these also were wonderful. For those who were in evil, and wished to come out of that evil, so that they might obey the Lord and learn to love Him, and at last be allowed to eat of the fruit of the tree-if they should take of its leaves, they would be given power from the Lord to fight against evil spirits, to overcome their evil loves, and to do the will of the Lord.

     For this reason it is said that "the leaves of the tree are for the healing of the nations." But only those who have really tried to obey the Lord in this world can be given those leaves in the other life. "Blessed are they that do His commandments, that they may have power in the tree of life, and may enter in through the gates into the city."

LESSON:     Revelation 22:1-14.


THE BRIGHT AND MORNING STAR.

     "I am the Root and the Offspring of David, the bright and morning Star, signifies that He is that Lord who was born in the world, and was then the Light, and who will come with new light, which will arise before His New Church, which is the Holy Jerusalem. He is called the bright Star from the light with which He came into the world, and He is called the morning Star from the light, which will arise from Him before the New Church, which is the New Jerusalem. For by a Star is signified the light from Him, which in its essence is wisdom and intelligence; and by the morning is signified His coming, and a New Church then." (A. R. 954.)
SELF-EXAMINATION 1948

SELF-EXAMINATION       Rev. W. CAIRNS HENDERSON       1948



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     "Search me, O God, and know my heart; try me, and know my thoughts; and see if there be any wicked way in me, and lead nine in the way everlasting." (Psalm 139: 23, 24.)

     Every man of the church can receive eternal salvation while he lives on earth. To do so, however, he must comply with three conditions, which are set forth clearly in the Heavenly Doctrine. He must examine himself, confess his sins, and do the work of repentance. That is, he must see his own evils; he must acknowledge that they are in him, and are sins in him, plead guilty, and condemn himself on their account. And then, after humble supplication to the Lord alone for remission, he must desist from his evils, and lead a new life according to the precepts of charity and faith.

     Self-examination is therefore the beginning of repentance, which, in turn, is the first of the church with man. And it must he made by man as if of himself. Yet it is an eternal truth that the inclination and ability to examine himself, the faculty of seeing and confessing his sins, and the power to repent, come to man from the Lord. It is the Lord who leads him to examine himself, who discovers his sins to him, and then draws him into a new life of charity and faith. Only the Lord who "looketh upon the heart" knows man's evils and can disclose them to him as sins. But He can so do only as man prepares himself for the disclosure. So while man must be active in the process, self-examination should be made after, and with, a sincere prayer that the Lord may lead in it, and not man himself.

     Our text, therefore, is actually a prayer to the Lord that we may be moved to examine ourselves, and so to do it that He may lead. And it is so worded only to express the truth that it is really the Lord who examines man; that is, that while man must do the work, it is the Lord who bestows upon him the fruits of the labor.

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It is a prayer that the Lord may lead us to, and in, the work of self-examination; that this may result in the discovery and confession of our sins; and that by repentance we may be introduced into the life of heaven. From its several petitions, then, as in filled by their corresponding doctrinal forms in the Writings, we may see in what self-examination consists, what its purpose should be, and to what end it should lead and for the sake of which alone it should be undertaken.

II.

     We note first that in this prayer the Lord is addressed as "God." Where this terms occurs in the Word, it is indicative of a period before a regenerate state has begun or the church has been established, but in which they exist in potency because they are about to be formed. It is used also to refer specifically to the Divine Truth. From the fact that this term is used, therefore, we learn that the first requisite for self-examination is that it be made from a heartfelt desire that it may lead to the establishment of the church in the mind by introducing man into the way of regeneration. And we learn, also, that the second essential is that self-examination must be made from, and in, the light of the interior truth of the Word.

     Before a man can examine himself effectively, he must be aware of what good and evil, and truth and falsity, are, and this from some knowledge of the intrinsic nature of love and charity, and of the loves of self and the world. And as examination of any kind implies a standard, he must have one by which he is guided. It is true, of course, that nearly every passage in the Writings has some bearing upon self-examination. But the specific standard is surely the precepts of the Decalogue; not only as they are given in the letter, but as they are now expounded for us in their natural, spiritual, and celestial senses. For they enumerate all the evils that are possible to man, and disclose their hidden causes; and it is by exploring his life in relation to them that man permits the interior truth of the word to examine him.

     The text begins: "Search me, O God, and know my heart." By the "heart" is meant here the intentions of the will, and this prayer is a petition that the quality of our intentions may be revealed in the light of spiritual truth.

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It is well known to every student of the Writings that while self-examination should take in the external natural life,-the life of speech and action,-it must be extended also to the intentions of the will, since it is the internal of the natural that is to be purified. The external man may be disciplined to civic propriety and moral decorum, and yet mask an evil internal! Appearances are never more deceptive than in the case of the man who assumes that he is without sin because he has kept the commandments in the letter, who would say, with the assured complacency of the rich young man: "All these things have I kept from my youth up. What lack I yet?" (Matthew 19: 20.) For a man may have abstained from certain evils in the body, and still commit them in spirit; and even if he acknowledges that he has broken the commandments in the letter, he is mistaken if he assumes that amendment of his outward life is complete repentance. To all such the Lord says, as to the Pharisees: "Cleanse first that which is within the cup and the platter, that the outside of them may be clean also." (Matthew 23: 26.)

     In the will of man is the very root and cause itself of evil. There is probably no more common fallacy than that under which men blame their bodies for the sins they commit, and so squander their energy in struggling with effects instead of dealing with causes. When the body sins, it is actually the will that sins, and man truly examines himself when he explores the intentions of his will, seeking to discover what he would do if all external restraints were removed,-if he were not afraid of the penalties of the law, of public opinion, and of the effect of discovery upon position and prospects. For the test is what a man regards as sin, and as not sin, when he is thinking freely within himself. Whatever he then makes allowable to himself, he does, since it is of his will. An endeavor is a deed of the spirit, and will be ultimated in the body if, and when, obstacles are removed.

     Examination of intentions, and of the ends, which qualify actions, is therefore essential, because it discloses to man the origin and cause of the evil he does and speaks, and discovers to him the evils he is in as to his spirit, although he may be guiltless of them as ultimate sins of word and deed.

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Yet intentions can never be examined directly. because they are deeply hidden in the will. However, they may be seen and explored in the imagination of the thought, for there they manifest themselves. Therefore the text continues: "Try me, and know my thoughts." We are instructed that a man examines the intentions of his will when he examines his thoughts to find how far, when thinking them, he wills and intends revenge, adultery, theft, false witness, and the desire for them. Such examination of the thought is also essential, though here also it is the interior thought that is to be examined,-the thought man uses when he is entirely alone, and is not conscious of any compulsion or restraint from without.

     Indeed, it may be said that man examines himself most effectively by reflecting upon what things his thought turns to most frequently and easily when he is alone, and upon the degree of delight he experiences in picturing those things in his imagination. He does so also by reflecting upon what things of those that enter his imagination from without he seizes upon with delight, lingers over, and identifies with himself by reenacting with himself as the central character. For what we so meditate is what we would actually be doing at that moment if we were in the spiritual world. And by noting the characteristic form and quality of our meditation we can see what our situation is in the other world at that moment, and from this the general quality of our life.

     It is true, of course, that examination of our thoughts in the light of Divine Truth will not reveal to us what our final lot after death will be. But if we cultivate a habit of meditation, reflect deeply upon it, discover our delights by so doing, and in their stead picture their spiritual correspondents, we will be able to see what our state in the other life would be at that time if we were in it, and what it will be after death if we continue in the same delights and do not change. And by so examining our intentions, and thus suffering the Lord to "search" and "try" us, we may, in His light, know our hearts and our thoughts.

     But if this result is to be achieved, self-examination must be conducted in a spirit of absolute self-honesty.

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Its purpose is that man may know his sins, and humbly confess them as such before the Lord. Therefore the text continues: "And see if there be any wicked way in me." Self-examination may indeed reveal the presence of the Lord in good, but it is evils that are to be sought, not goods; and it is doubtful if any goods that seem to exist are genuine except those which appear spontaneously and without any effort on man's part to find them. Evils must be sought out fearlessly, and, when found, frankly faced. There must be no evasions, no tortuous attempts at self-justification, no taking refuge behind a comfortable screen of excuses and explainings away of the evils that are disclosed. For the end is that we may see and acknowledge our evils as sins against the Lord and the neighbor, and only so can we be led on to genuine repentance.

     And this is the only end for the sake of which self-examination should ever be undertaken. It may never become an end in itself without suffering serious abuse; for which reason our text concludes with the words, "and lead me in the way everlasting." This is indicative of the truth that the only reason for which our sins should be sought out and recognized is that we may confess them before the Lord, pray for help, and then begin a new life in which the Lord leads us away from evil to eternal life in heaven. If self-examination should not degenerate into a process of elaborate self-deception and justification, neither should man allow it to lead him into that paralyzing self-contempt which robs him of his manhood, becomes an obsession, and destroys the hope of any progress.

     Perhaps the best way to avoid this danger is to realize that, while conviction of personal evil is the beginning of spiritual progress, it is not to be dwelt upon. We are warned against morbid contemplation of our evils, as we are counseled to realize that self-examination is worlds apart from the unceasing introspection which preoccupies diseased minds. Introspection is, indeed, only a more interior and subtle way of indulging self love; and we lean on the side of safety by practicing self-examination only as a means to repentance of life, by not attempting to penetrate too deeply into the tangled skein of motive, and above all, perhaps, by not examining ourselves too frequently. For whenever we do so, the mind is turned inward upon self, and it is not good for spiritual health that it should be so turned too often or too long.

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The purpose is the beginning of a new life in which the mind is turned to the Lord and the neighbor, and the need to turn back to self for reexamination should be only an occasional one.

III.

     Most men find self-examination a difficult thing, especially those whose heredity and environment are derived from a Protestant background. Yet the fact that self-examination is prescribed in the Writings, and that we have been introduced to those Writings, implies that we are capable of entering into it. For the Lord does not make conditions that men cannot observe, or make us acquainted with requirements which it is beyond our powers to fulfill. Every prayer to the Lord to do something is actually a petition that we may receive the power to do it from Him as if of ourselves. Every prayer set forth in the Word can, and will; he granted if, having besought the Lord for power, we then act in the belief that we are receiving it. And if we keep the first three petitions in our text, the Lord will fulfill the fourth, and will "lead us in the way everlasting."

     This, too, will call for our cooperation; for the way of heaven for those who have seen, acknowledged, and confessed their sins is the way of repentance. Having searched out our open transgressions and our secret sins,-those hidden thoughts and desires which lurk on the fringes of consciousness, and which we are most reluctant to bring out into the light of day,-we are called upon to abstain from and shun them as sins against the Lord. And if we do this especially when they present themselves with delight, and when we are free to commit them, the promise is that the pleasures of evil will become less and less delightful when they return, until at last we shall freely condemn them to hell. For as we do so, the Lord who has searched and known us will be leading our affections "in the way everlasting." Amen.

Lessons:     Psalm 139. Matthew 23: 1-26. True Christian Religion, nos. 529,
530.
MUSIC:     Revised Liturgy, pages, 488, 368, 370, 490. Psalmody p. 123.
PRAYERS:     Nos. 44, 58.
SOUTH AFRICAN MISSION 1948

SOUTH AFRICAN MISSION              1948



209


BROUGHT TO THE LIGHT.

How I came to a Knowledge of the New Church Doctrines.

By THE REV. BENJAMIN I. NZIMANDE.

     On May 23, 1934, I happened to become engaged to a girl who already belonged to the New Church together with her parents. A week after the engagement, when I went for a visit to my home in law at Deepdale, I found the Rev. Moffat B. Mcanyana there, and I was told that he wanted to see me. I went to him, and he started to talk to me about things I had never heard of before.

     He told me that there are two worlds, the spiritual and the natural, and that therefore man has a spirit and a body. As the body has eyes, ears, etc., for use in its natural world, so the spirit of man is in a human form like the body, and has all the senses for use in its spiritual world. He also told me that there is a spiritual sense in the Word, and that this sense has been revealed by the Lord to the New Church.

     I did not want to contradict him, as these things appeared true to me, although perceived with great obscurity. I withheld my judgment until I had time to reason about them.

     On the 27th of July, 1934, the Rev. Elmo C. Acton, assisted by the Rev. B. T. Ngiba, solemnized my marriage. The words Rev. Acton spoke there struck me a great deal, although my companions, who belonged to different Reformed Churches, murmured a great deal against the words Mr. Acton spoke. He said there are marriages, too, in the other life, representing the church as to good and truth. He said that the married partners who have continued loving each other mutually in this life will live together in the other life as well.

     Rev. Ngiba wanted me to be baptized, but I refused, as I still wanted to think more about the Church. Two weeks after my marriage I prepared to return to Johannesburg, where I was employed.

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And Mr. C. Lutayi, who was a leader at Deepdale at that time loaned me a book to take with me, and that book was The New Jerusalem and Its heavenly Doctrine.

     This book brought me to a clear understanding about the New Church, and I suffered myself to be baptized immediately. On my return from Johannesburg, Rev. B . T. Ngiba introduced me by baptism into this Church on January 24, 1935, at Mayville, Durban, while I was on my journey to "Kent Manor" to assume my first duty as a schoolteacher in this Church.

     [NOTE: The Rev. Benjamin I. Nzimande was ordained in 1938, and is now Minister in the Deepdale and Bulwer Districts, Natal.]
APPEARING OF THE LORD TO MOSES 1948

APPEARING OF THE LORD TO MOSES       Rev. A. B. ZUNGU       1948

     Minister of the Kent Manor Society in Zululand.

     1.     And Moses was feeding the flock of Jethro his lather-in-law, the priest of Midian; and he led the flock behind the wilderness, and came unto the mountain of God, to Horeb.
     2.     And the angel of Jehovah was seen by him in a flame of fire out of the midst of the bramble; and he saw, and, behold, the bramble burned with fire, and the bramble was in no wise consumed.
     3.     And Moses said, I will therefore go aside, and see this great vision, why the bramble is not burned.
     4.     And Jehovah saw that he went aside to see, and God called unto him out of the midst of the bramble, and said, Moses, Moses. And he said, Behold me!
     6.     And Jehovah said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses covered his faces, because he was afraid to look upon God.
     7.     And Jehovah said, Seeing I have seen the affliction of my people, which is in Egypt, and I have heard their cry from before their taskmasters; for I have known their sorrows.
Exodus 3: 1-7.

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     Heaven is good. It is full of good. It is full of delights. This is so much so that heaven looks like good itself, beauty itself, and delights themselves. This is so because Divine Good from the Divine Love of the Lord makes heaven, and makes it in general and in particular with all those who are there. Therefore it is the same whether you say heaven or heavenly felicity. The Divine Love from which proceeds heavenly good and blessedness is the love of the salvation of all and the felicity of all in its fullness. This love of the salvation of all, in its fullness, is Divine. It therefore appears in the spiritual world as a Sun above all the heavens,-the Divine fire, burning without ceasing,-Jehovah in His Divine Human. (See H. H. 397.)

     "The delights of heaven are ineffable, and they are also innumerable; but of their innumerability nothing can be known or believed by anyone who is solely in the delight of the body and the flesh, because his interiors look away from heaven towards the world, thus backwards." (H. H. 398.)

     Hell is the opposite of heaven. For it is death; it is eternal affliction and torment. But the Divine Love continually and unceasingly exerts itself to draw man out of hell during his life in the world. For that Divine Love is the love of saving everyone from hell and bestowing upon him heavenly blessedness. It is love in its fullness or its height, and therefore appears above the heavens as a fire burning to save all from hell. It "sees their affliction, hears their cry, and knows their sorrows." "And Jehovah said, Seeing I have seen the affliction of my people, which is in Egypt, and I have heard their cry from before their taskmasters; for I have known their sorrows."

     There is no one who wills to be led by the Lord out of hell to heaven to whom the Lord does not hasten with an outstretched hand. There is no one who desires heavenly good who is not gifted with it in the same manner as the angels of heaven. There is no one who desires the truth who does not receive it from the Lord. Therefore He says in His Word: "Whatsoever ye shall ask of the Father in my name, He will give it you." (John 15: 16.) "Ask, and ye shall receive, that your joy may be full." (John 16: 24.)

     Whenever mankind is in danger of falling into hell without an option, the Lord restores the chance of salvation to men by effecting a redemption.

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"And the angel of Jehovah was seen by Moses in a flame of fire out of the midst of the bramble; and he saw, and, behold, the bramble burned with fire, and the bramble was in no wise consumed."

     These words describe one of those occasions in which the Lord effects salvation for man. It is said that Moses had left Egypt because he had killed an Egyptian, and had fled to the country of Midian, whose priest was Jethro. we are told that Moses was then tending Jethro's sheep, and had married one of his daughters. The story describes the state of the simple good of the church in the regenerating man. Jethro is the good of that state, and Moses is the truth in conjunction therewith. This is our theme.

     When a man is in temptation, "he is in vastation and desolation, because the falsity and evil in him come forth, and they darken and almost take away the influx of truth and good from the Lord; and the truth which flows in does not appear to him to have sufficient life to disperse the falsities and evils. Moreover, evil spirits are then present who inject grief and despair of salvation." (A. C. 6828.) And because a man comes into such a state,-a state of desolation of truth and vastation of good and a general despair-in this state it is said, in the language of Scriptural correspondences, "Moses led the sheep behind the wilderness."

     They who are in spiritual combat, fighting the evil and falsity within themselves in thought and affection, will realize and acknowledge this occasion. Who among them does not know the night that shrouds during the time of temptation? Who does not remember the disappearance of the truth from the mind, so that not a single one can be recalled? who, at that moment, does not seem to have forgotten altogether what the state of peace is like? "And Moses led the flock behind the wilderness."

     But after this state of darkness, heaven will appear, if the man has resisted and overcome evil and falsity in the temptation. Spiritual light with its heat dawns-the light that is truth, and the heat that is good; and so the man comes once more into a happier state and joy. This is the morning that follows the night in the spiritual world. The man comes into a higher feeling of blessedness, because at that time good from the Lord has penetrated into the deeper recesses of his being, and in the combat this good through the truth has destroyed the falsity and removed the evil.

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     For evil in a man resides in his interiors at first, and bars all good from setting foot. Evil is satisfied if good occupies the external portions of the man, while itself appropriates the internal. But the Lord, who is the Good Itself, says: "Behold, 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." (Rev. 3: 20.) And He also said: "The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay His head." (Matt. 8: 20.)

     It is otherwise when the victory has been gained in temptation. For then, "when light from the Divine appears, falsities and evils are removed; and when these are removed, the way is opened for truth and good to penetrate more interiorly. These are the reasons why, after temptations, the good of love from the Lord with its light appears. That after the obscurity and anxiety of temptations what is lucid and glad appears, is known to all in the other life, because there it is a common occurrence." (A. C. 6829.) And it is this state which is here meant by Horeb, the mountain of God, to which Moses came when he led the flock "behind the wilderness,"-the state of bliss, peace and gladness after the victory in temptation.

     But God, on this mountain-Horeb-does not appear to anyone as He is in Himself. Indeed, every man sees Him according to his own state. God resides on this mountain, and therefore it is called "the mountain of God." For He resides in love to Him because He is Divine Love. Therefore we are taught that the angels of the celestial heaven see the Lord as a Sun above the heavens, that those of the spiritual heaven see Him as a Moon, and those of the natural heaven as the Light only. And, what is more, with those who are in the hells this Light induces darkness.

     To Moses in Midian, by which is meant the simplest state of regeneration, the Lord's Divine in the Human was represented by a burning bramble. This is how the Lord appears in the initial or lowest state of good in regeneration. The bramble signifies what is in the ultimates of the Lord's Divine Human, which, although it is in the ultimates, is still united with the Lord's Divine,-the Divine eternal fire of love, which burns within those Divine ultimates without ceasing,-in a word, the Lord's glorified Human.

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"And, behold, the bramble burned with fire, and the bramble was in no wise consumed." Such is the Lord's appearance to man in this state.

     But the same glorified Human was represented differently before the three disciples at the transfiguration. "His face did shine as the sun, and His raiment was white as the light." And this, as before to Moses, "on a high mountain." (Matt. 17: 1, 2.) These three disciples saw Him as He now appears in the New Church in His Second Advent-the Lord Jesus Christ, through whose glorified Human the Father radiates to enlighten the minds of angels, indeed burning in the Human in perfect unition to eternity, yet without being consumed.

     So does our Lord appear to those in the love of Him whose dwelling is on Mount Horeb, the mountain of God. The angels of heaven see that same bramble that burned before Moses without being consumed. They see it in a different appearance. They see it above the celestial heaven, the mountain of God; they see it there still burning, but burning more brightly, as the Sun of the heavens, the Divine in full unition with the Human, the Lord Jesus Christ in His Glorified Human. Amen.

LESSONS:     Exodus 3: 1-18. Matthew 17: 1-13. A. C. 6832:1-3.


DESIRE FOR THE ADVENT.

"And the Spirit and the Bride say Come, signifies that heaven and the church desire the coming of the Lord. A New Church, which is the Holy Jerusalem, is meant by the 'bride adorned for her husband' (21: 2). And heaven is meant by the Spirit, because the angelic spirits of whom the New Heaven consists are meant. By the church which is here called the Bride is not meant the church composed of those who are in falsities of faith, but a church of those who are in truths of faith; for these desire light, consequently the coming of the Lord." (A. R. 955.)
NEW VERSION OF THE WORK ON CHARITY 1948

NEW VERSION OF THE WORK ON CHARITY              1948



215


. NOTES AND REVIEWS.
CHARITY. A Translation of the MS. "De Charitate," by Emanuel Swedenborg. London: The Swedenborg Society (Inc.), 1947. Pp. ix + 177; price 3/-. Also published without the General Index and Concordance, price 2/6.

     The publishers have kindly sent this pocketsize book for review and it is a pleasure to welcome a new edition of the Writings. It bears the one-word title, Charity, because the MS. is entitled De Charitate. Previous English versions have borne the title, The Doctrine of the New Jerusalem concerning Charity, for the reason that Swedenborg, in the Apocalypse Revealed, no. 915 at the end, gave this title to a projected work in these words: "That all things of the church and its doctrine have reference to these two, that the Lord is to be approached immediately, and that one is to live according to the precepts of the Decalogue by shunning evils as sins, and that thus all things of doctrine have relation to love to God and to love towards the neighbor, will be seen in The Doctrine of the New Jerusalem concerning Charity, where these things will be set forth in their order."

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     That it was to be called the "Doctrine of the New Jerusalem" was because it is here explaining the "twelve foundations of the wall" of the holy city, as signifying "all things of the doctrine of the New Jerusalem from the sense of the letter of the word, the 'precious stones' in general signifying all the truths of doctrine from the Word translucent through the spiritual sense." (A. R. 915.)

     That this work on Charity is the projected work here anticipated, is evident from its opening statements: "The first of charity is to look to the Lord and shun evils because they are sins, which is done by repentance." (No. 1.) "The second of charity is to do goods because they are uses." (No. 13.) The particulars of these two general statements of doctrine are "set forth in their order" in the remainder of the work.

     The doctrine is addressed to those in the Christian world who are willing to enter the Church of the New Jerusalem, to those who know the doctrine concerning charity that is taught in the letter of the Word, and especially in the Gospel, and who are willing to receive a new and interior understanding of that teaching by means of the spiritual sense of the word which renders the letter "translucent." It is addressed to those who are willing to come out of the state of the former Church in its decline and end, when interior repentance is no longer performed, and when a lip confession of faith in the Lord and a doing of external good to the neighbor are regarded as sufficient for salvation. In this new doctrine of charity, therefore, a looking to the Lord in love and faith, and a shunning of evils as sins in His sight, are placed as the first means to a genuine love of the Lord and the neighbor, from which all professions and acts will then derive their quality,-a "cleansing first of the inside of the cup and of the platter, that the outside of them may become clean also." (Matt. 23: 26.) Therefore we read in this work on Charity:

     "It is known that to do Christian goods is of charity, and it is believed by many that good blots out evil, . . . but it does not blot out evil if the man does not think about the evils in himself and repent of them." (No. 18.) "There are two distinct things,- shunning evils as sins, and doing Christian good. He who shuns evils as sins does Christian goods; but they who do good, and do not shun evils as sins, do not do any Christian good." (No. 20.)

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"Since evil must first be known, so that it may he removed, therefore the Decalogue was the first of the word, and also in the whole Christian world it is the first of the doctrine of the church. . . . Wherefore this first was so holy because no one can do Christian good before." (No. 27.)

     These few observations will serve to recall the nature of the contents of the work on Charity, which is familiar to the many New Church men and women who have read it. The translation of the new English version was done by the Rev. Frank F. Coulson, and in the preface, as part of an "Editorial Note," he offers this brief characterization of the contents:

     "This little work, although unfinished and fragmentary, consisting as it does in part of mere notes of things to be written, contains nevertheless sustained rational argument and passages of rare beauty. It presents teaching about charity, as a spiritual endowment given by the Lord to those who shun evils as sins against Him, which is entirely consistent with the rest of Swedenborg's theological Writings. Its practical bearing on the problems of social order, government, and the daily lives of all sorts and conditions of men, will commend it to those who would learn how to love their neighbor, and in so doing love the Lord Jesus Christ."

     Mr. Coulson acknowledges the valuable assistance and advice of the Rev. E. C. Mongredien in the translating and in the comparison of the Latin text with the photolithograph of the original manuscript. It is quite evident that the new version has been prepared with devoted labor and meticulous care. As in the case of most of the previous English versions, the translation has been made from the Latin text as transcribed from the photolithograph of the original MS. by Dr. Samuel H. Worcester, and first published in New York in 1878. Mr. Coulson's reading of the photolithograph leads him to list a number of his Revised Readings. Though he does not claim that they affect the Latin text in any vital way, it would be well for any future translator to study them.

     And he furnishes a greatly detailed General Index and Concordance, which occupies the second half of the volume before us,-88 pages. The text of the work on Charity occupies the first half, or 88 pages, and is also published without the Index and Concordance.

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In this form it is perhaps better suited to the new reader, while the complete volume may be of value more especially to the New Church student, and to a minister who is making an exhaustive study of the work, or preparing to use it as a textbook in teaching the doctrine it contains. And the many footnotes in the work itself, referring to variant readings of the original manuscript, are likely to confuse the novitiate reader, and raise doubts in his mind as to the correctness of the teaching it contains. These variant readings could have been listed in an Appendix, with reference numbers in the text of the work, as was done in many Latin editions of the Writings, including Dr. Worcester's Latin edition of the work on Charity.

     In missionary editions of the Writings the stranger should be able to read the work itself without distracting annotations. Let him see the house after the scaffolding used in its erection has been removed.

     Translations of the Writings.-Before commenting upon this most recent translation of De Charitate, we would offer some views on the general subject of translating the Writings.

     In the preface to De Domino we read: "A revelation has been made by the Lord concerning Heaven and Hell, concerning the Last Judgment which has been accomplished, and concerning the Spiritual Sense of the word; the way to salvation and concerning the state of man after death has thus been revealed, and this fully and manifestly, so that anyone who understands the Latin language can know. . . ."

     The style and terminology of the original Latin is that which has been provided by the Lord as the best form in which the Divine Truth revealed at His Second Advent could be ultimated in the world to be received by the minds of men. Moreover, Divine Revelation is thus ultimated in a "dead" language, to the end that it may not undergo the changes to which a living language is subject. It is essential, therefore, that there be some in the New Church who can read and understand the Latin of the Writings, and who have continual recourse to the Writings in the original, that their knowledge and understanding of the Heavenly Doctrine may be preserved in its purity.

     No translation of the Latin into another language can exactly reproduce the style and terminology and the atmosphere of the original.

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We believe it is possible, however, without too slavish an adherence to Latin syntax, to render the meaning in felicitous English, which contains so many words of Latin and Greek origin. The best translation, we believe, is the one in which the style and terms of the original, and thus the real meaning, are most faithfully preserved as the most effective means of conveying the ideas to the mind of one who is capable of receiving them. This means one who is in the love of spiritual truth, and whose rational mind is open to the grasp and perception of spiritual ideas. Such a one will not be deterred by a new style, but will instead be attracted by the charm of new terms, which embody new and distinctive ideas. To others, who are not in the love of spiritual truth, the ideas revealed in the Writings will be obscure, even to those who are skilled in the Latin language.

     Too many translators of the Writings, in their zeal to gain a reception of the doctrines by men, have labored to render the terms of the Latin in the language of the day. And in explanatory footnotes they say: "It may be expedient to inform the unlearned reader," etc., which is hardly the way to "win friends and influence people." Such versions are really adaptations, accommodations, and dilutions of the truth, and often fail to present the real meaning and the fine distinctions of the original text.

     Something of adaptation and accommodation is indeed desirable and necessary in teaching and explaining the doctrine; but this is interpretation, not translation, and it should always be based upon the exact language of the Writings in the mind of the teacher, and lead the mind of the listener to think in the form and style and terms in which the Revelation was given by the Lord.

     We would not wish to imply that no translation can convey the meaning of the original to the mind of a reader who is unacquainted with the Latin language. if that were so, very few would acquire a knowledge and understanding of the Heavenly Doctrine, whereas there have been many. But some versions are better than others in contributing to this end.

     That we might express a reviewer s opinion of the new translation of the work on Charity, we have examined three previous English versions, as follows:

     1. The first complete translation of the work was made by the Rev. Samuel M. Warren in 1883, and published in a pocket-size volume at Philadelphia by the New Church Tract and Publication Society.

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We believe it will be useful to quote from Mr. Warren's Preface, which furnishes interesting information and also indicates that his version was prepared with solicitous care:

     "The treatise on Charity, of which this little volume is the first complete translation, is one of the many important posthumous works of Swedenborg. Two incomplete and inaccurate copies of the original MS. were made within a few years after the author's death; and by collation of these, and correction as far as possible of the errors of each by the other, a translation was produced from them by Dr. J. J. G. Wilkinson, and published in London in 1839. A Latin text from these defective MSS. was also published in London in 1840.

     "The original MS. of the work has been carefully preserved in the Royal Library at Stockholm, and was included by Dr. R. L. Tafel among the MSS. selected by him in 1870 for reproduction by photolithography. From this photolithograph of the author's MS. a very faithful transcript was made by Dr. S. H. Worcester, and from this transcript the Latin text was published by the American Swedenborg Printing and Publishing Society in 1878. The recent translation has been made from this published Latin text, compared with a transcript made also by Dr. Tafel, and with occasional confirmatory reference to the photolithographed original.

     "It should perhaps be said that the author's MS. is in places very difficult to decipher, and yet that the text of Dr. Worcester is, with few exceptions, confirmed by that of Dr. Tafel; and in no instance that I have observed is there any difference of reading which substantially affects the sense. It must he deemed fortunate that there is this concurrence of two so competent transcribers in proof of the substantial accuracy of the Latin text, as it is now published. This translation, then, is from a complete and accurate Latin text, in which the numerous errors of the first transcribers-some of them important-are corrected, and their omissions supplied. . . ."     

     2. An edition published by The Swedenborg Society at London in 1897. Mr. A. H. Searle was chiefly responsible for this version which was a translation made from the Dr. S. H. Worcester Latin text, "with constant confirmatory reference to the photolithographic edition."

     3. A translation from the Worcester Latin text was made by the Rev. John Whitehead, and published at New York in 1914 by The American Swedenborg Printing and Publishing Society in Volume I of "Posthumous Theological Works."

     While these three versions are not identical, but vary to some extent in particulars, they are all characterized by a fidelity to the style and terminology of the original Latin.

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They convey the real meaning of the doctrine to the reader of English, whether he be a New Churchman or a stranger reading the work for the first time. we would like to be able to say that Mr. Coulson's translation is an improvement upon these three versions, but we regret to state that we do not so consider it. He has adopted a different style, perhaps in an effort to make "smooth English," but in doing so has often sacrificed the real style of the original. And lest you think we make too much of this matter of style, may we recall the statement:

"The style of the Word is the Divine style itself, with which no other style, however sublime and excellent it may appear, can be compared." (S. S. 3.)

     And we confess to a feeling of irritation at some of the wholly unnecessary innovations in this new version. As an example, what need is there to use quotation marks in the sentences: The "first" of charity, the "second" of charity, the Decalogue was the "first" of the Word, also the "first" of the doctrine of the Church? (Nos. 1, 13, 27, and oft repeated in the work.) Other versions have: The first [essential] of charity, the second [essential] of charity. But the 1914 edition has simply: The first of charity, the second of charity, which is all that is needed. Such a use of the ordinal adjective, first, occurs throughout the Writings, and also in the Scriptures. "The first shall be last, and the last first."

     Let us cite a few instances of incorrect and faulty renderings of the original text:

     No. 158.-"Homo natus sit ut fiat charitas, et non fieri potest charitas nisi per petuo faciat bonum usus ex aft ectione et [ejus] jucundo; quare dum homo sincere, juste, fideliter agit opus, quod ejus officii aut inuneris est, . . . est continuus in bono usus."

     1914 EDITION.-"Man is born that he may become charity; and he cannot become charity unless he perpetually does the good of use from affection and its delight. Therefore when a man sincerely, justly, and faithfully does the work that belongs to his office or employment, . . . he is continually in the good of use."

     NEW VERSION.-"Man is born in order to become a charity, and he cannot become a charity unless he constantly does the good of use from affection and delight.

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When, therefore, a man honestly, justly, and faithfully, carries out the work of his occupation or employment, he is continually in the good of use."

     Here we find "become charity" rendered "become a charity" (also in 1897 edition), but this at once suggests man as an object of charity, whereas the meaning is that he is a subject of charity, as stated in no. 103. "Perpetually" is rendered "constantly," and the phrase "sincerely, justly, and faithfully" becomes "honestly, justly, and faithfully." "Honestly" is not a translation of the Latin sincere and there is no excuse for not using the English "sincerely," which is the exact equivalent of the Latin, and carries a meaning which "honestly" does not. And "occupation" is not a correct rendering of officii.

     In connection with the expression "a charity," we may also note that in no. 107 "Everything of the will is called a good, and everything of the understanding a truth," which should read "Everything of the will is called good, and everything of the understanding truth."

     The word "wish" is substituted for "will" in nos. 14-23. Thus we have: "Not wishing to do evil to the neighbor is of charity," and "Wishing to do good to the neighbor is of charity." How much stronger is a literal rendering: "Not to will to do evil to the neighbor is of charity," and "To will to do good to the neighbor is of charity"; also, "In proportion as a man does not will to do evil to the neighbor he wills to do good to him." At no. 210 "Not wishing to do evil to the neighbor is loving him" should be "Not to will to do evil to the neighbor is to love him."

     Some of the phrases mentioned above occur many times in the work. Another, which we find throughout the Writings, is "fame, honor, and gain." Mr. Coulson is not satisfied with this exact rendering of "famum, honorem et lucrum" in no. 185, but prefers "renown, position, and gain." Yet in no. 190 "officium" is rendered "position." And so it is with many words and phrases which are loosely translated, and this apparently in the effort to make the text more easily read and understood by a stranger, whereas we believe he would have no difficulty in understanding a version which represents greater fidelity to the original.

     The volume is printed on good paper and with the dignified blue binding that is traditional with the Swedenborg Society editions of the Writings.

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The same cannot be said for the jacket and its flamboyant design which seems out of place on a work of Divine Revelation. It is intended to represent a burst of flame, because "Charity may be likened to a flame." That the object is to attract the stranger is indicated by the further statement on the jacket: "This small book contains a simple key to the New Society which the world demands. It shows that 'Charity' is not merely the giving of alms, but is that outlook and life which bind men together in a common purpose, destroying hatred and self-seeking. This work cannot fail to impress the reader with its message of hope. It is a challenge to thinking men and women to take their part in bringing a true and lasting peace among us."

     We trust this new publication will enjoy a large circulation, and be the means of enlightening many minds in its spiritual philosophy and practical lessons.
SWEDENBORG SCIENTIFIC ASSOCIATION. 1948

SWEDENBORG SCIENTIFIC ASSOCIATION.              1948

Organization Meeting.

     In connection with the Fiftieth Anniversary, our readers may recall the beginnings of the Association by reading the Report of the first meeting, held in New York City, May 27th and 28th, 1898, published in THE NEW PHILOSOPHY for July, 1898, pp. 37-39. A record of the proceedings and a list of the thirty-seven persons who were in attendance is there presented by the Temporary Secretary, the Rev. C. Th. Odhner. Another account of this meeting is given in NEW CHURCH LIFE, July, 1898, p. 110, by the Editor, the Rev. George GA Starkey. Editorial comment upon the occasion and its significance appeared in the previous number, page 83, and is reprinted herewith:

     The recent meeting in New York to organize the Swedenborg Scientific Association gives promise of great things, the more so that no pretense was made of undertaking to do great things. Modesty, when sincere indicates something of humility, and it is only by humility in men that the Lord can effect among them works which shall be enduring and increasingly fruitful, thus truly great.

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     Quite in accord with such a spirit was the friendliness and concord which marked the meeting. Undoubtedly differences of view-and wide ones-do exist among the members of the new body; and when it comes to active research and study in the fields of the new philosophy, these differences may appear in sharp contrast, but we think there is good ground to hope that the resulting intellectual conflicts will tend only to strengthen the rational thought of the Church, that the outcome will be agreement on all essential principles, and on others only that variety from which arises the greatest perfection.

     If, as appears, the present scientific revival is animated by a genuine love of the Church's real good, and not merely by intellectual delight in things of science and learning without regard to uses of charity, we may assume that its present proportions are as little indicative of its latent possibilities as was the mustard seed of the parable. But we believe that the only hope of a fate different from that of the former Swedenborg Association, and of many other Church bodies, lies in conservativeness in undertaking burdens and modesty in anticipating results.

     The need of such a scientific revival is more vital to the Church than probably is realized, for its object involves the very fulfilment of the mission of the New Church to the world. The present is preeminently a scientific era. The "love of knowing" is the last resource and hope of the race. In the Golden Age of the world, men could be led by the perception of truth in the understanding arising from the affection of good in the will. Perception is a seeing from the fire of good in the will,-intuitively; but because spiritual cold occupies the will of mankind, such perception is at this day practically unknown. Men have no other consciousness or insight than that of the senses and of thought based thereon; therefore they must be taught truths scientifically, acquired with labor by an external way. But by obedience to truth so learned they may thus be initiated into good, yea, even into celestial good, if they will suffer themselves to be led so far; and thus they may attain even perception.

     But in the meantime men must first know the truth by the way of scientific thought, in which at first no genuine affection takes part-only the affection of knowing. To this state the truths of religion must be accommodated, in forms, which are scientific and rational in character and in themselves dead until implanted in the will by life.

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If spiritual truth could not be thus accommodated to reception as science, it would remain altogether unknown, since perception of heavenly things is for the most part extinct. Again and again the Writings say that such and such a teaching must be demonstrated rationally and scientifically because man is such that he will not be satisfied otherwise. if we had perception, that is, good in the will, there would not be the same need. But even in the merely scientific state may exist germs of the affirmative state, and if man will but obey truths, which have been scientifically implanted in the memory, he can be saved.

     This picture of our modern state may not seem flattering to one's conceit of intelligence as to truth, still less to his conceit of his own good; but it is important, nevertheless, to recognize it as the actual state of the world, and of the New Church, which as yet is decidedly of the world. It should be a cure for pseudo-celestialism, permeation theories and all other notions, to know that man's only hope of regeneration is by the laborious acquisition of truth by an external way-coupled, however, with affirmation of the truth, which can exist only where there is the beginning of the affection of truth.

     To understand, even naturally, heavenly truths accommodated to natural thought, natural intelligence is required; and hence Swedenborg himself was prepared to receive a spiritual revelation by previous instruction in true science and philosophy. This was according to a universal principle of order, and we must follow the same path.

     Especially important is it that the intelligence of our children and youth should be formed and trained on the lines of a true science, in order to make of them full, rounded-out New Churchmen, capable of establishing their faith in the foundation work of Nature. And because the state of childhood and youth is that of the natural, scientific and rational, in what other way can we secure our hold upon them so well as by feeding their love of knowing and understanding by the principles and illustrative facts of a true and living science and philosophy?

     These, as anyone who has experience knows, can be made infinitely more interesting than by the materialistic and fatuous theories of the old science. It is the difference between a dead skeleton and one clothed with flesh and blood.

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Thus, and only thus, can we make seem really living the dead things of this world, although if we neglect to do so, the young themselves will certainly invest the things of the world with an appearance of life derived from the concupiscences of the natural man; that is, self and the world will become to them the apparent realities of life, while the verities of heavenly life will fade into the realm of the obscure and unknown. How pressing the need for a New Church science, and for New Church schools, as the only place where that science may be inculcated!

[NEW CHURCH LIFE, 1898, p. 83.]
CONFERENCE COLLEGE. 1948

CONFERENCE COLLEGE.              1948

     A special double number of THE NEW-CHURCH HERALD, issued on January 24, 1948, features the New-Church College at Woodford Green, near London, illustrated by fine photographs of the College building and its surrounding gardens, where residential and school uses are combined under one roof. A history of the institution and accounts of its operations are presented in articles by a number of writers.

     The Rev. E. A. Sutton, M.A., B.D., who is resident Principal, describes the aims and methods and the curriculum of the College, which is the Theological School of the General Conference. This he does in two articles which afford impressive evidence that the preparation for the New Church ministry at this school is in excellent hands, and that a thorough four-year course is provided. A list of the members of the Faculty is not given, but we are told that "the hope and purpose of many associated with Woodford is that the College shall ultimately be served by the most competent men in each subject, and be equipped with all that is needed to provide the highest possible education for the Ministry."

     We quote briefly from Mr. Sutton's article on "The Need for an Educated Ministry." In closing he says:

     "The fact that secular education has made such great advances is all to the good. A Church whose doctrine is revealed from Heaven has nothing to fear from the increase of the world's knowledge. To counterbalance the vast increase in human learning the Church has the Writings. By whatever terms these are characterized, they constitute a Divinely given instrument for human enlightenment.

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They are a great literature; they embody the basic principles of theology, philosophy, and science; they are the seed of a complete revolution in the world's mode of thought, of worship, and of life. Given to mankind in the interests of human regeneration, they reveal the specific needs of mankind in this dispensation. The understanding of the Writings requires not only intensive application to the books themselves, but to an almost limitless sphere of research beyond.

     "These Writings and the Letter of the Old and New Testaments constitute so mighty an instrument in the hands of the Ministry that it becomes presumptuous to use it without sound preparation and persistent study. The man who speaks to the present age must be an informed man. The Church no longer speaks to vacant, peasant minds. It speaks to a world whose knowledge of natural things is racing ahead, but which has not the slightest idea of what to do with it all.

     "In view of this, the Church's provision of the best possible preparatory work for its Ministry is an act of faith, witnessing to its regard for the new revelation that has been made, and its acknowledgment of that Love for whose purposes the Truth was given."

     In another article, dealing with "The Work of the College Student," Mr. Sutton furnishes a topical outline of studies: The Word and the Writings, Philosophy and Psychology, Languages, Church History, Sermon Preparation and Delivery, The Pastoral Function, and the Life and Mission of Swedenborg, and treats in particular of each department,-the chart and compass according to which the ship of the College is navigated. we can quote but a part of this interesting treatment:

     "The four-year curriculum, crowded as it is, barely covers the minimum requirements of the New-Church Ministry. Students are encouraged to regard their classwork as but an introduction to studies which, in duty to the Church, they ought to pursue throughout their life. A truly spiritual ministry has ceased when a man begins to rely on his own personality instead of on the exposition of Divine Truth. No Minister can afford to dispense with a systematic study of the Word and the Writings.

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Much factual matter can be taught at the College, but for the understanding of spiritual truth, the maturing mind of later years must be constantly exercised upon it. The fact that the Heavenly Doctrines are not the product of human study and reason in no sense implies that study and reason can be dispensed with.

     "The focus of attention throughout the four-year course is necessarily the Word and the Writings. The Letter of the Old and New Testaments is divided into four parts, one of which is taken in detail each session. In this way a fairly comprehensive study of the Letter of the Word is made. The more reputable commentaries are combed for their wealth of historical and archaeological help. . . . Reference to the Writings of the Church, even in this study of the Letter of the word, is constant and indispensable.

     "One of the most pressing needs of this course of study is to help students to distinguish between the merits and dangers of modern Biblical scholarship. In the framework of the current naturalistic theories of the Bible, much of the speculation and guesswork of scholars appears very plausible, but must not be given a foothold within the New Church. Nevertheless, New-Church Ministers should know of these speculations and be prepared for meeting and refuting them. It is a slow process by which we advance from a merely natural view of the Sacred Scriptures to an appreciation of the fact that what is there in the Letter is a body of Divine and saving truth, and that what Moses, Isaiah, and John were really thinking about when they wrote their books is a matter of complete indifference to the New Church.

     "A perennial problem is how best to provide an effective presentation of the Doctrines of the Church. For the first two years the two theological tutors are engaged on the Doctrines of the Lord and the word. Lectures are given first on a basis of the True Christian Religion and the pages of Arcana references to those subjects in the New Jerusalem and its Heavenly Doctrine. These are followed by the close study of the first five volumes of the Arcana Coelestia. The third and fourth years are occupied with the Divine Love and Wisdom, Conjugial Love, Apocalypse Revealed, Last Judgment, and Heaven and Hell. The effective study of these books involves necessarily a reference to all the Writings. College students are required to satisfy the Board of Examiners in no less than twenty papers on the Word and the Writings in the course of the four sessions."

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Some of Swedenborg's Philosophical Works are examined in connection with the subjects of Philosophy and Psychology, but apparently there is no general course as yet in the Principia and the works on the Animal Kingdom.

     The Editor is to be congratulated upon this number of the HERALD which demonstrates how the vital use of training men for the ministry is cared for in the Conference. It will be read with special interest by those in the General Church who are familiar with the procedure in our Academy Theological School, which has the same objectives, though differing in methods and other respects. Our students, for example, before beginning the three-year course in the Theological School, have a two-year preparatory course in the Senior College, making five years in all.
AS THE TREE FALLS. 1948

AS THE TREE FALLS.              1948

     "That a man may be reformed, he must be withdrawn from evil. For he who is in evil in the world is in evil after his departure from the world. wherefore, if evil is not removed in the world, it cannot be removed afterwards; as the tree falls, there it lies. So also does man s life remain what it was when he died. And everyone is judged according to his deeds; not that they are enumerated, but that he returns into them, and acts in like manner. For death is a continuation of life, with the difference that a man cannot then he reformed. All reformation takes place in what is full, that is, in firsts and ultimates simultaneously; and ultimates are reformed in the world in agreement with firsts, and they cannot be afterwards, because the ultimates of life which man carries with him after death are quiescent, and conspire with his interiors, that is, act as one with them." (D. P. 277a. See S. D. 2805; D. Minor 4645, 4646.)
Church News 1948

Church News       Various       1948



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. [Photograph] GROUP AT TUCSON, ARIZONA.
Sunday, March 14, 1948

SEATED (left to right): Mrs. Pat Waddell, Mrs. Dan Wilson, Mrs. Glenn Smith, Mrs. Augusta Brown, Mrs. Robert Carlson.

STANDING: Mrs. Irma Waddell, Mr. Tom Waddell, Mr. Seid Waddell, Mr. John Waddell, Dr. Pat Waddell, Mr. Guy Alden, Mrs. Rembert Smith, Rev. Harold Cranch, Mrs. Guy Alden, Mrs. Ned Spicer, Mrs. Helen Boggess, Mr. Dan Wilson, Mr. Robert Carlson.

CHILDREN (left to right): Patricia Waddell, Tom Waddell, Louise Smith, Seid Waddell, Duane Wilson, Cheryl Carlson, Penny Spicer, Gaynelle Smith, Barry Spicer.
Photograph taken by Mr. Rembert Smith.

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Church News.

TUCSON, ARIZONA.

     After the Christmas activities described in our last report, we settled down to routine services and classes. Good attendance at the services continued, but too few people came to the January and February classes to attempt anything but a social visit.

     Mrs. Helen Boggess arrived from Bryn Athyn on the first of February. Her regular attendance at our functions and her suggestions and encouragement were much appreciated. We were sorry when the time came for her departure, but we anticipate another visit next year.

     About the middle of February, Mr. and Mrs. Dan Wilson were able to return to our sun-country, although the sun wasn't what it should be, as was also the case elsewhere in the U. S. A. Nevertheless, Elaine seems to be gaining strength gradually after undergoing two serious operations. She has the best wishes of every one of us.

     On the third day of March we all enjoyed ourselves at a bridal shower that was given for Miss Marion Gyllenhaal by Mrs. Guy Alden. But a little sadness hung over the affair, owing to the disappearance of two of Marion's good friends, whose fatal crash was not located until twelve days later.

     Mrs. Augusta Brown is a second welcome guest in our midst. She arrived at the home of her daughter, Mrs. Ned Spicer, just in time for the pastoral visit of the Rev. Harold Cranch on March 13th.

     Those were busy days that weekend! Rev. Cranch crowded a wedding rehearsal and a children's class into Saturday afternoon, and the children were so thrilled with the slides and stories from the Word that they asked for more and more, till Harold was very nearly forced to be late for a dinner engagement at the home of Mr. and Mrs. John Waddell.

     Not everyone was able to attend the beautiful church service on Sunday morning, but nineteen adults and nine children were present to enter into the holy sphere of worship.

     Sunday afternoon was left open, but Rev. Cranch was kept very busy complying with the various family requests for a personal visit.

     An organizational meeting had been scheduled for Sunday evening, but a sudden change was called for when three friendly strangers turned up in response to our newspaper advertisement announcing "a discussion of the Writings of Swedenborg. Rev. Cranch quickly took in the situation, and, with only the briefest of glances at some notes, he delivered a perfectly wonderful, hour-and-a-half long, talk on the subject of "Attending Spirits."

     Our strangers must have felt the friendly, informal, and uncritical atmosphere that prevailed, for they entered right into the discussions; and when they departed before the business meeting, one of them told Harold that his was the right philosophy, and he asked to be notified of other meetings.

     Wedding.-On Saturday evening, March 13, Miss Marion Gyllenhaal, daughter of Mr. and Mrs. John B. Gyllenhaal of Glenview, Illinois, was married to Mr. Walter Hartter, the Rev. Harold Cranch officiating.

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     The bride wore an ice blue satin wedding gown and a lace trimmed veil hung on a juliet cap of seed pearls. Her bouquet consisted of white roses and lilies-of-the-valley. She was attended by her sister, Mrs. Robert Carlson, as matron of honor. Mrs. Carlson was dressed in aqua crepe, and carried pink roses. Mr. Robert Roehlk served the groom as best man. Head usher was Mr. Guy Alden, formerly of Bryn Athyn.

     The church was decorated with white candles, potted palms and white gladioli. An unusual and lovely effect was created by an outside spotlight that illuminated the stained glass window of the chancel. Soloist of the evening was Mr. Robert Carlson, who played violin selections,- Bach "Arioso" and Wieniawski "Romance." At the reception in the parish hall we honored toasts to the Church and to the happy couple, and telegrams from their many friends were read.

     The Easter Service brought out a record attendance of twenty adults and nine children. Each child made a floral offering of one daffodil to add to the already adorned altar, as is the custom in other societies. We were fortunate in having as honored guests Miss Janet Lindrooth of Prescott and her sister, Mrs. Eleanor Gladish, of Glenview.
BARBARA G. CARLSON.

TORONTO, CANADA.

     Palm Sunday.-Suffer little children and forbid them not to come unto me!" It happened again-this time on the first day of Spring-that happy sphere of little children carrying fragrant blossoms as their gifts to the King of Kings. The sweet innocence of the small folk has a charm which never fails to be impressive.

     Later in the service our pastor officiated at the baptism of Mr. Neil Carmichael. The Olivet Society is very happy to welcome this new member, who is well versed in the doctrines of the New Church. After the service, Mr. and Mrs. Carmichael held a reception at the home of the Rev. and Mrs. A. Wynne Acton, where toasts to The Church, to the new member and his wife, and to the pastor and Mrs. Acton, were followed by friendly greetings and conversation, during which nor host suggested that the event be repeated each year at the beginning of Spring.

     Good Friday.-In the evening a musical Service of Divine Worship was held in the Olivet Chapel. White hydrangeas and many glowing white candles made a lovely setting for the tranquil but somber consideration of the ever poignant story of the Crucifixion.

     Easter Sunday.-Our pastor conducted a particularly lovely service, during which eighty persons partook of the Sacrament of the Holy Supper. White candles and hydrangeas again decorated the chancel, and the congregation numbered 119.

     This was also a special occasion because our dear friends, Claire and Robert Walter, had brought their new little boy "Ted" all the way from Bryn Athyn to have his baptism in the church where his grandfather, Ted Bellinger, is so happily remembered. After the service, friends gathered at the home of Mrs. Lenore Bellinger. where toasts were offered to Our Glorious Church, to the Babies, to the Gorandparents, and to the Parents. and then to wish Lady Daniel a happy 81st birthday.

     Many Easter bonnets with pink roses were in evidence, but a special style-note was the new Chancel Guild robe, fashioned by Mrs. J. Knight with the assistance of Mrs. Ernest Zorn.

     For three consecutive Sundays our members have joined in the baptismal ceremony. Two of these we have already mentioned, but the first was on March 14th, when Emily Gayle Carter, the charming second daughter of Mr. and Mrs. Orville Carter (Emily Wilson) was baptized, our pastor officiating.

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Particularly lovely flowers adorned the chancel on that occasion, these having been sent by Mrs. Frank Wilson, who is still in Florida, honoring not only her small granddaughter, but also in memory of her husband, the late Mr. Frank Wilson.

     On Sunday, February 22, Miss Doreen Scott made her Confession of Faith. and was welcomed into the Society. On this occasion the pastor preached a very fine sermon on "Confirmation of Truth."

     On Sunday, March 7, we had the pleasure of a visit by the Rev. W. Cairns Henderson while the pastor was ministering to the Montreal Circle. Mr. Henderson's interesting sermon was entitled "The Dominion of Love and the Love of Dominion."

     Wednesday doctrinal classes for the past few weeks have been on the subject of Man's Regeneration, treated under the headings of "Remains," "Reformation," and "Conscience." Immediately before Easter, Mr. Acton took up a brief study of man regeneration as compared with the Lord's Glorification.

     The singing at our services has been on a gradual but alarming decline, and Mr. Archie Scott has undertaken to conduct a brief singing practice each Wednesday evening between supper and class. There has been a noticeable improvement already.

     Social.-The outstanding social occasion in the past two months was easily the February 29th Leap Year Party. For a record of this we will let you peep over Alec Craigie's shoulder as he writes in the "diary of an itinerant reporter":

     "Arrived in Toronto by plane on February 27th in time to enjoy a party at the church. Haven't danced that much in years, or enjoyed myself so thoroughly. An early Spring was forecast in the decorations, which showed window boxes and a spring flower motif. Music was supplied by a record player, complete with a most varied assortment of dance music, reproduced through several loudspeakers. Very effective, I thought, wondering whether any of Petrillo's spies were around. if so, they ground their teeth silently, because it all went very smoothly. Being Leap Year, the ladies did the asking-provided the corsages, too! Nobody sitting in dark corners-all out on the floor enjoying the dance. Bob Anderson presided at the microphone. Ray Orr and Jim Swalm, dressed in charming creations, showed the housewives how to save steps in their kitchens-very coy and very funny. The committee, headed by Edith and Joe Knight, greatly to be congratulated. To my wife and myself the occasion was very heartwarming, providing memories to carry with us to our new home in Vancouver. Thanks again!"

     Perhaps we should explain that the removal of the Craigie family from Ottawa leaves Mr. and Mrs. Fred Carson as the only New Church people there, so far as we know. Mr. and Mrs. Craigie have purchased a home in Vancouver, and they advise that they have a guest room to which any New Church visitors are very welcome. The address is 1449 Mathers Avenue, West Vancouver, B. C.
VERA CRAIGIE.

CHICAGO, ILLINOIS.

     Sharon Church.-In the first week of January our pastor devoted a class to our Sunday School work. On tables there were abundant displays of work that had been done by the children, and of the materials used. Even parents were surprised to see how much had been accomplished and how much was planned.

     The oldest group of children has been taken by Mr. Charles Lindrooth, Mr. Noel McQueen, and Mr. Irving Anderson, with some assistance from the Rev. Victor Gladish when his work makes it possible. Mrs. Noel McQueen and the undersigned have taken the second group of children, and Miss Elma Cronwall will take them next month. The youngest children have been taken by Mrs. Harold Cranch, Mrs. York, Mrs. Harold Anderson, and Mrs. Lyons.

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     On February 10th Mr. Cranch left us to make his pastoral visits in the Western States. During his absence we were again very fortunate in having the ministrations of the Rev. Elmo Acton, the Rev. Victor Gladish, and the Rev. Ormond Odhner. Mr. Odhner gave a very interesting class on the subject of "Ruling Loves," and later another on 'Peace.' He also conducted one of nor Sunday services. Mr. Acton gave three inspiring classes on "Influx," and conducted two Sunday services. Mr. Gladish also conducted two Sunday services.

     Mr. Cranch returned on March 19th. We had a lovely Palm Sunday service, and another service in the evening of Good Friday. The Easter Sunday service was mainly for the children, who brought their offerings of flowers, and it was a beautiful service.
VOLITA WELLS.

DETROIT, MICHIGAN.

     We have another wonderful weekend of meetings to report-Friday, Saturday and Sunday, March 19-21. But first we want to tell of the Rev. Norman H. Reuter's wild ride up here from his home in Barberton, Ohio, a distance of 200 miles.

     When we think about it, we marvel that Mr. Reuter got here at all, for he ran into the terrific windstorm that did so much damage in Ohio, Michigan and several other States on March 19th. At times Mr. Reuter had great difficulty in holding his car on the road, and he was quite exhausted when he finally made port at the Norman Synnestvedt home. He reported having passed through several communities where buildings had been leveled by the wind, and we can well understand that he most have gone through a very exciting, nerve-wracking experience.

     Our first meeting was on Friday evening at the Cook family home. Here, with an attendance of 18, Mr. Reuter brought to a close his series of lectures on Heaven and Hell, taking the chapters on "Heavenly Joy and Happiness" and "The Immensity of Heaven."

     On Saturday the Executive Committee of the International Sons of the Academy met in Detroit as the guests of the local Sons' Chapter. Following a luncheon at the Fort Shelby Hotel, attended by 22 Sons, the business meeting was called to order by our Chapter President. Harold Bellinger, who welcomed the visitors and then turned the meeting over to International President, Sydney E. Lee, of Glenview. Your reporter, who had not previously attended an executive meeting of the Sons, was much impressed by the smooth and efficient manner in which Mr. Lee conducted the meeting; everything being so well planned that considerable business was discussed and acted upon in a very short time.

     At the close of this session the visiting Sons and many of the local members took a trip "abroad" to Windsor. Ontario, proceeding first to the home of the local president, Harold Bellinger, for a period of relaxation and refreshment.

     Then came the banquet, held at the Elmwood Hotel. Norman Synnestvedt acted as toastmaster, and the principal address, entitled "Adult Education," was given by President Sydney Lee. An animated discussion followed this thought-provoking paper, the ideas expressed being quite new to most of us.

     Sunday morning found us gathering at the Ferndale Community Center for a service at our regular place of worship in Detroit. When the unusually large congregation had, after some difficulty, been seated, it was found that we had established a new attendance record. There were 56 adults and young people present, also five little children not included in the official count. This proved to be more than the room would accommodate; as a number of our members retired to an adjoining room, in order that our guests might all be seated.

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     Naturally the visiting Sons helped greatly' to the attainment of the new attendance record, and so we list their names and give them due credit. From Glenview: Sydney Lee, Cyril Day, Gerald Nelson, Geoffrey Blackman, Rev. Ormond Odhner, Oswald Asplundh. From Kitchener: Fred Fiasco, Leon Stroh. From Toronto: Ray Orr. From Pittsburgh: Daric Acton. From Rockford: Harold Lindrooth. From East Lansing: Sig Synnestvedt. In addition to those named, a couple of Sons from the Kitchener Society, Herb. Doering and Jerry Schnarr, arrived in time for the service, but were prevented by motor trouble from getting here for the Sons' meetings.

     At this service we had the pleasure of hearing a sermon from the Rev. Ormond Odhner, who also assisted the Rev. Norman Reuter in administering the Sacrament of the Holy Supper to 39 communicants.

     Following the service a substantial luncheon was served, after which our guests had to make a hurried departure, some of them having to travel quite long distances. They left with our best wishes and a hearty invitation to come again soon.

     The Stamp Plan of the Sons of the Academy, which was practically suspended during the war, is being reactivated. and General Church members are going to be made aware that this important use is being carried forward with renewed vigor and enthusiasm. The operation of the plan has been turned over to the Detroit Chapter, with Norman Synnestvedt in charge. There will be publicity in all our Church publications, so that our membership may l)e fully aware of this easy method of accumulating the funds that will be needed later on for the education of our children at Bryn Athyn.

     For full details of the Stamp Plan and how it is administered, ask any member of the Sons of the Academy, or write to Norman P. Synnestvedt, 19304 Woodingham Drive, Detroit 21, Michigan.

     In a recent report we took occasion to welcome to our ranks Mr. Reynold Doering and his son, Dick. It is now our great pleasure to extend a most hearty greeting to Rennie's wife, Betty, and her mother, Mrs. Owens, who arrived recently. These valued new members are regular attendants at our meetings, regardless of weather conditions and a drive of 25 miles from their home in Wayne, Michigan.
WILLIAM W. WALKER.

PITTSBURGH, PA.

     The outstanding social event in February was a gala Valentine Ball on the 14th. The auditorium broke out in a rash of hearts of all sizes, and everyone had a gay time, the Social Committee scoring another success.

     March came in in "lamblike" fashion. On the 14th we were happy to have Mr. Philip C. Pendleton with us. He spoke on the subject of the Ministers' Salary Plan, and explained it to us. There was a general discussion, and questions were asked and answered. I am sure we understand the subject more clearly as a consequence of his visit.

     The faculty and pupils of our Local School entertained the Society on Friday evening, March 19th. The Junior and Senior Rhythm Bands gave a creditable performance, showing much improvement. The Chorus sang well, too. It was an All Pennsylvania program. The first, second and third grades presented the "Pennsylvania Story' Book," illustrating interesting facts to be found there. The fourth, fifth and sixth grades took a trip "Through Pennsylvania by Bus" which was most entertaining for them mod for the audience. "Information Please" by the seventh and eighth grades was well presented, and told us more facts of interest concerning our State. The finale was a motion picture, "Pennsylvania," shown through the courtesy of the Standard Oil Company. The faculty and students are to be congratulated, and we thank them for an entertaining and enlightening evening.

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Refreshments were served by the Pittsburgh Chapter of Theta Alpha.

     Easter.-The service on Good Friday evening was the quarterly administration of the Holy Supper in preparation for Easter.

     On Easter Sunday morning there was a joint service for adults and children, opening with the procession of children bearing their offerings of bright spring flowers. Our pastor's address was a new approach to the Easter story, and it held the attention of all, the children being so much interested that no one moved.

     On this occasion Mrs. Robert M. Kendig played the organ, and Mrs. Alexander H. Lindsay played the harp and sang several solos. The sphere was one long to be remembered. There were approximately one hundred and twenty-five in attendance.

     The school children are enjoying a much looked-forward-to vacation while Mr. Boyesen is attending the Council Meetings in Bryn Athyn.
ELIZABETH R. DOERING.

BRYN ATHYN.

     With fear and trembling that it might not be so, and with great hope that it is so, we say that Spring has come to Bryn Athyn. There are numbers of signs, and more joy than signs, for the severe Winter has made Spring doubly welcome.

     Council Meetings.-Postponed from February, the Annual Council Meetings of the General Church met in the Council Hall at the Cathedral during the week of March 29-April 3, Bishop de Charms presiding.

     Pastors from the other societies in this country and Canada came to join the local ministers in the sessions of the Council of the Clergy, which were held every day from Tuesday to Friday.

     For the Open Session, held in the Assembly Hall on Friday evening, a large audience gathered to hear the Annual Address to the Council, which was delivered by the Rev. W. Cairns Henderson. He spoke on "The Idea of God in the Church," and it was a most interesting and lucid presentation of this subject.

     Members of the Executive Committee from many centers of the Church assembled for the meeting of the Committee on Friday and for the Joint Council on Saturday.

     Our visitors were entertained at many luncheons and dinners during the week. And refreshments were served in the Undercroft each day at eleven o'clock, when there was a brief recess in the deliberations of the Councils. This function was performed by committees of ladies from the Women's Guild, a different committee each day, and by the heads of the committees on Saturday.

     It is a great pleasure to us all to welcome Mr. and Mrs. Colley Pryke, who have come from Colchester, England, to spend a few weeks here.

     Easter.-Good Friday was observed by the Administration of the Holy Supper at an evening service in the Cathedral.

     On Easter Sunday morning the worship in the Cathedral began with the Children's Service, which is always beautiful and impressive. The long procession of the regular attendants followed by the little ones with their parents, was something that will long be remembered. The children listened closely to the address by the Rev. Hugo Lj. Odhner, and they sang the Easter hymns with all their hearts and might.

     The adult service which followed was inspiring. The Choir sang, a capella, Bach's Chorale "From East to West." It was done with feeling and understanding which added greatly to the sphere of worship. The Rev. F. E. Gyllenhaal delivered the sermon, the text being from Revelation 21: 1, 2, and showing how the Lord's Resurrection restored a faith in eternal life among men. At the conclusion of the service the organ and the French born played the music of "Sleepers Awake!"

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This was most beautifully rendered, and was a fitting close to an Easter Service.

     Club House.-Many activities, including doctrinal classes and various forms of entertainment, are held here.

     Saturday continues to be the "big night" for social occasions, and on April 3rd the young married people served a steak dinner for senior members. Quite a bit of "swank" characterized this affair,-evening clothes, waiters, very attractive "cigarette girls" who sold gardenias to the dinner guests, while an honest-to-goodness orchestra (Mr. Garth Pitcairn's) dispensed sweet music. Mrs. Joffre Schnarr sang, accompanied by the orchestra, and Mrs. Ed. Packer, Jr., did a solo dance. Later in the evening there was general dancing, and "a very enjoyable time was had by all."

     Beginning on Tuesday evening, April 6, the Bryn Athyn Orchestra, under the able conductorship of Mr. Frank Bostock, will hold rehearsals at the Club House for the annual Spring Concert.
LUCY B. WAELCHLI.

SOUTH AFRICAN MISSION.

     The Rev. Moffat B. Mcanyana, a highly esteemed Zulu Minister of our Native Mission in South Africa, passed into the spiritual world on March 11, 1948. Approaching the age of seventy years, he was Pastor of the Society in Mayville, Durban, and had performed important ministerial uses among his people during the past twenty years.

     It will be recalled that Mr. Mcanyana visited London in 1928 to attend the Thirteenth General Assembly; at which he was ordained into the First Degree of the Priesthood by Bishop N. D. Pendleton.

     An account of his life and career of usefulness will be given by the Rev. F. W. Elphick in the June issue of NEW CHURCH LIST.


THIRTY-FIFTH BRITISH ASSEMBLY.

     The Thirty-fifth British Assembly of the General Church of the New Jerusalem will be held at Colchester, Essex, on Saturday, Sunday and Monday, July 31st to August 2nd, 1948, Bishop de Charms presiding.
     All members and friends of the General Church are cordially invited to attend.
ALAN GILL

Secretary.
9, Ireton Road,
Colchester (Phone 2550).
ACADEMY OF THE NEW CHURCH 1948

ACADEMY OF THE NEW CHURCH       ELDRIC S. KLEIN       1948



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     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 5, 1948, at 8.00 p.m.

     After an opportunity has been given for discussion of the work of the schools, Mr. Richard R. Gladish will deliver an Address.

     The public is cordially invited to attend.
ELDRIC S. KLEIN,
Secretary.
POSITION OPEN 1948

POSITION OPEN              1948

     The Academy of the New Church desires applications to fill its position as Dining Hall Manager, beginning with the 1948-1949 school-year, and requests applicants to apply in writing on or before June 1, 1948, to Mr. Leonard E. Gyllenhaal, Assistant Treasurer, Bryn Athyn, Pennsylvania, stating qualifications and experience.
CANADIAN NORTHWEST 1948

CANADIAN NORTHWEST              1948

     The Rev. Karl R. Alden will again undertake a summer's tour of pastoral visits to members of the General Church in Northwest Canada.

     Leaving Bryn Athyn on June 17th, he will go to Duluth, Minnesota, and thence to places in Northern Ontario, Manitoba, Saskatchewan, Alberta and British Columbia, visiting the same places as heretofore and three new ones. It will be a journey of 10,000 miles, and be expects to return on August 14th.
ADULT EDUCATION MATERIAL 1948

ADULT EDUCATION MATERIAL       WILLIAM R. COOPER       1948



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     For use in Family Worship, in Group Services, or in Discussion Groups, as well as for Individual Reading, the following are available: Sermons, Addresses to Children, and Doctrinal Papers. A Catalogue will be sent on request. Address:
WILLIAM R. COOPER

Bryn Athyn, Pa.
SWEDENBORG SCIENTIFIC ASSOCIATION 1948

SWEDENBORG SCIENTIFIC ASSOCIATION              1948

     Commemoration of the Fiftieth Anniversary.

SWEDENBORG SCIENTIFIC ASSOCIATION.

BRYN ATHYN, PA., MONDAY, MAY 24, 1948.

Program.

2.30     p.m.-Meeting of the Board of Directors.

3.30     p.m.-Annual Meeting, business, election of officers. Address by the President, Prof. Edward F. Allen.

7.00     p.m.-Dinner. Toastmaster, Dr. Hugo Lj. Odhner.
Speakers:     Dr. C. F. Doering, Bishop Alfred Acton.

     All New Churchmen and friends are cordially invited to the Annual Meeting and the Dinner.

Anniversary Book.

     To commemorate the event, the Association will publish a volume entitled The Letters of Emanuel Swedenborg compiled and edited by Dr. Alfred Acton. This book of over 500 pages is now in the press, and will be published on May 1st. The price will be $5.00 a copy, but pre-publication subscribers may obtain the book for $3.50 by paying this amount before the date of publication.
Write to Miss Beryl G. Briscoe, Treasurer, Bryn Athyn, Pa.
CROWN OF THE CHURCHES 1948

CROWN OF THE CHURCHES       Rev. GILBERT H. SMITH       1948



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. Vol. LXVIII     June, 1948     No. 6

VOL. LXVIII
JUNE, 1948
No. 6
     "Thou shalt be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God." (Isaiah 62: 3.)

     These prophetic words of Isaiah concern the Second Coming of the Lord and the state in which the New Church is to be as it advances to its appointed excellence. It is to be a "crown of glory or beauty (decoris) in the hand of Jehovah, and a royal diadem in the hand of God." The "crown of glory" is the wisdom, which is from the good of love, and the "royal diadem" or the "diadem of a king" is intelligence from truth. These will be the things that will characterize the New Church. It will be established in good and in truth. For when the "hand of Jehovah and the hand of God" are both mentioned, as they are here, it means both the power of good and the power of truth, or the power of truth from good, of wisdom from love, which is the spiritual Virtue that will be imparted by the Lord at His Second Coming to those who gain the victory in spiritual temptation. to whom He imparts the good of love and its wisdom as the crown of reward.

     And to this wisdom from the good of life will be added spiritual intelligence in the truth of the Word, which may now be interiorly understood in the light of the Heavenly Doctrine revealed by the Lord in His Divine Human at His Second Coming, to the end that His New Church may be in wisdom and intelligence, in the power of good and truth, and thus be a "crown of glory in the hand of the Lord, and a royal diadem in the hand of God." (A. C. 9930; A. E. 272.)

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     The chapter opens with the words of the prophet: "For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest, until the justice thereof go forth as brightness, and the salvation thereof as a lamp that burneth." "Zion" and "Jerusalem" mean the celestial and the spiritual of the New Church, or the wisdom from good and the intelligence from truth. Those of the New Church who receive these celestial and spiritual gifts from the Lord will give expression to them in word and act, not hiding their light under a bushel or keeping silence. No one who really believes in the New Church can hold his peace about it or rest until the justice of it is seen in brightness and the salvation, which it offers, is seen as a burning lamp.

     But so many things are said about the New Church in praise of it, and we become so accustomed to hearing them, that they become more or less commonplace with us. And because of this they tend to lose some of their force and edge, and perhaps to sound a little extravagant. If we were hearing them for the first time, they would strike us with much greater force, and bring about a more exultant reaction. What a tremendous claim it seems to be when we quote from our Doctrine that "the New Church is the crown of all the Churches which have hitherto been in the world!" Yet this is the prophetic promise of the text, that it is to be a "crown of glory in the hand of the Lord, and a royal diadem in the hand of God."

     But how is it to be the crown of all the churches? Is this said merely because it will be the last in point of time or is it said merely by way of compliment to the New Church? No, it must be because there is to be something in it, which has never been in any former church in the world. It is because in the New Church the truth about the Lord Jesus Christ has been made known, and in Him has been found the true God to worship, and the true worship of God,-a worship of the Lord in His Divine Human from a wisdom and intelligence in Divine things, and from the faith and love now made possible to men by the revelation of the Heavenly Doctrine, thus a fulfillment of the Divine end from eternity,-the enlightened and free response of the human race in reciprocal conjunction by love, with the crowning gift of everlasting blessing.

     Former Churches.-All previous churches have been representative churches, and by this is meant that the worship of God has been based upon a representative of God, and men have never before been granted the privilege of a direct approach to God.

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The Lord was indeed worshipped in the Most Ancient Church, but as He was seen representatively, either in the form of an angel or in nature. In the Golden Age, when men saw the image of God in nature, it served as His representative, or His Word. In the Ancient Church, God's representative was a written Word, and also the appearance of angels before men from time to time,-angels filled with the Divine Presence and Spirit, and speaking to men from the Divine, from which they conceived of God as being Human or Manlike. In the Jewish Church the representatives of the Lord were appearing angels and their rituals and sacrifices of worship,-the altar, the tabernacle and the temple. These stood as God's representatives among men, as also the Hebrew Scriptures which prescribed their ritual and worship.

     All of these churches worshipped God under the name of Jehovah, who in Himself was invisible to them, except under the form of an angel or in their representative ritual; and no spiritual conjunction is possible with an invisible God.

     The Christian Church was also a representative church, although it was capable of a genuine worship of the Lord as God. But it soon fell away into the worship of the Lord as the Son of God, thus as a representative of God, but not as God Himself in the Human Form, and into the worship of a trinity of Persons in the Godhead, thus three gods. Not until now, when the Lord in His Divine Human has been revealed in the Heavenly Doctrine, has it been possible to know and believe in spiritual light that the Lord Jesus Christ is God, and that the Lord is the invisible God made visible, not represented any more, but made visible to the sight of the mind with those who receive the Divine Truth of the Second Coming, and who by regeneration come into the good of wisdom and its perception of the Divine Human. This is why the New Church is the crown of all the churches, which have hitherto been in the world.

     The idea of God, which reigns with the men of a church, forms the inmost of the church with them. And now this New Church has come, and that which makes it a "crown of glory" is this single thing,-that the invisible God makes Himself visible in the Divine Human of the Lord Jesus Christ. Now men can comprehend God, and, comprehending Him, can truly worship Him "in spirit and in truth" as they could not worship Him before.

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In the New Church are brought forth new concepts of what worship is; and since all worship is as the life is, there are to be new concepts of life, and new life in actuality. If we let our thought reach forward to the New Church as it will be in the future, we cannot but foresee that a better kind of life must come, as it is perhaps coming already, but slowly,-a new interior life and thence a new outward life. And this is what is meant when the prophet said, "Thou shalt be called by a new name, which the mouth of the Lord shall name; and the gentiles shall see thy justice, and all kings thy glory." The "new name" is a new quality of life, and the name being given by the mouth of the Lord means that this new quality of life will be given through the full acceptance of Divine Truth from Him.

     That the New Church may advance into this new life, the one thing required is that what the Lord has revealed be implicitly believed and done. For now that it is certainly established that the Lord Jesus Christ is God Himself, the true worship of God has begun, and from this will flow a genuine life of faith and charity, which can only come from Him, and be received by those who believe and do the things taught by Him in the Word of Divine Revelation.

     And this includes the Apocalypse, where it is declared that the vision was from the Lord alone, and that John saw and heard Him. It includes also the Writings of the New Church, for in them too it is declared that the Lord is the Author and Giver of the Doctrine that is in them. John wrote the Apocalypse, and Emanuel Swedenborg wrote the books of the Writings of the New Church. Both claimed Divine inspiration, and both declared that what was written came from the Lord alone. Both are the Word of the Lord, and not the word of a man. For no one but the Lord Himself could have explained the Apocalypse and opened the internal sense of all the Scriptures.

     The Christian Church.-Now the Lord has told us in the Apocalypse, and in its explanation, that the New Church must come because the old Christian Church is desolated as to truth and vastated or laid waste as to Christian life. It is hard at first to believe the statement that the former Church has become such that it is Christian no longer in fact, but only in name (T. C. R. 700), and that it has come to its end, so far as spiritual life is concerned, that is, so far as genuine truth and genuine charity are concerned.

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The natural mind and its thought is always disposed to question and to doubt spiritual truths, even those from the Lord's own mouth. Men say, as Nicodemus said, "How can these things be?" How can men believe with a sincere heart these two great points of Divine Revelation, namely, that the Christian Church is desolated and laid waste, and that the New Church is to be the crown of all the churches which have been in the world?

     One reason why it is so difficult to see these two things with a clear vision-these two things which are the main teachings of the Apocalypse-is that men do not want it to be so. It involves too severe a criticism of the past, and too great an uncertainty and too great an obligation as to the future. One can scarcely speak of these things without being conscious that he may be offending against the prejudices of others, or attacking something that others hold dear. But in this every teacher must be willing to teach in the spirit of the prophet who said: "For Zion's sake I will not hold my peace, and for Jerusalem's sake I will not rest, until the justice thereof shall go forth as brightness, and the salvation thereof as a lamp that burneth."

     For in very truth, unless men can see the spiritual desolation and ruin of the former Church as to spiritual life-see it in themselves by self-examination, as well as in the state of the Christian world-they cannot see the necessity for the New Church and for the Lord's Second Coming. Because we live in an atmosphere and environment which is largely devoid of genuine spirituality and charity, our ideas of spirituality and charity are fashioned in a very inferior and inadequate mold. And so, when the idea of the church comes up, we think of the church as we know it, and it is with difficulty that we can raise our thoughts to a higher idea of the church as it ought to be, and as the prophet said that it should be,-"a crown of glory in the hand of the Lord, and a royal diadem in the hand of our God, a land which shall no more be termed Forsaken and Desolate, but which shall be called Hephzibah and Beulah, because the Lord delights in it, and it is married."

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     It is very hard for us to realize the full force of the things now revealed to us in the Heavenly Doctrine, and hence by the Lord Himself, concerning the Christian Church, as where we are told that "the present is the last time of the Christian Church, foretold and described by the Lord in the Gospels and in the Apocalypse,"-the abomination of desolation spoken of by Daniel the prophet. One could scarcely think of anything more severe than the things, which are said in the Writings in criticism of the present Christian Church and of the state of life, which it has produced in the present Christian world. For that matter one could hardly think of anything to say in condemnation of a set of men or a system of religion more severe than the words, which the Lord Himself used in criticism of the scribes and Pharisees. The point involved is this,-that no one is capable of knowing from his own judgment what the state of the world is spiritually; for even those who are interiorly in the greatest falsity and evil sometimes think that they are living a life beyond reproach. Such were the Pharisees; and we are told that the general state among Christians is very much the same today. If this were not the case, there would be no necessity for the New Church to come as the true Christian Church and the crown of all churches.

     If we were to judge solely from the appearance, as most people do, we could blind our eyes to the wickedness of the world, and find many confirming evidences that charity and belief in the Lord are everywhere prevailing over evil and falsity, and that no such thing is true today as what the Writings say of Christendom in the middle of the 18th century. The human rational is such that it can confirm any opinion it adopts. The atheist is sure that he is right, and can prove to his own satisfaction even so preposterous a thing as that there is no God. But the real interior state of mankind can only be seen and known in the spiritual world, and the Lord has set before men in a written revelation what that state is among Christian people, and also what it is to become when the desolations of many generations are taken away by the regeneration of those who enter His true Church by a faith in what is revealed and a life according to it.

     The condemnation of the religion and life of Christians today will seem a hard thing to believe until men of the Christian remnant see that they are partakers of the general state, and that an infinitely better doctrine and an infinitely better life is now held out to them in the Doctrines of the New Church,-a doctrine and life to which men should be glad to turn as an escape from their inheritance of evil and falsity.

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The Lord does not tear down without giving the means of building up. He does not condemn the Christian Church without giving the vision and impulse to all men who believe in Him to make and compose a real, living Church, which is Christian not only in name, but also in fact. The broadminded man should be so constituted that he is ever willing to depart from an inferior way, even though it be old and honored and timeworn, and to set himself toward something better. We can even imagine a nobler sort of man looking upon the Christian world as it is, and saying to himself, "This is not the life that is of the Lord; He has given us the vision of something infinitely better than what is now called the life of religion and of the church."

     It is men of this kind who come to see that the real life of the New Church is far better, so much better that to live and believe as most Christians do would mean stagnation and spiritual disease, while to live and believe as the doctrine of the New Church lays life before us would mean to make that Church "a crown of glory in the hand of the Lord, and a royal diadem in the hand of our God; and the justice thereof goes forth as brightness, and the salvation thereof as a lamp that burneth."

     There is in the Christian world a great deal of human kindness, of human sympathy; there are many charities and good works. But these are natural goods, which are not a sign of spiritual life unless there is spiritual good within them. Men mistake these external goods for spiritual good, and base their idea of the church and of religion upon them. But there is no real charity among men unless it be the molding of the whole life according to what the Lord God teaches. For us, what the Lord teaches is to be found in the Writings of the New Church primarily; and it would be just as foolish for us to hope to have the New Church established without applying our minds to the Writings as it would have been for the disciples to try to establish the Christian Church without teaching the things which the Lord told them.

     Those who consider and believe what the Writings say about the prevailing state of Christians can easily confirm it from many indications, both within and without themselves.

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And they will acknowledge that the only way out of the reigning evils and false beliefs is in the truth now given to the New Church, and in the willingness of men to approach the Lord God directly, and to put into life this same and no other doctrine, breaking with tradition and common practices, if it is necessary, constantly striving to make the life of religion conform to the truth revealed from heaven. To hold our peace, and to rest, is not to progress in the things which the Lord has revealed for His New Church. But let it be true of our Church that we may see the necessity of it, and that it may be with us "a crown of glory in the hand of the Lord, and a royal diadem in the hand of our God." Amen.

LESSONS:     Isaiah 62. Revelation 4. T. C. R. 786.
MUSIC:     Revised Liturgy, pages 437, 479, 482.
PRAYERS:     Nos. 82, 93.
CONCEPT OF GOD IN THE CHURCH 1948

CONCEPT OF GOD IN THE CHURCH       Rev. W. CAIRNS HENDERSON       1948

     Open Session of the Council of the Clergy.

     Most of our ministers have been asked, at one time or another, how we should think of the Lord. No more vital question can be raised. It touches the very essence of religion and of revelation. For the deepest purpose of all true religion is to effect an interior acknowledgment of God from knowledge of Him, and through it a conjunction of love and faith; and the first and most essential thing for the sake of which the Word was given is so to make God manifest that He may be comprehended, and thus be believed in and loved. (A. 9356.)

     Acknowledgment of the Lord is indeed the first thing of the church,-the living, vivifying soul in its body. Without it, there is no communication with heaven, no faith, no love, but a total extinction of spiritual life, which disperses all the interior things, that truly constitute the church. (A. 10112; Coro. 47; T. 10, 15.) Yet there can be no true acknowledgment of God except from true knowledge of Him-knowledge, which has been organized into a concept that embodies a just idea. And the Writings contain impressive testimony as to the importance of forming such a concept.

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We are told that the entire heaven of angels, the universal church on earth, and the whole of religion are founded upon a true idea of God, since by this idea there is conjunction with the Lord, enlightenment, wisdom, and eternal happiness. (R. Pref. 3.) And we are instructed also that this idea is the essence and soul of everything in theology. (T. 163.)

     With all who have any religion, the idea of God that is held forms the inmost of thought and qualifies everything beneath it. If that idea be false, or limited, everything else will be affected; for that which is supreme, being the very essence of all that is derived from it, forms these things into a body after its own image, and even when it lights upon truths in its descent it infects them with its own blemishes. (B. 40: 2; W. 13.) Indeed, the faith of the church concerning God is like the constructing soul in the body. Upon it depends the understanding of the Word, for faith bends all things to itself. A faith that is false misinterprets and falsifies every truth of the Word;-as witness the fact that of the three hundred odd sects in Christendom all claim to draw their doctrine from the same Word. But a true faith in God favors the whole Word; and the God of the Word, who is the Lord, then grants enlightenment and wisdom to men. (T. 177: 3.)

     These teachings alone show the necessity for a true concept of God in the church. But they are supported by yet another line of teaching. Not only is it said that no one can enter heaven without a conception of the Divine (H. 82), but it is added that in the spiritual world every nation has its place allotted in accordance with its idea of God as a Man; and this because the Divine of the Lord makes heaven, and in this idea alone is the idea of the Lord. Indeed, the state after death of every individual man is according to the idea of God in which he has confirmed himself. (T. 795; W. 13.) And the basis of this allocation is not only the kind of idea, but also the degree to which it has been developed and in filled. For the teaching is that the places of those who come into heaven are determined by their interior idea of God, and also by the fullness and clarity of that idea, and that according thereto is their enlightenment, perception, wisdom, affection, and happiness. (R.. 957: 3, 4; R. 224: 7; T. 163.)

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     Furthermore it is said that no church or system of religion can truly live unless it is believed that there is a God and that He is one. (Inv. 53.) For the supreme use of the church is to maintain active communication with heaven, to keep open the way between heaven and earth, and so to serve not only as an instrument for teaching the truth that leads to heaven, but also as the medium through which the Divine is present with men, and men can be led to walk in the way of heaven. And we are taught that the first and chief thought that opens heaven to man is thought about God as a Man in whom is the Divine Trinity. (E. 1096: 2, 1097: 2.) This it is that opens heaven to man, and to the church among men; and as this thought becomes more full, true, and correct by knowledges from the Word, man and the church are admitted more and more interiorly into heaven, with which they have active communication. (E. 1098: 2.) So it is that the church enters into the use itself for the sake of which it was established through a just idea of God, and that its use is maintained, perfected, and interiorly developed as it enters with increasingly perceptive insight into the interiors of its initial concept.

II.

     We have cited these teachings at some length to demonstrate from the Writings the fundamental nature of the concept of God in the church. And here we would note briefly what is well known among us, that such a concept can be formed only from the Word itself as given. Without Divine revelation man does not even know that there is a God. Hence the familiar teaching that a conception of God and consequent acknowledgment of Him are not possible without some revelation, and that a knowledge of the Lord as the one God can be attained only through the Word, which is the crown of revelations. (T. 11; Cf. A. 8944.) Nor would it be possible for man to acknowledge God unless God had manifested Himself in a personal human form. (Coro. 48.), Once instructed by the Word, a man may, if he is so disposed, confirm from the things visible in nature that there is a God and that He is one. (T. 12.) But nature, which serves for confirmation, is not a medium of revelation. Surrounded by nature, sensating consciously only what belongs to the world, and thinking from a rational which lies in the midst of nature, man cannot of himself look through nature and acknowledge anything above it.

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It is, therefore, an absolute necessity that God should manifest Himself, and so cause Himself to be acknowledged. (Coro. 48.) And, as was observed at the beginning, the main reason why the Word was given is that He might do so.

     As we have noted, however, the letter of the Word, in which is recorded the Lord's manifestation of Himself, always yields to the faith that interprets it. According to the Writings, the true idea of God,-as is well known in the church-is that He is one in Person and in Essence, that in Him is a Divine Trinity, and that He is the Lord. (F. 35.) And this means, in the first place, that a true idea of God is a determinate one, a concept of a God who is a Person, and not merely a cosmic force or an abstract intelligence. No indeterinmate idea can ever be just. There are many in the Christian world today who, discarding the tangled trinity of the orthodox creeds, claim that they worship an unknown God, a Supreme Being or Intelligence who is the Creator of the universe, an d who say that this God is everywhere. But it is revealed that they do not, in fact, acknowledge any God, still less the Lord, but for the most part think of nature, which they can understand. A God who is everywhere is nowhere; and although the proceeding Divine is everywhere, like light and heat from the sun, it is no more true to say that God Himself is everywhere than it would be to say that the sun itself is everywhere. (A. 2156e, 4733: 2; Ath. 82.)

     Hence it is that a just idea of God is a determinate one, and this implies that it be an idea of a visible God. Unless the thought is directed to a visible God, the Writings insist, all idea of Him perishes, and falls, like the sight directed out into the universe, into empty nothingness, or into nature or something within it. (T. 538.) For faith is nothing without a definite object to which it is directed, and the idea of an invisible God ceases and perishes because it is not directed to anyone, and does not terminate in anyone. When, for example, God is conceived of as an ethereal Spirit, or as an invisible spirit immanent in the universe, the resulting conception of Him is empty. He is sought everywhere in the universe, and as He is not found, nature is believed to be God. But a visible God can be seen and approached. The idea of such a God has an object from, and to which, it proceeds.

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When it has once been received, it remains, and it furnishes a basis for reciprocal conjunction on the part of man, who is natural and thinks naturally, and must have in thought and affection a visible God. (R. 224: 7; T. 339, 787.)

     In any just idea, therefore, God must be conceived as a Person visible to the eyes of love and faith, and so as one in Essence and in Person. He must be conceived as a unity in which there is a trinity of Divine attributes. And the Writings stress as of major importance that the unity in which there is a trinity does not exist in the Father, or in the Holy Spirit, but in the Lord alone. (E 1106: 2.) It is this that distinguishes the New Church from all other religions that claim to worship one God. Those who think only of God the Father have, we are told, an indeterminate idea, and are easily led to acknowledge nature as God, but those who think of the Lord have a determinate idea. (Ath. Cr. 82.) Furthermore, to approach the Lord other than as the one true God is not to worship Him, but merely to venerate Him as the cause of salvation. (T. 700.)

     Involved in this is the truth that a just idea of God is that of a Divine Man. This is identical with the thought of the Lord as the one God in whom is the Divine Trinity. (W. 13.) For finite man is not a disembodied soul, a body without spirit, or an abstract activity, but a trine of soul, body, and operation, which form a complete whole that alone is recognized as man. And although we may seek the good offices of one man through another, we do not, in approaching a man, approach his soul through his body, but approach the body in which the soul is present and from which he acts and speaks. And in approaching the Lord we do not approach God through Him, but approach God Himself. However, it is important to note that in thinking of the Lord as the one God we must believe His Human to be Divine, and should think first of His Essence, and from that of His Person. (A. 4733: 2; R. 611: 6, 7.) In other words, man is not man from his shape, but from will and understanding, love and wisdom; and in the thought of the Lord as a Man should be the idea that in Him these are not merely human and finite, but Divine and Infinite. This is a true concept of God because it is an idea of the Divine, of the Divine love, in a human form; and it is the only one under which man can think determinately of the Divine itself, and spiritually even of the Person of the Lord. (E. 956: 2.)

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So do all the angels think of God, for their perception and thought are according to the form of heaven, which, from the Divine that makes it, is the human form. (E. 392.)

III.

     A true concept of God is therefore the idea of the Divine Human, of the Human as glorified by the Lord when in the world. But how may we think of the Divine Human? As indicating the answer to this question we would note several laws laid down in the Writings. In the first place, the Writings observe that the glorified Human is Divine and therefore Infinite, but that it is visible to the eyes of angels, and to the spiritual sight of men, because it is as if finite for the sake of reception. (A. 9310; T. 777.) Yet this last is not finition, but a power of accommodation within finite limits for the sake of becoming visible. And the point of this distinction is, that the Divine Human, being Divine Substantial, is not only invisible to physical sight, but is also without the characteristics of a material body. The Lord as a Divine Man must not be thought of, therefore, in the same way as a corporeal and natural man. (H. 85.) Thus, for example, the Divine Human does not fill space, or even any part of it, as a material body does, that is, by displacement. (W. 111.) It cannot be thought of as being either great or small; nor may it be conceived as having a fixed abode, either in the center of the universe or elsewhere. (W. 285.) And as size may not be predicated of it, or mass, neither may it be thought of as being commensurate with the created universe. (H. 85.) Such ideas may be of wide extension, but their extension is on the sensual plane, and the thought that stems from them inevitably falls into nature.

     We note also that man cannot think without scientifics, or without adjoining something natural to what is abstract. This is true of all thought, and most eminently so of thought concerning the Divine. For man is finite, and the most interior thought cannot transcend the limits of the finite. Finally we note the teaching of Apocalypse Explained, no. 1124: 2, which implies that everything has both an essence and a body, and shows that there are therefore two modes of thinking about a thing, abstractly and spiritually of its essence, and concretely and naturally of its body.

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It is stated here that both of these modes are necessary for the formation of a true concept of the Divine Human.

     Note the force of the following extract from the passage referred to. "The Lord appears before the eyes of the angels as a Sun, and from that Sun proceed light and heat; the Sun is Divine love, the heat is proceeding Divine love which is called Divine good, and the light is proceeding Divine wisdom which is called Divine truth. But still one is not permitted to have an idea of the life which is God as of fire, or heat, or light, unless there is in it at the same time an idea of love and wisdom; that is, that the Divine love is like fire, and that the Divine wisdom is like light, and that the Divine love, together with Divine wisdom, is brilliant radiance. For God is perfect Man, in face as a Man, and in body as a Man, there being no difference as to form, but as to essence. His essence is that He is love itself and wisdom itself, thus life itself." (E. 1124: 2.)

     It has already been observed that we are advised in the Writings to think first of the Lord's Essence, and then from His Essence of His Person. And the passage we have cited teaches plainly that the Divine Human as it is in itself is to be conceived as an omnipresent essential fire which is a manifestation of the Divine love and wisdom. To think of such a fiery essence, which is omnipresent by means of proceeding light within which, is heat, and which lights the heavens and enlightens angels and men, and to determine it to the Lord as its subject, and therefore regard it as His Essence, is to think of the Essence of the Lord. And then to picture the Lord as a complete and perfect Man, no different in form from other men, but having this Essence, is to think of His Person from His Essence.

     There is no other way in which we may think of Him truly. An essence can never be thought of determinately apart from its subject. All true thought about anything is thought of it from its essence. Yet it is thought from the essence to the subject. We do not think of a man from his height, weight, features, and coloring, or even from his external characteristics, but from his individualized love and wisdom. Yet neither do we think of these abstractly but as present in the man they make. And to think truly of the Lord is to think of the Divine love and wisdom as present in a Perfect Man,-a Man who is pictured in the imagination of the thought as in the human shape and form, but one which is the Divine love under a human form.

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So to think is to have a true concept of the Lord, one which can be in filled and become more perfect to eternity.

     And it will be evident that such a concept of the Lord can be derived only from the Word of the Old and New Testaments and in the Writings. All of these revelations are necessary for a true concept of the Divine Human. In the Old and New Testaments, especially in the Gospel record of the Lord's earthly life and teaching, are to be found true scientifics concerning the Lord, the materials Divinely provided for thinking concretely and naturally about Him; images which present that something natural which the Writings say must be adjoined to all our thought even of the Lord. And in the Writings the Divine Human is revealed as an Essence, as Divine love and wisdom in the Person of the Lord; the rational series in which this unfolding is made serving as materials for abstract and spiritual thought of the Lord. Together, therefore, these Divine revelations make it possible for men to form a true concept of the Lord. For to think of Him truly is to think of the Lord as we see Him in the Gospels from what we learn about His Essence in the Writings. In that way, and in that way only, do we present to ourselves the idea of a Divine Man.

     Both kinds of thought, however, are necessary. Merely concrete thought of the Lord must eventually become idolatrous, or its object must eventually be rejected, as the Lord was rejected by the Jews and is now rejected by the agnostic critics of the Word, who saw, and see, without exception, only the outward form which differed not at all from that of other men. On the other hand, purely abstract thought must finally be dissipated or else fall into nature. The basis of all true thinking about the Lord is the fundamental idea of man,-a mental image of God as Man in ultimates. Thus there must be an elevation of thought from this basis to the Essence of the Divine Human, from which abstract concept the Person of the Lord is regarded. And that it may be possible for men to do so is the supreme purpose for which the Writings have been given.

     Unless we begin by picturing the Lord to ourselves as a Man in the human shape and form, we cannot have a determinate idea of Him. But unless we also perceive Him as the subject of Divine love and wisdom, we do not see the Lord in that man, for the only difference is in the essence.

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A true concept of the Lord is thus the product of a just balance between abstract and concrete thinking; and in perceiving the necessity for the former we may not underestimate the importance of the latter. For the Writings insist, lest our thought become too abstract, that we must think of the Lord as a Man, even as in the human shape. In connection with this we would cite the familiar teaching of Divine Love and Wisdom, no. 18, that "God has a body and everything belonging to it. Thus He has a face, a breast, and an abdomen, loins and feet, for without these He would not be a Man. He also has eyes and ears, nostrils, a mouth and tongue, and also the organs that are within man as the heart and lungs and their dependencies; all which, taken together, are what make a man to be a man. In created man those things are many and their contextures innumerable, but in God-Man they are infinite, there being nothing wanting." (Cf. E. 1116e.) The Writings, while concerned mainly with presenting abstract concepts of the Divine love and wisdom, insist that the Lord must be thought of as a Divine Man, as the Divine under a human form. For without such a form God would be identical with nature. (A. 10377.) It is thus that the angels think of the Lord, and, indeed, all who think determinately and from the spirit (A. 8705), and we may not hope to form a just concept in any other way.

IV.

     To see God as a Divine Man is given to the New Church as to no other religious dispensation. It is true that the Most Ancient Church, and the Ancient Church in its state of integrity, worshipped one God under a human form. But they did not see the Divine Human, since that Human had not yet been assumed and glorified, but they saw the Human Divine. They could not refer the Divine love and wisdom to a subject which was the own proper Human of God. And when the Ancient Church declined, and men began to think sensually about the attributes of God, polytheism came into existence. Almost inevitably animism followed. The gods of Egypt, Assyria, and Babylon were the heavenly bodies and the spirits of cosmic forces, physical phenomena, and the motivating spirits of the issues of life and death.

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Anthropotheism, the belief that the gods originated as men, was characteristic of the religions of Greece and Rome; and when that had been accepted, it was but a step to enlarge the pantheon by a simple process of apotheosis.

     Certainly the worship of one God was restored in the Jewish Church, but the actual religion of the Jews is more accurately defined as anthropopathy, since they ascribed to Jehovah all the infirm qualities and evil passions of finite man. The Apostolic Christian Church indeed worshiped the Lord in simplicity, worshiped Him as it saw Him in the teachings of the apostles and in the first versions of the Gospels. But neither did it see the Divine Human, for that Human was not rationally revealed to it. Then, when the Church began to think sensually about the attributes of God, the concept of a tripersonal trinity was born; and since that time Christendom has thought more and more about the Person of the Lord, thus losing sight of His Divinity, and venerating Him only as a man; which, more than any other factor, closed heaven to it.

     An interior vision of the Divine Human is the supreme gift of the Lord to mankind, and it is given especially to the New Church, in, and through, the Heavenly Doctrine. In this New Church alone, among all the churches, God may be seen truly as a Divine Man. There is an arresting passage, which states that the reason why the unity of God, intimately inscribed on the mind of every man, has not descended into consciousness, is that there has been a lack of the knowledges by which man ascends to meet God and prepares to receive Him. These are knowledges concerning the spiritual world, the spiritual sun, the Divine Proceeding, the creation of two worlds by means of the spiritual sun, the essential distinction between the spiritual and the natural, discrete degrees, and the degrees of the mind. (T. 24.)

     Through the rational understanding of these knowledges, now revealed in the Writings, a true concept of the one God may be formed. There are, however, two things that should be stressed in concluding. A true concept of the Lord cannot be formed instantaneously, nor should the idea held at any time be regarded as fixed and final. The formation and perfecting of a true concept is a lifelong process; for all learning of, and from, the Word, all study and reflection upon its teaching, is a broadening and a deepening of our conception of the Lord.

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The more we can see in the Writings the Divine of love and wisdom manifested in the laws and operations of providence as the Divine of use, and think of that as the essence of the Lord who appears in the Gospels, the more full and perfect does our idea of the Lord become.

     Yet,-and this is the second thing,-a true concept of the Lord can never be upbuilt merely by an intellectual process alone, however profound. That is the inner meaning of one of the most beautiful of all the Easter stories, the story of the walk to Emmaus. The Lord is truly seen, not by truth alone, but from truth within which is the good of love, for this it is that opens the eyes. So it is that no final or definitive vision can be set up. All men, according to their state, will picture the Lord in different ways; and every man will see Him differently as his own states change, so that it would be presumptuous to offer any one picture as that which should be held. But, in the mercy of the Lord, every conception is accepted that flows from innocence and is formed in charity.
SOUTH AFRICAN MISSION 1948

SOUTH AFRICAN MISSION       Rev. MOFFAT B. MCANYANA       1948

     AN OBITUARY BY THE REV. F. W. ELPHICK.

     On Thursday evening, March 11th, 1948, at our Mission Station, Mayville, Durban, the Rev. Moffat Bontyisi Mcanyana passed into the spiritual world in his sixty-seventh year. He had been ailing for the past twelve months, but a sudden decline set in during the first week of March.

     The Superintendent of the Mission was notified of the event while visiting the Orange Free State, but owing to heavy rains he did not receive the telegram in time to attend the funeral. In consequence, the Rev. Norbert Rogers and Leader M. M. Lutuli officiated at the Memorial Service held at Mayville, and at the interment in Wiggins Road Cemetery, Cato Manor, Durban, on Sunday afternoon, March 14th. A large and representative gathering of Zulus and Indians indicated the esteem in which the well-known New Church minister was held.

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For he was an outstanding figure and character, well beloved by his people; and he was one whose utterances carried conviction with those interested in religious matters. For the greater part of his life he worked patiently and persistently for the cause of the New Church.

     After receiving an elementary education at one of the Natal American Board Mission Schools, and completing it at Adams Mission Station, Moffat became associated with the Wesleyan Church and was trained as a preacher in preparation for their Theological School. (See "Brought to the Light," NEW CHURCH LIFE, 1942, pp. 545-548.) But this was not to be. He eventually took up secular work in the mines at Randfontein, Transvaal. Here he met a Zulu by the name of Joel Maduna, who loaned him the first volume of the Arcana Coelestia. Subsequently he added to this reading when he found a copy of The True Christian Religion at a secondhand book- stall in Johannesburg.

     Getting in touch with Maduna a second time, Moffat sought to find a "white" minister who believed in the Doctrines he had found, and Maduna gave him the address of the late Rev. S. M. Mofokeng of Maseru, Basutoland, and this brought Moffat into touch with the Rev. Theodore Pitcairn. (See "Two Letters from a Zulu" NEW CHURCH LIFE, 1920, pp. 440-442.) As a result of this correspondence, Mcanyana ultimately received instruction in the Doctrines in Durban from the Revs. Theodore Pitcairn, Hugo Lj. Odhner, and Elmo C. Acton. He attended the Thirteenth General Assembly in London, 1928, and was there ordained into the First Degree of the Priesthood. (Photograph, 1928, page 449.) The Second Degree was granted the following year at the First Assembly of the General Church Mission, held at "Alpha," Ladybrand, Orange Free State. On both occasions the late Bishop N. D. Pendleton officiated.

     In addition to Moffat Mcanyana's pastoral and missionary work in Durban, in "Kent Manor," Zululand, and in the Natal Coastal Districts, he produced Zulu translations of The New Jerusalem and its Heavenly Doctrine and of selections from The True Christian Religion. He compiled a complete Zulu Liturgy, and he has left a number of manuscripts of his own writings in which he introduces the main Doctrines of the New Church to the Zulu people.

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     At the time of the crisis in the Mission, 1940, when it was divided into two groups, Rev. Mcanyana and the late Rev. Philip J. Stole, who were both stationed in Durban, seriously considered the issue which confronted them, and both, in their own freedom of choice, decided to remain with the General Church Mission.

     Mr. Mcanyana is survived by his wife and five adult children, two of whom, daughter and son, are both married. Our sympathy is extended to them in their bereavement. They are comforted with the knowledge that husband and father is experiencing life in the spiritual world, the realities of which he so often described to his people from an extensive reading of the Heavenly Doctrines. All who knew him affirm that he has been a true and faithful servant of the Lord's New Church.
SUPERINTENDENT'S JOURNEY 1948

SUPERINTENDENT'S JOURNEY       F. W. ELPHICK       1948

     Following the visit to the Transvaal recorded in the February issue of NEW CHURCH LIFE, recent travels took me to the Orange Free State, Cape Province, and Basutoland. Arriving at Ladybrand, O. F. S., on March 14th, Mrs. Elphick and I were the guests of Mrs. Gladys Waters and family. Here we met many old acquaintances, and on a day trip to "Alpha" we had lunch with Mr. and Mrs. Norman Ridgway and Mr. and Mrs. J. H. Ridgway, who were on a visit from Durban. It seems that very quiet days characterize the Alpha Mission, which is awaiting the arrival of the Rev. Philip N. Odhner for renewed activity.

     It so happened that the very afternoon we were at "Alpha" a telephone message from Maseru, Basutoland, brought word of the passing of the Rev. Jonas Mphatse at Qopo. He was one of the original members of the Mission, and was associated with the pioneer work done by the Rev. F. E. Gyllenhaal. The Rev. Twentyman Mofokeng officiated at the funeral on the following day, March 17th.

     Proceeding alone by train to Bloemfontein, I was again the guest of Mr. and Mrs. Rademeyer, and here I also met Mr. Van der Westhuizen. The two gentlemen are earnest readers of the Writings, and we were busy one evening talking doctrine for two hours and a half. They are in touch with Durban by means of "The Adviser" and the Sermons supplied periodically by the Rev. Norbert Rogers. They are also readers of THE NEW-CHURCH HERALD. I spent an evening with Mr. Wilfred Waters and his brother Kenneth who attends St. Andrews School, Bloemfontein.

     Leaving by night train for Sterkstroom, Cape Province, I arrived on the morning of March 20th. Here the Rev. Johnson Kandisa is struggling to maintain a small society. For our meetings on Sunday the 21st the new center at Queenstown, forty miles distant, supplied ten adult members. The morning was occupied by a Palm Sunday Service, with the usual Three Lessons, a Discourse, and the Holy Supper.

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The afternoon provided a meeting for both the Queenstown and Sterkstroom members, at which the Superintendent outlined the principal doctrines of the New Church. Matters touching the growth of the 7vlission in both townships were also discussed, and it was decided that Rev. Kandisa will officiate at both places during 1948.

     Monday morning, March 22, was devoted to a rather unusual type of meeting. Three male Xosa members of the Sterkstroom Location wished to express their views about the church work in the presence of the church members and the Superintendent. The request was granted.

     Now those natives who are not associated with any "Christian Organization" are termed "heathen." Some organizations, in following set "rules," make it very clear that such folk are not allowed to take part in church activities, with the result that they are looked upon as "outsiders." At this meeting, therefore, freedom of speech and a patient hearing brought a very interesting discussion. The "heathen," too, have feelings-and hurt feelings-because they feel that they are not wanted, and are outside the Christian pale.

     In this instance, three such "heathen" wished to know what the New Church attitude is in such relationship. The reply was naturally based upon the teaching in Heaven and Hell concerning the Gentiles outside the Church. It was noted that all are free to attend a New Church service. The "heathen" can attend if they wish to do so, and there are no set rules against such attendance. But if they want to become members of the Church, they must he willing to learn the simple truths of the New Church and desire to "follow" the doctrine given to the New Church by means of a new Divine Revelation. This would mean that they would eventually have to give up ideas and customs of "heathen" origin. But the New Church invites everyone.
     What the outcome of this meeting will be remains to be seen. But it was an exceedingly practical "doctrinal" class, of use to our members who were present, is well, it seems, as satisfying the "heathen."

     Returning by night train to Ladybrand, arriving on March 23, Mrs. Elphick and I went to Maseru, Basutoland, arriving on the 25th. Here we visited the house which was rented by the Rev. Theodore Pitcairn in 1921, and where we first met the Rev. and Mrs. Reginald W. Brown. It is now occupied by Mr. and Mrs. Cowan Gibson, and we spent the evening with them in the same room which greeted us in July, 1921.

     On the morning of Good Friday we visited the Rev. and Mrs. Twentyman Mofokeng, Mr. and Mrs. Herman Mofokeng, and Mr. George Mokoena. This was in the Maseru Native Location. Naturally the greater part of the conversation turned to the history, the vicissitudes, and the "doctrine" of the Mission. Those who know the details feel a state of exasperation and disappointment; for division should not have come to native people of simple New Church faith.

     The return to Durban on Saturday, March 27, completed a journey of about 1600 miles.

F. W. ELPHICK.
Durban, April 8, 1948.
PITY FOR THE INFERNALS. 1948

PITY FOR THE INFERNALS.       EDITOR       1948



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.
     It is of the Divine mercy that those who have confirmed themselves in evil during their life in the world are provided an eternal home in hell, where their evil loves are restrained to prevent their doing harm to the good, but find an outlet in various vile uses. Thus hell is an eternal prison and an eternal workhouse.

     Yet it is a mercy to the evil that they are thus confined and restrained, and not permitted to destroy one another, but are given as much of life as is possible for them. And so it is said that they have a "quiet life from hope,"-the perpetual hope of carrying out their wicked designs, and of finding some satisfaction in the infestation of men. "When they intend and desire some fraud, and have the hope of doing evil, then they have comfort and are at rest; and therefore they have a quiet life from hope." (S. D. 2880e.)

     It is of the mercy of the Lord's love that such should be the lot of those who have chosen a life of evil. For the Lord loves all whom He has created. He "has no pleasure in the death of the wicked, but that the wicked turn from his way and live." "He is benign to the unthankful and the evil." It is from Him that the celestial angels, "to save a soul from hell, think nothing of death, and would undergo hell for that soul, if they could." (A. C. 2077.)

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     And such a love for the welfare of the infernals becomes the ruling impulse with the regenerating man of the church, in whom a spiritual good of charity has been implanted by the Lord. Though he has learned to feel an aversion and even a horror toward evil itself. especially in himself, he wills well to those who have become victims of their evil propensities, and from mercy pities them, even though he knows that they cannot but pay the penalty of their sins.

     It was necessary that Swedenborg, in the discharge of his function as revelator, should visit the hells and at times converse with those who dwell there, to the end that he might make known to men the contrast of the life there with the life of the angels of heaven. His prevailing attitude toward the inhabitants of the hells was that of pity for them in their miseries. And he speaks of this matter in one graphic account as follows:

     "There was an infernal crew in a dark room where they did nothing but consult how they might fraudulently deceive those who came their way. I conversed with this crew, and certain spirits wondered that it was allowed me to speak with them, but I answered that it was conceded me to speak even with the worst of the devils, because they are unable to do me any harm; it would be otherwise if they could harm me; then I would have felt an aversion and dread, but there can be no fear of them in me, because I am protected by the Lord. Wherefore it was never forbidden me to converse with the devils, if they wished to speak with me; and by this I could know what their life was like, and what their hell was like. And it was also given me to say to them that by such conversation they themselves can know what they are like; for, being corporeal, they do not know but that they are still living in the life of the body, but by my conversing with them they can be instructed about themselves.

     "Moreover, inasmuch as they are in hell they are rather to be pitied than that any harm should be done to them. For if I were not to speak to them, or should say harsh things to them, as is done by some souls who have brought with them such an inclination from their life in the body, then it would but add to their sufferings, which would be contrary to mercy and charity; for to will well, even to them, is Christian.

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There were some in that crew who had been known to me in their lifetime, and it had not been believed that
they would become infernal." (S. D. 1246; see A. C. 7479.)

     From another experience of the revelator we may infer that it is hardly consistent with this sense of pity even to speak harshly of the infernals. We read:

     Habit of Naming the Devil.-There was a certain upright spirit who was excited by other spirits when he saw anything disgraceful. And then he would say that it was "more deformed and more wicked than the devil." Speaking of the devil in that way had become a familiar form of expression with him. When the spirits were indignant that he should do it so often, he indeed restrained himself, but still he kept on speaking in that manner. Wherefore he was put into a veil, as into a sack, and there came into a state of anxiety. When he was liberated, he came to me, and I perceived his anxiety and the terror thence arising; and he said that when he was in that veil he despaired of ever being liberated. (S. D. 4056.)

     It will be evident that the pity for the infernals which is called "Christian" is a form of rational charity that is kindly but just, in contrast with that emotional sympathy which may be felt for criminals on trial, and which would defeat a just judgment that looks to the protection of society, and to the possible amendment of the evil doer by a merited punishment.

     On the other hand, the spirits who wondered why Swedenborg would converse with the infernals, and also those spirits who were inclined to say harsh things to them, could learn from his example that it is not well to despise others in comparison with ourselves, seeing that all men are inclined to evil, and that the good are but withheld from it by the Lord, who alone is good. The Pharisee in the parable was thankful that he was "not as other men are," but the publican prayed in humble abasement, "God be merciful to me a sinner!"
ANNUAL COUNCIL MEETINGS 1948

ANNUAL COUNCIL MEETINGS       W. CAIRNS HENDERSON       1948



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     COUNCIL OF THE CLERGY.

     The Annual Meetings of the Council of the Clergy of the General Church of the New Jerusalem were held in the Council Hall of the Bryn Athyn Cathedral-Church, March 30 to April 2, 1948, Bishop George de Charms presiding. No members from overseas were in attendance this year, but there were present, in addition to the Bishop of the General Church and the Right Rev. Willard D. Pendleton, fourteen members of the pastoral degree, one member of the ministerial degree, and two authorized candidates, namely: the Rev. Messrs. A. Wynne Acton, Elmo C. Acton, Karl R. Alden, Bjorn A. H. Boyesen, W. B. Caldwell, Harold C. Cranch, C. E. Doering, F. E. Gyllenhaal, W. Cairns Henderson, Hugo Lj. Odhner, Ormond de C. Odhner, Norman H. Reuter, Morley D. Rich, William Whitehead, and Raymond Cranch; and Candidates David R. Simons and Kenneth O. Stroh.

     Following the meeting of the Bishop's Consistory on Monday evening, March 29, the Council held four regular morning sessions, two afternoon sessions, one open session, and one joint session with the Executive Committee. Between the regular sessions, special meetings of Pastors and of Headmasters were held to consider their practical problems, and to plan the meetings of the Educational Council scheduled for August. In accordance with a decision made last year, the meetings of the Council were separated from those of the Educational Council, which will be held in August.

     In opening the first session, Bishop de Charms outlined some of the practical problems that face the Council as a result of the current shortage of ministers. At the morning sessions, the reports of the Secretary of the General Church, the Secretary of the Council of the Clergy, and the Editor of NEW CHURCH LIFE, were considered, as printed in the April, 1948, issue of that journal.

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     Two major addresses were heard during the week. Rev. Hugo Lj. Odhner presented a fine study on the subject of "Heredity," with special reference to the Lord's heredity and His glorification; and an interesting paper in another field of research, on "The Received Text of the Word," was read by the Rev. A. Wynne Acton.

     In the course of the week, several matters of technical and professional interest were introduced briefly by various speakers, and were fully and freely discussed. "The Organization, Recognition, and Reception of Circles" was brought before the Council by the Rev. Harold C. Cranch. Rev. Ormond de C. Odhner raised the question of "Remarriage after Divorce." "The Use of the Lord's Names in Speaking of the Lord" was introduced by the Rev. F. E. Gyllenhaal in a short paper. At the final session, Bishop de Charms raised a question with regard to the Gentiles at the time of the Most Ancient Church. And the Rev. Hugo Lj. Odhner presented an informal but searching review of Signe Toksvig's book, Emanuel Swedenborg; Scientist and Mystic, supplemented by comments from Bishop de Charms and the Rev. William Whitehead.

     During the sessions, consideration was given also to several practical matters. Following a free exchange of views it was resolved that the Council favors the holding of a General Assembly in 1949, and asks the Joint Council to consider the feasibility of holding such an Assembly in that year. The form of the next regular meetings of the Council was carefully considered, and it was resolved that a committee be appointed to plan a program for two of the sessions. Resolutions were adopted instructing the Secretary to send a message of greeting to the three authorized leaders in Australia, France, and Holland, and to thank the committees of ladies who so kindly served refreshments at the morning recesses.

     At the final session the following MEMORIAL RESOLUTION was passed unanimously, and ordered communicated through the Rev. F. W. Elphick:

     WHEREAS our brother, Moffat B. Mcanyana, a Zulu Minister of the South African Mission of the General Church of the New Jerusalem, has been called into the spiritual world,

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     WE, the Council of the Clergy of the General Church of the New Jerusalem meeting in Bryn Athyn, Pa., U.S.A., do hereby record our recognition and appreciation of his services for the New Church among his own people in South Africa, and our desire that this resolution be communicated through the Rev. F. W. Elphick, Superintendent of the Mission, to Mr. Mcanyana's family, and to his fellow Ministers and other members of the Mission.

     The Open Session of the Council was held on Friday, April 2, following the usual Friday Supper of the Bryn Athyn Church. Bishop de Charms presided, and the Rev. W. Cairns Henderson delivered an address entitled "The Concept of God in the Church." Several speakers took part in the interesting discussion that followed.

     With an additional session, opportunity for a few special meetings, and fewer meetings generally, the ministers had more leisure this year to discuss their interests and problems, both in and out of the Council Hall, and to meet socially. With characteristic hospitality, Bryn Athyn saw to it that there were various luncheon and dinner parties during the week, and two of these occasions call for particular mention here. On Wednesday evening, March 31, "Cairnwood," scene of so many similar gatherings in the past, was the setting for a social gathering of the clergy attended by all the ministers present. The theme of the evening was "Our Customs in Respect to Weddings," and it led to a discussion of ritual generally. A second and equally delightful event was a dinner on the following evening at "Cairncrest," the home of Mr. and Mrs. Harold F. Pitcairn, at which ministers and their wives met with members of the Executive Committee and their wives at one of those gatherings, so characteristic of the Academy, in which, as brothers in the Church they love, priests and laymen stand hand in hand.

W. CAIRNS HENDERSON

Secretary, Council of the Clergy.
JOINT COUNCIL 1948

JOINT COUNCIL       Various       1948



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     APRIL 3, 1948.

     The fifty-fourth joint meeting of the Council of the Clergy and the Executive Committee of the General Church of the New Jerusalem was held in the Council Chamber of the Bryn Athyn Church on Saturday, April 3, 1948, at 10 a.m. The following gentlemen were present:

     Of the Clergy: The Rt. Rev. George de Charms (presiding) the Rev. Messrs. A. W. Acton E. C. Acton, K. R. Alden, B. A. H. Boyesen, W. B. Caldwell, C. E. Doering, F. E. Gyllenhaal, W. C. Henderson, H. L. Odhner (Secretary), O. de C. Odhner, N. H. Reuter, M. D. Rich, and R. G. Cranch. (14.) Candidates D. R. Simons and K. O. Stroh were present by invitation.

     Of the EXECUTIVE COMMITTEE: Messrs. K. C. Acton, Griffith Asplundh, Edwin T. Asplundh, Lester Asplundh, E. C. Bostock, G. S. Childs, R. W. Childs, E. H. Davis, Richard R. Gladish, T. N. Glenn, Hubert Hyatt, H. P. McQueen, H. S. Nelson, P. C. Pendleton, H. F. Pitcairn, Raymond Pitcairn, Colley Pryke, Arthur Synnestvedt, Norman P. Synnestvedt, H. C. Walter. (20;)

     1. The Bishop opened the meeting with prayer and a reading from the 16th chapter of John.

     2. The MINUTES of the 53rd regular joint meeting were approved without reading as printed in NEW CHURCH LIFE, 1947, pp. 289-297.

     3. The Reports already printed in the April issue of NEW CHURCH LIFE, 1948, were submitted for discussion.

     The Reports of the SECRETARY OF THE GENERAL CHURCH, of the Secretary of the COUNCIL OF THE CLERGY, of the Secretary of the CORPORATION, and of the EDITOR OF NEW CHURCH LIFE, were accepted as printed without reading.
     Dr. W. B. Caldwell, Editor of NEW CHURCH LIFE, stated that overseas air mail deliveries of magazines in bulk were now inaugurated, and it was contemplated that copies of the LIFE might be sent to England by air, but this would entail additional cost.

     4.     Mr. Randolph W. Childs reported for the COMMITTEE ON INCORPORATION. At the General Assembly in 1946 a proposal was approved to dissolve the General Church of the New Jerusalem, an Illinois corporation, and transfer its assets to a corporation of the same or similar name to be established under the laws of Pennsylvania, which would assume the liabilities of the Illinois corporation.

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In pursuance of this authorization, the Executive Committee had created a Committee to consider ways and means as to the legal transfer. Its proposals had now been approved by the Executive Committee. It was thought desirable to keep the Illinois corporation in existence for a limited time after the transfer of assets, so as to obviate any difficulties arising in case bequests were given to the Illinois corporation.

     Mr. Arthur Synnestvedt expressed appreciation of the work of the Committee. Mr. Childs responded, likening the General Church to a team in which the members take their turns to be useful.

     5. Mr. Edward C. Bostock reported for the COMMITTEE ON THE PENSION PLAN. Copies of the Plan as now in force had been sent to all ministers, teachers and employees eligible under the plan, which had now been adopted by our major societies in the United States and Canada.

     Rev. Elmo C. Acton expressed the appreciation of the Church for the work of the Committee, and felt that the plan had created a feeling of security that was needed on the part of our workers.

     6.     Mr. Philip C. Pendleton reported that the appeals of the COMMITTEE ON MINISTERIAL SALARIES had met with understanding support from the societies and groups that had been contacted. He voiced his appreciation of the attitude of the Executive Committee in the matter.

     7.     The Rev. F. E. Gyllenhaal read a report as Director of the GENERAL CHURCH RELIGION LESSONS COMMITTEE, as follows:

GENERAL CHURCH RELIGION LESSONS.

     During 1947 Bishop de Charms further developed the organization of this Committee. It is now constituted of the following twelve persons:
Mrs. Richard de Charms,
Miss Margaret Bostock
Mrs. L. W. T. David,
Miss Eo Pendleton,
Miss Virginia Junge,
Mrs. D. E. Acton,
Mrs. H. F. Pitcairn,
President of Theta Alpha,
Mr. W. H. Alden, Treasurer,
Mr. Ariel Gunther, Librarian,
The Rev. Harold C. Cranch,
The Rev. F. E. Gyllenhaal.

     Two meetings with Bishop de Charms were held during the year, at which various problems were satisfactorily solved, and the organization of the work was perfected.

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At two other meetings the progress of the work was considered and developments planned.

     In additional to the persons constituting the Committee, others have helped with the work. Some have written Lessons. Others have drawn outline pictures of the stories of the Word. Still others have addressed envelopes, assembled and distributed Lessons and pictures, and have done other work. Besides these persons who have worked voluntarily, there have been several regularly employed and paid for their services in typing, stenciling and mimeographing.

     All the Lessons for Grades 7 and 8 have been produced and are being used. Lessons are also being supplied regularly for Grades 3, 4, and 5. Kindergarten, and Grades 1 and 2, are also supplied with certain Lessons and stories, but these are not completed in the form and number designed and required. Twelve temporary Lessons have been sent to Grade 9 boys and girls, and others are being produced.

     Though labelled by Grades in this Report for the sake of clarity, the practice of labelling the Lessons distributed has been discontinued.

     As it is hoped and confidently expected to complete all the required Lessons by September, 1948, a more detailed report of the number of the Lessons, and of the number of the pupils to whom they are sent, grade by grade, is postponed until another year.

     In support of this work the General Church Executive Committee has appropriated $1000.00 a year, each year. Voluntary contributions of upward of 5500.00 a year have been received. To these sums there should be added the moneys expended by Theta Alpha in the distribution of the Lessons and in producing art and handwork; and the generous contribution by the Academy of the New Church of scholarship work amounting to 240 hours a school-year. Inclusive of the salary of the Director, the total cost of the Committee's work is probably between four and five thousand dollars a year.

     Though not yet an integral part of the Committee's responsibilities, the publication of the Parent Teacher Journal under the editorship of the Director should be reported. This service was undertaken by agreement of Bishop de Charms and the Director, partly as an experiment; and the results have shown the usefulness of the Journal. No accurate report of the cost of the Journal can yet be made. A special loan or contribution (?) of $100 was made to launch the Journal, to which was added later a balance of $110 from the former Parent Teacher Journal. Together with approximately 270 paid subscriptions at $1.50 each, there should not be a deficit at the end of the year; but this cannot be determined definitely before the issuance of the last number.

     As upward of 500 copies of each of the first three numbers of the Journal were sent out, and many free copies of later issues, the actual cost has been greater that what probably could be met by all paid subscriptions. Also inexperience has, perhaps, made the cost greater than it really should be. And it should be noted that some members of the Committee, and some of the Pastors who visit the isolated, urge that many of the isolated members should he sent the Journal free of cost, just as they are sent the Religion Lessons without being asked to pay for them.

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     It is expected that the Committee will take over the Parent Teacher Journal officially, and use it in furtherance of its work; and the paid subscriptions should be sufficient to pay for all the numbers they require, the copies sent to the isolated who are unable to pay their subscriptions being met by the Committee out of its other funds.

     It had been my intention to give with this report a further report from the Treasurer, but for various reasons this financial report is postponed, either to another year, or for submission separately to the Executive Committee. It may be said on behalf of the Treasurer that he has opened a set of books in the orthodox manner, and has vouchers for all his expenditures. In fact, he is a veritable "watch dog of the treasury," sod claims to be ready daily for auditors to inspect his books!

     This report should not be closed without an expression of gratitude for the willing and efficient cooperation of all the workers, and for the constant support and advice of the Bishop. The frontiers are still beyond our actual sight, which shows that the work is endless. It could well occupy the Director's full time, but his conviction from nearly two years given to it is that its combination with the actual daily teaching of Religion to five grades, with a total of upward of a hundred boys and girls, has enabled him to produce better work than otherwise would have been possible.

     Upward of six hundred pupils are being served with a harvest that is plenteous, because it is the Lord's harvest of truth. By the devotion of the harvesters, the pupils are being given the bread of life. But the manner of its distribution, and the peculiar circumstances of the pupils, in many instances as yet prevent the pupils and their parents from using the harvest in the desired manner. By zeal and experience the difficulties confronting us will be gradually overcome.

Respectfully submitted,

FRED E. GYLLENHAAL.

     In reply to a question, Mr. P. C. Pendleton noted that the balance of the Military Service Committee account had been turned over to the General Church treasury, and was drawn upon for certain expenses of the Committee on Religious Education.

     8.     The TREASURER OF THE GENERAL CHURCH gave the following Report which, after discussion, was accepted and filed:

REPORT OF THE TREASURER.

     During 1947 a Report for the two years 1945 and 1946 was printed and distributed. The following is a summary of the 1947 Report which is to be printed and distributed similarly.

     During 1947, $113,500 was received in Contributions and Bequests: $80,400 to Capital and $33,100 to Income.

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Contributions and Bequests to Capital.

Bequests of Hilda M. Hager, who died June 2nd 1946, to five Funds $10,232.83 Contributions to:

     Pension Fund from one Donor     3.00
     Partial reimbursement by Durban Society of Rev. Rogers' 1946
     Moving Expense from Bryn Athyn to Durban     607.50

     General Fund from nine Donors, partially in lieu, of and to continue previous contributions and with stipulation that certain of the income be reserved     69,598.38
                         
Total     $80,441.71

Contributions to Income.

Orphanage Fund, from 15 Individuals, 3 Groups, and Anonymously $329.11
South African Mission, from 185 Individuals, 2 Groups and Anonymously     3,361.70
General Fund, from 803 Individuals, 27 Groups, and Anonymously     29,431.98
Total     $33,122.79

     South African Mission contributions are less in amount and from fewer Donors than for 1946.

     General purpose contributions are $5,000 greater than ever before, but the number of individual Donors is 2 less than the maximum of 805 for 1946, while the Church-wide percentage for 1947 is 46, compared with 48 for 1945 and 47 for 1946. The top percentages for number in 1947 are North Chicago 86, South Africa 85, Glenview 69, Pittsburgh 63, Washington, D. C. 62, Kitchener 58, and Bryn Athyn 57.

Expenditures
Bishop's Office     $ 2410.00
Extension Aid for assisting the work of various Ministers at various localities     13,980.00
Correspondence Sunday School     2,700.00
Visual Education Committee     150.00
Children's Hymnal     80.00
"New Church Life"     5,530.00
Reading Calendars     140.00
South African Mission     6,260.00
Pensions     4,690.00
Stockholm Society, as the income from its funds held by the General Church     450.00
Administration of Trust Funds     960.00
Treasury Office     3,070.00

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Transfer to Pension Fund per Pension Plan for Period to and including December 1947      1,250.00                              
Ecclesiastical Secretary's office     400.00                         
Corporation Secretary's office     340.00                         
Ministerial Salary Committee traveling expense     300.00               
Sundries     520.00
Total      $43,230.00

     These 1947 Expenditures compare with those of $33,740 for 1945 and $7,710 for 1946.

     The total 1947 Income of all General Church Funds was as follows:
Contributions as above     $33,122.79
"New Church Life" Subscriptions     2,093.20
From Investments, excluding $10,495 included above as Contributions 33,109.70
Sundries     100.61
Total      $68,426.30

     This Income, less Expenditures as above, resulted in the following additions to the Capital of:
     Trust Funds     $ 2,913.39
     General Fund Reserve     11,022.41
     Other Reserves     11,258.20
     Total     $25,194.00

     Other 1947 additions to Capital consist of $21,633.36 of appreciation realized on the sale of investments, plus $2,846.84 added to the Pension Fund from the operation of the Pension Plan.

     The Book Value of the Pension Fund at the end of 1947 was $104,799.06 and during the year the investments income thereof paid all expenditures therefrom except $77.36. The 1947 Pension Plan additions thereto were from the following participating Societies and Groups for the 1947 periods indicated:

               To and including Month of
General Church                    December
Sweden-Stockholm                December
England-British Finance Committee     November
      Colchester (Token)          December
      London                    August
Canada-Toronto                    December

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U.S.A.-Detroit                    December
     Glenview                    December
     Ohio North                    June
     Ohio South                    July
     Pittsburgh                    November

     Since the year end, other additions have been received from three of the above Groups, and an addition to and including December 1947 has been received from Bryn Athyn Society.

     During 1947 the Book Value of all General Church Funds increased from $754,954.20 to $885,170.11, The latter amount consisting of $305,067.37 its the Trust Funds plus $580,102.74 in the General Fund and Reserves and made up as follows:

"New Church Life" Subscriptions in Arrears     $ 95.00
Other Current Assets Net     6,522.06
Investments in Bonds and Stocks     878,553.05
Total     $885,l70.11


     December 31st, 1947, the approximate market value of the Investments was $998,000.

     The foregoing indicates a material prosperity for the General Church considerably greater than previously, and this opportunity is taken, on behalf of the General Church organization as a whole, to extend warm thanks and deep appreciation to each of the many who, both during 1947 and previously', have given generously of their substance, time, and energy, to bring it about.

     That our Church may grow requires many things. Among them is the greatest practical measure of material prosperity. Increased material prosperity to provide for growing uses is a need, not only of the General Church, but also of the Academy, and of each of our Societies and similar Groups. They all need to grow simultaneously. They are the three organized tools by means of which our essential Church uses are performed. Their material prosperity depends chiefly on contributions To stimulate the giving of contributions by ever-increasing numbers to each of our three essential Church organizations, it is advocated that a suitable Church Contributions Committee be constituted in each and every locality throughout our Church.

Respectfully submitted,

HUBERT HYATT,

Treasurer

     9. In the discussion of the Report, cautious satisfaction was expressed with the considerable increase in the material prosperity of the General Church, in that its net worth had more than doubled in the last ten years.

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     It was noted that there were at present no calls upon the General Church Orphanage Fund.

     Rev. R. G. Cranch praised the comprehensive and clear treasury report. Mr. Norman Synnestvedt and Mr. Hubert Hyatt noted that the number of contributors had not increased, and warned that, in times not so good, it is upon the number of contributors that the uses of the Church will depend. The percentage of contributors had never reached fifty percent of the number of potential contributors. (A married couple counted as one "potential contributor.")

     Mr. G. S. Childs spoke affectionately of the treasurer's work on various committees, and of the value of his recent visit to Detroit, where he presented the whole aspect of church-finance. To-day's report in regard to the Committee on Ministerial Salaries was comforting, but we cannot feel that the situation is well in hand as long as the rise in the cost of living may require new adjustments.

     10.     A twenty-minute recess was taken at 11 am.

     11.     On reconvening, the Joint Council unanimously associated itself with the sentiments expressed in the Memorial Resolution which the Council of the Clergy had adopted on the occasion of the death of the REV. MOFFAT B. MCANYANA. (See page 266.)

     12.     The Bishop introduced the subject of the date for the next GENERAL ASSEMBLY. The custom had been to hold a General Assembly every three years, but this was not a binding rule, and there had been many exceptions. The Council of the Clergy had expressed its general sentiment that such an Assembly be held in 1949, and recommended to the Joint Council to consider whether this be feasible; some of the ministers had expressed hesitation. The Executive Committee, however, at its meeting on April 2nd, had shown a unanimous desire to have an Assembly in 1949.

     13.     It was moved by Mr. Harold McQueen and seconded, That it is the sentiment of this Joint Council that a General Assembly be held in 1949.

     Rev. F. E. Gyllenhaal, while favoring an Assembly as soon as possible, was hesitant because the Bishop, who was planning to go to South Africa and would not return until late fall, might be too pressed with work if he had to make preparations for another Assembly. Mr. P. C. Pendleton objected that no work would be done if we had compunctions about overworking our Bishop, and the Bishop laughingly noted that most preparations are left to the last few weeks in any case.

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     Rep. H. L. Odhner explained his own hesitations as being due to the likelihood that the Assembly would have to be held in Bryn Athyn, where the housing situation is acute and the rise of price-levels had affected entertaining in the homes. Teachers and ministers were facing an exceptionally crowded year. But since many feel convinced that the situation will not be better in 1950, it may be better to hold the Assembly next year, as proposed.

     The Bishop appreciated the difficulties due to a shortage of man-power in the Church and the schools, and other matters which had a bearing on our decision; yet the governing factor should be the fact that the feeling of the laymen, as voiced in the Executive Committee, is that the Church is ready for an Assembly. Some doubts had indeed been raised in his own mind because of the difficulties in arranging for regular District Assemblies, owing to prohibitive prices for accommodations and catering in various centers, and the changed conditions which made it impracticable to entertains all assembly guests in the homes. He was unwilling to press for assemblies beyond what the Church was fully willing and able to sustain. He was delighted and encouraged by the unanimous response of the Executive Committee. General Assemblies are of a great importance for evoking in the Church a sense of unity and responsibility.

     After desultory discussion, the motion to hold an Assembly in 1949 was passed unanimously.

     14.     The question as to a place to hold the Nineteenth General Assembly was then considered. No invitation had as yet been received from any society.

     In the general discussion it was admitted a useful thing to hold some General Assemblies in other localities than Bryn Athyn. Such convention towns as Grove City were discussed; and it was suggested as advisable to approach Shady Side Academy, where our 1937 meetings had been accommodated so delightfully. But the latter place was adapted to only about four hundred visitors, and no great enthusiasm was shown for other places.

     Mr. Lester Asplundh, who had been the head of the Committee for arrangements at the 1946 General Assembly, spoke in favor of Bryn Athyn. Although costs would now be somewhat greater, he minimized the difficulties. The "wood-shed" still is standing, available for our meetings. The Cathedral is preferred for our services, and provides an atmosphere found nowhere else. Accommodations can probably be found outside the boroughs for more than the number accommodated last time in Beaver College. Relatives and old people may have to be accommodated in the homes, but if the effort is made to serve no meals except at the caterer's, he felt that the work of the local hostesses could be lessened. There was no need to strain hospitality.

     Bryn Athyn would have a larger attendance, especially from the young people, than any other place would attract. Many of the 1946 Assembly Committee were willing to serve again. A lot had been learned last time that would be of use next time.

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     Mr. Edwin Asplundh noted that the hotel situation is now worse than ever, and attendance would be small if the Assembly were held outside of Bryn Athyn. Many of the young people desired a chance to revisit Bryn Athyn.

     The Bishop offered to consult the Bryn Athyn Society at its Spring Meeting, May 14th. Until then, no definite arrangements could be made.

     15.     Mr. Colley Pryke, of Colchester, England, by request gave some information about the organization of the BRITISH FINANCE COMMITTEE OF THE GENERAL CHURCH. This Committee had been organized eleven years ago, to hold in trust certain expected funds intended for church-extension work in Great Britain.

     The Bishop expressed the query as to whether the present form of this Committee brought the people of the Church in Great Britain into the most active relation to the Committee and its work. The personnel of the Committee was appointed by the Bishop of the General Church, and the British Assembly had no direct voice in its selection. The question was whether a principle was Involved.

     The relation of the BFC to the Executive Committee, to the Corporation, and to the Bishop, was discussed by Messrs. P. C. Pendleton, H. F. Pitcairn, K. C. Acton. E. H. Davis, E. C. Bostock, and others. Mr. Pryke replied to various questions.

     The Bishop stated that the Committee had been organized by Bishop N. D. Pendleton in the only way possible to meet the conditions existing at the time. He suggested, however, that some modification might be needed now.

     Mr. Pryke stressed that the present form had been suggested and willingly accepted by the British while the donor of the original bequest was still living.

     Mr. Raymond Pitcairn was hesitant to speak on the subject because the last thing we would like to do is to say what our British friends should do. But he noted that, while there was not with us at present a fear to place power in a bishop to control appointments of a financial board, there had yet been historical grounds-in the days of Father Benade-for such a fear. And it was therefore wise to reflect upon the possibilities involved in the set up of the BFC if taken as a precedent.

     Rev. A. W. Acton had been associated with the BFC for some years and regarded its make-up as excellent, unique in that priests were appointed along with laymen to discuss both policy and finance. Yet he had found no real difficulty. He especially regarded it as a healthy sign to have a district take responsible charge of its financial affairs. Mr. Pryke stated that the Committee was administrative only.

     The Bishop explained that we had taken advantage of Mr. Pryke's presence to discuss the subject, and his main concern was to encourage a sense of responsibility and partnership on the part of the people benefiting from a specific fund such as that under consideration.

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16.     The meeting adjourned about 12:30 p.m. Respectfully submitted,

HUGO LJ. ODHNER

Secretary.


AMENDED STATEMENT.

     The statistics concerning the RITES ANO SACRAMENTS of the Church administered during 1947, compiled from 26 reports received up to March 30, together with the figures reported for 1946, are as follows:

                         1947      1948

Baptisms               150      133     (+17)
Confessions of Faith     35          42     (-7)                    
Betrothals               21          20     (+1)
Marriages               36          31     (+5)                         
Funeral Services          25          39     (-14)
Holy Supper:
     Administrations     192      174     (+18)
     Communicants      4283      3460     (+823)
Ordinations               0          1     (-1)
Dedications (Homes)     10          1     (+9)     

     Note: The number of communicants givens above does not mean that 4283 individuals received the Holy Supper, but that the total number of communicants at every administration reported, when added together, results in this figure.
W. CAIRNS HENDERSON Secretary.
Church News 1948

Church News       Various       1948



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     FORT WORTH, TEXAS.

     Since our last report, in November, we have had a number of changes in our group. New members have joined us, one has left, and we have organized ourselves into a working New Church unit. We have also had our much looked for annual visit from the Rev. Harold Cranch.

     Last September, after Mr. and Mrs. Thomas Pollock had moved here from Glenview and settled in a new home, we planned and carried out regular classes and Friday suppers. We are holding a class on the second Friday of each month, and both supper and class every fourth Friday. The meetings are very pleasant and instructive, generally heading to much discussion among us, and are enjoyed by all.

     We are also having a church service every Sunday morning at the George XV. Fuller home, using sermons from NEW CHURCH LIFE and those that are sent to us from Glenview. At present we are hearing the Rev. Elmo Acton's series of sermons on The Lord's Prayer.

     Our annual elections were held, and the following officers were chosen: President, Mr. Cyrus E. Doering; Treasurer, Mr. Thomas F. Pollock; Secretary, Mrs. Robert T. Pollock; Friday Supper Committee, Mrs. Thomas F. Pollock and Mrs. George W. Fuller.

     On December 19th the second child and second son of the Robert T. Pollocks arrived. He was baptised Edmund Martin Pollock in his third month when the Rev. Harold Cranch was here on March 18th.

     At Christmas time the Cyrus Doerings entertained all the group at their home, and a very enjoyable evening it was.

     In January we were happy to welcome a visitor on vacation from the icy weather of Glenview,-Mrs. Herbert P. Fuller. Texas, as usual, outdid itself to prove there is no place like TEXAS! We had snow, sheet, ice. rain, and at least two days of sunshine while she was here. It was the coldest three weeks to hit Texas in many years.

     Obituary.-On February 21st, after a two weeks' illness, our dearest member, Mrs. Thomas Pollock, left us to enter the spiritual world. If ever there was a true New Church woman, heart and soul, it was she. How happy she must be now, and how great is our loss! The Rev. Walter E. Brickman came up from Weslaco, Texas, to conduct the service.

     In memory of Esther V. Pollock, and for the use of the Fort Worth group, Sharon Church sent a lovely copy of the Word, which is used at all our services. The gift from the Glenview Society was used for the furtherance of the work being done in sending ministers to the isolated.

     Pastoral Visit.-In March we welcomed the Rev. Harold Cranch, and his two days stay was most enjoyable. We had a church service at the home of Mr. and Mrs. Cyrus Doering; the Holy Supper and a Baptism were administered at the Robert T. Pollock home; and there was a lovely dinner and class at the home of Mr. and Mrs. George W. Fuller.

     We also got in some general discussions, and questions were answered which we had been compiling against the time the Rev. Cranch would be with us. He also told the story of the Tabernacle, wonderfully illustrated with the figures he has made.

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The time goes by all too fast when we have a minister here, and we are already looking forward to the next visit.

RAYE POLLOCK.

LOS ANGELES, CALIF.

     April 15.-Another six months have passed, and we feel that readers of New CHURCH LIFE should again be told of our activities, irregular though they be.

     During the Fall we met once a month for classes and a church service. But later, due to various causes, it seemed impossible for us to get together; so at Christmas time we agreed to postpone our efforts until Mr. Cranch came.

     We have lost some members, but have also gained some. Mr. and Mrs. Charles Robbins (Patsy Edmonds) and delightful little son are now living in North Hollywood; Mr. and Mrs. Stuart Synnestvedt are now living in Altadena. And so Altadena is doing all right as to New Church inhabitants-eight adults and two children. John Potts is only a short distance away in Pasadena. With the Robbins family in North Hollywood, and the Schroeders in East Los Angeles, we ought to have a few real nice gatherings in this area.

     Pastoral Visit.-In March the Rev. Harold Cranch paid us his semi-annual visit, being with us for two day's. And we surely did pack those two day's full of meetings of instruction and pleasure. Mr. Cranch had accepted the kind offer of Mr. Boef for the use of his Chapel for our Sunday service. The Edward Davises met him at the train on Sunday morning, and took him directly to the church, where he preached to between twenty and thirty people, including the two little girls for whom he included a short talk.

     In the afternoons we all met again at the Royal Davis home in Altadena, where we visited with Mr. Cranch and each other until four o'clock, when we quieted down for the impressive Baptismal service administered for baby Paul Schroeder.

     I smiled when I read Sylvia Mellman's description of her preparations for Divine Worship in her home in Portland, Oregon. (April issue, p. 186.) I've done it so often that I can convert my living room into a place of worship in record time. I always have a little private feeling that I am being honored or that my house is.

     We then had our usual buffet supper, Mr. Cranch beginning to show his interesting moving pictures on the living room wall as we finished the coffee. Then we went on with the same talk, and with charts showing past, present and potential church-center development, which Sylvia Mellman so well described. It gave us all much to think about and to plan for. We were very happy to have the Rev. and Mrs. Boef with us throughout the day and evening.

     On Monday afternoon Mr. Synnestvedt and I drove Mr. Cranch over to Hollywood to call upon Mrs. Stoll, who has been very ill. We hurried back so that Mr. Cranch might have an hour with the two little girls, Janet and Margaret Waldron. They were so interested to see his replica of the Tabernacle. He also checked up on their Sunday School work.

     In the evening, all the Altadensa folks went down to a class at the Schroeder's. The Robbins came from North Hollywood, and Mildred Stoll from Hollywood. We all listened and asked questions and discussed and talked until a late hour.

     Tuesday morning Mr. Cranch was off to Riverside by train for an overnight visit. I met him again on Wednesday, and as Mr. Fraser happened to be on the same train we three had lunch together and a wonderful visit until 3 p.m., when Mr. Cranch left for San Diego.

     Upon his return from San Diego, Mr. Cranch and Mr. Boef spent the time between trains together. No indeed, no minute was lost! And we do wonder how the dear man stands the strain with so little rest.

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But these visits have come to mean so much to us all! He has such affection and understanding for all of our problems, individually as well as for the whole. We deeply appreciate the privilege of having Mr. Cranch visit us, and we hereby wish to assure his flock in Chicago that we are fully aware of their loss during his absence, and we are truly grateful for their forbearance in the matter.

RUTH A. DAVIS.

Mrs. R. S. Davis, 800 Sacramento Street, Altadena, California.

GERMANY.

     DIE NEITE KIRCHE for March-April, 1948, prints a letter from Pastor Dr. Schulze, (1) Berhin-Schmochwitz, received by Pastor Goerwitz early in February. Dr. Schulze states that for some time he has been engaged in an intensive study of Swedenborg, to whom he is very thankful for the advancement of his inner life, and for conviction concerning the spiritual world.

     He has gathered a group of students in Berlin University who meet together under his leadership for the express purpose of studying Swedenborg. They are, however, in great need of literature. What is to be found in the State Library is but little, and this can be read only in the Library itself. From the University's Theological Seminary he has the use, but only for a limited time, of Tafel's German translation of True Christian Religion, and he can also have the use of de Geymuller's work, Swedenborg and the Supernatural World.

     "A Society of the New Church (he says) does not exist at this time," and he asks Pastor Goerwitz for help in our isolation," particularly for the address of the English Conference and the American Convention. "Perhaps (he adds) the Americans could help us with literature-English books give us no trouble. It is very necessary that, in the unhappy condition of mankind, the existence of the spiritual world be clear."

     Pastor Goerwitz has communicated to Dr. Schulze the addresses asked for, and also the Berlin address of the Rev. Mr. Reissner.
ALFRED ACTON.

GLENVIEW, ILLINOIS.

     One engagement, one wedding, two births, two baptisms, and one deaths, have been written into the records of the Immanuel Church during March and April.

     On Sunday, March 28, the Rev. Elmo Acton baptized Carol Anisette, daughter of Mr. and Mrs. Arnold Smith; also Jon Anders, son of Mr. and Mrs. Hubert Rydstrom.

     A Wedding.-Early in March the members of the society were invited to attend the marriage of Miss Louise Asplundh, daughter of Mr. and Mrs. Oswald Asplundh, to Mr. Robert Tennis, to be solemnized on Saturday evening, March 13. The church was beautifully decorated with flowers and illuminated with candles.

     Louise wore a white satin wedding gown, her veil was held in place by a crown of pearl apple blossoms, and she carried a bouquet of white orchids surrounded by roses of the same hue. Her sister Gloria was maid of honor; she wore a gown of yellow silk, and carried a bouquet of red roses. The bridesmaid, dressed in blue silk and carrying pink roses, was Mrs. Fred Bone, of Toledo, Ohio, sister of the groom.

     The Rev. Elmo Acton performed the ceremony, which was followed by a reception in the Assembly Hall, suitably decorated for the occasion.

     An Engagement.-Early in April The Park News announced the engagement of Miss Charis Pitcairn, daughter of Mr. and Mrs. Harold F. Pitcairn, of Bryn Athyn, to Mr. Louis S. Cole, Jr., of Glenview.

     Sons of the Academy.-The Glenview Chapter held its March meeting on the 28th, and made nominations for new officers for the year 1948-1949.

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Then we listened to an account of the Sons' Executive Committee meeting, held at Detroit on March 20, and attended by President Sydney E. Lee and members of the Committee from Glenview and other centers.

     The Park Social Club continues to do good work by entertaining the society with social events from time to time. Movies have been the leading attraction at two recent meetings. On April 3 a Spanish Cabaret was this central feature. A crooner (none other than our own Kenneth Holmes) and a bull fight (!) helped greatly with the entertaining of the many who attended. Refreshments-a chicken dinner. A total of 9 cents in fines was collected on account of one person came in normal attire!

     Classes and Services.-At Friday meetings Pastor Acton is giving a series of talks on The Principles of the Academy. It has been a long time since we last heard them fully described and explained. In furtherance of New Church education, James Barry sells Academy Tuition Stamps after supper each Friday.

     The Rev. Ormond Odhner has begun a new series of evening classes which are open to all who wish to attend, the subject being The Nature of the Spiritual World. Ormond is a master at the art of getting abstract ideas into concrete form, and the classes are well attended.

     On Palm Sunday a special service was held, and on Easter morning the children made offerings of flowers at a special service for them. This was followed by a service for adults at which the Holy Supper was administered. On the next Sunday, April 4th, the Rev. Victor Gladish conducted our service in the absence of the pastors, who were attending the Council Meetings in Bryn Athyn.

     Visitors.-Friends from other centers continue to give us the pleasure of their numerous visits. Several seeks ago. Nurse Peggy Umberger, who had recently spent five months of duty in a Government reservation hospital in Arizona, addressed the school children, giving them an interesting and instructive talk on the Navajo Indians. Miss Umberger spent several day's in Glenview visiting the Jean Richters.

     The Warren Reuter family has recently moved to Glenview, and it is a pleasure to have them with us. At the April meeting of the Glenview Chapter of the Sons, Warren was elected president of the Chapter.

     Two of our boy's-Ralph Synnestvedt, Jr. and Arthur Wille-have recently received their discharges from the Army, and we are mighty glad to have them back with us.

     A newly revived group is the Property Owners Association, who have held two meetings recently-mostly to devise ways and means of fixing up the Park road,-a perennial problem.

     Work parties have put a "new look" into our winter-weatherbeaten Park, and now that it is spruced up we are looking to our own back yards.

     Obituary.-With the passing of Mr. George Kendall Fiske on April 19th in his fifty-seventh year, a highly valued member of the Immanuel Church has left us for the higher life. At first we could not but reflect upon his happiness when, shorn at last of a physical ailment of two years' duration, he will once more be able to carry on what he so splendidly started here-a useful life!

     We, his many friends, can pay George a high tribute. We can say of him, "He was a good man." He was genuine. Unhampered by the gaudy trappings of self-importance and conceit, he steadfastly and cheerfully went about his daily work and his duties to his church. Dependable, of quiet disposition, he made one feel that it was good to be his friend.

     Born in Chicago, Illinois, on March 2, 1892, George left school at an early age to make his livelihood. He eventually came to Glenview to live, and, on September 10, 1925, married Miss Helen May Wiedinger, who survives him, together with a son, Kendall, and two daughters, Marian and Doris.

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     George Fiske served the Immanuel Church as its treasurer for twenty-one years. His annual reports to the society were always easy to understand and optimistically submitted. Besides, his duties as treasurer, he took it upon himself to see that the heating plant of our church and school buildings was kept in tiptop shape, and that the church and the schoolrooms were adequately heated.

     He was a member of the Executive Committee of the General Church. And we recall his Address on "Looking Ahead" at the Academy Commencement in 1945, published in NEW CHURCH LIFE, 1945, page 363.

     We shall never know of all the "little things" he did to help his friends. His works of charity were accomplished in quiet ways-with no thought of praise or recompense. His end in life seemed to be the performance of uses. In this consisted his success-and his happiness.

     A Memorial Service was held on Wednesday afternoon, April 21st, in the Immanuel Church.

HAROLD P. MCQUEEN.

KITCHENER, ONTARIO.

     March and April have been very active months for the Kitchener Society with the round of classes and other meetings for all.

     The Easter season brought enjoyment and inspiration from the special services. On Good Friday an evening service was held, at which our pastor, the Rev. Cairns Henderson, delivered a sermon on the subject of The Death Upon the Cross. He pointed out that the Jews did not kill the Lord, nor was the crucifixion the cause of His death. The Lord withdrew His life from the body when its use was ended, thus causing the body to die. And so He was the Victor even in His passion.

     On Easter Sunday there was a special Children's Service with the floral offering. At the adult service which followed, the Holy Supper was administered. Our pastor, in his address at this beautiful service, used the story of the travelers going from Jerusalem to Emmaus and meeting the Lord after His resurrection, but not recognizing Him until He broke bread with them at Emmaus. This account was compared to man's regeneration, how he does not recognize the Lord while he is in truth alone; but when the good of charity is received, man sees and knows the Lord, and this vision sustains him in future trials.

     On Easter Monday a very entertaining social evening was put on under the direction of Leigh Bellinger, who acted as announcer, commentator, and master of ceremonies. Much talent was displayed in numerous skits and musical numbers. A few of the hits were take-offs on a very important subcommittee of our executive committee; there were some Gay Nineties songs by Keith Niall, and a novel presentations of the Desert Symphony by Mr. Nathaniel Stroh with the baton, assisted by his daughter Rosalie at the piano; also a three-way telephone conversation, and two humorous skits by Miss Dorothy Kuhl and Mr. John Kohl. One of the main features was a fashion show put on by the girls, with costumes dating from the turn of the century. Dancing was enjoyed between numbers, and it was voted a most successful evening by all.

     Classes and Sermons.-At the Friday evening doctrinal classes, Mr. Henderson has finished a series of seven lectures on the subject of "Heredity." In this series he contrasted the scientific with the doctrinal view, showed the difference between paternal and maternal heredities, explained in what heredity consists, namely, tendencies to the goods and evils of parents and other ancestor, and discussed the bearing of heredity upon regeneration. He has now begun a new series, in which he will treat the subject of "The Imagination."

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These classes are well attended and much enjoyed for their clear and comprehensive presentation.

     At the Sunday services, Mr. Henderson has been giving us a series of sermons on the moral virtues one each month. So far he has considered "Temperance," "Sobriety," "Rectitude," and "Prudence." These sermons are very useful in their application to everyday life.

     We are very fortunate in having the Rev. Henry Heinrichs, who assists our pastor at special services and officiates at the church on Sundays when Mr. Henderson is visiting the Montreal Circle or is attending meetings in Bryn Athyn.

     Special Sons' Meeting.-On March 21st the local Chapter of the Sons of the Academy entertained the International Executive Committee of the Sons, who had come from Glenview. Our chapter was glad to greet Mr. Sydney Lee, Rev. Ormond Odhner, Mr. Gerald Nelson, Mr. Harold Lindrooth and Mr. Geoffrey Blackman. Other visitors from Detroit and Toronto helped to make a most successful meeting. Some of the topics of discussion were: Greater Fraternal Spirit, Academy Support, The BULLETIN, and the Academy Stamp Plan. The local Sons received new spirit and enthusiasm for the continuance of their uses as a result of this much too short visit.

     Society Periodical.-The Carmel Church Chronicle, our now biweekly paper on the green folded sheet, has resumed publication after a nine months' lapse, and Mr. Leigh Bellinger is the new editor. We are glad to see The Chronicle again, and extend congratulations to Leigh and his staff for reinstating this use.

     The Bazaar.-Everyone enjoyed a very gay evening at the Women's Guild Bazaar on April 17th. Adults and children turned out to spend some money and have a lot of fun for a worth-while cause. A cafeteria style supper served the large crowd between seven and eight o'clock, after which selling began at the gayly decorated booths. There were booths for candy, baking, handwork, and secondhand clothing, besides a fish pond for the children and a dart-throwing booth for all. About $230 was raised for the stove fund, making Miss Dorothy Kuhl and her hard working committee feel that the evening was more than successful.
VIVIAN G. KUHL.

TORONTO, CANADA.

     May 1, 1948.-The big event for the month of April this year was "Ladies' Night," on the 10th, when the Forward-Sons had their Annual Fete. As always, this was a most successful and hilarious affair. An excellent dinner, prepared by some of the younger members, opened the evening.

     Mr. Ray Orr, the president, acted as toastmaster, and called upon the Rev. Wynne Acton to propose a toast to "The Church." Mr. Acton's words for this occasion were well chosen and sincerely delivered, so that it was "with whole-hearted enthusiasm that the guests joined in singing "Our Glorious Church."

     Mr. Robert Scott gave the prepared paper of the evening, a thoughtful consideration of the subject of "The Education of Women." It was with keen humor that Mr. Robert Brown proposed a merry toast to "The Ladies," which brought forth an appropriate masculine chorus. The ladies responded to this toast to the best of their musical ability.

     The tables were cleared, and we were treated to a quite wonderful radio and television show. It is whispered that Tom Bond was mainly responsible for the clever script, and that Sydney Parker wrote the particularly witty verses of the songs which were soulfully rendered by the Barbershop Quartette.

     Society Meeting-April also saw our Semi-Annual Meeting of the Olivet Society, held on the 14th.

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The reports given were clear, concise, and on the whole cheerful. Three new Trustees were elected by acclamation, namely, Messrs. Frank Longstaff, George Baker, and Reginald S. Anderson. Miss Venita Roschman accepted an invitation to be Teacher of the Day School for the coming year, and expressed thanks for the appreciative remarks concerning her work with the school. We quote from her Report:

     "The natural science course includes trees, birds, and butterflies in the Fall, animals in winter, bird migration and flowers in the Spring, and other things in each season. The aspect of the subject varies with each grade, in keeping with its stage of mental growth.

     "The youngest pupils dwell in the idea of creation, and they are interested in the young things in nature for their own sakes. This perception is of great use to them.

     "With the next classes there is the consideration of the uses of nature to man, involving effort and cooperation on his part. We like to have birds or pets, but certain things must be done to keep them comfortable and healthy. A fine garden is a useful or lovely sample of nature, but we must plant it and weed it. Nature provides something with which to get good and useful things by working- is the point of view.

     "The next grades think about the protection and survival of the species, and man's cooperation in it, Weed control; the need for game laws with animals, birds and fish; and forest preservation;-here are interesting phases of nature study.

     "And then, in the grade next higher, begins the realization of nature's own lass's for survival-the weeding out of one species by another, which in some instances seems cruel, but nevertheless preserves each one. Work against this order by man has proved unsuccessful. It is seen that an equilibrium is provided in nature. The study of weather illustrates this further.

     "And so the emphasis varies with each grade, according to its stage of growth, and the Creator and Preserver can be seen throughout."

     On April 23rd a happy Bridge Party was held at No. 10 Stibbard Avenue under the auspices of Theta Alpha, and funds to the amount of $24.00 were raised for their Scholarship Fund.
VERA CRAIGIE.

SWEDEN.

     In the March, 1948, issue of NYA KYRKANS BUDSKAP (Stockholm), a writer gives a list of the Swedish, cities which have streets named after Swedensborg, as follows: Stockholm, Upsala, Alingsas, Eskilstuna, Jonkoping, Goteborg, Trollhattan, and Stromstad.

     And the writer exhorts other cities to name one of their streets after Swedenborg, mentioning particularly these three: Falun, which was the birthplace of the Swedenborg family; Karlskrona, where Swedenborg worked as Polhem's assistant on the building of a naval dock; and Lund, where he conferred with Charles XII.
ALFRED ACTON.

BRYN ATHYN.

     Socially and otherwise the pace here has increased in momentum, and will continue to do so until school closing and the 19th of June. Of late there has been an abundance of musical and dramatic entertainment.

     Stage Plays-On April 17th the Bryn Athyn Repertory Theatre presented "Green Stockings" (A. E. W. Mason) with a very good cast cinder the able direction of Mrs. Viola Ridgway. All the parts were excellently played, amid the audience had a most enjoyable evening.

     Two weeks later, Sir James Barrica "Dear Brutus" was staged by the College students under the directions of Mrs. Leonard Behlert, and in a manner that merited hearty commendation for both acting and directing.

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And Mr. Frank Rose's scenery was something to be remembered.

     Another play is to be presented next month, when the Seniors will give "Our Town." Miss June Macauley, who is directing, and the members of the cast are working hard in the preparations, and everyone is looking forward to this event.

     Concert.-Under the directions of Mr. Frank Bostock, the Bryn Athyn Orchestra gave a most enjoyable concert at Glencairn on Sunday afternoons, July 2nd. Orchestral numbers, finely played, were Haydn's Ox Minuet and his D major (London) Symphony. Mozart's lovely Concertina in C for piano and orchestra was delightfully rendered, with Mrs. Wynne de Maine as the soloist. On the second half of the program were three numbers for a mixed chorus. Two selections from Gluck's "Orpheus" and one from Bach's St. Matthew's Passion were sung in a manner that showed true appreciation of the beauty of this music.

     Both those who love to listen and those who delight to take part in the rendition of such music as featured this concert are benefited by the preparation and the performance, and all are grateful to the leader, the players and the singers who provide such useful entertainment.

     Club House.-The continuing activities here include regular classes and many social occasions, an informal dance or two, and Sunday night suppers. After two of these suppers we had the pleasure of listening to lectures on Art.

     On Sunday evening, April 18, Mr. Winfred Hyatt spoke to an appreciative audience in contrasting the work of the early painters with that of moderns art, illustrated with slides. Mr. Hyatt has also been giving a series of lectures to the Fuse Arts Group of students in the College.

     After the supper on Sunday, May 2, we were privileged to hear an illustrated lecture by Dr. Emanuel Benson Director of Education at the Philadelphia Art Museum, who has organized classes for both children and adults in many cities. He spoke to us on "Reality and Revelation Through the Arts," and demonstrated how art education applies to living.

     Visitors.-It has been a pleasure to welcome Mr. and Mrs. Neville G. Edley, members of the Durban, South Africa, Society, who have come for a brief stay in America.
LUCY B. WAELCHI.

OVERSEAS DELIVERY.

     In our Annual Report (April issue, p. 180) we expressed the hope that it might soon be possible to deliver our monthly issues to subscribers in Europe, Africa and Australia more speedily by overseas airmail. We regret to state, however, that the postal rates are still too high to make this feasible. Meanwhile, for the subscription price of $3.00 per annum, NEW CHURCH LIFE is sent postpaid to any address, and overseas copies must go by boat mail.-EDITOR.
ACADEMY OF THE NEW CHURCH 1948

ACADEMY OF THE NEW CHURCH       ELDRIC S. KLEIN       1948



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     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 5, 1948, at 8.00 p.m.

     After an opportunity has been given for discussion of the work of the schools, Mr. Richard R. Gladish will deliver an Address.

     The public is cordially invited to attend.
ELDRIC S. KLEIN,
Secretary.
CANADIAN NORTHWEST 1948

CANADIAN NORTHWEST              1948

     The Rev. Karl R. Alden will again undertake a summer's tour of pastoral visits to members of the General Church its Northwest Canada.

     Leaving Bryn Athyn on June 17th, he will go to Duluth. Minnesota, and thence to places in Northern Ontario. Manitoba, Saskatchewan, Alberta and British Columbia, visiting the same places as heretofore and three new ones. It will be a journey of 10,000 miles, and he expects to return on August 14th.
BRITISH ASSEMBLY 1948

BRITISH ASSEMBLY       ALAN GILL       1948

     The Thirty-fifth British Assembly of the General Church of the New Jerusalem will be held at Colchester, Essex, on Saturday, Sunday and Monday, July 31st to August 2nd, 1948. Bishop de Charms presiding.

     All members and friends of the General Church are cordially invited to attend.

ALAN GILL,
Secretary.
9, Ireton Road.
Colchester (Phone 2550).
ACADEMY COMMENCEMENT 1948

ACADEMY COMMENCEMENT       C. E. DOERING       1948

     The Commencement Exercises of the Academy Schools are to be held on Wednesday, June 16th, 1948, not Friday, June 18th, as stated in the Catalogue.
C. E. DOERING,

Dean of Faculties.
WORK ON "CHARITY." 1948

WORK ON "CHARITY."              1948

     New English version of the work on Charity, by Emanuel Swedenborg, recently published by the Swedenborg Society (Inc.), London.
Pocket size, cloth, 177 pages. Price 75 cents.
THE ACADEMY Book ROOM,
Bryn Athyn, Pa.
APOCALYPSE 1948

APOCALYPSE        GEORGE DE CHARMS       1948



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. Vol. LXVIII     July, 1948     No.7
     A Series of Talks to Children.

I.

THE BOOK OF REVELATION.

     The last book of the Word is called the Apocalypse, or the Book of Revelation. It was written by the Lord through His apostle John. As you know, he was one of the twelve men who followed the Lord when He was in the world, and he loved the Lord very much indeed-so much, we are told, that when the disciples were gathered together to partake of the Last Supper, just before the Lord rose up into heaven, John reclined on His breast. His love for the Lord was so great that, after the Lord had risen up above the heavens, John thought a great deal about Him; and, because of this, the Lord brought back to his remembrance all the things that He had said and done in the world. And these things John wrote down in a book, which we call the Gospel of John, so that we can read that book and learn many things about the Lord and about His life in the world.

     But John not only wrote about the Lord; he also preached about Him. He went around in many cities, telling men that the Lord had come into the world, that He had lived among men, that John himself had seen Him and had spoken often with Him, that He had been crucified, and had risen on the third day to reign as God and Lord over all the heavens and the earth. And John told men that they must worship the Lord and keep His Commandments. And so he formed churches in many cities,-churches where men gathered together to read the Word, to learn what the Lord had commanded, and to live out His Commandments.

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     But there was a great nation that ruled nearly the whole world at that time. They were called the Romans, and they had rulers called emperors, who lived at the city of Rome in Italy. And they had large armies which they sent out to many countries to conquer them and to force all the people to abide by their laws and to pay tribute to their emperors. But these emperors did not believe in the Lord. They did not know who He was. They worshipped many gods, and they made it a law that the people whom they conquered should worship their gods. And they had conquered all the cities where John was preaching, and had commanded that the men of those cities should worship the Roman gods.

     Of course John could not worship any God but the Lord. He knew that He was the only God of heaven and earth, and that the gods which the Romans worshipped were not gods at all, but were idols. And so John refused to bow down to the gods of the Romans and he told other men that the Lord was the only God who should be worshipped. So when the Roman emperors heard that John was teaching men to break the laws which they had commanded, they sought to punish him. They sent and had him arrested, and they tried him in court; and because he was guilty of breaking their laws, they banished him. That is, they made him go and live on a lonely little island, where there were very few people. And they kept him on that island for a long time, so that he could not teach men about the Lord.

     Here, on this lonely island, John lived all by himself in a dark cave, and he was very sorrowful because he loved the Lord so much that he wanted all men in the world to believe in Him; and he loved to tell them about Him, and how He was really God of heaven and earth. Now, although John could not go from city to city and preach, yet he did not give up hope. He knew that the Lord was with him in the cave where he lived, just as He had been with him before, because the Lord is everywhere. And so John kept on thinking about the Lord, and about heaven, and what he could do to show his love for Him. And you know, whenever we think about the Lord, and try very hard to do something that He would like to have us do, the Lord comes to us and tells us what we ought to do. He always has something for us to do.

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That is the reason why we live in such a way that we can serve the Lord and carry out His will. And so, even on the lonely island, He had something for John to do,-a great work that would be very useful to all men, a work that John could not have done as well anywhere else.

     And so one time it was Sunday or the Lord's day, and John was thinking very deeply about heaven. And the Lord came to him, and lifted him up into the spiritual world. And there he heard a loud voice behind him like the sound of a trumpet. If you have ever heard a trumpet blow, you know how loud it is, and how it makes you stop and listen. This voice that John heard came from behind him. It was the Lord speaking to him. And He said: "I am Alpha and Omega, the First and the Last; and what thou seest, write in a book."

     Alpha is the first letter of the Greek alphabet, and Omega is the last. Now you know that everything we write down on paper we have to spell out in letters. We put the letters together to make words; we put the words together to make sentences; and we put sentences together to make a story, or a book. So everything that we write is made up of letters taken from the alphabet. The first letter of our alphabet is A, and the last one is Z, and we cannot write anything that is not made up of some letters between these two. So when we want to describe everything that we can possibly think of, all in one, we say "from A to Z." So the Greeks said "from Alpha to Omega."

     Now the only one who is everything is the Lord. As we read in the Word: "All things were made by Him, and without Him was not anything made that was made." And the Lord made all these things out of Himself, so that everything in all the universe was in the Lord from the beginning. John knew this, because he had learned it from the Lord while He was in the world. So when he heard a voice behind him saying, "I am Alpha and Omega, the First and the Last," he knew at once that the Lord was speaking to him.

     And the Lord said: "What thou seest, write in a book." He said that He was going to take John into the spiritual world and show him many wonderful things, and that He wanted him to write down in a book everything that he saw, so that other men could read about them, and thus learn of some of the marvelous things that are in the spiritual world.

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And so these things that the Lord showed to John in the other world he wrote down, just as the Lord told him to, and there we find them, in the Book of Revelation, the last book of the Word.

     Now most men cannot see into the other world while they live on earth. We cannot see the angels. We cannot see the Lord. We cannot see the beautiful houses in which the angels live, nor the gardens in which the little children play. We cannot hear the birds singing there, nor eat the delicious fruit that grows on the trees of heaven. We will all do so when we go into the other world. But while we are living on earth these things are hidden from us. Yet the Lord wishes us to know about them, and has made it possible for us to do so. In order that we may know about that world, know what kind of world it is, know what heaven is like, and what we must do here on earth if we wish to go there after death-in order that we may know all these things, the Lord has taken certain men into that world. He has opened their spiritual eyes so that they can see the wonderful things that are there, and then He has let them come back on earth and write down all that they have seen.

     Such men are called prophets. And there were many of them. Daniel was a prophet who saw into the other world. We read in our Lesson about the four beasts that appeared to him there,-beasts that do not live on earth at all. One, you remember, was like a lion with the wings of an eagle. Another was like a bear, holding three ribs in its mouth between its teeth. The third was like a leopard, and had four wings like those of a bird, and also four heads. And the fourth had teeth of iron, and ten horns. All these were seen in the other world by Daniel, and he came back and told us about them. And so he is called a prophet.

     Emanuel Swedenborg was also a prophet. He saw many things in the other world. You remember the beautiful story we read about a wedding in heaven, and how the bridegroom wore a robe of purple with a tunic of shining white linen, and on his breast an ephod, on which was a plate of gold set with diamonds. All this Swedenborg saw in the spiritual world, and he wrote about it in the books, which the Lord told him to write for the New Church. And so Swedenborg also was a prophet.

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     And now we are going to learn some of the things that John saw in the other world, when the Lord took him up from the cave on the Isle of Patmos and showed him many wonders there. We are going to read of these things in the Book of Revelation, where John wrote about them. We cannot know about them in any other way, because we ourselves cannot see into the other world until we lay aside the body, and are taken up into heaven to live forever.

     And because these things are hidden from us, the book that tells us about them is called the Book of Revelation, or the book that tells us about hidden things. But when we read about them, then we can see them in our minds, with out mind's eye, and it is almost as if we could go into the other world and look at them there. So every Sunday when we go to church to worship the Lord, we are going with our minds into the other world, to see the things that the Lord showed to John many years ago.

LESSONS:     Daniel 7: 1-14. Conjugial Love, no. 20.

II.

THE VISION OF THE SON OF MAN.

     Last time, you remember, we learned something about the last book of the Word, the Book of Revelation, and how it tells what John, the apostle who followed the Lord, saw in the spiritual world. We told you how John was sent to the Island of Patmos because he refused to worship the gods of the Romans, and because he taught other men to worship only the Lord Jesus Christ. And because this was against the laws made by the emperors of Rome, they tried to punish him by sending him to this lonely island, where he lived in a cave. But still the Lord was with him, and while John was in that cave He took him up into the spiritual world and showed him many wonderful things there.

     So it happened one day, while John was thinking deeply about the Lord, that he heard a voice behind him-loud like a trumpet. And the voice said, "I am Alpha and Omega, the First and the Last," which was the same as saying, "I am the Lord." And because this voice was behind John, he turned around to see who it was that spoke to him. And when he had turned, he saw seven beautifully wrought candlesticks of gold. In ancient times, you know, they did not have lights such as we have now, but only little lamps in which they burned olive oil, or candlesticks in which candles were kept burning, to give light.

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Of course the candlesticks they used every day were not made of gold, because that would have been too expensive. But when they wanted one that would be very beautiful, and very precious, they made it of gold. And you will remember that in the Tabernacle, where the Children of Israel worshipped, there was a golden candlestick. Well, John saw seven of these golden candlesticks in the other world. And they were arranged in a circle, and in the midst of them the Lord was standing.

     So when John turned around he saw the Lord standing in the midst of these seven golden candlesticks. And He was clothed with a long garment. We are not told what it was like, but it was probably of white linen, and very bright and shining. I say it was probably white and shining because when the Lord appeared once before to the three apostles, Peter, James, and John, on the top of the mountain where He was transfigured, it says that "His raiment was white as the light." And around this garment, under the arms at the breast, was a golden girdle that would hold it in place and make it fall in beautiful folds.

     And further we are told-of this vision of the Lord-that "His head and His hairs were white like wool, as white as snow." Why do you suppose the Lord's hair looked white like wool? When a man grows old, and because of a long life in the world has become very wise, his hair becomes white. And you know it is very beautiful to see a wise old man with very white hair. Now the Lord is the wisest of all, and He knows all things. He knows about everything in the whole world. A man who is wise, even though he seems to us to know a great deal, still he really knows very little-practically nothing when we think of the many, many things that he does not know. But the Lord knows everything, and is many thousand times as wise as the wisest man that ever lived. In fact, it is He that makes us wise, because we can only become wise by learning what the Lord tells us in His Word. And so, when John saw the Lord in the other world, he saw Him with hair "white like wool, as white as snow."

     And John also tells us "His eyes were like a flame of fire."

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If you have ever noticed people when they are very much interested in anything, or when they look at something they love very much, their eyes get bright and shining. Now it is the love that makes the eyes to shine. You know love is like fire. The Sun of heaven is nothing but Divine Love, and it is far brighter than our sun that we see in the sky. And so when your love shows in your eyes, it makes them shine. Just think, then, how bright the Lord's eyes must be, when He loves all men with a love that is Divine and Infinite. And it was that love which John saw in His eyes, and that made them shine "like a flame of fire."

     And with the Lord His love not only made His eyes shine, and made His raiment like the light, but it also made His feet look like fine brass when it is polished and very bright, and so bright that it looked as if it were burning in a furnace. And His voice, which sounded like a trumpet when John first heard it behind him, was now "like the sound of many waters." If you have ever heard the sound of the ocean when the waves dash against the rocks, you know what is meant by the "sound of many waters." It is a sound that is so deep and powerful that it makes you afraid. And that is how it was with the Lord's voice. It made John afraid, so much afraid that he fell down to the ground, as if he were dead.

     And the Lord was holding in His hand seven stars. Now the things that you learn in school are like stars. Every time you learn something new, it is as if a little star began to shine in your mind. When you are little children, and know very little, your minds are dark. But the more you learn, the lighter your mind gets, and you are able to see things more clearly. You know how it is when the teacher is explaining something to you-something that you do not understand-and then you think about it, all of a sudden you will say, "I see," meaning "I understand what it is you are explaining." You see because you have learned something new, which is like a star shining in your mind to give you light. John knew all this, and the Lord held seven stars in His right hand so that John might know that the Lord knows all things.

     "And out of the Lord's mouth went a sharp two-edged sword." A sword is something that we use in war, to fight with. We all have to fight, and most of all we have to fight against evil spirits who try to make us do what is wrong. It seems as though we fight against these evil spirits ourselves.

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When they tempt us to do something wrong, we have to say, "No, I will not do it, because it is wrong," and then we have to do what is right. But really it is the Lord who fights for us against these evil spirits. We do not see Him, but still He is with us all the time; and if we really love Him, then, when evil spirits tempt us, the Lord fights for us and drives them away.

     And if the Lord did not fight for us we never could win, but we would have to do what the evil spirits want us to, just like slaves. So that is what is meant by the sharp two-edged sword which John saw proceeding out of the mouth of the Lord. It was seen to proceed out of His mouth because the Lord really fights for us by means of His Word, the Word which He has spoken, the Word which we learn, and which tells us what is right and what is wrong, so that we can keep from doing the wrong and learn to do the right.

     And lastly it is said of the Lord "His countenance was as the sun shining in his strength." You know the Lord is in the Sun of heaven, and it is His Love that gives heat and light to the angels, just as our sun gives us heat and light. And the Sun of heaven is far brighter than our sun. Now you know that you cannot look at the sun. It makes you blind because it is so bright. How impossible, then, it must be to look at the Sun of heaven! So John could not look at the face of the Lord, because it was so very bright and shining.

     Is it any wonder that he was afraid, and fell down as if dead? But the Lord put His right hand upon him, saying, "Fear not; I am the First and the Last: I am He that liveth and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death." He said: "I am the Lord. I am the Lord who was with you in the world, the one you loved so dearly. I am living forever as the God of heaven and earth. And I have the key of hell and of death." That is, the Lord is the only one who can keep us out of hell and bring us into heaven, where we can be happy with the angels to eternity.

     And then the Lord told John again to write down in a book the things that he saw, so that other men might read about them.

     This was indeed a wonderful vision, and it shows how much more beautiful are the things we will see in the other world than anything that can appear to us in this world. We could not see the Lord here as John saw Him. When the Lord came on earth, He had to put on a body like ours so that He might look just like another man.

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And most of the people who saw Him did not know that He was the Lord at all. But in the other world He could appear very differently, so that everyone who saw Him must know that He was the Lord.

     And so He appeared to John in the way that is here described, only it is much more beautiful than we can possibly think of. And some day, when we go into the other world, if we love the Lord very much, and try hard to keep His Commandments, perhaps we shall see Him too. Often the angels see Him far up above the heavens, but sometimes He comes down and draws nearer, so that the angels may see Him in some such way as He appeared to John.
LESSON:     Revelation 1: 10-19.

(To be Continued.)
GREAT NATION 1948

GREAT NATION        W. F. PENDLETON       1948

     "And I will make thee into a great nation, and I will bless thee, and I will make thy name great, and thou shalt be a blessing." (Genesis 12: 2.)

     When it is said in the Writings that by Abram is represented the Lord as a child, there is at once suggested to the mind the importance of having a clear and distinct idea of what is meant by the term LORD, as used on every page of the revelation that has been given to the New Church. Otherwise the mind may become confused by an idea, which may then be injected, to this effect: How can the Infinite Creator be spoken of as a child? Or how can the Infinite become something that it was not before-something that it was not from eternity?

     In answer it may be said that this child was not as a child the Infinite Himself, but the Infinite was in Him as His inmost or soul. The child as a child was finite, a child like other children; but He was in the world that He might be united to the Infinite, which was His soul. This union of the finite human of the Lord with His soul,-the Divine in Him, called the Father-was the Glorification of the Lord, which took place by the removal from it of all that was merely finite and human, all that was hereditary from the mother;

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just as with a man the work of regeneration, the finite image of the Lord's Glorification, consists in the removal from his external or natural of all that is evil and false, and the conjunction of that external or natural with its own soul or inmost life from the Lord in him.

     By this conjunction with his inmost soul or life, through the process of regeneration, a man or his external becomes a medium of use to others, a form of charity or love from the love, which is the gift of life to every man from conception through his human father. This inmost life from the Lord is to go forth for the good of others in uses to them, as soon as the external becomes a suitable medium of communication. It was so with the Lord. By the union of the external or natural assumed by Him when He was born into the world, by the union of the natural Human with the Infinite which was His soul, that natural became a Divine Medium by which the Infinite God Himself could approach to men and communicate to them the treasures of His love and wisdom.

     The human race had gone far away from God, farther than ever before; so far that no one of the race could be saved, nor its existence be preserved, unless God should take on something from man and unite it to the Divine, and thus restore and render permanent the communication of the Infinite with men. A new Divine Medium would thus be established, a Medium that did not exist before, but a Medium which had now become a supreme necessity for the existence of angels and men.

     It is this new Divine Medium that is called LORD in the Writings,-the Divine with men or God with us, Immanuel, the Divine in the natural, the Divine in the world, or the God of the earth. Hence, in the beginning of the revelation of the Lord's Second Coming, in nos. 14 and 15 of the Arcana Coelestia, we have this instruction:

     "In the following pages by the LORD is meant solely the Savior of the world, Jesus Christ; and He is called Lord without the other names; He is acknowledged and adored as Lord in the universal heaven, because He has all power in heaven and on earth. Moreover, He commanded [His disciples], saying, 'Ye call me Lord, and ye say rightly, for so I am.' (John 13: 13.) And after His resurrection the disciples called Him Lord.

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In the whole heaven they know no other Father than the Lord, because they are one, as He Himself said to Philip, . . . 'He that hath seen me hath seen the Father; how sayest thou then, show us the Father?' (John 14: 8-11.)" (A.C. 14, 15.)
     
     By the term Lord, therefore, in the Writings, and in all instruction from the Writings, is meant God as He appeared in the flesh, in the natural, in the world among men, born of a virgin; but whose human so derived was by life in the world made Divine, united to the Father, and remains forever the transparent medium of communication between the Infinite and men, the Lord our Savior Jesus Christ. And the New Church may well exclaim, in the language of the Psalm, "O Lord, our Lord, how magnificent is Thy name in all the earth!" (8: 1.)

     This is the Lord, our Lord, just born into the world, the Lord as a little child that is represented by Abram. And the words of the text are a part of the command given to Abram that he was to depart from the land of Charan, leaving his kindred and his father's house, and go to a land which as yet he knew not of, but which would be shown unto him. He is now told that he will have great prosperity and increase in the land to which he is to come, and that the same would be true of his posterity. A great nation would begin with Abram; all who blest him were themselves to be blessed; yea, "all the families of the ground," all mankind on the earth, were to be blessed in him.

     In the literal sense, by growing into a "great nation," and by being "blessed," is to increase in numbers and hence in power and in wealth, to be enriched with an abundance of earthly possessions, an abundance of this world's goods, a great increase in all that men call prosperity. Those who have much of these things are called "blessed" or "happy," and the promise of them is now given to Abram and his descendants when they should come into possession of the promised land.

     This actually took place. The promise to Abram was fulfilled, especially in the time of Solomon, and it was necessary that it should be fulfilled with them, that it should be fulfilled in the Land of Canaan, in the land of representatives, in order that they might take on-a complete representation of the church, a complete representation of the Lord and His Glorification.

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The descendants of Abraham, Isaac, and Jacob became a great and powerful nation, wealthy and prosperous,-a promise which was fulfilled to them in the power and great glory of Solomon.

     It was necessary that this should take place; for what is written in the literal and historical sense is not only representative but also instrumental; it is representative of the things of heaven and the Lord, of His universal or celestial kingdom, of His spiritual church, of the means by which the Lord glorified His Human, of the means by which He regenerates and saves men; and, being so representative, it preserves the connection and communication of heaven with men. All these things are treated of in the celestial and spiritual senses of the Word, and are represented in its letter and in its history.

     But the literal sense is not only representative of that which is spiritually within the Word; it is also instrumental for its coming into effect. All the literal sense of the Old Testament, with its history and prophecy, its law and its worship, is representative of the Lord and His coming and instrumental of its accomplishment,-the means by which the way was prepared for the Lord to be born into the world and become the Redeemer and Savior of mankind.

     Hence it was necessary that Abram should be called, and that all the things recorded of him and his posterity should take place, that they should possess the Land of Canaan, that they should become a great nation in that land, become rich and powerful in it-all in order that the Lord might be born in the same land, that the Word might be given by Him there, and thus that all nations might be "blessed," not in Abram, but in Him whom Abram represents,-Jehovah the Savior, who would come among men and give spiritual wealth, spiritual increase, spiritual prosperity, that is, spiritual intelligence and wisdom, to them, in this world and after death-especially after death-to all men who are willing to receive it and use it from Him. These are the things involved and contained in the promise of Jehovah to Abram as recorded in the text, and as afterward fulfilled in the land of promise, fulfilled in the holy land of representative worship.

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     The words of the text are both a promise and prophecy of the birth and growth of Him who was to be an everlasting blessing to mankind; and in their celestial sense they describe that birth and growth from its beginnings leading onward to complete glorification. The little infant who was to become the Savior of men, the God of the whole earth, was born in obscurity, not only in outward obscurity among men, unknown to the world at large, but in inward obscurity and ignorance, like the ignorance of all other infants that are born, like the ignorance of all children in their early years, like the ignorance of Abram and of his brethren and of his father Terah, like the ignorance of all gentile idolaters, like the ignorance of all who are yet untaught in the spiritual truth of the Word.

     Every mind begins its life in ignorance; every church begins in ignorance; and the beginning of all regeneration is in ignorance. So it was with the Lord Himself as a child in the world of men. The beginning of His glorification was in ignorance and in this ignorance Jehovah the Father speaks to Him. The speech was historically and representatively to Abram, in the form of a promise of what was to come to him and his descendants; but spiritually it was Divine speech or influx from God the Father into the natural or external assumed by Him, now an infant or little child in the world, instructing Him in perception at first obscure. It was obscure because the influx fell into a plane of ignorance, not yet furnished with suitable vessels as knowledges. The voice was in Him an obscure perception of what He was to leave and what He was to become in the course of His glorification, or by the Divine process of union with the Father. He was to put aside what was maternal or hereditary from the mother, become united with His own Infinite Soul, the Father of all, and become conjoined with mankind for its salvation and preservation.

     This is what is meant by the words to Abram, "And I will make thee into a great nation; and I will bless thee, and I will make thy name great; and thou shalt be a blessing; and I will bless them that bless thee, and curse him that curseth thee; and in thee shall all the families of the ground be blessed." The Lord by glorification was to become what is meant by a "great nation," and He was then to be a blessing to all men, to all "the families of the ground." But in order to receive His blessing, which is eternal happiness, it would be necessary to acknowledge Him in faith of heart, in love and charity.

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Those who do not so acknowledge Him, but who reject Him with contempt and hatred, will be separated from Him, dwelling in eternal misery. "I will bless them that bless thee, and curse him that curseth thee."

     The promise recorded in the text was afterward repeated several times in Genesis. In the 17th chapter we read that. "God said to Abram, Behold, my covenant is with thee, and thou shalt be a father of many nations. And thy name shall no more be called Abram, but Abraham shall thy name be; for a father of many nations have I made thee. And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. . . . And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be. And I will bless her, and of her nations shall be, and kings of peoples shall be of her. . . . And as for Ishmael, I have heard thee. Behold, I have blessed him, and I will make of him a great nation." (Genesis 17:4-6; 15, 16, 20.)

     In chapter 18, "And Jehovah said, Shall I hide from Abraham the thing which I am doing; seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?" (Genesis 18: 17, 18.) In the 21st chapter, "And the angel of God called to Hagar out of heaven, Arise, lift up the lad, and hold him in thy hand; for I will make him a great nation." (21: 17, 18.) In the 26th chapter we read that "Jehovah appeared to Isaac and said unto him, I will perform the oath which I sware unto Abraham thy father; and I will make thy seed multiply as the stars of heaven, and will give unto thy seed all these lands; and in thy seed shall all the nations of the earth be blessed." (26: 2-4.) In chapter 35 we read concerning Jacob that God Shaddai appeared unto him, and said unto him, after changing his name from Jacob to Israel, "Be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come out of thy loins." (35:11, 12.) And unto Jacob again it is said: "I am God, the God of thy father; fear not to go down into Egypt; for I will there make of thee a great nation." (Genesis 46: 3.)

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     In all these passages the literal sense has reference to the increase in numbers of the posterity of Abraham, Isaac, and Jacob, and their possession of the Land of Canaan; but the celestial sense treats of the Lord and the glorification of His Human by His life in the world. It was the Lord Himself who was to become a "great nation." In the spiritual sense, as distinguished from the celestial, the subject is the increase of heaven, and the church,-the increase of heaven, and the increase and spiritual prosperity of the church, by which heaven itself is enriched.

     We are told that the words, "I will make thee into a great nation," signify "the kingdom of the Lord in the heavens and on the earths, as may be evident from the signification of a 'nation,' that it is the celestial of love and the good thence, thus all in the universe who have the celestial of love and charity," and that "the kingdom of the Lord is with those who are in love and charity." (A. C. 1416.) In the Writings, by love is meant love to the Lord, and by charity love to the neighbor from love to the Lord; or it may be said that charity is the love towards the neighbor that is in love to the Lord-the love towards the neighbor which those have who are in love to the Lord. For love to the Lord, although it appears to be man s own, as if it were from himself, is in fact and in truth from the Lord.

     To be in love to the Lord from the Lord is to be in His love toward the whole human race; for this is the Divine Love,-love toward those whom He has created, especially toward those whom He can recreate, or regenerate and save, conjoining them with Himself in heaven. To be in love to the Lord, therefore, is the same thing as being in the Lord, for the Lord is His love; hence those who are in the Lord are in His love, and cannot be otherwise than in the sphere of the Divine love of the neighbor. He therefore who loves the Lord, he who is conjoined with the Lord by love, by virtue of that very conjunction loves the neighbor and is in charity.

     This is what is called charity in the Heavenly Doctrine. No other charity is genuine. The charity which has not love to the Lord as its active internal is merely the charity of a moral and civil life without a spiritual and celestial life; for it is a charity which appears to live before the world, but which does not live before God. Nothing lives but God, and those alone live who love Him, and love the neighbor from Him.

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And need we repeat that, when we say "God," we mean the Lord in His Glorified Human, in His Glorified Divine Natural? Let us say, then, in order to leave no doubt about it, that nothing lives but the Lord, and those alone live who love Him, and love the neighbor from Him. (A. C. 2227.)

     This love of which we have been speaking-love to the Lord and love to the neighbor, this love and charity, this love of Jehovah the Father, and this love of the human race-was kindled in the Lord in His early childhood, from His first animadvertence, from His first obscure perception; and it grew, and continued to grow, during His life in the world until it reached the Immensity of the Infinite love of God. Then indeed was the Human glorified. It was Infinite Love that glorified it, made it Divine, conjoined it with Itself. This is what is meant in the inmost and supreme sense by the words of Jehovah to Abram, "I will make thee into a great nation."

     But there is a relative sense a sense related to created men, among whom and over whom is the Lord's kingdom in the universe of earths and in the heavens of those earths. There is a sense related to men because He created men and continues to create them; for creation was not an act in the beginning and then ceased, but it is perpetual, without end in termination. He continues to create, and He came into the world that the purpose of His creation might not be defeated, but that it might continue forever-especially His spiritual creation, which is the formation of an angelic heaven out of the just and the upright on earth. It is therefore the Lord's universal celestial kingdom among created men that is meant by a "great nation" into which Abram and his posterity were to be made.

     The universal celestial kingdom of the Lord, besides those in the heavens consists of all in every nation and in every earth who cherish the idea of God as a Man, who do not think of an invisible God, but of a visible God in a human form; who cherish such a God in love, in affection, and in obedience; who love to think of Him and worship Him, and who from love of Him also love their neighbor in refraining from sins and in doing works of charity and use. These, although they are in few genuine truths, yet, by virtue of being in the one truth of all truths-the idea of God as a Man,-seeing it as yet as a general without particulars;-these belong to the Lord's universal celestial kingdom, and they will be introduced into the interiors of that kingdom after death.

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These are a "great nation" in the true sense of the words of the text.

     After it is said to Abram, "I will make thee into a great nation," then follow the words, "And I will bless thee," by which are signified the exceeding great fruitfulness and increase of celestial and spiritual things. By celestial things are meant affections and delights, which spring into being in the activities and as the activities of love to the Lord. Love is nothing unless it is active, and its activity is felt in the mind and heart as affection and delight. The affections and delights springing forth from love to the Lord are therefore the celestial things of the Word, and their continued increase is signified by "blessing." For blessing or happiness is the sensation felt in the heart as affection and delight, occupying and taking possession of the whole being of man.

     Where there is the activity of natural love alone and natural delight, the whole mind is not occupied, and the result is unhappiness and finally misery itself. No love and no delight occupies, fills and satisfies the whole man but love to the Lord and love to the neighbor flowing forth from love to the Lord, with the consequent activities of those loves in the form of affection and delight. Thus no man is happy except from love to Him and by conjunction with Him who is the only source of love and happiness. In such a man the delights of love continually increase from the perpetual and eternal spring of love to the Lord from the Lord. It is the perpetual spring, the fountain, of eternal youth.

     But there is not only the fructification or fruitful and perpetual increase of celestial things; there is at the same time a multiplication of spiritual things. By spiritual things are meant perceptions and thoughts, ideas, truths; and so by the words, "I will bless thee," are not only meant an increase of celestial delights from the eternal spring of the Lord's love in man, but also the increase of wisdom, intelligence and knowledge, which are spiritual riches,-the riches which the angels have, and the increase of which they enjoy forever. They are not only in love to the Lord, but they are wise and in continual perception from the love of Him. And from their perceptions thoughts continually arise which are applications to use,-applications to the life of love to the neighbor.

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     Abram and his descendants understood by being "blessed" the delight of increase in natural possessions and riches, in natural power and dominion. This was to them the fulfillment of the promise of the Land of Canaan; and they were unhappy and rebellious when they did not obtain such blessings according to their wish and desire. Natural power and possessions are indeed blessings in their rightful use, and the angels have them far surpassing all imagination of the riches of the world; but with them they are subordinated to spiritual wealth and power; and with them is fulfilled in every sense the promise, "And I will bless thee." For to be blessed and happy in the complete sense of the words is to be possessed of riches celestial, spiritual, natural, sensual and corporeal, in their order and subordination. The angels have all these, and thence they are the only created beings that are blessed and happy; and those who do not become angels will never realize the happiness and blessing that come only from the possession of true riches.

     The angels have it, and all the good in the Lord's universal kingdom are to receive it, because the Lord Himself acquired it when He was in the world. The first animadvertence of the Lord as a child, His first obscure perception arising from His love of Jehovah His Father that He was to separate Himself from the maternal heredity, and thus from the things of the world and the flesh, or from the love of the world and the love of self, and unite Himself to Jehovah God,-this obscure perception was the beginning of imparting to Him and implanting in Him, in the natural which He assumed, of the stores of Infinite Love and of Infinite Wisdom by the Divine process of Glorification.

     From this beginning in His ignorance as a little child there was to be a growth and increase not commensurate with anything in the created universe. Man's regeneration is but a faint image of it. To describe it would require more books to be written than the world could contain. Yet we are to know something of it; and much concerning it has been revealed. Angelic wisdom is occupied with it, especially the wisdom of the celestial angels. The knowledge of it, and the love of it, is their greatest delight and happiness. But they will never be able to measure the length and the breadth and the height of it to all eternity.

     Heaven can never exhaust this infinite store of the Lord, acquired while He was in the flesh, the beginnings of which are represented in the words of Jehovah to Abram in the land of Charan.

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But it is because the Lord acquired it infinitely when He was in the world that we are able to obtain it in a finite measure-if we do, as we are able to do in our limited compass, able to do from Him, do what He did when He was among men.

     He Himself became a blessing that He might bless all men, that He might impart the delights of His love and the riches of His wisdom to those who turn to Him and receive Him in love, in affection, and in obedience of life. Amen.

LESSONS:     Genesis 12. John 15. A. C. 1416.
MUSIC:     Revised Liturgy, pages 459, 468, 561.
PRAYERS:     Nos. 71, 74.

     [EDITORIAL NOTE: A few sermons by the late Bishop Emeritus have been preserved among his papers. Like those published in our issues for May, 1947, and March, 1948 the above has not hitherto appeared in print.]
PHILOSOPHY OF ART 1948

PHILOSOPHY OF ART       WINFRED S. HYATT       1948

     (Introduction to a Series of Lectures given to a Fine Arts Class in the College of the Academy of the New Church.)

     It is a generally accepted truth as to the rise and fall of civilizations that religion is the primary force that shapes their destiny and determines the interior form of their ultimate expression in works of art. In the world today, with Christian civilization in a state of spiritual disintegration, many things come to mind in regard to the unique position we occupy within the New Church.

     It is good for us to realize that the New Church is the living center from which alone an enduring civilization will be established. We can be certain that, in the new Christian civilization of the future, there will be a new art and a new understanding of the philosophy of art. However remote in time this may be as a visible accomplishment, yet it can only be realized as a result of the cumulative development of the thought of the Church, and as a result of the work of artists for many centuries to come. It cannot take place outside the Church; it cannot come from the world; and the fact remains that the means are fully available to us now.

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We have no need to wait in order to make a beginning.

     It is clear that in the New Church we have the possibility of an understanding of art impossible in the world heretofore. We can, for the first time, make a rational approach to the subject. We have a knowledge of the spiritual world, and of the nature of art in heaven; we have a knowledge of the human mind, and of the relation of the soul to the senses. We have the doctrine of influx and the doctrines of degrees and correspondences. These knowledges are essential to an understanding of the problems involved in defining art, in considering its end and use; and, at the same time, they are safeguards against accepting the pseudo-philosophic ideas so prevalent in the world today, deriving their origin from atheism, from scientific materialism, and from mysticism. This is not to say that we shall not find much of value, both in modern art and in contemporary criticism, but that we are in a position to exercise an independent, critical judgment concerning all modern trends, and that we are not obliged to follow the tide of prevailing opinion. We should, I believe, use our independence of critical judgment as fully as possible, remembering only that we must also maintain an open mind, and not summarily reject whatever we fail to understand.

     Though we have the necessary means for the theoretical understanding of art, questions arise as soon as we endeavor to penetrate into the subject analytically. So much of art is purely intuitive, and involves mental processes that are hidden from the rational mind. A new philosophy of art is not to be had except from long continued philosophical study. Here it will only be possible to consider briefly, and in a most general manner, a few of the implications of the teaching of the Writings and of the Scientific Works.

     In The Word Explained we have the statement: "Lowest goodnesses are those which are called harmonies and beauties regarded as to the form itself and according to the perfection of the form. The goodnesses which are apprehended by the sight are properly called beauties, those which are apprehended by the hearing are harmonies." (I: 950.) In the Doctrine of Charity it is stated, "the delights of the sense of sight, including representative spectacles, are among the diversions of charity for the recreation of the lower mind." (No. 126.)

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Again, in the Arcana Coelestia we find that "the delights into which the angels are remitted in a state of evening are the delights of magnificence in the embellishment of homes, and other similar delights. These delights finally become the ultimate plane of celestial good, . . . and without a tempering by means of such things, the good of heavenly love becomes, as it were, dry, and is afterwards loathed as a thing of no value." (A. C. 8487.) There are also many statements as to the fact that from the spiritual heaven are derived all the laws and harmonies of the art of the world, also as to the architectural and paradisiacal magnificence of heaven, and as to the correspondence of the forms of art with spiritual and celestial things.

     Turning to the Scientific Works, in the Rational Psychology there is the following significant generalization: "Affections are changes of state corresponding to the harmonies which flow especially into the sensorial organs. The whole brain or the common sensory is affected by the sonorous harmonies of the hearing; the inner sensory by the harmonies of the objects of the sight; the pure intellect by the harmonies of the ideas of the imagination, and especially of the thought; the soul by the harmony of the natural truths of the pure intellect; God by the harmonies of the higher or spiritual truths of the soul. From this it is evident that there is nothing in the created universe which cannot be explained by means of forms, ideas, harmonies, and affections." (Nos. 189, 190.)

     What conclusions can be drawn from these passages? As to those from the Writings: first, that art belongs to the natural mind, and is intrinsically exterior, not interior. It is essential as recreation and in providing an ultimate plane for interior delights, but is not an end in itself. Art is an ultimate power, and may powerfully affect the mind, and image interior things; but it is not in itself the independent source of anything spiritual. This teaching has its practical application in counteracting the school of thought that looks to science and art for the salvation of civilization. Frequently, also, we come across the expression of ideas, which in various ways exaggerate the importance of art, seeing in it the very essence of all spiritual values, and the artist as above and free from any moral responsibility. We should be on our guard against the infiltration of such ideas into our thought.

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The true importance of art is in its perfection of the ultimate sensuous plane of the mind, and its true end that this plane should be in full correspondence with the rational and the spiritual.

     Turning to a consideration of the quotation from the Rational Psychology, we have here what amounts to a key passage,-a foundation upon which a rational system of aesthetics could be built, suggesting the development of many lines of thought. It is the starting point for an examination of the interrelation of music, art, and literature; their relation to the three planes of harmony, of sound, of sight, and of the ideas of the imagination and of thought; leading to a consideration of the distinction between the senses of hearing and sight, and of their relation respectively to the will and the understanding, to the affection and the thought. Or, we might make use of it to commence an analysis of the range of the affections by which art is inspired, the various powers of the imagination inclinations of the intellect, and perceptions of sensation. It can also be used as the basis for the study of periods, to trace the correspondential relations between the inner forms of harmony as to religion and philosophy, and the ultimate forms as expressed in art. Of this only we will treat here.

     We have in the series, as given, the successive series of planes, the discrete degrees, according to which the mind is formed. Between these planes there is the relation of correspondence. Each plane is the basis for a conjunction of affection and form, of will and understanding, that constitutes harmony. There are the interior harmonies of religion and philosophy, of things spiritual and rational and the exterior harmonies of art, of things imaginative and sensuous. The question arises: In what manner is an artist affected by his interior mental environment?

     Before we attempt to answer this question, we will take up the subject in another aspect. We cannot consider environment without also considering heredity. It can be seen that, with the artist, his heredity includes a special endowment, an inborn affection that determines the quality of his creative ability; from this is the peculiar genius of certain peoples and nations.

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If we consider that this affection is the ultimate manifestation of interior affections, also inborn, it may be concluded that there is a predetermination, both interior and exterior, from which there is an inclination, interiorly, toward certain forms of truth, and exteriorly toward certain forms of art that mutually correspond.

     But it is further said in the Rational Psychology, as to the successive planes of harmony: "The form, state, and harmony of one of these [planes] may differ immensely from that of another. . . . Each has its own selfhood; . . . what one seeks, the other is very often averse to." (Nos. 194, 195.) This indicates, not uniform correspondence, but diversity of state and independence of development, each plane developing according to its own intellect. Thus there can be understanding by the artist of the laws of harmony in art, and at the same time a rejection of interior truth. This, however, does not necessarily imply a contradiction, but refers rather to the unequal, irregular, and imperfect development on successive planes.

     Returning to the question of environment, it is clear that the artist is consciously subject to the mental environment in which he lives, and that this will particularly affect the ideas he is able to express, which comprise the subject matter of his art. It is clear, also, that his external environment, the forms of art with which he is surrounded, will largely determine his mode of expression. It is less clear, but we believe it to be possible, that there is in addition a spiritual influx into the affections, causing a preference for certain particular forms of harmony. Certainly we know that we are continuously affected by the spirits with whom we are associated.

     If we take all the factors together, what do we see? What combinations of forces, spiritual and natural, shaped the form of the Parthenon, or the form of Chartres?

     There is, first, the separation from previous tradition; a new form emerges, inspired by a new love. It establishes a new tradition. It involves perception of harmony in a new form. Everything subsequent depends upon the formation of this new love, which creates in the imagination an image of itself, a new ideal, at first obscure, afterwards fully revealed. Of this, Bishop de Charms has suggested that it is inmostly a work of Divine creation, beyond human consciousness, from the hidden ordering and preparation of states, by which a new love is born, a new form brought into being, adapted to the state of man's reception,-a spiritual form, the material image of which is a work of art.

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     This creative process, however, does not preclude a consideration of the means by which it is brought about,-that men are especially endowed and prepared, are also subject to the influx of spirits according to their spiritual environment, and that these are among the causes to be considered in the creative process. In this manner we can have some idea, obscure though it be, of how works of monumental art are representations of deep spiritual significance.

     In heaven there is the most perfect relation of correspondence. There correspondence is immediate and complete, and every form of art is an image of what is spiritual or celestial. It is also true on earth, but in a manner that is more gross, less perfect. And though we have only the most general perception of such things, still there is correspondence, or the effort to bring such correspondence into effect; and we see something of correspondence in the styles of all periods. The study of periods shows some that were inspired by a more interior love, others by a less interior love. The development of a period from its beginning shows an increased unfolding of its form until it reaches fulness of expression, after which there is an inevitable decline, or transition, as a change of state takes place, and a new love, lower or higher, takes the place of the former.

     The Egyptian civilization maintained a continuity of form for 3,000 years. Christian civilization shows rapid changes of state, corresponding to the vigorous growth characteristic of the Western World since the fall of the Roman Empire and the beginning of the Christian era.

     There is perhaps no more perfect example than Greek civilization in which to study the development of art in this manner. This is so, because we can follow its development from beginning to end, from its primitive origin through its age of most perfect expression-its Golden Age-to its ultimate decline and its absorption by other forms. And, except for the earliest times, we have a well-documented history, both political and social, to which to refer,-a wealth of material making every form of analysis possible.

     Greek civilization,-though its religion was a form of idolatry, the last remnant of the Ancient Church, its moral and civil life filled with corruption,-nevertheless produced a noble philosophy and a noble art, both of which are characterized by a certain rational quality which in art is called "classic"-an art of noble and human subject matter, a harmony of balanced symmetry, of finely disciplined restraint, subject to the ordered judgment of the rational mind.

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It presents to us an image of the heavenly form. The art of Greece, like its philosophy, has had a continued influence upon subsequent history, up to and including our present age.

     A wonderful thing about Greek civilization was its appearance at the end of the era of ancient civilization, many centuries after the vastation of the Ancient Church, and just before the Christian era, its origin not adequately accounted for from natural causes. We see the gradual attainment of an end through generations of effort as though foreseen from the beginning. We see in this a people in Providence determined to the fulfilment of a certain end or use, a racial strain endowed with a love of beauty and a love of truth working together harmoniously to this end.

PROPHETS AND PLACES.

     "'Patmos' signifies revelation, from the memorable fact that there a revelation was made to John. All persons mentioned in the Word, and all by whom the Word was written, were led to places that were significant, to the end that all things in the Word might be significative. Yea, the Lord Himself, for the same reason, went to like places, as into Galilee, to Tyre and Sidon, to Jerusalem, into the Mount of Olives there, and also, when an infant, was carried into Egypt. It was the same with the prophets, and with many who are mentioned in the historical Word. Therefore, also, John was commanded to betake himself into the island of Patmiss, that the things which are to be at the end of the church might there be revealed, because an 'island' signifies a nation that is about to accept truths of doctrine." (A. E. 50.)

HOPE IN THE LORD 1948

HOPE IN THE LORD       EDITOR       1948

HOPE IN THE LORD.


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     "Certain it is that the New Church, which is the New Jerusalem, will come into existence, because it has been predicted in the Apocalypse (chaps. xxi, xxii); and it is also certain that the falsities of the former Church must first be removed, because it treats of these in the Apocalypse up to chapter xx." (A. R. 547.)

     It is not given to men or angels to foreknow future events, but the man who has faith in such emphatic predictions of Divine Revelation will cherish the hope and indeed the confident expectation of their fulfilment,-that the falsities and the evils of the former Church will gradually be vastated, and that the goods and truths of the New Church will gradually be established in the minds and lives of men-that through this Church the Lord will restore the race on earth, leading mankind to a state of society that will emulate His heavenly kingdom, with its peace and felicity of mutual love.

     But the Divine Providence does not operate without means, and the New Church cannot be established by any superficial removal of the false beliefs and evils of life that prevail in the former state, but only by the individual cooperation of men who will perform internal repentance. "To believe in the Lord is to have confidence that He saves; and because no one can have this confidence unless he lives well, therefore this also is meant by believing in the Lord." (A. R. 553e.)

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A sound basis for hope, for a "hope in the Lord," is with those who are doing their part in promoting the establishment of the Church, in themselves and in their children, by cooperation with the Lord in all the means which He has provided for the salvation of the human race.

     In the Scriptures the man of the church is exhorted to have faith in the Lord and to "hope in Him," also to do his part in cooperation with the Lord, to the end that the Divine purposes may be fulfilled. "Blessed is the man that trusteth in the Lord, and whose hope the Lord is." (Jeremiah 17: 7.) "It is good that a man should both hope and quietly wait for the salvation of the Lord." (Lamentations 3: 26.) "Happy is he that hath the God of Jacob for his help, whose hope is in the Lord his God." (Psalm 146: 5.) "Be of good courage, and He shall strengthen your heart, all ye that hope in the Lord." (Psalm 31: 24.)

     The contrast between a blind faith in the Lord, or faith alone, and the faith that is ultimated in works, is fully shown in the Writings, and we would offer some reflections upon this teaching to illustrate what is meant by "hope in the Lord," in contrast with the false hope of trust in one's self.

     Ignorance of the Future.-It is the Divine will that man should have every appearance of living and acting from himself. And that this appearance may be preserved, it is of the Divine Providence that the future is hidden from both man and angel, and that future events cannot be known until they have come to pass, thus that Providence can be seen in the back, but not in the face. (D. P. 187.) If the future were known to human creatures, they would not have freedom, with its individual initiative, its hopes, its aspirations, its fears, its struggles, its triumphs. No man could then be inspired with the affection, desire, and reflective thought which make his internal life and its perfect appearance of spontaneity.

     Spiritually, a man can be gifted with this happy state only in proportion to his acknowledgment that he lives from the Lord alone, and that the Lord alone gives him life itself, with all its accompanying faculties and their delights. Every angel of heaven is in this acknowledgment, and the more fully he is in it, the more open his interiors are to receive the Divine influx, and at the same time the more perfect is the appearance that he lives from himself.

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Every angel also has a perfect memory of the past and a certain intuition of the future, though not a foreknowledge of events, for this is of the Lord alone. (A. C. 2493; L. J. 74.)

     These are fundamental truths of our Doctrine, and among other things they serve to show why the Lord, in the Word, appeals to man as a free agent, as one who is to choose his own path through this life and in eternity, as one who is to choose between self-leading and the Lord's leading, between human prudence and the guidance of Divine Providence. They also show why the man who chooses self-leading is left to himself, though restrained from the excesses of evil, while the man who chooses to follow the Lord is inspired more and more with the loves that are angelic, and with their perceptions and graces, exercised with delight ineffable in use eternal.

     If man knew the future, he would have no occasion to look forward to future uses and events, and to provide wisely for them according to legitimate prudence and rationality. If he knew the future, he would be deprived of all initiative in undertaking natural uses, and would be as a stock and a stone in the things of the spiritual life. But he does not know the future, and it is of the Divine Providence that he does not know the future, to the end that he may act freely, with the faculties given him, in providing for the future in both natural and spiritual concerns. He is to have care for the morrow, but not anxious care. He is to act in the present with regard to the future, but to shun a dependence solely upon his own prudence, which is the avenue through which the hells inflow to excite anxiety for the future and all manner of unrest and discontent. The desire to know the future, we are told, is from the love of evil, thus from the love of dominion, and from all the lusts and cupidities of the love of self. Among the many who have this unholy desire to know the future and to foretell it, astrologers, witches, spiritists and the like have ever plied their trade and found their dupes.

     We read: "Since a foreknowledge of future events takes away the human itself, which is to act from freedom according to reason, therefore it is given to no one to know future events; but it is allowable for everyone to form conclusions about future events from reason; hence reason, with all that belongs to it, is in its life.

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From this it is that a man does not know his lot after death, or know any event before he is in it; for if he knew, he would no longer think from his interior self, how he should act or live so that it may come to him, but only from his exterior self that it is coming; and this state closes the interiors of his mind, in which the two faculties of his life, which are liberty and rationality, chiefly reside. The desire to foreknow the future is connate with most people, but this desire derives its origin from the love of evil; wherefore it is taken away from those who believe in the Divine Providence, and there is given them a trust that the Lord is disposing their lot, and consequently they do not want to foreknow it, lest in some way they should interfere with the Divine Providence." (D. P. 179.)

     We may see that it is not of the love of evil to think of the future, or to desire future things, if at the same time there is wise action in the present and trust in the Lord as to future events. In short, a man is not necessarily acting merely from his own prudence when he acts as of himself in freedom, if he looks to the Lord and trusts in His Providence, acknowledging that it is of Divine order that he should act for the best, according to his reason and intelligence, in every contingency, though believing that the Lord alone governs, provides, and permits. He then "hopes in the Lord" when he pictures in his mind the accomplishment of his desires.

     Despair.-We cannot foresee in particular what is the end of Providence with respect to our own lives or the lives of others, and if we could do so, we would continually interfere with the operations of that Providence. But we can enter into the stream of Providence by putting away the selfish ends of our own prudence, and by striving to cooperate with the Divine ends so far as they become manifest to us. And when the way seems dark before a man, he does not always realize how soon it would become clear if he would go to the Lord and strive to enter the stream of His Providence-how soon he would be visited with hope and confidence as to a happy outcome of his difficulties.

     The word for "hope" in the original of the Writings is spes, and the lack of it is desperatio-desperation or despair.

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It cannot but be in the life of regeneration, and in all that a man undertakes, spiritually or naturally, that he will come at times into dark states and conditions, when hope of the future fails him. Indeed, if he come not at times into despair as to his spiritual state, there is little hope for him. But if he is in the path of the spiritual life, his first thought and inclination in times of such despair will be to go to the Lord for help, to "cry unto the Lord in his trouble, that he may be saved from his distresses." He will seek this Divine help, not only by prayer and devout approach, but also by a courageous endeavor to resist and combat the evil spirits who have brought the dark cloud, and thus keep in the Divine and angelic sphere of that Providence which flows ever onward to final good.

     To the end that he may do this, he assembles the facts before the eye of his rational mind, seeking an indication and conclusion as to the wise course to pursue. At the same time he avoids depending upon means which are of human prudence and cunning device. He knows that by nefarious means he may force an apparent triumph over difficulties, but at a price he should be unwilling to pay. And he will find that if he adopts a wise course, following the dictates of conscience and enlightened reason, he will be given a hope and confidence through heaven from the Lord which can be given to no false effort and selfish cause.

     For the man who trusts in himself has shallow basis for hope in the spiritual life. He also who looks blindly to Divine aid, but strives not with the will that is given him, has shallow basis for hope. But a course of duty, and of fidelity to high principle, can be filled with genuine hope. And legitimate foresight and cooperation with the indications of Providence will be supported by the Power that rules all things for good. Bearing upon this we read:

     "Temptations in which man conquers are attended with a doubt concerning the presence and mercy of the Lord, also concerning salvation. The evil spirits who are then with the man, and who induce the temptation, strongly inspire what is negative, but good spirits and angels from the Lord disperse this doubt in every way they can, and continually hold the man in hope, and at length confirm him in the affirmative. While he is in temptation, the man hesitates between the negative and the affirmative.

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He who succumbs remains in doubt, and falls into the negative. He who conquers is indeed in doubt, but still he suffers himself to be uplifted with hope, and he persists in the affirmative." (A. C. 2338.)

     "The Lord permits the infernals to lead the good into temptation by their infusing falsities and evils, which they do with every effort; for when they are doing so they are in their life and the delight of life. But then the Lord Himself immediately, and mediately through the angels, is present with those who are in temptation, and resists by refuting the falsities of the evil spirits, and by dissipating their evil, whence come refreshment, hope, and victory. In this manner the truths of faith and the goods of charity with those who are in the truths of good are implanted interiorly, and more strongly confirmed. This is the means by which spiritual life is bestowed." (A. C. 6574.)

     Here we have a graphic picture of the way in which the spiritual life of the church is "interiorly implanted" in a man after he has resisted and rejected the falsities and evils infused by the hells,- a picture of the individual judgment whereby the hypocrisy of the former state is dissipated, and the genuine faith and charity of the new is bestowed. It is effected by the Lord and the angels, but only with the man's cooperation in freedom; and he is uplifted with hope in the degree of his cooperation, and in the degree that he does not indulge in the vain expectation of receiving the reward without paying the price.

     Is there any other way in which the New Church, which is the New Jerusalem, can certainly come into existence? "The church is in man; the church which is outside of him is the church with a number in whom the church is." (S. S. 78.) If the church is not established in the interiors of individual man, it is not really and permanently established, but only superficially and in appearance. This is especially true of the New Church. Its doctrine is an interior doctrine,-the doctrine of the spiritual sense of the Word, now revealed to awaken an internal light and love in the internal rational of man.

     The New Church may be superficially established by professions of belief in the Heavenly Doctrine and an outward worship and life in accordance therewith, when yet the internal life is untouched and unreformed because interior self-examination is not performed and there is no victory in spiritual temptation.

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And unless there is some perceptive acknowledgment of the Divine Human of the Lord, now revealed at the Second Coming of the Lord in the Heavenly Doctrine, and unless there is a zeal to defend and fight for that Doctrine of the Lord, as Michael fought the dragon of faith alone-to fight in one's self the inherited state of dependence upon a Divine operation without human cooperation-then the would-be New Churchman is cherishing a vain hope in the Lord.

     But there will be those who are unwilling to indulge this vain hope-those who receive the Lord in the faith of love, and who seek from Him the power to do their part in the upbuilding of the church. And they will receive that power from the Lord, both for the work of their own regeneration and for the performance of uses to others in the life of the church. To such will come the words of the Psalm:

     "Be of good courage, and He shall strengthen your heart, all ye that hope in the Lord." (31: 24.)

     The Hope of Love.-Hope in the Lord, and its good courage, through which a man's heart or love is strengthened, is especially his acknowledgment of the Lord as omnipotent Savior and the Giver of eternal life to the worthy, but also his acknowledgment of the Lord as the Source of love and strength with man in all the undertakings of the natural and the spiritual life. Without such a hope in the Lord, no undertaking whatever can be spiritually prosperous for a man. The wise man acknowledges this, and he keeps in the stream of Providence by following the Divine Truth wherever it may lead him,-following the Truth with active and conscientious endeavor, while leaving the outcome in the Lord's hands.

     That hope in the Lord is not to be blind, passive, and powerless,-a waiting for influx,-but enlightened, active and strong, is because the Lord inspires hope through a man's love and its freedom. We have this definition in the Writings: "It is the delight itself of reason that from love it sees the effect in thought, not in the effect, but before it, that is, not in the present, but in the future. Hence man has what is called HOPE, which increases and decreases in the reason as he sees or expects the event." (D. P. 178.)

     Confidence or trust is of the will and love, but hope is in the understanding from the love, which there pictures the fulfilment of its desires or ends.

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So long as love is thus able to contemplate the means whereby it may accomplish its desire, so long hope is heightened and increased; but when these are wanting, and obstacles are presented, hope fails and despair succeeds. "Hope deferred maketh the heart sick," runs the Proverb.

     Hope is also defined in the Writings as the "continuing of desire." (S. D. 4299.) For so long as the desire of love continues active, so long there is hope,-the hope of fulfillment. Such a hope is preserved with every man to eternity. Even the devils of hell have such a hope, though it can never be completely fulfilled, because their desires are evil. "In order that they may live, and be prepared for some use, they are at times allowed to come into their desires." (S. D. 4299.) "Even evil spirits have their comfort from hope; for when they intend and desire, and have the hope of doing evil, then they have comfort and are at rest; and therefore they also have a quiet life from hope." (S. D. 2880e.)

     We may see, then, that it is the endeavor flowing from the desire of love that produces a bright and sanguine state of hope in the human mind, and pictures a fulfillment in the thought. As long as the desire exists, and the will is in the active endeavor to remove obstacles, there is a state of hope, and the fulfillment is conceived as a possibility. But as soon as the desire of love fails, or is overcome by obstacles, hope fails, and there is a feeling that the fulfillment is impossible. Extinguish love, and you extinguish desire, endeavor, and hope. Kindle love, and you excite desire, endeavor, and hope. The source of a hopeful state is love; and if you would accomplish any good object, kindle a love for it as the primary and essential means. Nothing seems impossible to love, and to a good love nothing is impossible. For a good love desires only what is good, and reposes its hope in God and the fulfilment of His Providence; and "with God all things are possible."

     It is the state of a good love or charity toward the neighbor that looks to God, has faith in Him, and is filled with hope,-the hope of doing good to the neighbor in beneficial uses. Wherefore Paul says: "And now abideth faith, hope, and charity, these three; but the greatest of these is charity." (I Corinthians 13: 13.) And hence also the Writings say: "Genuine confidence cannot be given with others than those who are in the good of charity, and genuine hope cannot be given with others than those who are in the good of faith." (A. C. 6578.)

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     From all of which it is evident that hope in the Lord is not blind, passive, and powerless, but enlightened, active, and strong, because the Lord inspires hope through a man's love and its freedom, especially through love to the Lord and love of the neighbor.

     Without a certain internal confidence and hope of salvation, no man can repent and undergo temptations. The very force from which a man resists evil in temptation is a hope and confidence inspired by the angels who are with him, and who support his desire to gain the victory over evil. That hope and confidence are born of the love and desire for salvation and the spiritual life, and are only genuine when the man seeks the legitimate means of regeneration. There is no genuine hope with one who believes in salvation by faith alone. With him there is a false and vain hope, because it is from self-love that he seeks his own salvation. Genuine hope is with one who acts from his confidence, believing that the Lord has given him a will that he may so act, both in the works of repentance and the works of charity toward the neighbor.

     The man who has a confidence that he will be saved, but does not employ the means of salvation, is either in the conceit of his own goodness or in the false hope of salvation by faith without works. On the other hand, the man who lacks all hope and confidence of being saved is either confirmed in evil or is spiritually indolent. With many who lack this confidence there is a state of morbid self-consciousness. In the presence of their evils, of which they are highly conscious, they in reality confess themselves powerless, because they will not make the necessary effort to overcome them-will not make the effort, while calling upon the Lord for His aid.

     The despair into which a man comes in the extremity of temptation is the sign of his acknowledgment that he is of himself powerless against the hells, and that the Lord alone can deliver him. It is a sign that he has resisted evil to the extreme of his own effort, and so despairs of deliverance. From the moment of his admission of this fact, hope and confidence begin,-hope and confidence in the Lord. This is the great use of temptations.

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They reduce man to the acknowledgment of his dependence upon the Divine aid; and when he has been reduced to this, he has gained the victory, and can be uplifted and blest with a power over evil, and with every appearance that this power is his own. Without temptation, in which he is reduced to the last extremity of his own power, and fully realizes that he cannot save himself, a man would never acknowledge that the Lord alone can save him. He would never completely renounce confidence in himself.

     But they who regenerate are delivered from this self-confidence, and are elevated by the Lord to the hope and confidence in which are the angels of heaven, who have no dependence upon the prudence of self-love, no fear of impending calamity, no anxious care for the morrow, but are kept safe from these unhappy snares by a sublime faith that all things happen for good with one who puts his trust in the Lord.

     Fulfilment of Prophecy.-Those who have faith and full confidence in the prediction that "the New Church, which is the New Jerusalem, will certainly come into existence" may be moved at times to despair, because of the few signs of its fulfilment. Then it is well to recall the further prediction that "the falsities of the former Church must first be removed." This removal may be effected by various forms of outward vastation-superficial and palliative-but a real vastation can be accomplished only by the interior purification of human minds through the process of spiritual temptation, in which the Heavenly Doctrine is embraced in faith and love, and the former falsities rejected. A new quality of mind and life will be established by this slow and gradual process of growth; and as this is accomplished, the Church will be extended from the few to the many. For of what avail is an increase in numbers without a corresponding increase in quality? It is according to order, also, that the internal of the Church should first be formed, and from that the external; as we read:

     "That the New Heaven is formed before the New Church on earth is according to Divine Order. For the church is internal and external, and the internal church makes one with the church in heaven, thus with heaven; and the internal is to be formed before the external, and afterwards the external through the internal.

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As this New Heaven, which makes the internal of the church with man, grows, so far the New Jerusalem, that is, the New Church, descends from that Heaven; wherefore this cannot take place in a moment but it takes place as the falsities of the former Church are removed; for what is new cannot enter where falsities have first been ingenerated, unless these be removed." (T. C. R. 784.)
BOOK ON SWEDENBORG 1948

BOOK ON SWEDENBORG       GEORGE DE CHARMS       1948

     EMANUEL SWEDENBOEG SCIENTIST AND MYSTIC, by Signe Toksvig.

New Haven, Conn.: Yale University Press, 1948. Cloth, 389 pp., $5.00.

     We have not attempted a comprehensive review of this work, but merely wish to set forth the impression it made upon our mind.

     From a literary standpoint this life of Emanuel Swedenborg is well written. Miss Toksvig displays a wealth of scholarship. Her picture of 18th century Europe is drawn with historic accuracy, with careful attention to detail, and with skillful delineation of the personalities whose lives were intertwined with that of the noted philosopher who is the central figure in the narrative. She gives evidence of having read the works of Swedenborg extensively, with care and studied detachment. But she has by no means done so with an open mind. She entered upon her task with a personal philosophy fully crystallized and predetermined. It is a philosophy designed in accord with the most approved pattern of modern thinking-one that is satisfied to accept the results of "controlled experiments" as the final arbiter of judgment in every field of investigation. In regard to things supernatural, nothing is to her believable that does not pass the standard tests of the Society for Psychic Research. It is a philosophy constructed to contain a universe of ponderable matter, and of mechanical energy, but nothing more. In the course of her painstaking explorations, every discovery that seems to transcend these basic requirements must, Miss Toksvig insists, be twisted, folded, crushed, and fitted into this ready-made framework of thought.

     For one who is committed by a scientific conscience to the acceptance of every well-established fact that comes to light in the investigation of Swedenborg's life, this fitting-in process is a task of no mean proportions.

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At times it requires consummate skill. In the work before us, it is accomplished with notable finesse. The difficulty arises from the fact that, in this restricted and materialistic concept of the universe, there is no room for the idea of a spiritual world wherein those who have lived on earth continue a personal existence after death. Lest the writer be suspected of any such primitive and childish delusion, she carefully encloses "spirits" and "angels" in quotation marks.

     As an unbiased biographer, she recognizes that this remarkable scholar was an able engineer whose common-sense approach to the solution of practical scientific problems enabled him to make an outstanding contribution to the industrial development of his native country. In addition, his astonishing versatility, his unceasing diligence in exploring a wide range of scientific knowledge, and his keen insight, led to the discovery of many facts quite unknown to his contemporaries, but fully verified later by more expert investigations. He was honored by the King, respected by his colleagues, and revered by the nation he served. He filled with marked distinction a post of public responsibility in the Swedish College of Mines.

     All this is fully established. Yet he naively asserts that he was introduced into the spiritual world, where, for twenty-nine years, he was in continual and open communication with departed souls. With obvious determination to be fair-minded and calmly judicial in her analysis of his character, Miss Toksvig struggles valiantly to resolve this seeming contradiction. Her attitude is as kindly and as tolerant as the demands of scientific accuracy will permit. But it is the attitude of one who is looking down from the exalted heights of modern learning in the fields of psychology, psychiatry, and psychic research-looking down with genial condescension upon a product of 18th century thinking still enmeshed in the childish hallucinations of the middle ages.

     She absolves Swedenborg, indeed, from any charge of insanity according to the accepted "medical" definition of that term. But the question as to whether his peculiar mental state might fit a broader interpretation of the word is left unanswered. He is given credit for a number of scientific discoveries far beyond his time; but the philosophic concepts which alone could have led to these discoveries in an era when the mechanical facilities for direct observation were not yet available-these are largely discredited as unconscious "borrowings" from the Neoplatonists, the Buddhists, and other ancient writers with whose works Swedenborg must have been familiar.

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     His well-authenticated messages from the spirit-world are explained on the theory of "psychon systems" of discarnate memories that are presumed to remain as a sort of echo of one's mental life for an indeterminate period after death. By what is called "personality association" these are supposed to come into telepathic communication with the living, under certain unusual conditions. But what, after all, is a "psychon system"? What is "personality association" except a name for a mental phenomenon, the existence of which cannot be denied, but which no one really understands?

     The real stumbling block that proved insurmountable to the writer, in her sincere attempt to account for these professed experiences of Swedenborg, was her utter inability to conceive of anything "supernatural" or "spiritual." To her the idea of personal survival after death seems to be acceptable only as the poetic expression of a deep human longing to escape from the uncomfortable actualities of the fixed material world. A real spiritual world, peopled by real human beings, capable of enjoying sensations, thoughts, aspirations
-capable of performing uses to one another in a heavenly society-this is a concept which to her seems altogether unthinkable.

     When Swedenborg declares, therefore, that he did see and talk with spirits, she can only conclude that what he experienced was the subjective product of his own overactive imagination. She implies that Swedenborg, quite innocently perhaps, made a deplorable mistake when he convinced himself that these visions were real. If only he had recognized them for what they were,-the unsubstantial figments of his mind, the symbolic expressions of the subconscious, produced by overconcentration upon abstract reflections,-and had let it go at that, men would have welcomed his Writings. He would have made for himself an enviable name as one of the great thinkers of all time. But by insisting upon these things as objective realities, he undermined confidence in his judgment, and prejudiced the reader against his philosophy.

     This observation is made not without a note of pity for one who in other respects gave evidence of deep sincerity, of unbounded industry, combined with humility and kindly regard for others, and, above all, of remarkable intellectual powers.

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But still he made this unforgivable blunder. With unflinching courage, this man who was sustained by an immovable conviction of his Divine Mission faced a disbelieving world calmly to the end, refusing even on his deathbed to admit that his claims were without foundation. The charitable explanation offered us by Miss Toksvig is that he was a victim of complete self-delusion.

     We find this labored solution of the problem harder to believe than the simple truth that there is a spiritual world wherein human beings continue to live after the death of the body, and that Swedenborg did live among the inhabitants of that world, even as he himself solemnly declares. This is indeed a miracle without parallel in human history. But the evidence supporting it in the life and Writings of Emanuel Swedenborg cannot be explained away by any scientific theory so utterly ill-founded as that of a "psychon system" with which Swedenborg is said to have communicated by "personality association."
GEORGE DE CHARMS
PARENT TEACHER JOURNAL 1948

PARENT TEACHER JOURNAL              1948

Published by General Church Religion Lessons.

Provides material for the use of parents, teachers, and children in the field of religious education.

EDITOR:     Rev. F. E. Gyllenhaal, Bryn Athyn, Pa.


Issued Monthly, September to June, inclusive. Subscription, $1.50, to be sent to the Editor.
Church News 1948

Church News       Various       1948



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     LONDON, ENGLAND.

Michael Church,
Burton Road, Brixton.

     It is over a year since news of this Society was reported to the LIFE, and a great deal can happen in a year. It would be tedious to produce a catalogue of events, and therefore it is proposed to present instead a general picture, with principal events as focal points.

     The last published news was in the issue for December, 1946, and in that report the Society's welcome to its new pastor, Rev. Martin Pryke, was described. Now we are able to consider progress under the new pastor, who is now well known to us all and well liked for his own personality as well as for his use as Pastor.

     When he took charge of the Society in September, 1946, there were already signs of a quickening of interest in the Society after a period of depression during the war; and it is now possible to say that, in spite of the loss to the congregation of Forces' visitors who were so prominent a feature of society life during the war, the attendance at worship has shown a considerable advance in numbers. The average is now higher than it has been for years.

     In addition to the activities at Burton Road, the offshoots at North Finchley and Chadwell Heath have continued to prosper, and although distance prevents quite a number of these friends from a regular attendance at worship, nevertheless we see them in strength on special occasions.

     In between, the Pastor holds monthly classes in these localities. At Finchley the monthly services and classes continue at the home of Mrs. Briscoe, while at Chadwell Heath the monthly meetings are taken in turn in the homes of the members of the group. At the urgent request of this group, the Pastor held a service during the last quarter, and it would seem that the use served will justify a repetition of the experiment. There are some young people at Chadwell Heath, and the group is growing slowly.

     Socials.-Mention of these groups suggests that one of the Pastor's bright ideas should now be recorded. He hit upon the notion that it would be useful to invite the Chadwell Heath group to organize the New Year Social at Burton Road. The previous year he had called upon the young people, and possibly the success of that venture had something to do with the delegation of a similar duty to the Chadwell Heath group this year. The result was that the group got busy and provided a most enjoyable social evening with a very large attendance.

     The group hired a motor coach to bring themselves and their props to the social, and thereby got over the difficulties of no private motoring. It is useful to know that after the social, which was concluded right on time under the M. C.-ship of Mr. Leonard Lewin, we found out that the whole evening had been carefully time- scheduled. During the social we had not the faintest idea that a stop watch was being used to ensure keeping to the schedule-the whole affair seemingly having been a carefree enjoyment for all, except possibly the organizers.

     The next social, at Easter, was organized by the Finchley group, and they, gaining from the experience of the Chadwell Heath group, decided to emulate the previous social by having two Masters of Ceremonies, instead of one.

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Messrs. Keith Morley and Bob Bruell were the M. C. for the evening. One was M. and the other was C. M., of course, could not function without C. The Master could not control without Ceremonies, and Ceremonies would scarce he dignified and orderly without their Master. So, although their opening duet used a tune from "The Mikado," a slice from the dual princeship of "The Gondoliers" would have given more local color.

     This social also was a huge success, and although quite different in many ways from the Chadwell Heath one, it is certain that the Society was completely charmed by both of them. And now, emboldened by these three successes, we are looking around corners and wondering whether to ride on our success, or whether we should not now try to remember that we are not separate groups, but in reality all parts of one Society, and in consequence should now let all of us organize all of us for the next Society Social.

     Other Events.-The next thing to report concerns the development of the Pastor's programmes for the worship and for the educational phases of our activities.

     We have celebrated the Festivals of Easter, June 19th, Harvest, Christmas, Swedenborg's Birthday, and again Easter. All of these have been well attended. On some of the occasions the ladies have provided lunches from the parcels sent from friends abroad. These parcels make a most acceptable contribution to our Society festivities, as otherwise there is no alternative but to have each member bring his own eats, and sometimes this creates difficulties for friends who have run out of suitable types of food to carry along for at fresco meals. To those abroad we send our grateful thanks.

     In addition to the Church Festivals, there have been lunches and afternoon meetings for the whole society on the occasions of the Annual Meeting, the visit of Mr. and Mrs. Will Cooper from Bryn Athyn, and on three Sundays when the Women's Guild had arranged to have talks given. Two of these were by Mr. Louis Levine of South Africa, and one by Mr. Stanley Wainscot.

     As distinct from other meetings on Sunday afternoon, the ones arranged by the Women's Guild attracted the least support, and this certainly was due to the increasing number of Sunday afternoon functions and the distances to be traveled. The friends find it necessary to make a selection, and quite rightly give the Church Festivals priority of choice. If we were a more closely knit body in places of residence, no doubt all these functions would benefit; but as I have heard of a three-hour journey each way in some instances, it is not easy to make this a frequent feature of life.

     Other Sunday afternoon meetings are the Pastor's Young People's Classes which are held once a month. Alternating with the Sunday class is a week-day monthly class held at Swedenborg House, the home of the Swedenborg Society, which has shown a very friendly attitude towards the General Church in recent years. Its doors have been opened for meetings of the New Church Club, the Pastor's Council, the Finance Board of the British Finance Committee, as well as our Young Peoples' Class. And last year the British Assembly held its meetings at Swedenborg House.

     Classes and Singing.-Twice each month, except in the summer, the Society Doctrinal Class is held. It has not been uniform in achieving success, but a recent change in the type of class has resulted in the accession of greater support. The class is held at Burton Road on the first and third Thursday in each month.

     It is becoming customary these days, when we hear the announcement of these classes, or of the church festivals on Sunday afternoons, to hear also that the class or celebration will be preceded by a singing practice.

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Mrs. Wainscot is organist, and Mr. Wainscot as music master has been struggling (I think this is the right word to use) to improve the standard of the congregational singing.

     This venture, too, is meeting with success, there being only a few who incline obstinately to the view that they cannot sing! However, we can now "go right in" much more as a unit than we did a year ago, and if at times the harmonies are not strictly as written by the composers, the total effect is much better.

     At the time of writing, a series of sermons on the Ten Commandments is in progress. On a recent Sunday I was waiting outside church after service to speak to one of the members of the congregation, and I waited a long time. It seems that most of the male members of the congregation that morning lingered in the cloakroom after the service, and were engaged in a discussion of the implications of the sermon. On that Sunday certainly the Pastor had attained his purpose.

     This survey of the Society's activities for a year and a bit throws into the picture one outstanding feature,- the great amount of work undertaken by the Pastor. He must be present at all the meetings. He must travel miles in carrying out his duties, and these do not end with his services to Burton Road. He also cares for the isolated; and on the rare occasions when Burton Road has a week free from activity other than on Sunday, the Pastor is visiting the isolated, in the North, in the West Country, and neater home in East Anglia, or in Sussex and other localities.

     Finally, let me crave indulgence for the lack of a regular news bulletin during the past year. It has been a rather difficult period for me personally, and so my duties have got neglected. This report will, I think, show that progress has been made in many directions, and if this is clear I shall be grateful.

     The brightest spot we have noticed, in addition to the average increase in the number of the congregation, is the need, which has arisen for the Pastor to arrange special children's addresses on festival occasions and for special children's celebrations. These occasions have been very successful. As an older member who has been privileged to hear the addresses, which have been delivered during the services, I can testify to their value. They are what I imagine a child would enjoy. The Pastor does not succumb to any temptation to talk down to our juniors. He speaks clearly and simply, with due regard to their capacity to understand even some profound things when told in a direct way.
May 19, 1948.
PERCY DAWSON.

COLCHESTER, ENGLAND.

     Since the last report from this society we have passed from winter to spring with its sunshine and flowers. and it seems particularly fitting that Easter should be celebrated at this lovely season.

     During the service on Palm Sunday our pastor, the Rev. Alan Gill, gave a special address to the children-inspiring to the adults also-after which the children brought their offerings of flowers and plants to the chancel.

     An evening service was held on Good Friday, and on Easter Sunday morning the Holy Supper was administered, followed by the singing of the Twenty-second Psalm. Over eighty people were present at this service, including a small number of visitors.

     At our last Annual Meeting a new committee was formed to organize the children's socials and parties, and there were many willing volunteers among the ladies for this work. As a result, the children's Easter social started with a lovely tea, a very large Easter egg, and many lively games in the evening.

     Following the Easter recess, Doctrinal Classes have been resumed, continuing the study of the work, God, Providence and Creation.

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The chapter on the Laws of the Divine Providence is now being considered, and the classes on this subject have been very interesting and instructive. The weekly singing practice is now conducted by Mr. John F. Cooper, who has recently undertaken this post. With Mrs. Cooper as accompanist, their efforts should produce good results.

     The Young People's Class meets weekly at the pastor's home, and they are studying the work on Heaven and Hell. They have an occasional social evening on Fridays instead of the class. During the summer the social will no doubt he replaced by tennis.

     Very enjoyable Military Whist Drives were recently held at the homes of Mr. and Mrs. Owen Pryke and Mr. and Mrs. John Cooper, at which considerable sums were raised to help purchase some new furniture for our church. This kind of social evening proved a very pleasant way of combining business with pleasure, which we hope to repeat in the near future.

     The local chapter of the "Sons" held a meeting on April 22nd, when Bishop Willard D. Pendleton's address on "New Church Education and Modern Thought" was read. They were pleased to have with them the Rev. Martin Pryke, of Michael Church, London.
WINIFRED A. APPLETON.

DETROIT, MICHIGAN.

     New Place of Meeting.-We are happy to be able to report that, after several disappointing delays, we have at last moved to our new quarters in the fine, attractive new home of the Ferndale Community Center. Our new address is 400 Nine-Mile Road East, which means east of Woodford Avenue, Detroit's main thoroughfare, and approximately nine miles from the Detroit City Hall. This information is given for those of our friends who may he driving through Detroit and would like to attend one of our services, held every Sunday at 1l.30 a.m.

     The building is of solid masonry construction, spacious and handsome, and very well suited to our requirements. We consider ourselves very fortunate that the management of the Center thought so well of our group that we were the only organization considered for Sunday use of the new building.

     At our first meeting there-a lay service on May 2nd-we were much impressed by the adaptability of the building for our uses and the size of the main auditorium, which will easily seat 150 persons, and so should take care of our growing membership for some time to come. There are also a number of smaller rooms, one of which is furnished as a lounge and is very suitable for informal gatherings, classes and business meetings. When fully equipped and completely furnished, the new building should be adequate for our every need. In the large kitchen there will be every facility for preparing and serving meals; so we hope soon to be able to have the time-honored and popular Friday suppers, or a reasonable facsimile thereof.

     Resident Minister.-So much for our new home. Now for some even more important news. We were very much heartened and encouraged when we learned that Bishop de Charms had appointed Candidate Kenneth Stroh to be Assistant to the Rev. Norman H. Reuter. Mr. Stroh is to be ordained on June 19th, and will take up his residence in Detroit. Thus he will become our first resident minister, which we regard as a very important and significant step forward, and one in which we are all taking the keenest interest. This will make it possible for us to hold full services at least twice and perhaps three times a month, together with weekly doctrinal classes and all the other activities of an organized society of the church.

     Mr. Stroh was with us and conducted services during last summer.

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We took to him immediately, and we are delighted that he is coming to work with us. He will be warmly welcomed and may be sure of the wholehearted cooperation of every member of our group.

     At our Annual Meeting, held on May 23rd, it was arranged to make a special event of Mr. Stroh's first service as our minister. Tentatively set for Sunday, July 4th, the service will be followed by a picnic luncheon and social afternoon on the shady lawn at the home of Mr. and Mrs. Walter C. Childs.

     At this meeting, also, complete arrangements were made to take care of the new and additional responsibilities which will devolve upon us in this new step forward which Bishop de Charms has made possible for us. An enlarged Executive Board was deemed necessary to the proper conduct of our affairs, now that our activities will be so greatly increased. The personnel of the new Board is as follows: Rev. Norman H. Reuter, Chairman; Norman P. Synnestvedt, Secretary; William F. Cook, Treasurer; Geoffrey S. Childs, Reynold Doering, and Leo Bradin.

     Mr. Sanfrid Odhner is Corresponding Secretary for our group, also editor and publisher of a little monthly calendar of events and comments, "The Detroit New-Churchman," very cleverly written, and most useful in keeping our members posted on important dates to be remembered.

     Our sincere gratitude and thanks go to Bishop de Charms for making possible this further development of the uses and activities of our group. The extra responsibilities involved are gladly accepted by our membership, and we feel confident that, under the guidance of the Rev. Norman Reuter, and with the additional services and activities that will he possible with Mr. Stroh as our resident minister, the Detroit group will continue to move forward with greater confidence than ever to our ultimate goal of becoming a full society of the General Church.
WILLIAM W. WALKER.

     A Circle.-Bishop de Charms informs us that, in response to the request of the members constituting the Detroit group, he has officially recognized them as the Detroit Circle.
EDITOR.

BRYN ATHYN.

     The Women's Guild met on the second Tuesday in May, and elected the following officers: Mrs. Kenneth Synnestvedt, President; Mrs. Edward Davis, Vice-President; Mrs. Ralph McClarren, Treasurer; and Mrs. Ralph Klein, Secretary.

     The Annual Meeting of the Bryn Athyn Church was held on Friday, May 14, Bishop de Charms presiding. After the reading of the Minutes of the Semi-annual Meeting of last October, the Bishop announced that Miss Renee Smith has been appointed to teach the 5th grade next year, succeeding Miss Zara Bostock, who has accepted a position in the Pittsburgh School.

     At this meeting, seven reports were presented and two important questions were acted upon. Bishop Pendleton gave a report on the possibility of establishing a Junior High School. We hope to attain the reality some day. After hearing the other reports-some of which, one must say, were most entertaining and enlightening-we came to the two important questions.

     No. 1.-Is the Society prepared to invite a General Assembly to meet in Bryn Athyn in 1949? Vote practically unanimous, "Yes."

     No. 2.-After much pro and con discussion we reached an agreement on the mode of making nominations for the Board of Trustees.

     A Flower Show was held in the afternoon and evening of May 2 1st. During the evening, Mr. Edward Hill gave a lecture on what he called "Invisible Motion," illustrated with pictures he had taken of the opening and growth of plants and flowers. Both the lecture and the pictures were enjoyed very much.

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     A Children's Concert at Glencairn on Sunday, May 23, was given under the auspices of the Bryn Athyn Orchestra Association, and conducted by Mr. Frank Bostock. An enjoyable program had been prepared, and it was a very pleasing performance.

     The Seniors staged their play on June 4th. "Our Town" was their choice, and their presentation was excellent. We have not space to do full justice to the Seniors and their directress, Miss June Macauley. Just let me repeat-it was excellent.

     Graduation is almost here. Examinations, packing, reservations being made for train, plane, bus and boat, and the happy times of the school-year of 1947-1948 move along to become happy, cherished memories. The best of friends must part, but many of these best friends will he back in September to take up their school life again.
LUCY B. WAELCHLI.

SWEDENBORG SCIENTIFIC ASSOCIATION.

1898-1948.

     The Fiftieth Anniversary of the Swedenborg Scientific Association was celebrated at Bryn Athyn, Pennsylvania, on Monday, May 24th. The sessions included a meeting of the Board of Directors, the regular Annual Meeting in the afternoon, and a Banquet in the evening.

     At the Annual Meeting, which was attended by 98 members and friends, the following Officers were elected for the ensuing year: President, Prof. Edward F. Allen. Board of Directors: Messrs. Alfred Acton, Gideon Boericke, Charles S. Cole, Charles E. Doering, Wilfred Howard, Ralph H. McClarren, Hugo Lj. Odhner, Leonard I. Tafel, and Miss Beryl G. Briscoe.

     At a later meeting of the Board, the following officers were elected: Vice President, Dr. Charles E. Doering; Literary Editor, Dr. Alfred Acton;-Treasurer, Miss Beryl G. Briscoe; Secretary, Mr. Wilfred Howard.

     The Treasurer reported a balance of $2636.92 in the general account, and stated that the total membership is now 285.

     Reports from the Kitchener, Ontario, and the Hurstville, Australia, Chapters were read.

     President Allen stated that, at the meeting of the Board, Dr. Acton bad expressed his intention of resigning as Editor of THE NEW PHILOSOPHY, but that the hope was there voiced that additional support by members of the Association in the presentation of articles for publication in the magazine would induce Dr. Acton to reconsider and continue as Editor for at least another year.

     At the afternoon meeting a very fine Annual Address was delivered by Professor Edward F. Allen, who spoke on the development of thought on Atomic Structure during the fifty years of the Association's life, with particular reference to Swedenborg's contribution to this same subject. A brief discussion followed, and at the conclusion of the meeting tea was served in the Academy Library, where a fine collection of Swedenborgiana was offered for inspection.

     Banquet.-Attended by 176 persons, and with Dr. Hugo Lj. 0dhner as toastmaster, the high points of the evening were the introductory remarks of the toastmaster, the extemporaneous remarks by our Past President, Dr. Leonard I. Tafel, and the Addresses by Dr. Charles E. Doering, Bishop Alfred Acton, and Bishop Willard D. Pendleton.

     Dr. Tafel expressed his pleasure at being once more in Bryn Athyn as a representative of the sister body of the Church, the General Convention. from which he brought greetings and good wishes to the Association for another fifty years of successful work. In the uses of the Association the General Convention and the Academy meet on common ground, and he hoped that in the future more members of the Convention would be interested in the work and the support of the uses of the Association.

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That the two bodies of the Church had cooperated successfully in those uses is made evident by the fact that three Presidents of the Association had been members of the Convention, namely, Rev. Frank Sewall, Rev. Lewis F. Hite, and Dr. Leonard Tafel himself. He recalled what is said of the Ancient Church,-that although its members differed as to the doctrinals of the church, yet they were one in charity. And he was convinced that if this spirit continues with us, the work of the Association will prosper in the future as it has in the past.

     Dr. Charles E. Doering, who for many years had been Treasurer of the Association, spoke of the spirit that initiated the founding of the organization, and gave an historical sketch of its fifty years of activity, as well as reminiscences of its first meeting.

     President Allen then presented a gift to Dr. Acton, as a token of our appreciation of his long and indefatigable labor as Literary Editor. This was in the form of a beautifully bound and suitably inscribed set of those philosophical works of Emanuel Swedenborg which have been published under his editorship, a large part being his own translations. It is the hope of the members that this imposing array of volumes-the fruitful results of his many years of service to the Association and the Church-will long gladden the sight and the heart of our Literary Editor.

     Bishop Acton expressed his thanks, and went on to speak of the work that has been done in collecting and publishing all obtainable data relating to Swedenborg. It was regretted by all that his new work, The Letters and Memorials of Emanuel Swedenborg, which is being issued by the Association as its Anniversary Volume, had not come from the press in time for the meeting.

     The concluding address was given by Bishop Willard D. Pendleton, who, among other things, spoke of the concern and interest of the Academy Schools in the work of the Association. He emphasized the imperative need of a true philosophy to stem the tide of the materialistic philosophies of modern education, and stressed the fact that the true and exalted function of philosophy was not merely interpretation of knowledge but the confirmation of Divine Truth. In the works of Emanuel Swedenborg God has revealed Himself, and has given to the New Church a system of Philosophy that can be comprehended rationally by the men of the Lord's New Church.

     All of the addresses were enthusiastically received, and it is hoped that all of them will be published in THE NEW PHILOSOPHY.
WILFRED HOWARD
Secretary.

TORONTO, CANADA.

     Laurence Izzard Memorial: We cannot do better than quote a letter received by our Pastor:

     "Dear Mr. Acton: For quite some time my wife and I have been thinking of establishing a Memorial to our son Laurence. He often spoke of 'doing his bit' in the hope that he was helping to make this world a better place in which to live.

     "As we see it, the best and only way we can do this is to educate the youth in a right idea of life, as taught in the Academy Schools. Therefore we propose to create a Memorial Fund, hoping that the Society will cooperate with our idea. The object of this fund would be to aid any one in the Society who cannot attend the Academy without extra financial help, in addition to the scholarship granted.

     "Our idea is to have the care and distribution of this fund handled by the Pastor and the Treasurer of the Olivet Society. We feel that the young people would confide in their Pastor, and he would know when the lack of funds was keeping a student from attending the Academy Schools. In this way the student could be helped without making an issue of it and having the whole Society involved.

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     "We would be happy to have all of Laurence's friends join with us in helping to make this fund something of which Laurence would be proud. In order to commence this fund, and have something concrete to work upon, we are contributing an initial endowment.
"Sincerely yours,
(Signed) "H. P. IZZARD."

     The Olivet Society readily accepted this suggestion, and so the Laurence Izzard Memorial Fund has been established. As our Pastor has said, this will continue the remembrance of Laurence in our midst, in association with the use of New Church education, and is an additional way in which we can help our young men and women to take advantage of the education given in the Academy Schools.

     A photograph and obituary of Flying Officer Laurence Theodore Izzard was published in NEW CHURCH LIFE for January, 1944, page 44.

     On the Sundays in May we have been privileged to hear some excellent sermons. A new series has been commenced by Mr. Acton, on the Parables, the first being on "A sower went forth to sow," and the second on "The Wheat and the Tares." The Wednesday doctrinal classes have been considerations of various phases of Regeneration, which closed on May 26th with a brief instruction on Faith and Charity.

     The Forward-Sons have held their final meeting of the season, at which the election of officers brought the following results: President, Robert Scott; Vice-President, Charles White; Secretary, Robert Anderson; Treasurer, Keith Frazee; Members-at-Large, Thomas Bond and Philip Bellinger.

     The members of Theta Alpha visited the home of Mrs. Ella Brown for their final meeting of the season. A good attendance enjoyed a pleasant evening, and decided to put back in office the current Executive Committee, which means that the officers for the coming year will be as follows: President, Vera Craigie; Vice-President, Ruby Zorn; Secretary, Rachel Acton; and Treasurer, G. G. Longstaff.

     On May 28th, Mrs. Joseph Knight gave a talk to the children of the Day Stool describing her recent trip across Canada to the West Coast. This will be pleasantly recalled by the children-if only for the ice cream and cake which Mrs. Knight provided later in the day!

     A Chinese Party was held on May 28th, and was very successful. The hall was paneled in Chinese paintings, and the dance programmes resembled Chinese fans. An outstanding feature of the evening was the Master of Ceremonies, who appeared to be the Emperor himself, but was really Neil Carmichael. A divertisement during the dancing was a chopstick contest in which four guests competed to determine which could most rapidly eat a dish of rice by means of chopsticks. Perhaps it should not be told that it was the Minister's wife who won.

     Supper was served midway through the dance, and proved to be particularly good chicken-filled buns, with potato chips and good hot coffee. Corona Carswell, Carita Scott, Philip Bellinger, Ivan Scott, and various able assistants, were responsible for this pleasant evening.

     Personally speaking-Mr. Ernest Zorn has returned from a five weeks flying trip to England. Mr. and Mrs. Joseph Knight spent four weeks on their visit to the West Coast, and report that the Alec Craigie family are well established in Vancouver, B. C., with a home, an Austin, and a kitten, all on the side of a mountain!
VERA CRAIGIE.
BRITISH ASSEMBLY 1948

BRITISH ASSEMBLY       ALAN GILL       1948



336


. Announcements



     The Thirty-fifth British Assembly of the General Church of the New Jerusalem will be held at Colchester, Essex, on Saturday, Sunday and Monday, July 31st to August 2nd, 1948, Bishop George de Charms presiding. All members and friends of the General Church are cordially invited to attend.
9, Ireton Road,
Colchester (Phone 2550).
ALAN GILL,
     Secretary.
USES OF MEN TO MEN 1948

USES OF MEN TO MEN       Rev. F. E. GYLLENHAAL       1948



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. Vol. LXVIII     August, 1948     No. 8
     "Man is born for no other end than that he may perform use to the society in which he is, and to the neighbor." (A. C. 1103.)

     The term "neighbor" (proximus) means one who is nearest. To a man, this is his wife. To the wife, her husband is the one who is the nearest neighbor. A man is born to perform use to his wife; a woman, to perform use to her husband. Men and women fulfill the purpose of their creation and birth when they marry. This is why the Writings, when treating of marriage, declare that "from creation the woman is for the man, and the man is for the woman, and thus each should be the other's." (H. H. 366.) And marrying, they should have children, and their family then becomes a form of society to which they are to perform uses. Other people, considered individually, are also meant by the term "neighbor." An unmarried man and an unmarried woman perform uses to other individual men and women who are meant by the "neighbor." Smaller and larger groups of people are also meant by the "society" to which uses are to be performed. Such societies are one's village, town, city, country, and the Church.

     The general and basic meaning of being born to perform uses is that everyone is to serve others, or to work for their good. Everyone is born for the sake of others, and that he may live for others. No one is born for the sake of himself, or that he may live for himself alone. (T. C. R. 406.) Throughout his life he may do many things for himself, but this is not to be his highest purpose. Both his highest and his constant purpose should be to perform use to of hers, to live for them, to do all things primarily for their sake.

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If parents teach and train their children to perform use to others without thought of reward, and thus for the sake of others, then their children, on becoming mature, will have that good spirit of use, and will fulfill the purpose of their creation and birth.

     Use, then, means everything that is good for any person. It means an action a service, or work for the sake of another person or other persons. There are innumerable such works, and they are of many kinds. They can be classified and rated according to their importance and value to the recipient of such uses; but to the doer they are either good or evil, heavenly or infernal, according to his purpose or love. These are general meanings of the term "use." There are other and more abstract meanings, such as that "use is good itself done from love by means of wisdom." (C. L. 183.)

     Before examining more closely what use is in itself, let us note a few of the many definitions given throughout the Writings. These varied definitions will give us a comprehensive and rational view of use. Apart from them, our thought would be narrow, unbalanced, and possibly even false.

     "Everything that love does it calls use." (D. L. W. 336.)

     "By uses are meant goods; and, therefore, by doing uses is meant doing goods; and by doing uses or goods is meant serving others and ministering to them." (D. P. 215:11.)

     "All the goods which are called goods of charity are nothing but uses, and uses are nothing but works for the neighbor, for our country, for the church, for the Lord's kingdom." (A. C. 6073.)

     "Those things are called uses which, from the Lord, are in order from creation; but those things are not called uses which are from the proprium of man, because this is hell, and whatever is there from is contrary to order." (D. L. W. 298.)

     "During man's life in the world, uses consist in everyone's discharging aright his function in his station, thus, from the heart, being of service to his country, to societies, and to the neighbor, as also in acting sincerely with his companion, and in performing offices with prudence according to the quality of everyone. These uses chiefly are the exercises of charity." (A. C. 7038.)

     "All uses, in their beginning, are truths of doctrine, but in their progression they become goods; and they become goods when man acts according to those truths of doctrine." (A. C. 4984.)

     What conclusions can we draw from these definitions? Is it not evident that everything a person does is in some respect a use? However, the same thing may be both a use and not a use.

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In itself, and in respect to the recipient of the service, whatever is done may be called a use, especially if it is in order and from the Lord; but in relation to the doer this may not be a use, because it is done from the man's proprium. Evidently a man's purpose or end determines whether his actions are uses, so far as he is concerned. Only good and true purposes produce good uses in the man himself. This is why uses are said to be works of charity, and are also said to be, in their beginning, truths of doctrine.

     For the moment, let us consider that all uses are good uses, or that they are in themselves good, and so are properly heavenly. This would give a clearer meaning to the doctrine that the kingdom of heaven is a kingdom of uses; for it would follow that hell is not a kingdom of uses. Doubtless this is why the Writings speak of the many and great differences between the uses performed by the angels and the work done by evil spirits,-work that outwardly appears the same as the uses of the angels, but is called evil use, and completely lacks the spirit of the Two Great Commandments-the spirit of service to others and ministering to their good.

     What are the differences between heavenly uses and infernal uses? We read: "Heavenly uses are those which are serviceable, more or less, or more nearly or more remotely, to the church, to the country, to society, and to the fellow citizen, for the sake of these, as ends. But infernal uses are those which are serviceable only to one's self and his own, and if serviceable to the church, to the country, to society, or to a fellow citizen, it is not for the sake of these as ends, but for the sake of self as the end." (A. E. 1193:3.) Thus it is the end or purpose we have that determines whether what we do is a heavenly use or an infernal use. What is determined is its quality within the doer. The quality of the recipient also determines the nature of the use to him; for services done to him can be selfish and harmful with him. That is, the recipient may be a very selfish person, even a wicked person, and in accepting certain services and uses he may harm himself. As an example, we may cite indiscriminate and imprudent giving to beggars. Another example is what the Writings call "unmerciful mercy,"-pretended mercy from an interior wickedness. (S. D. 3593.)

     But, apart from the internal states of the doer and the recipient of uses, there are uses, which are called good, and others, which are called evil; yet they are so called in relation to men.

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We have examples in good and evil animals, good and evil plants. The Writings declare that the Lord, in the beginning, created no evil animal or any evil things. Whatever is called "evil" became evil after the fall of man, that is, after man had originated evil. The origin of evil was in the rational mind of man; for there he was able to choose between God and himself, and between his fellow man and himself. Evil came from choosing self; for then the neighbor and God were opposed and attacked. Gradually, by influx from hell, evil forms were created upon earth corresponding to the perverted and corrupted affections and thoughts of men. The Lord permitted this evil creation for the same reasons that He permitted man to devise and originate evil and the forming of eternal hells, namely, to preserve man's free choice, and, as far as possible, to raise him up to heights of perfection not otherwise attainable.

     Now, since there are both good and evil uses, there arises the question: How can anyone know whether the uses he performs are good or evil? This question comes largely from the fact that the difference between good and evil uses is chiefly in the internal purpose or intention of the doer. Both good men and evil men perform uses. And everyone does use from some love. The Writings furnish a startling illustration, in order to make perfectly clear the true answer to our question. They say that a society in the world consisting only of devil men, from the fire of their selfish love and from the splendor of their own glory, would do as many uses as a society in the world consisting only of angel men. The devil men would do the uses for the sake of themselves; the angel men would do the uses for the sake of others, and from a love of the uses themselves. A man cannot distinguish these uses, but the Lord does distinguish them. (C. L. 266.)

     As to what a man may know concerning the character of his own uses, we have this teaching in the Writings: "A man does not feel and perceive the love of doing uses for the sake of uses, as he does the love of doing uses for the sake of self; and, therefore, while he is doing uses, he does not know whether he is doing them for the sake of the uses or for the sake of self. But let him know that he is doing uses for the sake of uses in proportion as he is shunning evils; for in the same proportion he is doing uses, not from himself, but from the Lord.

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And so, although a man does not perceive sensibly (sensu) whether the uses he is doing are for the sake of the uses or for the sake of self-that is, whether the uses are spiritual or are merely natural-still he is able to know it from this: whether he thinks evils to be sins, or not. If he thinks that evils are sins, and on this account does not do them, then the uses, which he does, are spiritual. And when such a man shuns sins with aversion, he then begins to perceive sensibly the love of uses for the sake of uses, and this from spiritual delight in them." (D. L. W. 426.)

     Yes, "man was created for uses, because use is the containant of good and truth, and from the marriage of these two is all creation." (C. L. 249.) And now that the Lord has revealed the infinite fountain of good and truth, which is the internal sense of the Word, the men of the New Church, by drinking of the waters of that fountain, can learn to perform good uses, and so can be forever perfected in the doing of such uses. In this way will come upon earth, increasingly, good will, contentment, happiness, and peace.
PARENT TEACHER JOURNAL 1948

PARENT TEACHER JOURNAL              1948

Published by General Church Religion Lessons.

Provides material for the use of parents, teachers, and children in the field of religious education.

EDITOR:     Rev. F. E. Gyllenhaal, Bryn Athyn, Pa.

Issued Monthly, September to June, inclusive. Subscription, $1.50, to be sent to the Editor.
APOCALYPSE 1948

APOCALYPSE        GEORGE de CHARMS       1948



342


A Series of Talks to Children.

III.

THE VISION OF THE THRONE IN HEAVEN.

     You remember that when John was taken up into heaven and heard a voice behind him, he turned to see who it was that spoke to him, and he saw the Lord standing in the midst of seven golden candlesticks, clothed in a long garment down to the foot, with a golden girdle to hold it in place. And the Lord told John to write down in a book what he would see in heaven. And we have just read in our Lesson how John, on another occasion, was taken up into heaven to be shown other wonderful things there that he might write these down also.

     This time he saw a door opened in heaven; and the Lord's voice, like the sound of a trumpet, called unto him, saying, "Come up hither, and I will show thee things which must be hereafter." So John went up into heaven, and there he saw a throne set in heaven. You know a throne is a seat on which a king sits. And the throne is usually set in a great hall or a large room, to which the king goes at certain times to judge his people. In ancient times, the people of the kingdom came to this hall whenever anything wrong was done to them. There the king would sit, and he would listen to the story of anyone who had been wronged.

     If a man had stolen something from his neighbor, then the neighbor would come to the judgment hall and tell the king, and the man who had stolen would be brought in by the soldiers, and the king would pronounce judgment; he would have the thief punished. And so it was with every other wrong that was done. It would be brought before the king, as he sat upon his throne in the great hall, and he would pronounce judgment.

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     Now you know that everyone who dies and goes into the spiritual world must be judged. If, while he lived on earth, he has done anything wrong, he must repent of it before he can be happy in heaven. You cannot think of anyone being happy in heaven who had done something against the Commandments and had not repented, or had not come to be sorry that he had done it. And we are brought to be sorry when we are punished. If we were not punished when we did what was wrong, we would not be sorry, but would do it again, and would go on doing things that were worse and worse, until we could not live anywhere except in hell with the evil spirits.

     Now after the Lord had been in the world, and when He arose up above the heavens, He set His throne in heaven. And He came down into heaven to judge all those who came from the earth. And it was this throne that John saw. And the Lord was sitting upon the throne. It was a most beautiful throne, with a wonderful rainbow round about it. The rainbow is a sign of the Lord's promise that all men who believe on Him and keep His Commandments will be raised up into heaven. You remember that when Noah came out of the ark after the flood, and offered a sacrifice unto the Lord, the Lord promised him, and all men, that if they would only keep the Commandments of His Word, He would lead them to heaven, where they would have a beautiful home, and where they would be happy forever. And as a sign of this promise, or this covenant, He set a bow in the clouds. This rainbow, then, which was the sign that the Lord would judge every man justly, and would bring into heaven every man who had kept His Commandments on earth, was round about the throne on which the Lord sat, and it must have made the throne look very beautiful indeed.

     Then John saw twenty-four seats round about the throne, in a half circle in front of it, and on these were seated wise angels clothed in white robes; and each angel had a crown of gold on his head. These angels were the servants of the Lord who helped to bring men into this judgment hall so that the Lord might judge them. You know that the angels are with us all the time, and are trying to lead us to the Lord. And during all the time we are in this world they are trying to bring us to do what is right, so that when we go into the other world and are judged we may really come into heaven, to live there forever.

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     And John saw in front of the throne seven lamps. It does not tell us what they were like, but they were probably lamps of gold, like those the ancients used, in which they burned olive oil. These lamps made a beautiful, golden light, as you could see if you ever tried to burn olive oil. And these lamps were called "the seven spirits of God."

     And the floor of this great hall, where the throne and the twenty- four seats and the lamps were, was of clear glass like crystal. You know how much glass looks like water. When water is very still, with no waves on it, then it is like glass. And because the judgment hall in heaven was very, very large, the floor of glass looked like a great sea, on which there were no waves. So it is called "a sea of glass."

     But this was not all that John saw. For round about the throne, and very near to it, were four living creatures. They were wonderful creatures, not like any animals we see in this world. One was like a lion, another was like a calf, and the third had a face like that of a man and the fourth was like a flying eagle. But they were very different from any lion, or calf, or eagle that we know on earth; for they had eyes with which they could see behind them, as well as in front, and each one of them had six wings. And these animals were round about the throne to guard the Lord, to keep anyone from drawing too near to Him. And they warned everyone against coming too close by saying that the Lord who sat on the throne was holy, and that He was the God of heaven and earth; or, as is said in the chapter we read: "They rest not day and night, saying, Holy, holy, holy, Lord God Almighty, who was, and who is, and who is to come."

     It is necessary to have these guards round about the throne, because if anyone came too near to the Lord it would be like coming too near to the sun. He would be burned up in an instant. And for the same reason, you remember that when the Lord came down on Mount Sinai, to talk with Moses, and to give him the Ten Commandments, a rope was put all around the mountain, so that the people could not go up. For if they had gone up, they would have been destroyed. And when the Lord spoke to Moses, He had a great cloud about Him, so that Moses would not be harmed.

     And so, in the great hall of judgment which John saw in heaven, four animals, or living creatures, were round about the throne, which warned everyone not to come too near the Lord, lest he be destroyed.

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Even the wise angels did not draw too near, but only rose from their seats, at some distance from the throne, and fell down to worship the Lord, casting their crowns on the floor of glass, in front of the throne. They cast their crowns on the floor to show that they did not want to rule over the earth, nor to judge men, but that they were glad to help the Lord in His work of judgment. And so, when they fell down to worship the Lord, they said: "Thou art worthy, O Lord, to receive glory and honor and power; for Thou hast created all things, and by Thy will they are and were created."

     Next time we will learn more about the way in which the Lord judges all men. We will hear about the book of life, which the Lord alone can open,-the book in which there is written everything that a man has done during his life in the world. And it is according to the things written in that book that the Lord judges men. If good things are written there, then he can go to heaven. But if evil deeds are found there when the Lord opens it in the great hall of judgment, then the man must go to hell. For no man who has lived an evil life here can come into heaven after death.

LESSON:     Revelation 4.

IV.

THE BOOK OF LIFE.

     We learned last time about the throne that John saw in heaven-the beautiful throne on which the Lord sat in the midst of the great hall with the floor of glass, and surrounded by the rainbow. We told you that the Lord sat on that throne to judge men-to separate evil men from those who were good, to send the evil men away into hell, and to raise the good up into heaven, where they received beautiful houses, with gardens and trees, with wonderful garments of silk and satin, and jewels, and gold and silver, and many other things more marvelous than we can even think of on earth.

     But in heaven, where good men go after death, there cannot be anything evil, or anything ugly, but only what is good and beautiful. The Lord cannot allow those who are evil-anyone who does not love Him-to come into heaven; and so He must separate the evil from the good in this world.

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When a man does something wrong, something that would hurt other men, then he must be separated-shut up in prison, and kept away from other men, so that he cannot hurt them, until he has repented of the evil he has done, and is willing to do what is good and right once more.

     It is so also with you children. If you do something wrong, if you hurt your brothers or sisters, or take away something that belongs to your playmates, and, because you are selfish, make other little children unhappy-then you must be punished. Your parents or your teachers keep you away from them until you are sorry for what you have done and are ready to go back and treat them kindly again.

     The Lord also must separate the good from the evil in the other world, and this is what is meant by His judging men. It was in order that He might do this that John saw Him sitting on the throne in heaven. Many men are coming into the other world every day. Hundreds and hundreds of men every day pass out of this world and come into the spiritual world. They leave their body here, and rise up in a new body, to live forever. And some of these men are good, and others are evil. If the evil men were allowed to come into heaven, then they would make the angels unhappy, but the Lord, who loves the angels, will not allow evil men to do this.

     So the Lord judges every man who comes out of this world, and if He finds him to be evil, then He will not let him enter into heaven, but sends him away into hell, where he is made to work very hard on things that he does not like to do. He has to work, or else he is not given anything to eat, or anything to wear, or any house to live in. And as he needs these things, he has to work. And as long as he is working, he has not time to make others unhappy.

     But when the Lord finds that a man is good-that he loves the Lord, and has tried all through his life in the world to keep the Commandments of the Word-then the Lord allows him to come into heaven. In heaven also he is given work to do, but it is work that he loves to do, because he loves to be of use to others and to make them happy. And this is the real joy of heaven,-to do something that is truly useful.

     If you think a moment, you will see that even here you are happiest when you are doing something that is really useful.

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If you can help your mother, or your teacher, or some other little child, by doing something that will make them happy, then you yourself are truly happy, and that is the happiness of heaven. No one can find a place in heaven who does not do something useful, just as no man on earth can be really happy unless he is doing some work that is of use to other men. And so, when the Lord raises a good man up into heaven, He gives him some work to do there that will be of use to other angels, and to men on earth. And because every good man loves to make others happy, he finds a great delight in the work that he does in heaven.

     Some angels have for their work the task of taking care of the little children who go into the other world, of teaching them about the Lord and how to keep His Commandments, and of training them so that, when they have grown up to be men and women, they can come into heaven and do something useful there. Other angels are given the work of taking care of little children who are still on earth. Some of these are with you this very minute, trying to make you happy, and driving away from you the evil spirits who would like to prompt you to do something wrong. And still other angels have the work of helping the Lord to lead men to heaven, by inspiring them with a love to the Lord and a delight in the things of the Word. Every beautiful thought that comes to us, every delight we feel, comes from the angels who are with us, and who are trying by these things to lead us closer to the Lord. And so it is that every angel in heaven has some wonderful work to do, by which he serves the Lord and performs a use to all the heavens. In doing this he finds his greatest happiness.

     But you might ask, Why is it that the Lord has to judge men? Why does He have to separate the evil from the good? Why cannot the angels lead the good men to heaven before the Lord has judged them? And why are the evil men not sent into hell before they are judged by the Lord? The reason is because the Lord alone knows who is good, and thus who is able to come into heaven, and who is not. No man goes through life without doing something wrong. Every little child does what is against the Commandments of the Lord sometimes. Even if we love the Lord a great deal, and are trying hard to do what He tells us in His Word, evil spirits will tempt us, and, instead of fighting against them, we do as they say, and break the Lord's Commandments.

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     Now everything we do, whether good or evil, is written down by the Lord in the book of our life. Nothing is hidden from Him. He knows everything that we have done, from the time we were little babies until we are taken away from this world. And because we do not always do what is right, therefore, when we come into the other world, there are both good and evil things written down in that book. Sometimes we do what is evil, and then afterward we are sorry for it, and repent of it, and ask the Lord to forgive us, promising Him that we will not do it again. And then the Lord rubs it out of the book of our life. But at other times we do not really think that it was wrong, and are not sorry for it, and then the Lord has to keep it written down.

     Now no one but the Lord knows what is written down in this book; not even the wisest angels. Not even those wise angels who sat on the four and twenty seats before the throne were able to open the book and read what was written in it. For it was sealed with seven seals, and John saw "a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? No man, in heaven, nor on earth, neither under the earth, was able to open the book, neither to look thereon." But the Lord was able to open the book; for one of the wise angels said to John: "Behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof."

     The Lion of the tribe of Juda was the Lord, who is here called a Lion because He is so strong and so powerful. You know the lion is a very strong animal; and because the Lord was strong enough to open the book, He is here called "The Lion of the tribe of Juda."

     When the Lord opens the book, then He reads aloud those things which we have done. And when He reads anything that is evil, He asks us whether we are willing to repent of it, and if we are, then we are tried, that is, we are given a chance to shun it, and put it away. And as soon as we have shunned it, then it is rubbed out of the book of life. And if we really love the Lord, then He will give us the chance to repent of all the wrong things we have done, so that at last nothing but good deeds appear written down in our book of life, and then we can go up into heaven.

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But we could not possibly do this unless the Lord opened the book, telling us plainly what was wrong, and asking us whether we were willing to shun it. And of course, unless this were done, we could not come into heaven. And that is why John felt sorry, and wept much, when no one was found worthy to open the book, because he knew that unless the book were opened, no man could come into heaven.

     Now so long as we are children, our parents and our teachers can show us what is right and what is wrong. They cannot know all the things that the Lord knows, but they can know many things about us. And when they punish little children, they are doing in a small way just what the Lord does in the other world. That is, they tell us that something we have done is wrong, and ask us to repent of it, to be sorry for it, and to make up our minds to do what is right. And this helps us, when we grow up, to see the things which the Lord reads to us from our book of life, and to be willing to repent of all that is wrong or evil. So we should be very grateful to them, and should feel glad when they show us what is wrong, just as the angels rejoiced when the Lord opened the seven seals of the book of life.

LESSON:     Revelation 5: 1-5.

V.

THE LAMB.

     We learned last time that because the Lord alone, of all men in heaven and upon the earth, was able to open the book of life, He was called a Lion,-"the Lion of the tribe of Juda." And this was because the lion is a very strong animal; and as the Lord was the only one strong enough to loose the seals of the book, He was called a Lion. And now it is said further that John saw a Lamb in the midst of the throne in heaven, and in the midst of the four beasts, and of the four and twenty elders.

     Now, of course, the one in the midst of the throne was the Lord; for the throne is the Lord's seat when He comes down into heaven to judge the spirits who come into the other world. And so it is the Lord, sitting upon the throne, whom John here calls a Lamb. But why should the Lord be called, not only a Lion, but also a Lamb?

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Simply because He is not only very strong, but also gentle and innocent. He is so strong that He would be able to destroy thousands of men in a moment; yet He is not only strong and powerful, but He is also innocent, good and gentle, and He loves all men, and never wants to hurt them, but wants always to make them happy, and to bring them into heaven.

     There is not any animal that you can think of that is so good, so gentle, and so innocent as a little lamb. Cattle hurt people with their horns; dogs, if they get mad, will bite; even horses, which are usually kind and gentle, will hurt men with their hoofs if men are cruel to them. But you cannot think of a little lamb hurting anyone. It will play with little children, and will come to love them very, very much, but it will never hurt them.

     Now to hurt, to kill, and to destroy, is evil; and wherever there is evil there is not innocence. If, for instance, someone says that you have done something wrong, and you have not really done it, then you will say, "I am innocent, because I did not do the wrong thing." And it is because a little lamb will not hurt anyone, but loves everyone, that it is said to be innocent. And so, because the Lord cannot do anything wrong, and does not hurt any man, but loves all men and tries to make them happy, He is called a Lamb.

     And so it was that John the Baptist, who, when the Lord was in the world, went preaching in the wilderness, and teaching men about Him, called Him a Lamb. One day, as John stood by the Jordan River, where he had been baptizing men, he saw the Lord coming toward him, and he said to those that stood around, "Behold the Lamb of God!" which was the same as saying: "See the Lord, who has come into the world to save all men!"

     But why is it that we read in the Book of Revelation that John the apostle saw the Lord in the midst of the throne, and called Him a Lamb? And why is it said that this Lamb stood "as it had been slain," or killed? The reason why the Lord is here called a Lamb is because He was going to open the book of life. He was going to open that book because He knew that unless it were opened no man could come into heaven. It was because He loved men, and because He wanted them to come into heaven, that He was going to open the book. And it was because of this great love, which He felt for men, a love that was gentle, kind, and innocent, like the love of a little lamb, that John called Him the Lamb.

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     And this brings us to say something about Easter. Every year, on Easter Sunday, we celebrate the Lord's resurrection, because it was on that day, many, many years ago, that the Lord, after having lived in the world for a time, went out of the world again, and went up into heaven. The reason why the Lord came into the world was because the world had come to be full of evil men-men who did not believe in Him, men who did not know that He was God. And these evil men, hundreds and thousands of them, had gone into the other world, where they tried to keep men from going into heaven. And they tried to keep the Lord from opening the book of life. They were afraid that, if the Lord opened that book, they would be sent into hell, because they were evil. And there were so many of them, and they were so powerful, that it was very hard indeed for the Lord to open that book. And finally, the only way that He could do it was to come on earth and live among men.

     The Lord had to come down into the world, and teach men about Himself-teach them that He really was God, and that what these evil men had been saying was false. He told men that they must not believe these evil men, but must believe Him, and keep His Commandments. So when the Lord came into the world, and began to teach men about Himself, these evil spirits in the other world became very angry. They knew that if men learned that the Lord was really God, then the Lord would be able once more to open the book of life, and to show that they were really evil, and then they would be cast down into hell. So they fought against Him, and they whispered to the Jewish people among whom He lived that they should hurt Him, and that if possible they should kill Him.

     Those who were good did not listen to these evil spirits, but drove them away and followed the Lord, hearkening to His teaching and believing what He told them about Himself. These were His apostles and disciples. Others, however, who were evil, did listen to what those wicked spirits said to them, and they tried to destroy the Lord. Of course they could not really hurt Him, because He was God; but in order that all men might see how wicked they were, the Lord allowed them to hurt His body. He let the soldiers arrest Him and they brought Him before Pilate, who was, a judge.

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And finally, although He had done nothing wrong, they took away the life of His body, in a very cruel manner. And on the third day the Lord rose up into heaven; He showed Himself to His disciples, and to the good spirits in the other world, and then they knew that He was indeed God, because neither evil men nor the evil spirits could hurt Him.

     Now it was after the Lord had done all this that He was able once more to open the book of life. For by doing only what was right Himself, and by letting evil men try to kill Him, although He was innocent, He showed how wicked they really were. And you know that, as soon as men know that someone is evil, then he cannot hurt them any more. They shut him up in prison, where he cannot do harm to other men. It is only when men do not know that a man is wicked, but think that he is good, that he can hurt them. And so it was with all these evil spirits in the other world. They had made people believe that they were good, and so had forced them to do what they wanted them to do.

     But when the Lord came on earth, and showed by the way they treated Him that they were really evil, then men would not do what they wanted any more. Everyone ran away from them, and ran to the Lord, asking Him to protect them. Then it was that the Lord opened the book, and judged all who came to Him, taking those who were good into heaven, and sending all the evil ones down into hell. And so it is said that, when the Lamb took the book, in order that He might open it, all the angels in heaven, and all the good spirits in the other world, were very glad indeed, and they sang a new song, saying: "Thou art worthy to take the book, and to open the seals thereof; for Thou wast slain, and hast redeemed us to God by Thy blood, out of every kindred and tongue, and people, and nation; and hast made us unto our God kings and priests, and we shall reign on the earth. Blessing, and honor, and glory, and power be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever. And the four beasts said, Amen. And the four and twenty wise angels fell down and worshipped Him that liveth for ever and ever."

LESSON:     Revelation 5: 1-14.

(To be Continued.)
SOME NEW SWEDENBORG DOCUMENTS 1948

SOME NEW SWEDENBORG DOCUMENTS       ALFRED ACTON       1948



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     NOTE:     The documents that follow are all in German, except de Treuer's letters, which are in French, and the letters by Swedenborg which, with one exception, are in Latin. The German and French letters were translated by Mrs. Claire Berninger, and the Latin by the Editor.

     In the January, 1947, issue of NEW CHURCH LIFE, p. 43, mention was made of some new Swedenborg documents discovered in the Hessian Archives by Prof. Dr. Ernst Benz of Marburg, and which were to be incorporated in his book, Swedenborg in Deutschland. It was there stated that while Prof. Benz had made copies of these documents, the originals were destroyed by the Allied Air Force. Since then I received from Prof. Benz, some months ago, the pleasing news that the Curator of the Hessian Archives had written him that on examination it was found that the Swedenborg documents had not been destroyed after all. Dr. Benz had already sent me printed proof sheets of these documents, and, after hearing the good news above recited, he sent me photostats of the most important of them, and these are now in the possession of The Academy of the New Church.

     Dr. Benz's book, Swedenborg in Deutschland, has now been printed, and lies before me at this moment. I here review, not the book, but only its appendix, which contains all the new Swedenborgian documents.

     The first extant letter in the correspondence between Swedenborg and Oetinger is a letter from the former to the latter, dated September 23, 1766 (2 Doc. 248); but it is clear from this that previously Oetinger had written two letters to Swedenborg, one of which was dated October 13, 1765 (ibid.). These are now lost, but their contents can be gathered in part from Swedenborg's answer and from Oetinger's Selbstbiographie, pp. 96-97, where he says, referring to the year 1765:

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"I had also written to Baron von Swedenborg at Stockholm, to the effect that one can readily see how that I have accepted from him nothing but what belongs to sacred philosophy, and how I detest his idea of interpretation." This letter was probably written after Oetinger had printed his German translation of the Memorabilia in the Arcana Coelestia, and, as it would seem, mentions Oetinger's reasons for translating only the Memorabilia.

     Other letters passed between the two men in October, November and December, 1766, December, 1767, October and November, 1768 (ibid., 252 seq., 1033, 268). Swedenborg's answer to Oetinger's letter of December 16, 1767 (2 Doc. 258) is lost, but its contents are in part indicated by Oetinger in a letter dated December 24, 1771, and addressed to his intimate friend and sympathizer, the Stuttgart Pastor, Carl Frederick Hartmann. There he writes: "I have curious news from Swedenborg. He has talked with Benxel* and Fricker.** Both are faring very well there. Fricker must have advanced objections against him. Swedenborg said that Fricker is continually with me and inserts himself into my ideas" (Ehmann, Oetinger, 770; 3 Doc. 1060).
* The celebrated Biblical student, Joh. Albrecht Beozel, who died in 1751. Octinger served as his secretary for many years.
** Joh. Ludwig Fricker, a Wurttemberg Pastor and philosophical writer who was a close friend of Oetinger.

     On October 4, 1768, Swedenborg wrote to Oetinger that he had sent him three copies of the newly published work Conjugial Love (2 Doc. 268), with the request that he present one to any illustrious man whom he might know. Oetinger received the books in December, and, in acknowledging their receipt, he invited Swedenborg to visit him in Murrhard,* Wurttemberg (3 Doc. 1057). This was a risky and courageous thing to do, for at that time Oetinger was being persecuted because of the publication of his book, Swedenborg and other Earthly and Heavenly Philosophy, and the Wurttemberg Consistory had ordered Oetinger not to receive Swedenborg in case he should come (Ehmann, Oetingers Leben u. Briefe, p. 302; 3 Doc. 1033).
* A town some thirty miles northeast of Stuttgart.

     Oetinger's book was published in 1765, and in 1766, owing to the action of a personal enemy of Oetinger (ibid.), it was condemned by the Stuttgart Consistory, and all copies were confiscated (Ehmann, 681, 293).*

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This was done without notifying Oetinger, and without denouncing any specific statement in his book. Oetinger claimed that, as a district prelate, he was not under the jurisdiction of the Stuttgart Consistory, but was privileged to appeal to the Duke himself and his privy council. This he did, but in vain. He could neither get a hearing nor receive permission to print his defence and hold a disputation over it.
* It may be noted that the persecution of Octinger was the first persecution to be instituted on account of Swedenborg's Writings. The persecution of Beyer and Rosen was the second. But there is a great difference between the two cases. Beyer and Rosen were persecuted because of their belief in the Doctrines. Oetinger believed only in the genuineness of Swedenborg's visions, but utterly rejected his Doctrines, and he was persecuted ostensibly for spreading a knowledge of Swedenborg, but actually owing to the enmity of certain persons.

     As a result of the confiscation, wide attention was called to Swedenborg and his visions, and before 1771, when the ban against Oetinger's work was lifted, the work had been twice reprinted- presumably outside Wurttemberg (3 Doc. 1040).

     Among others to whom news concerning Swedenborg and his visions thus became known was Ludwig IX, the Landgrave of Hesse Darmstadt. Ludwig was ardently devoted to military matters. In his younger years he had served as an officer in the French army, and from 1743 to 1750 he fought in the Seven Years War as a Lt. General in the Prussian Army under Frederick the Great. He entered into his Landgravate in 1768, when he at once proceeded to the formation of a well drilled army patterned after that of Frederick the Great (Benz, 144 seq.).

     But though an ardent militarist, Ludwig was also fanatically devoted to what is now called spiritism. Prof. Benz gives much testimony, drawn from the Hessian Archives, showing that, after leaving the German Army, Ludwig gathered about him soldiers, courtiers, and professors in his Giessen University, who eagerly sought communication with spirits (Benz, 47 seq.), and he himself frequently saw and heard spirits. He even had a certain formula of words for the summoning and dismissal of spirits (ibid., 156). It is not surprising, therefore, that when he heard of Oetinger's book concerning Swedenborg, he wrote to its author for further information.

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     Naturally Oetinger was delighted at hearing from so exalted a personage, and saw a possibility of being defended by the Land- grave and the Giessen University. Knowing the Landgrave's devotion to spiritism, he at once recalled Swedenborg's request that he send a copy of Conjugial Love to some illustrious person. The book, which, in December, 1768, he had described to his friend Hartmann as "consisting of mere dreams" (3 Doc. 1057), would certainly be attractive to a spiritist.
     On January 15, 1771, Oetinger answered the Landgrave as follows (Benz,* 289):
* An asterisk signifies that the cited document is new.

     Most Serene Landgrave,
     Most gracious Duke and Sir,

     The illustrious Assessor of Mines, von Schwedenborg, has corresponded with me now for some time, and has sent me several copies of his book, De Amore Conjugiali, as a gift, with the request that I bring it to the attention of any illustrious duke I might know. Now, as your Serene Highness has such unusual interest in things after death, and as I believe God has caused Schwedenborg to appear at this particular time, I take the liberty of placing this book at the feet of your Serene Highness. I have been chosen by God to translate Schwedenborg's first book into German;* the work is no doubt known to your Serene Highness. I have, however, had to suffer its confiscation, though, as a provincial prelate, I do not come under the Consistory; and now, owing to forcible removal of the books, it has made me indebted to my publisher. I gladly suffer anything in order that God himself may justify the cause.
* Namely, Swedenborgs und anderer irrdische und Himmlische Philosophie (Frankfurt and Leipzig, 1765) . The work consists of a German translation of the Memorabilia in the first volume of the Arcana. See NEW PHILOSOPHY, 1945, p. 241 seq.

     Since the professors and the university intend to be so neutral concerning this, I most humbly ask your Serene Highness to request the Giessen University to air this important matter. Then I also will add my deduction which, for a long time, I have already intended doing.

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Will your Serene Highness be pleased to give the painter Eger,* who is acquainted with me, a gracious oral answer to this. For ever remaining, in deepest respect,

Your Princely Most Serene Highness
Most humble Servant
F. C. Oetinger
Provincial Prelate and Abbot at Murrhard
Given at Murrhard, Jan. 15, 1771.
* The artist, Eger, who is unknown to fame, was also an alchemist (Benz, 159). He appears to have resided in Pirmasens, the residence of the Landgrave-a town some fifteen miles southeast of Zweibrucken.

     In his answer of February 2, the Landgrave appears to have asked Oetinger for further particulars concerning Swedenborg, and in writing these, Oetinger took the occasion to ask permission to have his defence printed in Hesse Darmstadt, or at least examined by the Theological Faculty of the University of Giessen. For this purpose he sent this defence, consisting of thirteen questions and answers, to his friend Eger for transmission to the Landgrave. His answer to the latter is dated March 24 (Benz,* 289):
* A newly cited document.

     Most Serene Landgrave,
     Most Gracious Duke and Sir,

     Though I had not supposed that your Princely Most Serene Highness would so graciously condescend to my humbleness, yet, since I have found certain signs of grace and sympathy in your Highness's answer, I am bold enough to try again and venture a reply.

     Swedenborg is the greatest phenomenon in the ecclesiastical sky. His errors in the explanation of Revelation do not at all frighten me; rather do I see therefrom how that, through God's special permission, he interprets some things falsely, in order that one might not make too much of him and yet might take to heart that for which he was sent.

     Your Highness will see the words at the end of the book De Amore Conj.: "Intra biennium videbitis Doctrinam Novae Ecclesiae a Domino Praedictae in Apocalypse c. XXI, XXII in plenitudine."*

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And he has had this printed in the same words in Theosophica lucubratio de influxu.** The two years have passed, but it has not appeared.*** I can excuse these and similar errors on the basis of the Scripture. The same happened to Paul.****
* "Within two years you will see the doctrine of the New Church predicted by the Lord in the Apocalypse, chapters XXI, XXII, in its fullness."
** "A Theosophical Lucubration concerning Influx." This is the Latin translation of the title given by Hartley to his English version of the work. Swedenborg's title was De Commercio Anintae ef Corporis.
*** Conjugial Love was published in Sept., 1768, and the T.C.R. in June, 1771, thus over two years later. Oetinger interpreted Swedenborg's words to mean that in two years the holy City, the New Jerusalem, would descend from heaven as prophesied in the Apocalypse; and in May or June, 1771, in a letter to Dr. Beyer, he advances, as an objection to Swedenborg, the fact that the New Jerusalem has not so descended (3 Doc. 1044). On June 15, Dr. Beyer writes him the true meaning of Swedenborg's words, but he does not appear to have been convinced (Benz, 203).
**** The reference is to Paul's expectation of the Second Coming in his own time (1 Thess. 4: 16, 17).

     Your Princely Most Serene Highness will graciously pardon me if I confess that, besides your Serene Highness, there is no Prince whose heart has been so inclined by God that he can see with his own eyes.* I praise God for it on my knees. It is as rare a thing as with Swedenborg himself. Therefore, on my knees, I request-provided your Highness cannot mix with the Academic scientists (since they are men, taught mostly, not by God but by routine)-that, from his answers, you would further examine Swedenborg, asking him, for instance: 1. Concerning the battle of the Russians, on August 1st, about which he has predicted.** 2. Concerning the "bienno" which has gone by without effect.
* That is, that he had open intercourse with spirits. Oetinger himself was no spiritist, though he lent a ready ear to all who claimed to have intercourse with spirits. He rejected Swedenborg's doctrines, but regarded his visions as Divinely given in an unbelieving age, to confirm the reality of the life after death. The Landgrave was interested merely in the development of actual communication with spirits.
** From 1767-1774 the Russians were at war with Turkey. The prediction referred to was one of many rumors as to Swedenborg's sayings and doings, for the latter was not given to predictions.

     I do not presume to give any advice to your Princely Most Serene Highness, yet I do wish your Highness would graciously permit or command that I might be allowed to print my further Apology, and, in fact, at your Princely Most Serene Highness' gracious request; or, that your Highness would have it printed without censorship at Darmstadt.*

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I have sent it to the painter Eger, since it finds no lovers at Darmstadt. If, however, your Princely Most Serene Highness should find it more advisable that I have it printed, with appendix, at Heilbronz, and at the gracious request and command of your Highness, then I will do so quickly; but if this should fail, I will send it to the Giessen University, which, from the thirteen questions and answers, as well as from the teachings of Swedenborg, would then have enough material to form a judgment.
* This appears to be a slip for Giessen or Pirmasens.

     Remain tranquil, I now leave everything to the all-governing hand of God, and refrain from all interference. I have been taught by God from my youth, and up to my present seventy years I have studied all the sciences in relation to God. I do not bother myself with routine, but struggle in my soul in obedience to Truth. Your Princely Most Serene Highness will have heard how I and Chancellor Reuss*-who yet, unlike myself, thinks also academically in regard to the Swedenborg matter-have told the inner committee of the state the truth; and, for the sake of the truth, I will endure everything, even from my Consistory, under which I do not stand. I forgive them; they know not what they do; they judge one-sidedly, not ex integra causa. My wish, therefore, is that God and Jesus the Lord will further open your Serene Highness's eyes to find out what is best. I have written a book against D. Semler who has declared the Revelation of John to be fanatical.** It is being printed. I herewith deprecate humbly, but with unchanged devotion, my liberty, and expire,
Your Princely Most Serene Highness's
Most humble Servant,
Counsellor in Theol. Oetinger
* Jeremias Friederich Reuss (1700-1771), the Chancellor of Tiibingen University. It was indirectly through Reuss that Oetinger first learned of Swedenborg's Arcana Coelestia, though Reuss himself was without any interest whatever in Swedenborg's theological works; see 3 Doe. 1030, 1034, 1057.
** Translated, the title of the book referred to is: "A Letter to the Theologians, that no worldly philosophy should be used in the interpretation of Holy Writ, and that Semler's destruction of the Apocalypse should he denied." It was published in 1772.

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     Given at Murrhard, built by Ludov. Pio,* whose tombstone is here.
     March 24, 1771.
* Louis the Pious, or Le Debonnair, the son of Charlemagne.

     The thirteen questions and answers (Benz,* 291-308) sent to the Landgrave constitute Oetinger's defence of his Swedenborg and other Earthly and Heavenly Philosophy. Here Oetinger contends vigorously for the genuineness of Swedenborg's visions, while wholly denying the truth of his exegesis according to the doctrine of Correspondences. The defence is a long document, and need not be quoted here. Note may be made, however, of some interesting remarks which it includes concerning what is commonly called the Queen's Secret.
* A new document.

     "It is a remarkable thing (he writes) that while the King of Prussia [Frederick the Great] has caused so much skepticism as to the immortality of the soul, her Majesty, his own sister [Queen Louisa Ulrica of Sweden], through Swedenborg's testimony, must protest against this at his own court, and show the contrary" (Benz, 300).

     In answering the question whether Swedenborg was a seer like those of old, Oetinger says: "For this skeptical age, the news about the Queen's Secret in Sweden is important. It would serve for greater enlightenment, were I fortunate enough to obtain from his Serene Highness, the Marquis of Anspach, the letter and certificate which the Duchess of Brunswick [a sister of Queen Louisa Ulrica] wrote you.* This would clearly show that Swedenborg is a seer (ibid., 304).
* Ludwig's interest in spiritism would naturally welcome such a letter.

     Further on he says: "It is known that the reality of Swedenborg's revelations is legitimately proved by the story of Prince William of Prussia [a younger brother of Louisa Ulrica] to the Queen of Sweden;* he has also predicted the victory of the Russians over the Turks" (ibid., 305).**
* That is, the message for the Queen which the deceased Prince William gave to Swedenborg in the spiritual world.
** It is said, on the authority of Jung Stilling, that Getinger wrote to the Queen of Sweden (then the Queen Dowager) and received word from her, affirming that Swedenborg had truly spoken with her brother in the spiritual world (2 Doc. 659), but the story lacks all foundation in fact; for Oetinger placed so much stress on the Queen's secret as a plain proof of the reality of Swedenborg's visions, that had he received a letter from the Queen Dowager, he would most certainly have published it or referred to it in one or other of his numerous writings, and surely would have mentioned it in one of his numerous letters to his intimate friend Hartman, published by Ehmann.

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     The Landgrave's answer (now lost) to Oetinger's last letter seems to have evidenced such interest in Swedenborg that, in a letter dated Murrhard, June 6,1771 (Benz,* 308), Oetinger writes:
* A new document.

     Most Serene Highness,
Gracious Prince and Sir,

     In your last most gracious letter to me, your high Princely Serene Highness so far condescended that I am emboldened to venture to present a most humble petition, with respect to putting into print my essay on Swedenborg. But I surmise that with my all too bold proposal I have been overbold toward your high Princely Serene Highness.

     As I have now received news from Sweden [probably from Dr. Beyer or Dr. Rosen, with whom he was in communication (Ehmann, 763; 3 Doc. 1041)] concerning the charge of the Bishops against Swedenborg's controversial doctrine, together with the King's answer and a counter defence by Swedenborg, and this is now being printed;* and since it might be well that the MS. sent to your Serene Highness, of which I made no copy, and which was intended for Giessen, be printed with the rest; therefore I pray most humbly and earnestly that your Serene Highness would be so gracious as to order that this essay of about 3 sheets be returned as soon as possible, that it may not be excluded from the printed work.**
Your high Princely Serene Highness's
Most humble and obedient Prelate
     J. C. Oetinger
     Given at Murrhard
June 6,1771
* The reference is to Octinger's Beurfheilnngen (Judgments concerning the weighty doctrine concerning the state after death and the teaching of the renowned Emanuel Swedenborg in connection therewith), the first part of which was entitled Swedish Documents concerning Assessor Swedenborg. It was published in an edition of 260 copies at the end of 1771 (3 Doc. 1060-61).
** The MS., being Oetinger's Defence, was not returned since it is still in the Hessian Archives. The rest of the letter concerns some chemical secret en trusted to the painter Eger, who was then in Murrhard on a visit, which Getinger proposes should be made at Pirmasens to the Landgrave's great advantage.

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     The Landgrave answered this letter on July 1, but his letter is now lost. Meanwhile, however, he had learned from the newspapers that Swedenborg was in Holland (3 Doc. 1058). He therefore wrote to de Treuer, his Resident Minister at The Hague, instructing him to get in touch with him.
     De Treuer answered the Landgrave in a letter (Benz,* 309) dated
June 7:
* A new document.

     Monsigneur,

     During my last stay in Amsterdam, I had the pleasure of meeting Monsieur de Swedenborg. This incomparable man is now at work upon a book, of which I enclose the title which he wrote with his own hand.

     Nothing, Monsigneur, can equal in my opinion the sentiments of respect for your Highness with which he is filled. He was in heartfelt joy when I told him that your Highness made much of his works. He promised me an exact list of them.
I am, with the deepest respect,
Your most Serene Highness's
very humble and obedient Servant
de Treuer
     The Hague, June 7, 1771.
     [Enclosure in Swedenborg's handwriting]
Vera Christiana Religio
continens Unv. Theol.
Novae Ecclesiae
Domini apud Danielem
Cap. VII, 13, 14 et in Apocalypsi
Cap. XXI, 1, 2, praedicta
ab
Emanuele Swedenborg
Domini Jesu Christi
servo
Amstel. 1771

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     Soon after de Treuer's visit, Swedenborg received a letter from the Landgrave, probably forwarded to him from The Hague. The letter was probably written in German, and by one of Ludwig's secretaries, though it was signed by the Landgrave himself. It is now lost, but its contents are indicated in a note containing questions to be asked of Swedenborg (Benz,* 315), as follows:
* A new document.

"How did he come to this association with spirits?
"How does he communicate with them?
"Can any man attain to this?
"1. How is it that a man has spirits?
"2. Is it possible that they are wished upon us by others?
"3. How many spirits does a man have with him? "4. What spirits are they? and
"5. How can he be freed from them?"*
* The first three of these questions are unnumbered, and seem to be the only ones asked by the Landgrave in his first letter, nos. 1-5 being reserved for a future letter.

     The Landgrave also asked for information concerning the state of a particular person, apparently known to him, who was infested by spirits. He also inquired as to the possibility of procuring a copy of the Arcana Coelestia.

     Because of the over-flattering nature of this letter, Swedenborg was in some doubt as to its authenticity, and therefore he decided not to answer it. But when the Landgrave had found that Swedenborg was in Amsterdam, he was not content merely with writing a letter to him; he sent one of his Counsellors, Pastor Venator, to interview him in person, and to ask him concerning the truth of the stories he had heard concerning him.

     Venator met Swedenborg toward the middle of June, and at once resolved his doubts as to the genuineness of the Landgrave's signature. He also told him the story of the Lost Receipt as he had heard it, namely, that it concerned a lady in Leipzig who had lost a receipt, the secret hiding place of which Swedenborg learned from her deceased husband-a story (and perhaps also others) which Swedenborg duly corrected.

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     As soon as he was assured of the genuineness of the Landgrave's letter, Swedenborg wrote him as follows (Benz,* 310):**
* A new document.
** An English translation of this letter was published in 2 Doc. 386. Being made from an undated copy of the original, it contains some inaccuracies and a wrong conjectural date.

Most Serene Duke, Landgrave,
     When I received your most gracious letter, I was somewhat hesitant, being in doubt as to whether it was signed by you. I disclosed the cause of this doubt to the clergyman, the Rev. Venator, when he was with me. But when I heard from him that such was not the case,* and all doubt was removed, I was somewhat troubled; yet I delayed my answer until I had received from the printer the lately printed theological work called Vera Christiana Religio, containing the complete theology of the New Church predicted by the Lord in Daniel, chapter VII, 13, 14, and in the Apocalypse, chapter XXI, 1, 2 seq. Of this work, Most Serene Duke, I have today sent you two copies by the coach which leaves this city for Germany twice a week. I pray that you favor the work, for in it are pure truths disclosed from heaven.
* That is, that the signature was not forged.

     As to the book called Arcana Coelestia, which was published in London, it is no longer to be found; for all the copies, both those is England and those in Holland, have been sold. I know that some persons in Sweden have it. I will write to two of them, and ask whether they are willing to sell it for a price. If I may, I will communicate their answers as soon as they arrive.

     In your gracious letter I am asked how I came to have communication with angels and spirits, and whether this can be transferred from one person to another. On this matter, deign graciously to receive the following as my answer:

     The Lord our Savior predicted, both in the Gospels and in the Apocalypse, that He would come again into the world and establish a New Church; and since He cannot* come into the world in Person it was necessary that He do this by means of a man who not only could perceive the doctrinals of this Church in his understanding, but would be able to publish them by the press.

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And because the Lord has prepared me for this from childhood, therefore He manifested Himself in Person before me His servant, and sent me to this office. This was done in the year 1743; and after this He opened for me the sight of my spirit, and so introduced me into the spiritual world, and granted me to see the heavens and the marvels there, and also the hells; and likewise to speak with angels and spirits, and this continuously now for twenty-seven years. That such is the case, to this I testify in truth. The fact that this happened with me is solely for the sake of the New Church here spoken of.
* The autograph reads quia non potest in Persona adhuc in mundum venire (because He cannot as yet come, etc.), but the adhuc is surely a slip of some sort; see T.C.R. 779. Perhaps Swedenborg meant to write ad hoc (for this purpose).

     The gift of speaking with angels as I speak with them cannot be transferred from one person to another. It has sometimes happened that a spirit enters in and utters some word to a man, yet it is not given him to speak with the man mouth to mouth; this, moreover, is extremely dangerous, for the spirit enters into the affection of the man s own love, and this is not concordant with the affection of heavenly love.

     As to the man who was troubled by spirits, I have heard from heaven that this arose from the meditation in which he indulged, and that, despite this, no danger is to be feared therefrom because the Lord guards him. The sole means of healing is that he be converted and pray to the Lord the Savior Jesus Christ for help.
Amsterdam
June 15, 1771.
I remain with the deepest respect,
     Most Serene Duke Landgrave
Your most humble servant Eman. Swedenborg

     This letter was written in Latin, but with it is preserved a German translation (Benz,* 313) which is signed "Emanuel Swedenborg" but not by Swedenborg. The translation was evidently made for the benefit of the Landgrave, who seems to have been ignorant of Latin. In it, the words from "The Lord our Savior" to "opened the sight of my spirit" are underscored and marked-evidently by the Landgrave himself-N B" in two places in the margin.
* A new document.

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     On June 23, Swedenborg wrote to Pastor Venator. As now preserved, this letter is in German, and written in some other hand than Swedenborg's, but it is undoubtedly signed by the latter. Swedenborg of course knew that Venator, being a clergyman, was familiar with Latin, and it is likely that he wrote him in Latin and added a German translation for the benefit of the Landgrave, who certainly read it. If such is the case, the Latin copy is now lost. The letter reads (Benz,* 313):
* A new document.

Reverend Sir,
     On the 18th of June I sent two copies of the latest work published by me to the Herr Landgrave's princely Serenity, and at the same time one to you, Reverend Pastor, and I hope that the mail coach with these books will arrive within a few days.* On the same day, I humbly answered the Landgrave's Serenity, but I am afraid I have earned his just displeasure by the long delay; therefore I ask you to excuse me before him for the reasons disclosed to you.
* Swedenborg also sent a copy of this work to Oetinger, who was not at all pleased with it, being especially displeased with the statement that the Second Coming is made through a man. This he understood as meaning that Swedenborg was himself the Second Coming. Therefore, as he wrote to Hartman on August 17, he wrote Swedenborg (probably when acknowledging receipt of the work) "that, according to Jesus' words, Another will come in His name, him ye will receive; likewise John V [:46], Jesus did not wish to be recognized without Moses; but he [Swedenborg] merely on his own credit" Ehmann, 766, see also 765; 3 Doc. 1059).

     With regard to the Arcana Coelestia, I have written two gentlemen in Stockholm that they might send it to me for a price. The one letter I wrote to the Bishop of Gothenburg,* and the other to Dr. Celsius.** As soon as these gentlemen answer me, I shall make it known.
* Bishop Lamberg, who was then attending the Diet in Stockholm. In August 1766, Swedenborg, then in London, had sent Bishop Lamberg as a present a complete set of the Arcana Coelestia (unbound) as well as some odd volumes to complete the set which he already had (2 Doc. 244). Thus the Bishop had two complete sets, and in view of his utter repudiation of Swedenborgianism, Swedenborg was well aware that he had no use for them.
** The Pastor of the Cathedral Church in Stockholm.

     You may perhaps greatly wonder why I did not know from heaven that the letter was signed by his Serene Highness's, the Landgrave's own hand.

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The reason is because the angels do not know such things, and the Lord our Savior leaves things which concern temporal (worldly) matters to my intelligence and judgment, and reveals to me only such things as treat of heaven and eternal life; and, moreover, I have not ventured to ask the Lord Himself about these earthly matters.
I remain, Reverend Priest,
Respectfully
Your most obedient Servant
Eman. Swedenborg
Amsterdam, June 22, 1771

     It may here be noted in passing that on June 28th, Oetinger printed in his Beurtheilungen, pp. 124-37, a long "letter to Herr Swedenborg concerning the apparition of spirits." It does not appear that the letter was actually sent to Swedenborg, for it ends with the words: "I do not know where you are, but I am and remain with true and pure love," etc. In this letter, Oetinger acknowledges Swedenborg as "a wonder of the world," "a tool of God" for the revelation of the reality of the spiritual world; but that there his mission ends. He is wrong about the last judgment, for the last day is yet to come; wrong in denying that angels were created angels. Especially is he wrong in asserting that there are inhabitants on other earths than ours. All that he says about other earths has been told him by lying spirits used by the Devil. If other earths had inhabitants, the Word, which Swedenborg himself acknowledges as the only source of truth, would have told us.

     On June 22, the Landgrave wrote Swedenborg a second letter* (now lost) enclosed in a despatch to his Minister at The Hague, with instructions to deliver it personally to Swedenborg in Amsterdam. The delivery was made in the beginning of July, and, on the second of that month, de Treuer wrote to the Landgrave as follows (Benz,** 315):
* The dates show that this could not have been an answer to Swedenborg's
letter of June 18th.
** A new document.

Monsigneur,
Conformably with your Most Serene Highness's orders, I came here and delivered to Mons. de Swedenborg the letter which came with your Highness's gracious letter of June 22.

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     He confessed, Monsigneur, that at first he had doubted the authenticity of your first letter because of the over-flattering terms and expressions with which it was filled, but that now he is entirely convinced. He added that about two weeks ago he had written to your Highness and had sent you two copies of his new work. and a third copy for Mons. Venator. I asked him, Monsigneur. for an answer to your last letter. He said he could not do this save when inspired by the Lord, and that he counted on doing so by the post on Friday [July 5]. He asked me to send your Highness the enclosed notice against Ernesti. I talked with him about two hours, his bookseller Sepp* being present during our conversation.
* The conversation probably took place in Sepp's bookshop, where Swedenborg seems to have been accustomed to receive his letters. It was Sepp who despatched the copies of V.C R. to the Landgrave and Venator.

     It seems to me, Monsigneur, that he honors me with some confidence, for he promised to come and see me at The Hague. He intends to go to England, and from there, next year, he will go to Germany,* and it will then be possible for him to pay his respects to your Highness. To see him, Monsigneur, one would think that he is at his last resources; but this is not so. He had his last work printed at his own expense, amounting to more than 1,000 Dutch Florins.** I must not forget to inform your Highness that the work which he proposes to publish during the course of next year will have as its title, taken from Matthew, chapter 24, verse 15, De Abominatione Desolationis. He has again promised me an exact list of his works, many of which are unobtainable, such, for example, as the work De Corde.***
* This doubtless is the basis of Oetinger's frequently expressed expectation that Swedenborg would visit him (3 Doc. 1060-61).
** Confer Cuno's Memoirs, pp. 9, 10.
*** That is, Economy of fhe Animal Kingdom, vol. 1.

I am, with the most profound respect, Monsigneur, Your most Serene Highness's
very humble and obedient Servant,
Amsterdam, July 2, 1771     de Treuer

     (To be Concluded.)
HISTORY OF THE NORTH ST. PAUL CIRCLE 1948

HISTORY OF THE NORTH ST. PAUL CIRCLE       ROBERT I. COULTER       1948



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     HISTORY OF THE NORTH ST. PAUL CIRCLE.

     This Circle, the first General Church group to be organized in the North Central tier of States, came into being in 1941. Any small, isolated group is liable to wither away in numbers, due to changes of residence, deaths, and loss of active interest on the part of some. The North St. Paul Circle has survived such losses, and now, after seven years, is hopefully looking forward to a new period of growth and development under the continuing guidance of our Visiting Pastor, Rev. Ormond de C. Odhner, Assistant Pastor of the Glenview Society.

     We have been fortunate since the first year in having the regular ministrations of visiting clergy, who have provided doctrinal classes and services on virtually a monthly basis during most of the years. This has been of particular importance, since most of the members had had no previous General Church background, and many of these had been entirely ignorant of the New Church. Thus many of us have had to start from scratch as adults in learning of Swedenborg and the teachings of the Writings. We have been elementary students attempting to find answers to the rational inquiries of adults on difficult doctrinal questions. Regular worship has helped in welding together a group with diverse backgrounds and interests, as well as providing inspiration. Continued progress could hardly have been made without the devoted labors of our visiting pastors.

     The Circle has recently been greatly stimulated by the sudden acquisition of four new members, making a present total of fifteen active resident members, in addition to seven "associates" who have been attending meetings for several years or more. The members have a total of eight children, ranging from babyhood up to sixteen years of age, all of whom are prospective Academy students.

     The four new members are especially welcome, first, because they are the only ones under thirty, and make for a better balance in age distribution, and, second, because they are the only present members who are Academy graduates. These new members are: Mr. and Mrs. Gerhardt King Wille (Paula Finkeldey), who have two small children; Miss Annabel Regelman, and Mr. Grant Umberger. King is a chemical engineer recently graduated from the University of Illinois, and now employed in the Scotch Tape Division of Minnesota Mining and Manufacturing Company. Annabel is a student at the University of Minnesota. Grant, a graduate of M.I.T., both in electrical engineering and in business administration, is a sales engineer of Trumbull Electrical Manufacturing Co., a General Electric subsidiary. It is an interesting coincidence that King and Grant were classmates at the Academy, although neither one knew of the other's plan to come to Minnesota.

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[Photograph.]
NORTH ST. PAUL CIRCLE.     
Sunday, April 11, 1948.

LEFT TO RIGHT: Mr. Richard Boker and daughter, Joyce; Mr. King Wille, holding baby daughter, Portia; Mrs. Zofia McGinn; Mrs. Marie Boker Amundson (associate); Miss Annabel Regelman; Mr. Vitus Boker; Mrs. Betty Coulter and Mr. Robert Coulter; Rev. Ormond Odhner; Mrs. Paula Wille, standing behind daughter, Karen; Mrs. Barbara Zick and Mr. Walter Zick, standing behind their son, Billy; and Mrs. Helen Boker.

Photograph taken at the home of Mr. and Mrs. Coulter, White Bear Lake in background.

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     With this encouraging development having taken place, we urge all Academy graduates who are not permanently settled to consider the opportunities in Minnesota. The writer (a native of Southern California, and also a former resident of Washington, D. C., and of Chicago) believes that this region not only offers attractive opportunities for interesting work in practically all fields, but is a fine and healthful place to live. It is scenic, an outstanding vacation land, and will appeal to those who like hunting, fishing or boating. The St. Paul-Minneapolis district has a population of over a million, and yet it is possible to live on a good fishing and boating lake and be an easy half-hour ride from the office. The winters are not bad at all, and provide all manner of sports, from skating to ice fishing. A beautiful Minnesota winter day, crisp and clear with a blue sunny sky, is a true joy, and there are many of them. We will not brag about February and March-that is the period for taking a Florida vacation when you become older and richer, and in the meantime it is not unbearable by any means.

     The writer firmly believes from the history of this group that the growth of the General Church in new centers will be slow indeed unless Academy-trained members are willing to engage in colonization. It is easy to remain in large established centers, and unquestionably there are certain advantages. But pioneering is a broadening experience, and there should be a rich satisfaction ID helping to build up new centers of activity. In a small group there is no danger of feeling like a little frog in a big pond. There is a sphere at classes and worship that is strongly felt.

     Strangers are naturally much affected at first by external considerations, and are wary of becoming involved in anything that seems like a "queer" religious group (except for those esoteric religious shoppers-around who are not apt in any case to be willing or able to assimilate our rational doctrines) . Any small group that does not belong to a large and well-known religious organization, and which meets in homes or rented rooms, and has no resident pastor, will seem queer to most visitors on first impression. The greater the number of enthusiastic members able to talk intelligently about the doctrines, the better the impression. And if the members are representative of various callings and professions, so much the better. It will, of course, depend upon the visitor himself whether he recognizes and accepts the truths he hears, but he generally needs some external encouragement at the outset, in view of the distinctiveness of our doctrines and the open and forthright manner of presentation. The addition of new Academy members is needed in building up a vital, stable group to the point where external conditions become more effective in facilitating growth by accretion from the outside,-a slow enough process at best. And in any event the presence of Academy graduates provides new life, stimulation, and a direct linking to the Academy of today.

     Beginnings.-It is time to get on with the actual history of the Circle. A fair amount of dates and data have been included, taken from the records which the writer has been keeping from the beginning as recording secretary.

372




     In 1940, so far as is known, Mr. and Mrs. Paul Carpenter (Venita Pendleton) were the only General Church members in Minnesota In the summer of that year, Mrs. Carpenter started a reading group, held at their new home (L'Argenteau) on Silver Lake, North St. Paul, a suburb of St. Paul. Various persons were invited to participate, and there were some who, however strange the Writings seemed to be on first impression, found points of interest that encouraged them to continue. In general, these were persons who had already become dissatisfied with the dogmas of the old Christian churches to which they had belonged, or in which they had been raised, and were not active members of any church. There were weekly sessions, at which those present read in turn from Heaven and hell, and Mrs. Carpenter interposed explanations, answered questions, and from time to time gave comprehensive background talks on Swedenborg, and on the history of the New Church and of the Academy movement. At this stage the discussion was primarily on a philosophical plane, and skeptical questions were much in evidence.

     Early in November, the Rev. Victor J. Gladish visited the Carpenters and conducted several classes, but no service was held. He was invited to preach the sermon at a Sunday service at the Virginia Avenue Church (Convention) in St. Paul, which the Carpenters had been attending, and several members of the class visited this as their first New Church service.

     Mr. Paul Carpenter showed a keen interest in this development, and led a small service at L'Argenteau, but was thereafter unable to continue because of poor health. On Easter Sunday in 1941, a second small service was held, which was read by the writer, even though he was not a member of the Church.

     The formation of the pre-Circle General Church group dates from the visit to L'Argenteau on June 22-24, 1941, of Bishop George de Charms and Mr. O. W. Heilman, while en route from Bryn Athyn on a Canadian tour. At a service on the evening of the 23d, which was attended by many Convention visitors, Bishop de Charms baptized Mrs. Walter W. Zick (Barbara Walser), her son, Walter William, Jr. (aged 4), and Mr. and Mrs. Robert I. Coulter (Betty Hillebert); and administered the Holy Supper. These were the only, members of the original reading class who have joined the Church. Mr. Coulter, the writer, was an associate of Mr. Carpenter in the practice of patent law, and Mrs. Zick was a near neighbor of the Carpenters. Mention of this event was included in the account of Bishop de Charms' trip printed in NEW CHURCH LIFE, Oct., 1941, pp. 433-4.

     Several additional persons had joined the reading class, and had shown a real interest. The need for further instruction by the clergy was met by the visit to L'Argenteau of Bishop Alfred Acton on Sept. 3-17 of the same year. He gave a number of addresses that were well attended, perhaps the most notable being an inspired address on the life of Swedenborg, with 29 present, including Convention visitors. Two Sunday services were held, and at the second, on Sept. 14th, he baptized Mr. and Mrs. William J. Ehly and their daughter, Jean, Mrs. Zofia K. McGinn, and Mrs. Agnes H. Rich, all of St. Paul; and administered the Holy Supper.

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Shortly before this visit, the group had been strengthened by the arrival of two members of the General Church, Mr. and Mrs. James Price Coffin, Jr. (Naomi Dahms), together with their six children, who settled in North St. Paul.

     A Circle.-There being now eleven members of the General Church, and other interested persons, discussions were held with Bishop Acton on the advisability of establishing a definite local organization, leading to the making of a formal request. He gave a talk on the history of the General Church, and on its order and organization, the evening of the 14th.

     This led to a meeting at L'Argenteau on Monday evening, September 15, 1941, at which the North St. Paul Circle was established. Bishop Acton presided, and appointed Mr. Coulter as secretary of the meeting. After a short discussion, those present unanimously resolved that the Circle be formed. The following is quoted from the minutes:

     "Bishop Acton, representing the Bishop of the General Church, then recognized the members of the General Church present as a Circle of the General Church of the New Jerusalem under the pastoral charge of the Bishop of said Church; this Circle to be known as the North St. Paul Circle of the General Church of the New Jerusalem. Membership in this Circle is open to all members of the General Church residing in St. Paul and vicinity who shall desire to join the same, and shall signify that desire by inscribing their names in the Roll of Membership."

     This statement had been written out by Bishop Acton for copying into the Minutes, and so is given verbatim. His action was subsequently confirmed by Bishop de Charms. The writer is informed that this Circle organization was without precedent, and hence the details may be of interest in future cases. The Minutes further show that these officers were elected: Mr. Carpenter, president; Mr. Coulter, secretary; Mr. Coffin, treasurer; and Mrs. Zick, librarian. The reason for having a president was that the Circle then had no immediate pastor, being under the general pastoral charge of Bishop de Charms as Bishop of the General Church. The office of president ceased with Mr. Carpenter's death a few months later (November 27th; see N. C. LIFE for Jan., 1942, pp. 23-25, for an account of the service held at L'Argenteau, and conducted by Rev. Gilbert H. Smith, at which there was a large attendance) . By then the Circle had a regular Visiting Pastor, as has ever since been the case.

     In further discussion at this first meeting, Bishop Acton emphasized the desirability of a fixed place of worship, although having doctrinal classes and feasts of charity at various homes. Mr. and Mrs. Paul Carpenter offered the use of their commodious home, L'Argenteau, for the Sunday services, which was accepted with enthusiasm and gratitude. At the close of the meeting, the members of the General Church signed the Roll. The Minutes were signed by Bishop Acton, and constitute, as it were, the Charter of the Circle. A festive occasion followed in celebration of the founding. The next evening, Bishop Acton baptized Mr. and Mrs. Vitus A. Boker (Anna Andersen) of Minneapolis.

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     l94l-l948.-On September 21, 1941, the Circle held its first Sunday service, with sixteen adults and seven children present. The form of Family Worship was used, led by Mr. Coulter, who read a sermon of Bishop Acton's. Services were held each Sunday thereafter, and, between pastoral visits, Messrs. R. O. Boker, V. A. Boker, Price Coffin and R. I. Coulter took turns in acting as lay readers. This practice of using lay readers between pastoral visits was discontinued in 1942, due to war gas-rationing conditions and sicknesses, was later resumed at intervals, but has been entirely discontinued since 1946. It served a real use in the beginning and at several later periods, but the Circle has evolved to the point where it seems inadvisable. Moreover, our members are so few and so widely scattered that it seemed preferable to concentrate on the monthly doctrinal class and Sunday service provided by our pastor.

     The next major event was the visit to the Chicago District Assembly in October, 1941, which was made by a substantial number of members. (N. C. LIFE, Dec., 1941, p. 559.) This was of great value in promoting a feeling of belonging. A meeting of the Circle members was called by Bishop de Charms at the home of the Rev. Gilbert H. Smith, Pastor of the Glenview Society. The desirability of regular pastoral visits was discussed, which led to an arrangement whereby the Circle was placed in the pastoral charge of Mr. Smith as Visiting Pastor, and he agreed to make regular visits.

     His first visit was made on November 21-24, and included a festive supper, a doctrinal class, and a Sunday service at which Mr. and Mrs. Richard O. Boker (Helen Gressman) of Minneapolis, and their children, Donald and Joyce, were baptized; and the Holy Supper was administered. Use was made of the beautiful antique silver baptismal bowl and Holy Supper vessels which Mr. Carpenter had given to the Circle. It was now felt that the Circle was really established as a going concern. The members of those days affectionately regarded Bishop Acton as the "father" of the Circle; but it was Mr. Smith who carried on, and, by his regular visits until June of 1944, nurtured the Circle's growth with his teachings and his services of worship, not to mention the influence of his genial presence at many suppers and celebrations. His contribution to the Circle will ever be remembered and valued.

     In January of 1942, the Circle was visited by the Rev. and Mrs. Harold C. Cranch. Mr. Cranch, who had been ordained the previous year, was assistant to Mr. Smith at Glenview, and this was the first of several visits made in that capacity. The Minutes of the Circle record that his classes and services made a strong impression.

     Accounts of the establishment of the Circle, of Mr. Smith's appointment as Visiting Pastor, and of the first pastoral visits, will be found in the Annual Reports, Council of the Clergy, N. C. LIFE, June, 1942, pp. 268, 270, 271, 275.

     A banquet celebrating the first anniversary of the Circle was held at L'Argenteau on Sept. 18, 1942. Mr. Smith was toastmaster, and Bishop Acton gave a most helpful address. The guests included Miss Frieda Junge of Glenview. All of the members were present except Mrs. McGinn, who had temporarily moved to Florida on government war work.

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     On Dec. 26, 1943, the Circle was greatly strengthened by the baptism of Mr. and Mrs. Lloyd I. Johnson (Jessie Dormer) and their three children, Karen, Margaret and David. They were residents of Silver Lake, and had become seriously interested about a year previously. Lloyd served as lay reader at many services held during a period when pastoral visits had to be at infrequent intervals, and when activities were at a low ebb.

     Two members saw war-time service in the Armed Forces,-Price Coffin and William Ehly, both entering the Navy in December, 1943.

     As the initial and present doings of the Circle are of chief interest, many events of the intervening years will be passed over. We record the very helpful episcopal visits of Bishop de Charms and Bishop Acton, and the further visits of Mr. Cranch, which were much enjoyed and appreciated. Quite a few members of the General Church have visited us over the years, and each has added something to our acquaintanceship with the Church and our feeling of being an integral part of its organization.

     Our present Visiting Pastor, Rev. Ormond de C. Odhner, has served us faithfully since September 29, 1944, following Mr. Smith's retirement from pastoral work. His has been a period when growth in membership was very discouraging, with the losses exceeding the gains, until quite recently. It was a period of change, and of laying a firmer foundation on the part of the present active members. The original "honeymoon period," as Bishop Acton called it, is bound to be followed by a period of doubts and discouragements, especially on the part of newcomers to the Church who are in a small isolated group. An overly idealistic dream of what will take place is succeeded by the hard impact of realities. The hope that somehow the initial rapid rate of growth will continue is seen to be unwarranted. Then it is recognized that what the members must do is to stand fast, and to strengthen their own understanding of the truths, and to try to lead a life according to them, awaiting whatever Providence has in store for the Circle. We have been greatly helped by the profound expositions of theology and by the strong leadership which our pastor has provided. And here we should not omit mention of the gayety and humor also provided, which has helped in keeping a proper perspective and in lifting drooping spirits at times.

     To come quickly to the present-in August of 1946 the last service was held at L'Argenteau, followed by a farewell luncheon for Mrs. Carpenter. She was presented with a leather handbag as a slight token of appreciation, best expressed in remarks and toasts of the members, for her years of service since she began her original reading class in 1940. It should be mentioned that during the intervening years she had continued with her own reading classes for members and for others whom she sought to interest. Her home was always open for the uses of our Circle, and was the main center of activity. Her love of furthering the work of the Church was felt by all, and her missionary talent was unquestionably a real factor in the establishment of the Circle. Having sold L'Argenteau, she moved away to Chicago in September.

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     Since then the Sunday services have been regularly held at the home of Mr. and Mrs. Coulter, on White Bear Lake in Bellaire, also a suburb of St. Paul. Each month our pastor arrives on a Saturday morning, gives children's classes during the day in Minneapolis and North St. Paul, and an adult doctrinal class Saturday evening, generally at the home of Mr. and Mrs. Zick on Silver Lake, North St. Paul; returning to Glenview on a Sunday afternoon train.

     In October, 1946, we enjoyed a visit by Bishop and Mrs. de Charms, and celebrated with a dinner at the St. Paul Athletic Club. The next day a group of members journeyed with them by streamliner to the District Assembly at Glenview. On December 22 of that year, the Circle was gladdened by the baptism of Mr. Walter W. Zick, whose wife, Barbara, was one of the earliest members.

     In March of 1947, Rev. and Mrs. Elmo C. Acton visited us from Glenview and again extended our acquaintanceship in the Church.

     In October of 1947, the Circle members and associates were guests at an afternoon and evening party given by Mr. and Mrs. Vitus O. Boker (the parents of Richard Boker) at their farm near Wyoming, about forty miles from St. Paul, where they now reside. A real feast was served by caterers. Mr. Boker has retired from active business, but continues to manifest his inventiveness and mechanical skill in all manner of interesting farm buildings, shops, and equipment, and in his own home built in the woods of which he was the architect. We inspected his six-inch reflecting telescope, complete with dome and an automatic driving mechanism, with which he follows one of his hobbies-astronomy. Mr. Boker personally designed and made our portable church furniture (altar, candlesticks, and two reading desks) which we have used since 1942.

     Christmas celebrations in 1946 and 1947 were held at the home of Mr. and Mrs. Richard O. Boker in Minneapolis, shortly before Christmas. A children's service was held in the afternoon, following which the pastor presented gifts to the children from the Circle. Then a bounteous dinner was served and a merry time was had by all. In the evening an appropriate adult doctrinal class was given.

     A few figures may be of interest. Since the start, there have been 24 baptisms,-16 of adults and 8 of children. The Membership Roll shows that 24 persons have been members at some time.

     The present active resident members, in addition to the four new members previously mentioned, are: Mr. and Mrs. Richard O. Boker, Mr. and Mrs. Vitus A. Boker, Mr. and Mrs. Robert I. Coulter, Mr. and Mrs. Lloyd I. Johnson, Mrs. Zofia K. McGinn, and Mr. and Mrs. Walter W. Zick. Mrs. Zick is corresponding secretary (164 Swan Ave., North St. Paul 9).

     Now that the background has been sketched in, we hope to make the continued existence and vitality of this Circle more apparent by means of news items regularly submitted.
ROBERT I. COULTER.

Church News 1948

Church News       Various       1948



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DURBAN, NATAL.

     June 12, 1948.-News has just been received that Bishop and Mrs. de Charms are likely to obtain passage from England to South Africa early in August, after the meeting of the British Assembly at which the Bishop will preside. This means that we can expect them to arrive during September, and we are eagerly looking forward to this visit. It is now ten years since the Bishop's last episcopal visit to South Africa. Being an isolated Society, we appreciate all the more these personal contacts with visitors from other societies of the Church.

     This afternoon, about thirty New Church friends (grown-ups and children) were at the Durban aerodrome to meet the Rev. and Mrs. Philip Odhner and their family when they arrived by plane from New York. Owing to a delay at Accra on the Gold Coast, they arrived two days late. In spite of their long journey, however, they were all in good spirits and glad to arrive at their destination.

     After the hot summer months of January and February, the Society resumed its normal activities in March with classes and socials. Kainon School reopened on its 25th year with an enrollment of eight pupils under Miss Sylvia Pemberton.

     The Easter Reason was commemorated by a Holy Supper Service on Good Friday, followed on Easter Sunday by a Service of Praise.

     The Social for March took the form of a "Braaivleis" at the Gordon Cockerell home. Since this term, being of South African origin, may he unfamiliar to our readers, a word of explanation is necessary. Translated literally it means "grilled meat." In other words, everyone is supplied with a piece of steak, which is roasted on a pronged stick in front of an open campfire. In this instance, however, we all took along our own steak or sausages. It certainly made a very enjoyable meal-as everyone found at the Cockerell home that night.

     One evening during February, Shirley Cockerell, a few weeks before her wedding, was literally "showered" with gifts by friends and relations who gave her a surprise party at her home. No doubt all the contributions will come in handy when she is able to move into a home of her own. Joyce Ridgways turn came about six weeks ago, when she also was given a surprise shower.

     A recent Jumble Sale brought in nearly L50 towards church funds, and last Saturday morning a Sale of Work was held in the grounds of Mrs. J. J. Forfar's home; the proceeds from this amounted to close on L200, which is an excellent effort.

     Another social event worthy of note was the "cine" show given by Billy Schuurman. Included in the programme were several pictures of wild life in the Kruger National Park, all of which Mr. Schuurman himself had taken. His commentary added much to the interest of the evening.

     The Annual General Meeting of the Durban Society took place as usual at the end of May, when the officeholders for the coming year were elected. It is interesting to note from figures recently published that during the last year the number of young people in the Society between the ages of 15 and 21 years was eight, as compared with 61 children up to the age of 15. Unfortunately, this leaves us a very small number of young people to form an active group.

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     Weddings.-This certainly seems to be a record year for weddings in Durban; for up to the present there have been four in our Church; and, what is more, we still have about six that are scheduled to come off before the year-end.

     Hansell-Cockerell.-The 20th of March turned out to be a pouring wet day on which Shirley Cockerell, youngest daughter of Mrs. M. A. Cockerell, was married to Mr. Vivian (Flick) Hansell, but in spite of the ruin the Church was packed. Evergreen and hydrangeas formed a beautiful setting for the bridal party. Two of Shirley's friends were the bridesmaids and wore frocks of pale dusty pink. The bride looked charming. She was given away by her Uncle Jack (Mr. J. J. Forfar). The ceremony was performed by the Rev. Norbert Rogers, and during the signing of the register John Cockerell, a brother of the bride, sang a solo.

     Gostelow-Lumsden: The third wedding took place about a month ago when Daphne Lumsden, younger daughter of Mr. and Mrs. H. D. Lumsden, was married to Mr. Rolfe Gostelow, the Rev. F. W. Elphick officiating. This time the decoration consisted of evergreen and redhot pokers which toned in beautifully with the bridesmaid's applegreen frock. The bride's younger sister acted as bridesmaid, while her brother, Derick Lumsden, played the organ. Rolfe and Daphne are now living at Cavendish, about ten miles out of Durban.

     Merry-Ridgway: Last Monday afternoon. June 7, Joyce Ridgway, eldest daughter of Mrs. and the late Mr. Melville Ridgway, was married to Mr. Frank Merry of Johannesburg; the Rev. F. W. Elphick officiated. The Church had been decorated with gladioli of varying shades. The bride wore a frock in a biscuit color with wine accessories, and looked very smart. There was no reception, but during the evening friends of the bride visited her at her home to wish the couple every happiness.
VIDA ELPHICK.

ACADEMY SCHOOLS.
     At the Commencement Exercises on June 16 the Graduates received their Diplomas and the Honors were announced as follows:

Degrees.
     BACHELOR OF THEOLOGY: David Restyn Simons, Kenneth Oliver Stroh.
     BACHELOR OF ARTS: Louis Blair King; Grace Shirley Glebe; Jeanne Marie Haworth; Lyris Hyatt (cum laude); Marjorie Irene Rose; Sylvia Rose (cum laude); Renee Smith; Gina Dorothy Thomas.

Diplomas.

     JUNIOR COLLEGE:     Men: Alfred Gareth Acton; Walter Harold Bellinger; Vance Lionel Birchman; David Francis Gladish, Jr.; Carl Robert Gunther; Bernhard David Holm; Daniel Bruce McQueen; Oliver Randolph Odhner; Dandridge Pendleton; Gordon Elmer Rogers; Frank Shirley Rose; Lorentz Ray Soneson. Women: Dolores Burnham; Martha Dandridge Croft; Marian Fiske; Mollie Zinkann Glebe; Janet Beata Hasen; Yadah Heinrichs; Ruth Annette Henderson; Edith Myra Johns; Joan Ellen Klein; Rita Jean Kuhl; Audrey Merrell; Anna Mae Fusselman Pleat; Naida Elizabeth Wilson; Evangeline Jane Wright.

     BOYS' ACADEMY: Mark Bostock; Alan Douglas Childs; Robert Willis Gladish; Albert Dean Henderson, Jr.; Robert Hughes Johns; Robert Schill Junge; Robert Raphael Pitcairn; Michael George Ridgway; Jerome Vinet Sellner; Bertrand Dean Smith; Don Alan Synnestvedt; Joel Trimble; Douglas Neville Wright. Certificate Of Graduation: Philip Marshall Smith.
     GIRLS' SEMINARY: Phyllis Jean Burnham; Doris Fiske; Caroline Ruth Hotson; Evangeline Lyman; Marylin McQueen; Anne Gilbert Pendleton; Dorothy Price; Mildred Donnette Rose; Theresa Georgette Tarangna; Julia Boggess Waelchli; Marion Louise Down; Barbara Naomi Heinrichs; Stephane Joyce Starkey.

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Certificate of Graduation: Beatrice Kathleen Evens; Elaine Claire Schnarr.

Honors.
     Theta Alpha Honor Pin: Anne Gilbert Pendleton.
     Theta Alpha Honor Award: Nancy Elizabeth Stroh.
     Sons of the Academy Gold Medal: Ralph Schill Junge.
     Sons of the Academy Silver Medal: Albert Dean Henderson, Jr.
     Oratorical Prize (Silver Cup): Donald Leslie Rose.

Honor Graduates.

     Girls' Seminary: Evangeline Lyman (Special Honorable Mention); Doris Fiske; Caroline Ruth Hotson; Anne Gilbert Pendleton.

ELEMENTARY SCHOOL.

     At the closing exercises of the Bryn Athyn Elementary School, held on June 15, Certificates of Graduation were presented to 21 pupils of the Eighth Grade.

COLCHESTER, ENGLAND.

     On May 15th a party of our young people traveled to London to attend the Young People's Week-End. They had a very enjoyable time, and much appreciated the hospitality of our friends of Michael Church and the varied programme which had been arranged for them.

     New Church Day-Our celebration took place on Sunday, June 27th, and although some days late it was none the less enjoyable. The London celebration had been held the previous week-end, and it seems we like to make two occasions of this celebration, so that those who wish to attend both can do so.

     At the morning service the Rev. Martin Pryke delivered a very fine sermon on "The Two Advents of the Lord." The administration of the Holy Supper followed, the Rev. Alan Gill and the Rev. Martin Pryke officiating. The service was brought to a close with the singing of the hymn, "The Lord God Jesus Christ doth reign."

     A Banquet was held in the evening, attended by about sixty persons. With the help of parcels from our friends overseas, and strawberries being in season, we were able to enjoy an excellent repast. Mr. Alan Waters was toastmaster, and he had chosen for the subject of the papers, "The Twelve Principles of the Academy," These he had divided into four groups, one group being taken by each of the four speakers: Mr. F. D. Balls, Rev. Alan Gill, Mr. Eric Appleton, and Rev. Martin Pryke.

     After the opening toast to "The Church," each paper was preceded by a toast in accordance with its general subject. The whole programme was interesting and enjoyable, and there were spontaneous toasts to "Our Visitors," "The Social Committee," "Newly Engaged Couples," "The New Baby," and "The Toastmaster."

     The children's celebration of New Church Day was held on June 17th. Tea was provided by the committee, after which the Rev. Alan Gill gave a talk to the older children on the subject of The Birthday of the New Church. This was followed by games for the younger children.

     An open meeting of the local Sons of the Academy was held at the church on June 28th, at which Mr. Colley Pryke gave a very interesting account of the visit he and Mrs. Pryke had recently paid to Bryn Athyn. At the conclusion of his talk many questions, both personal and otherwise, were asked, and Mr. Pryke replied. Our thanks and applause were extended to him for his very interesting account.

     Then followed an inspiring singing practice, conducted by Mr. Stanley Wainscot of London. In response to his enthusiasm for the correct style of rendering both words and music, the singing was a real joy, and we hope he will be kind enough to come again.

     Another very happy and important event to be recorded for June is the birth of a daughter to Mr. and Mrs. Wallace Glover (Ruth Pryke), a sister for their twin sons.

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     Doctrinal classes and young people's classes have been suspended for the summer months, but we shall not be idle, as preparations are going on apace for a great event to be held here July 31 to August 2nd-the British Assembly.
WINITRED A. APPLETON.

PITTSBURGH, PA.

     That we have not appeared in these columns for several months does not mean that we have been inactive.

     On April 4th we were happy to have a visit from the Rev. A. Wynne Acton, who conducted Divine Worship in the morning and preached. In the evening he addressed the Pittsburgh Chapter of the Sons of the Academy at the home of Mr. Charles H. Ebert, Jr.

     A Spring Festival-orchestra, dancing and refreshments-was held on April 9th, being sponsored by the able social committee. It served the dual purpose of entertaining the society and a number of visitors.

     Mr. Stanley Rose, of Bryn Athyn, on April 23rd, gave the school an interesting account of his wartime experiences in India (Assam), and showed his collection of slides. He repeated this lecture to the adults after the doctrinal class that evening. While India, in its folklore and its scenery, is fascinating and beautiful, Mr. Rose made us realize that the Army had a tough time there during the war, and that some of the natives have a very seamy side.

     John Stewart Lindsay, the infant son of Mr. and Mrs. Alexander H. Lindsay, was baptized during the Sunday service on May 30th. The occasion is worthy of note, since all the children and grandchildren of Mr. and Mrs. Alexander P. Lindsay were present.

     Society Meeting.-After the Friday Supper on June 4th, the Semi-Annual Meeting of the society was held, the Pastor presiding. Mr. Charles H. Ebert, Jr., was secretary pro tem, as our faithful secretary, Mr. Charles H. Ebert, Sr., had just returned from a fatiguing journey. Miss Jennie M. Gaskill gave a full and well presented report of the work in the day school for 1947-1948, and demonstrated the load our teachers are carrying in the education of our children, and the need of an additional teacher as the attendance is increasing.

     The work of the Building Maintenance Crews is to be highly commended. Mr. Gilbert M. Smith and Mr. Gideon T. Alden, foremen, have organized and performed various works with fine results in the care and upkeep of the property, with the help of a dozen or so of the men of the society. In addition to saving cash outlays, the work done is superior and more complete than we would have received from "hired help." To these gentlemen-our thanks and our appreciation.

     Mr. E. B. Lee, Jr., treasurer, gave a full report, and urged an increased support of our church work, if we are to carry on the uses to which we have set ourselves. The Rev. Bjorn Boyesen, in his report as Pastor, announced that Miss Jennie M. Gaskill and Miss Zara Bostock will be the teachers for the coming school-year. He commented upon the work of the church and the school, and closed with the hope of increased usefulness and happiness.

     Day School-The Closing Exercises were held in the auditorium on Thursday evening, June 17th. Hand-work and notebooks of the pupils were on display, and their paper, "School Inklings," was distributed. The children marched in, and the Pastor opened the service with a Lesson on the Parable of the Laborers in the Vineyard. His address further developed the theme, and pointed out the importance of the love of one's use and doing what is required of us willingly and cheerfully.

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This part of the service closed with the 15th Psalm, sung by the children.

     The Pastor presented Elizabeth Amity Doering as the graduate from the eighth grade, and she read her essay, Historic Illustrations of Divine Providence." He commended her work in the school, wished her success in her future education, and gave her a Certificate. Amity thanked Mr. Boyesen and presented several records for use in the Music Appreciation Course. Boxes of flowers were presented to Mrs. Leander P. Smith and Mrs. Joseph A. Thomas in gratitude for their services as accompanists for the singing classes and the rhythm band. Patricia Ann Frazier (grade 6) accompanied the morning worship very creditably during the year.

     Our celebration of New Church Day, June 19th, was a new departure this year. The whole day was devoted to it. A special service for adults and children was held on Saturday morning at 11 o'clock. The church was beautifully decorated with rambler roses and white candles. The Lessons were from Isaiah 62 and Apocalypse Revealed, no. 881, and sermon demonstrated how the 19th of June is analogous to Christmas for New Churchmen.

     A Tableaux Service was held in the auditorium at 4.30 in the afternoon, under the direction and planning of Mr. Boyesen and Mr. Gideon T. Alden. A group of the young people accompanied the tableaux with vocal selections. The scenes were three:

1) "The souls bound under the altar," Rev. 6: 1, 9-11; 2) "The Woman in the Wilderness and the Dragon," Rev. 12: 1-10; and 3) "The Bride descending from Heaven," Rev. 21: 1-5.

     It was planned that the service would be followed by a picnic on the church lawn, but owing to inclement weather we picnicked in the auditorium. It was truly a memorable day. On Sunday morning our celebration closed with the administration of the Holy Supper.
ELIZABETH R. DOERING.

KITCHENER, ONTARIO.

     The School.-This year, in place of Parent-Teacher meetings, Mr. Henderson, as headmaster of the school, has held four Society-School meetings, so that anyone interested in the school may attend. The fourth meeting, held on May 19th, was especially interesting, as the children's work was on display. Mr. Henderson spoke on the "Religion Curriculum," outlining the courses for the grades from third to eighth and his methods of teaching them.

     A change of teachers for next year was announced at this meeting. Miss Rita Kuhl will be taking the place of Miss Joan Kuhl, who is to return to college in Bryn Athyn.

     After a few business matters, those present examined the children's work on display. History and Geography projects were particularly interesting, showing much ingenuity and artistic ability. Art work, religion folders, charts and work books were examined, after which the teachers served refreshments.

     School closing was held on the morning of June 17th. Mr. Henderson addressed the children, and there were three eighth grade graduates who received diplomas: Peggy Kuhl, Denis Kuhl, and Roger Schnarr.

     In the evening the pupils of the school put on an entertainment of plays and songs for the society. The younger children, dressed in Dutch costumes, acted a two-scene play called "The Prize." The older grades, in fairy tale setting and costumes, did "The Bird-Cage Maker." It was a treat to see the children acting and obviously enjoying it. They had spent many hours helping to make the costumes and the scenery, all of which were very effective. Credit is due the teachers for a successful performance.

     New Church Day.-Leading up to the biggest church celebration of the year, our pastor, Mr. Henderson, preached a sermon on June 6th in which he contrasted the Christian views of the Second Coming with the teaching of the Writings concerning its nature.

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It was pointed out that the New Church doctrine of the Second Advent is not startling when certain parallels are drawn. The essential of the First Advent was the revelation given in the Lord's teachings, which enabled men to see Him in the Word as the Messiah. Divine Revelation, from Moses to Swedenborg, has always been given by means of a man. The Second Coming is the revelation of the Lord in the Writings as the Messiah and also the Supreme God.

     On June 18th an evening service in commemoration of New Church Day followed the special order of worship introduced last year. The pastor's address developed the significance of John's "seeing no temple" in the holy city, New Jerusalem, which does not mean that there will be no external worship in the New Church, but that in it there will be no external in which there is not a living internal.

     On the 19th the children celebrated in the morning with a luncheon at which the graduating eighth graders read papers on Robert Hindmarsh, Richard de Charms, and William Henry Benade, illustrating the beginnings of the New Church, New Church Education, and the Academy.

     In the evening the flower-decked hall again rang out with "June Nineteenth Forever" as the grown-ups gathered around the banquet tables. Mr. Henderson, as toastmaster, welcomed the visitors and returning Bryn Athyn students. He then formally welcomed the eighth graders into society life and presented each with a copy of the Writings.

     The subject of the papers which followed was the growth of the Church through the vital institutions of The General Church, The Societies, and The Academy. Keith Niall spoke on The General Church, cleverly enumerating its many uses and showing how it strengthens the church in the individual. Leigh Bellinger spoke on The Societies, mentioning the importance of performing all the comparatively small functions. He pointed out that the Church must begin in the homes, and then in the schools, making it necessary for the societies to maintain schools. Fred Hasen spoke on The Academy, showing how necessary it is for the growth and progress of the Church as a whole.

     All three speeches were greatly enjoyed for their affirmative, wholehearted outlook, well backed by doctrinal points. It was inspiring to the older folk to hear this expression from the coming generation.

     Mr. Cecil James then took over as Master of Ceremonies for a very successful dance program.

     The next morning, Sunday, June 20th, our celebration of New Church Day was fittingly climaxed with the Quarterly Communion Service.

An Engagement.-At a cocktail party at the home of Mr. and Mrs. Alfred Hasen on the evening of June 11th, the engagement of Miss Marion Louise Hasen to Mr. Daniel Horigan was announced.

     June has been a month of many visitors. The invasion began as our young people returned from Bryn Athyn. Pittsburgh and Glenview college girls took the long way home and landed in Kitchener. Bryn Athyn college girls kept them company. College boys on their way to and from the Sons' meetings in Toronto also made stopovers. Relatives came for visits and vacations. Our welcome mat was out, in spite of the weather.
VIVIAN G. KUHL.
ORDINATIONS 1948

ORDINATIONS              1948



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     Simons.-At Bryn Athyn, Pa., June 19, 1948, Mr. David Restyn Simons, into the First Degree of the Priesthood, Bishop George de Charms officiating.

     Stroh.-At Bryn Athyn, Pa., June 19, 1948, Mr. Kenneth Oliver Stroh, into the First Degree of the Priesthood, Bishop George de Charms officiating.
GENERAL CHURCH 1948

GENERAL CHURCH       Rev. NORBERT H. ROGERS       1948

     Educational Council.

     At the meeting of this Council in April, 1947, it was voted to hold the next meeting in the last week of August, 1948. In accordance with this decision, a meeting of the Educational Council will be held at Bryn Athyn, Pa., Monday, August 23, to Saturday, August 28, 1948.

     There will be daily sessions at which the ministers and teachers of the General Church will consider various phases of the work of the schools. A Banquet will be held on Friday evening, August 27, at 7.00 p.m., with the Rev. Elmo C. Acton as Toastmaster.

     The Fifth South African Assembly of the General Church of the New Jerusalem will be held at Durban from Tuesday, September 14, to Sunday, September 19, 1948, Bishop de Charms presiding. All members and friends of the General Church are cordially invited to attend.
REV. NORBERT H. ROGERS, Acting Secretary.
CORRECTION 1948

CORRECTION       Editor       1948

     The Queen's Secret-Bishop Acton has written to say that the date of the episode of the "Queen's Secret" was November 15, 1761, not June 15, 1760, as he inadvertently stated in the issue of NEW CHURCH LIFE for March, 1948, page 112. And he expresses the hope that our readers will enter the correct date in their copies of the March issue-EDITOR.
FAITH AND DOUBT 1948

FAITH AND DOUBT       Rev. HUGO LJ. ODHNER       1948



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VOL. LXVIII
SEPTEMBER, 1948
No. 9
     "O thou of little faith, wherefore didst thou doubt?" (Matthew 14: 31.)

     We seem to live in the world. Yet the world, through which we walk on our separate destinies, is but the boundary of our life. We really live within ourselves, environed by the vast natural world. Nor do we know this world except as it has been strained through our senses and become familiar through our little experiences. Only through knowledge-sense-knowledge-have we had contact with the outer world, and all our mental life is carried on within the bounds of our knowledges.

     Knowledge, coming from the outer world, is the lower termination or ultimate boundary of our life. It circumscribes our thoughts and our conscious affections and longings. It composes the world of our memory with its myriad millions of impressions,-the natural or corporeal memory which to eternity will finite our individuality and fix the basis of our character. All permanent advance-even in heaven-is on the basis of that immeasurable yet finite mass of knowledge, which divides us from infinity.

     The knowledges of our sense-experience are like a vast sea, which laps continually against our consciousness. A sea of latent thoughts, it is sometimes calm and untroubled, but at other times it storms threateningly, hurls itself wrathfully against us, imperils our reason seeks to submerge us in its waves of memory, in its flood of Superficial experiences, unplumbed and uncomprehended.

     The sea of knowledge is but one of the boundaries of our life. It bounds us from below.

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Above there is room for endless progress to eternity, if man can but escape being sucked down into the waters of sensual appearances.

     There are indeed profound reasons why, in the Word of the Scripture, the sea-whenever mentioned-stands for this vast body of knowledges or "scientifics," whence we draw our mental sustenance, as did the disciples of the Lord, the fishermen of Galilee, draw their bodily meat. Even our knowledge of heavenly things comes out of this sea of sense-experiences, for only by outward instruction do we receive spiritual truths. To the sea as a repository are destined all the heaven-sent gifts of the clouds. Into the letter of the Scripture-and into our memory of the things, which Revelation has taught us-are the things of revealed truth, collected.

     Yet to traverse this sea of double significance we need the ship of doctrine. The letter of the revealed Scripture cannot be understood without doctrine. Without the true doctrine, we cannot expect to receive the miraculous draughts of fishes, which the Lord vouchsafes to those who take His instruction. Without the true doctrine, we would be lost and overwhelmed in the sea of apparent contradictions and obscurities, which in the literal sense of the Word, confuse even the pious reader. And to traverse the sea of natural experience, and do our spiritual trading for mutual enrichment, the same ship of true doctrine is needed, lest we be drowned or be lost or should drift at the mercy of every wind of thought and every wave of persuasion that may meet us.

     The Gospels tell us how the Lord, having need of prayer and solitude, "constrained His disciples" to enter their boat and go ahead to the other shore. There seems to have been something of rebellion, something of timidity and doubt, in the minds of the disciples; even as we also hesitate, at times, to use the ship of doctrine in our travels: we would go by land where the Lord bids us to go by sea, and sometimes we would rather not go at all. Still the disciples went. And as the night fell, the wind grew contrary, the ship was tossed on the waves in the midst of the sea, and despair came.

     But Jesus, alone on the land, "saw them toiling in rowing." (Mark 6: 48.) Truly He saw them, though the night was dark; saw that their powers were giving out. And yet it was not until later, not until the fourth watch of the night-just before morning had begun to dawn-that Jesus came out to them, walking on the sea.

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And when they saw Him thus walking on the sea, they were troubled, and cried out for fear, calling out, "It is a spirit!" But He immediately talked to them, and said, "Be of good cheer; it is I; be not afraid!"

     He was not a spirit, or-to use the word the disciples cried out- a phantasm! an illusion! a ghost! a vision! As Paul afterwards pointed out, the Lord in His advent had "not taken on the nature of the angels" (Hebr. 2: 16), but had assumed flesh! It was He Himself, come down among men, speaking to them directly, addressing them from the "sea" of sense-impressions, reaching them from without, knocking at the door of their senses. He spoke to them His message now, not through angels or spirits, as He had done in ancient times to the prophets, but face to face. Truth had indeed become incarnate, and stood before men livingly in its own ultimate embodiment, to measure its infinite strength against all falsity, self-deception, and illusion which evil had produced!-to show its power even over ultimates, that men might see that there is no natural law contrary to the Divine law of mercy and salvation, nor any created thing which must not sub serve the Truth in its Human Form.

     This was among the purposes of His Advent in the flesh, as very Man,-to gain entrance into men's minds even through the testimony of the senses, and in and as the historical truth which the Gospels relate. We can still-if we listen-hear His voice crying out from the crowding sea of experience, ringing cheeringly in all we learn through eyes and ears about the world around us and about its habitants, and about the unseen world with its untold spiritual influences. We can still hear Him calling to some, whispering to others, "It is I, be not afraid!" He is here, working as of yore, undaunted by the forces of evil and disorder, ready as of yore to save.

     We, also, go out-somewhat cautiously in our ship of doctrine at the Lord's bidding. We toil in rowing-we persist with all the strength of our pride and self-respect. (A. E. 514: 10.) And the evening falls, and the winds of the world's opinions grow contrary, and we are shaken and anxious. The hold we have on the truth seems precarious-we find our ship at times too small.

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We would that we could follow the winds and waves, for we row, yet gain no distance. We feel so utterly alone in our battle against the world's ways and fancies, so forsaken by the Lord. Doubts fill us, and despair, for we know how unworthy it is to believe that the Lord should have constrained us to risk our lives in the vessel of His choice, if He had not known it safe.

     What we have sought to describe is but one species of temptation,
-a temptation which is characterized, first, by obscurity, then by doubts concerning the practical adequacy of the doctrine of the church, and finally by a doubt concerning the truth of the Word and of all Revelation. The assault is accompanied by an influx of scandals into the thought-scandalous suggestions against good and truth, and by turbulent emotions, by a rising of natural longings, which have sought wider scope but have been deterred by self- restraints. And the immediate effect is an apparent shutting up of the interiors of the mind, and a closing of the communication with heaven. By this, so the Doctrine teaches, "the capacity of thinking from one's own faith, and of willing from one's own love, is intercepted"! (H. D. 196.)

     This shows the essence of temptation. It is a superinduced state, a state not wholly our own. In temptation we are exposed to influences from another source than self, and yet we do not know this except vaguely: we only know that we cannot think calmly from our own faith,-the faith which we had so often proved in the past, which gave us consolation and rational satisfaction, which stirred our souls with deep reverence, which opened our eyes to marvelous vistas of meditation and inspired us to overcome many of the grosser selfish demands of our lower nature; the faith which, we saw, was surely the path of life,-the way to the restored Paradise, and the means for the eventual regeneration of mankind. Yet, when these doubts come, we can think of this faith only as of something in the past-something, which has lost its message, as a melody which cannot be recalled.

     For man does not think from himself. In the ordinary course of life-if we are in a life of repentance-the spirits, which inspire us, are those of our own faith and our own love, the spirits with whom we are associated by baptismal bonds, and by virtue of sacramental communion; and we feel free and glad, in our inner thought-life.

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But in temptations, evil spirits-contrary to our ruling love, and inimical to our accepted faith-bind our thoughts for a space with bonds of our own making, with multitudes of contrary ideas that we have entertained at times in the past. By these we are overwhelmed, and our mental vision is submerged into the light of the world. It grows dark. The storm is contrary; the waves of opposite impressions and disjointed truths threaten to swamp the vessel of our safety.

     The illusion is so complete. Whatever effort of mind we then exert we cannot avoid the accumulating pressure of discouraging, negative, bitter thoughts, which we feel weakening our faith and undermining our self-control. In our distress we may perhaps silently taunt even Providence itself-knowing within us that we are but taunting ourselves! We still despise our cowardice, our vacillations; we are impatient with our ignorance. Inwardly we still feel the truth. But outwardly-in the natural mind-we cannot think from the truth. All is confusion. There is a profane, mixed state. This is what makes temptation so unbearable. And the spirits of evil then try to consolidate their gains: they show the alluring prospects of unbelief; they show the advantages of the easy present, the indulgencies, the honors, which Faith would have us sacrifice for a future use and a far-off happiness. And yet the internal man resists still-and makes us see ourselves for what we are; it disowns the pride of opinion with which our faith had been associated it admits with deep humility that our faith is not so strong as to stand against any odds without Divine intervention.

     And then the miracle comes. The Truth dawns! Indeed it is seen-apart from us-concrete and human, yet unearthly, walking on the very waters; walking with sublime indifference on the waves, which so terrified us! At first we think ourselves deceived by illusion, by a phantasm of the night. We might even suggest to ourselves in our persistent state of doubt that all appearances-all scientifics and all experience-show faith to be groundless. It cannot be proved by the senses-none has come back from death to tell us of heaven-none has seen God-the only miracles that are credible were such as were in accord with natural laws.

     Yet there Truth is, nonetheless. Unprovable, it is true, to those who start with denial as the beginning of their search. But unassailable also.

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No mathematical sifting can possibly exclude God from His universe. No dissection, no microscope, can preclude the spirit from man's body. Truth, the living Truth which makes one with Love, is beyond temptation. To those who were blinded by doubts and illusions without their own wish, who were anxious and distressed when their faith was threatened, to them the Truth speaks the message, which brings the dawn-"Be of good cheer. It is I. Be not afraid!" To them Truth comes, bringing the fullest and amplest proofs with it. And to them comes the sudden, surprising, overwhelming realization that if the Truth of all truths,-the coming of God Man,-is unassailable; if no testimony in the whole world is strong enough to overthrow it if it survives obscurations and makes a carpet of all the facts that even hell itself could piece together; then their faith, their belief-which was tottering but a moment before-is really strong enough!

     Peter-full of confidence-wants to walk on the water, also! He cries, "Lord, if it be Thou, bid me come unto Thee on the water!" There was something very human in all Peter's frailties. Now he proposed to test the Truth by his own faith, his simple, impetuous faith. If he could believe it, then it were the Truth.

     Just so does our faith, in youth, go out, triumphant, with the courage of daring, on life's magnificent adventure. It is so sure of itself, so proud. How glorious such a faith is! How weak, yet how strong! How immature, yet how noble! And let those of us who are older note this: that the Lord forbade him not. He said to Peter, "Come!" Let Faith go out to seek the Lord on the waters of knowledge! It must be so. In reality it goes to test itself, its own strength; although it sometimes dares to think that it is testing the Truth! challenging the Lord!

     And, because of its self-confidence and its inner doubts, it fails at the feel of the heaving waves. Yet not utterly. Confidence in self fails-hopelessly immersed in the sphere of sensual thought. It sees itself sinking, gravitating towards the bottoms of hell. Faith did not fail, but cried unto the Lord of Truth and Mercy, and was lifted up and borne into the ship of doctrine. And the storm ceased, and the waves grew calm.

     It was to the same ship that Peter was borne. But the ship of doctrine-which had weathered the storm-was now glorified by a new Presence-Jesus.

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We have spoken of Jesus in His coming as the coming of Truth. But mark that the name means Savior. It suggests the love, the mercy, of the Lord. Only if upheld by the perception of the Lord's mercy can faith become true faith, and see the scheme of life, not as a way of thought merely, but as a path of life, as a life of love and service and use. If we become filled with such a faith, we will not care even for the honors of victory in temptation. We will not try to walk the waters of temptation from any vain ambition to conquer the elements, but will turn our energies to a fuller obedience to the Lord, cleaving to Him, trusting in His revealed Doctrine as the ship of our lives, and taking to heart that compassionate, loving rebuke which the Lord gave Peter: "O thou of little faith, wherefore didst thou doubt?"

     The walking of the Lord upon the water was the outward sign of the eternal truth that the Lord is present even in the Natural among men. His presence becomes perceptible and active where His truth is received, and life from His love and mercy may flow in. A doctrinal grasp of truth is not sufficient for His active presence. For such a faith in doctrine, not in filled by the sphere of love from Him is but a storm-tossed ship-itself intact, yet a prey to the waves. It is only when the Lord is present that the doctrine of man s faith becomes saving.

     In increasing measure, the world about us views with doubt this account of the Lord's walking on the water. And some there are who believe, yet class the miracle among unusual natural phenomena, unwilling to give Divine homage to the Lord who wrought it. But the very lesson of the story is that faith in the Lord's power over ultimates is needful and essential. If we humble our minds and achieve such a faith, we shall learn wisdom.

     Nothing, which the Lord ever did, was contrary to Divine law: so much we know. We do not know all natural laws, and little of those Divine laws, which seem at times to set aside and overrule natural laws. Miracle, also, is latent in the order of nature: every evidence of purposeful motion and of life, in nature, is but the offspring of a miracle, or of a Divine law. Who can explain the marvel of consciousness? who can deny the miracle of love? or even comprehend the birth of a butterfly? Miracle works throughout nature as laws of spiritual influx, laws which are ever present, but seldom apparent; laws which at times set aside the routine of nature or divert it into the service of a more pressing need on the part of life!

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     And every Divine action in the universe is mirrored, yea, reproduced, in the microcosm,-in the regenerating human spirit. Have we not seen the miracle of victory in temptation? of the spirit overcoming the world and resisting the pressing allurements of the senses? The human miracles of self-control, of spiritual freedom, of conscience, of regeneration, of resistance to the animal part in us? The miracle of hope-of the mind seeing past the discouragements of the present, rising bravely, doing the impossible which Faith conceives and outlines for us, fighting self, resisting doubts, cleaving to the Lord and finding Him and His salvation?

     Only at the Lord's bidding can we venture such miraculous deeds of faith and set out on a sea of difficulties which are ready to swallow us up. Only in His Doctrine are we able to be borne safely to the other side. To those who will go at His bidding He says, "Fear not, little flock, it is the Father's good pleasure to give you the kingdom." Amen.

LESSONS:     Exodus 14: 19-31. Matthew 14: 22-36. T. C. R. 137 (part).
ANIMAL REPRESENTATIONS 1948

ANIMAL REPRESENTATIONS              1948

     What the representative appearances in the other world are like may be evident from the horses seen by John and described in the Book of Revelation. Good and evil affections, when represented by animals, are presented in the forms of such animals as appear in our world, but with variety as to their bodily features, especially as to the face. Thus horses were seen whose heads were like "the heads of lions, and whose tails were like serpents, having heads," signifying perversions of good affections. Animals in various forms appear daily in the spiritual world, and I have often seen them; and he who knows correspondences can tell what each animal signifies. All the affections that flow from angelic minds are effigied before their eyes by animals of every kind that are on the earth, in the air, or in the sea. (See A. E. 582.)
SOME NEW SWEDENBORG DOCUMENTS 1948

SOME NEW SWEDENBORG DOCUMENTS       ALFRED ACTON       1948



393


     Continued from August Issue.

     Enclosed in de Treuer's letter is the printed slip against Ernesti* (Benz, 317).
* See Cuno's Memoirs, p. 175.

     On the same day, de Treuer wrote a second letter to the Landgrave (Benz,* 316):
* A new document.

     Monsigneur,
     At the moment when the post was on the point of leaving, Monsieur de Swedenborg came to me and gave me the enclosed letter and list, and I take advantage of the moment that remains to send them to your Highness, having the honor to be, with the most profound respect,
Amsterdam, July 2, 1771
Monsigneur,
Your most Serene Highness's very humble and obedient Servant,
de Treuer
     The enclosures in the above letter were the following (Benz,* 316-17):
* A new document.

Most Serene Duke, Landgrave
     Yesterday, by the hand of your Minister of Legation, Counsellor Treuer, I received, most Serene Duke. the letter which you graciously wrote me. I rejoice in your favor. To satisfy the request of the aforesaid Minister, I have given him a list of the books written by me, and also a slip of paper, just printed, against Doctor Ernesti, both of which I hope will be forwarded. Moreover, being utterly watchful in all things which you have at heart, I remain, with deeply respectful mind
Most Serene Duke, Landgrave,
Your most humble Servant
Eman. Swedenborg*
     Amsterdam, July 3, 1771

     [Enclosure:]

* According to de Treuer's letter, this letter was sent off on July 2.

394




Books published by me:
     The Mineral Kingdom, 3 vols. fol. Leipzig and Dresden, 1734
     The Animal Kingdom, specifically De Corde,* Amster. and The Hague, 1740 and 1742.
* De Corde is treated of in vol. 1 of the EAK., published in Amsterdam in 1740. Vol. II was published in 1741, and a second edition of both volumes appeared in 1742. Swedenborg considered this work as part of his Animal Kingdom series. The Animal Kingdom proper was published in 1744 and 1745.

Theological Writings:
After my sight into the spiritual world was opened.
Arcana Coelestia, containing an explanation of Genesis and Exodus, 8 vols., London 1747-1758 [should be 1749-58].
De Coelo et Inferno. De Novo Hierosolyma et ejus Doctrina Coelesti. De Ultimo Judicio. De Equo Albo. De Telluribus in Universo, London, 1758.
Doctrina Novae Hierosolymae. De Domino. De Scriptura Sacra, etc., Amstel. 1763.
Sapientia Angelica De Divina Providentia [1764] et De Divino Sapientia, Amstel. 1763.
Apocalypsis Revelata, Amstel. 1765 [should be 1766].
Summaria Expositio Doctrinae Novae Ecclesiae, Amstel. 1769.
De Commercio Animae et Corporis, London, 1779 [1769]. These two have been translated into English.*
They are to be found in London, at Mister Lewis in Pater-noster Row near Cheapside.
* The first was translated by Marchant, presumably at Swedenborg's order, and the second by Mr. Hartley. The list omits Conjugial Love, 1768.

     De Treuer's letter and enclosures crossed a letter, dated July 1, which the Landgrave sent to his Minister for transmission to Swedenborg. De Treuer acknowledged its receipt on July 12 (Benz,* 318) as follows:

     Monsigneur,
I hope that your most Serene Highness has received my [two] letters of the 2d, and with the last, that of Mons: de Swedenborg and the other notes. Yesterday's mail brought me simultaneously your Highness's two gracious letters of the 1st and 2d, and from the enclosed letter of the bookseller Sepp, whom Mons: de Swedenborg employs for his works, your Highness will see that I have not lost a moment in remitting to him your Highness's letter, and I shall be no less active in obtaining the answer.
de Treuer
The Hague, July 12, 1771

395




[Enclosure:]

     Highly honored Well-born Sir,
     The letter from your High Princely Serene Highness to Herr von Swedenborg I myself at once delivered to him this morning, with the request that he would answer the letter as soon as possible. This he also has promised to do this week. Meanwhile, I have the honor to remain, with the highest esteem at all times,
     In great haste,     Your high Nobility's
           willing Servant
               J. C. Sepp
Address:     Swedenborg, ten Huise van Mejuffrouw de Weduwe
Tieleman van Leuwen, in de Warmoes Straat tegen over de Vis Steeg te Amsterdam.*
* Swedenborg, at the home of the widow, Mrs. Tieleman van Leuwen, in Warmoes Street, opposite Via Row in Amsterdam.

The Landgrave's* letter thus delivered to Swedenborg reads (Benz,** 313):
* The Landgrave's letters are printed from copies preserved in the Hessian Archives.
** A new document.

Well-born, Highly learned,
Especially honored Herr Assessor!

     From the letter which the Herr Assessor sent him on the 22nd of last month, my Consistorial Counsellor, Pastor Venator, has the early news, according to which I am to receive by the next mail coach, two copies of the Herr Assessor's recently published work. From the Herr Assessor's letter, I have also discerned that he could not have learned from heaven or from the angels whether I had signed with my own hand the first letter I sent him, because the angels do not know this, but have knowledge and cognizance only of things which concern eternal life. He has therefore pleased me all the more that he has so long delayed with his answer, in order that it might not arrive at the wrong place.

396




     It has equally pleased me to learn from my Consistorial Counsellor that the Herr Assessor has taken the trouble to procure the work "De Arcanis Coelestibus" from some good friends in Stockholm, and I certainly hope to find in this book things which are in harmony with the marvelous stories that have been brought to me from time to time concerning the Herr Assessor's visions and prophecies. Up to the present, I find the following, among other stories, to be the most remarkable: That on a certain occasion, when at the home of Princess Ferdinand, daughter of the Margrave of Schwed, the Herr Assessor expressed himself to a young lady who sat at the table, as follows: The young lady is sad, but she has indeed reason to be, for she will soon die, but yet will first be married. This prophecy was confirmed by its early fulfillment.

     Attentive as I have already been to stories of this kind, I would be yet more attentive to stories involving that the Herr Assessor has the gift of being able to give news concerning the state of deceased persons. But I must frankly confess that I all but conjecture that these stories might be as unfounded as that which was told concerning a lady in Leipzig for whom the Herr Assessor, after previous discourse with her deceased husband, recovered the receipt for a considerable sum of money which was claimed from her a second time, and pointed out the place in a cupboard where it was to be found-which story, the Herr Assessor himself told my Consistorial Counsellor Venator in a different way. That I may have some assurance in this matter, and may convince myself to my own satisfaction, I ask the Herr Assessor to send me some news concerning the state in that life of the deceased persons listed on the enclosed sheet, and, when sending me the answer to this, kindly to add an explanation of the following:

What actually are the so-called presentiments, and in what do they consist? Also, what are the sicknesses of spirits, and how do they communicate them among themselves?

     In expectation, I am, with special consideration, the Herr Assessor's
Affectionate friend and servant,
Ludwig Landgrave of Hesse
Pirmassens, July 1, 1771

397




     The list enclosed in the above letter is not preserved, but from Swedenborg's answer, and from a later letter by the Landgrave, it can be seen that it contained the following names:

Marshal Belisles
Mons. de Bombelles
Frau von Kamke
H. von Bock
A Hessian Nobleman

and perhaps also:

Stanislaus, King of Poland, and
the last Pope [Clement XIII]

Swedenborg's answer is dated July 11 (Benz,* 318):**
* A new document.
** This letter is translated in the Documents (1, 388) from a copy found in Sweden. It is printed here for somewhat the same reason as was given above.

Most Serene Duke Landgrave,
     I received and read with delight your letter, most Serene Duke, written to me on the first day of July. I hope that after that day the last printed work, called Vera Christiana Religio, has come into your hands. If it be pleasing to you, you may perhaps order that some learned men among the clergy in your Duchy present and lay open their judgments concerning it; but I pray that such learned men among your clergy be chosen as love truths and take delight in them because they are truths. If others are chosen, they will not see in this work a single grain of truth, but everything therein will be in shade.

     As to what is told concerning the daughter of the Prince Margrave in Swett, that I predicted her death, this is a fiction invented by some chattering news maker. I have not been there, nor have I written anything concerning her. As to what is told concerning the brother of the Queen of Sweden, however, that is true; yet this must not be deemed as a miracle, but only as something memorable, similar to the memorabilia recounted concerning Luther, Melanchthon, Calvin and others which are written in the work; for such memorabilia are not miracles, but are merely testimonies that, as to my spirit, I have been introduced by the Lord into the [spiritual] world, and so, that I speak with angels and spirits.

398




     As concerns the persons mentioned in the attached sheet, I have not spoken with four of them, namely, Bellisle, de Dombelles, Kameke, Bock, but six months ago I did speak with Stanislaus, King of Poland,* and this in a company where he was, and in which no one knew that it was he; for it was the delight of his life that he wished to be in companies incognito, and so to talk with spirits and angels as one of them, and thus familiarly. Afterwards I saw him transferred to the northern quarter, and I heard that he was there promoted to the administration of a society of Roman Catholics over which he is set as Prince Moderator.
* Swedenborg first met Stanislaus in the spiritual world on Sunday, Nov. 16, 1768. He bad seen him before, but without knowing who he was, "although all the spirits had been eager to know this." Therefore Swedenborg had asked him his name, and "since, in the spiritual world, no one can hold back the truth, the King not only told him his name, but forthwith became so confidential with him that he at once led him to his daughter, the late Queen of France" (Cuno's Memoirs, p. 12).

     I have spoken at times with the Roman Pontiff who last died.* After his death he stayed with me for three days, and when he left, he descended to companies which consist of Jesuits, and presided over them for a month. I also saw him ascending therefrom, and then also it was given me to speak with him.** But it is not allowed me to publish more concerning the course of his life and concerning his state. Of him who filled the Pontifical office thirty or forty years ago,*** see in the work, n. 820.
* According to Swedenborg's next letter, this was Benedict XIV (died May 3, 1758). He was succeeded by Clement XIII, who died Feb. 2, 1759, and, in 1771, was actually the Pope "who last died." Benedict XIV might seem to be indicated from Memorabilia 5843, where it is said that, three weeks after his death, Swedenborg was with him for four days; yet what is there said of him is inconsistent with what is said here, but what is said here is consistent with what is said in Mem. 5272 and J. post. 102 of the blind pope, Clement XII.
** See Mem. 6092.
*** Clement XII. Pope 1730-1740, died Feb. 6,1740.

     Ever most solicitous and obedient in all that concerns your honor and command,
Amsterdam, July 13, 1771
I remain,
Most Serene Duke and Landgrave, Your most humble Servant
     Eman. Swedenborg

399




     There are two copies of this letter, one filling two pages written in the small handwriting characteristic of Swedenborg at this period, and the other filling four pages, written in a bold clerkly style. Close examination of the latter shows that it was made by some German scribe-perhaps by the Landgrave's order, that it might be communicated to one of the learned clergy.
     On the same day, Swedenborg wrote somewhat to the same effect to Venator; see 1 Documents 390, where the letter is translated from a copy found in Sweden. The original has not been found.
     Both letters were sent to de Treuer at The Hague for transmission, and by him were despatched on July 19, enclosed in a letter to the Landgrave, which reads (Benz,* 319):
* A new document.

Monsigneur,
     In conformity with my last very respectful letter of the 9th instant, I have the honor to present to you, Most Serene Highness, Mons: de Swedenborg's reply, enclosing with it another for Mons. Venator. Not having discontinued my search and labor to procure the Arcana Coelestia for your Highness, I had the pleasure of finding a copy in 8 volumes quarto,* and this I have sent by the post direct to Pirmasens, subject to your Highness's final approval.
The Hague, July 19, 1771     de Treuer
* It was from Sepp in Amsterdam that de Treuer heard about the Arcana, and it was probably Sepp who despatched the volumes to the Landgrave.

     The Landgrave wrote again to Swedenborg on July 11. The letter is now lost, but it was probably an acknowledgment of the receipt of the two copies of Vera Christiana Religio. The letter was enclosed in a letter of July 12 to de Treuer. In one or both of these letters, the Landgrave seems to have spoken about the propriety of his paying Swedenborg for the books.
     De Treuer acknowledged receipt of this letter on July 26th, as follows (Benz,* 320):
* A new document.

Monsigneur,
     I at once sent to Mons: de Schwedenborg the letter which accompanied your Serene Highness's letter of the 12th instant. Your Highness will deign to see from the enclosed letter by Bookseller Sepp that he does not want anything for the two copies of De Vera Christiana Religione, but he does wish me to pay the above mentioned Bookseller for the Arcana Coelestia, which costs 130 Dutch Florins,* and I shall do so, Monsigneur, as soon as I receive orders.

400



The Hague, July 26, 1771     de Treuer
* It would seem from this, together with the note signed by Swedenborg (see the end of the next letter) that Swedenborg had succeeded in obtaining a copy of the Arcana Coelestia from Sweden, and that he deposited it in Sepp's bookshop, whereupon Sepp notified de Treuer that he had a copy for sale.

[Enclosure:]

Amsterdam
July 25, 1771

High-born

     Especially highly honored
Herr Resident,

     Enclosed I have the honor to send two bills which doubtless are drawn up to your satisfaction. From the enclosed slip which I had previously written, and which this morning I let Herr Swedenborg read, and he then signed it with his own name, it is clear that he has given me authorization that your Nobleness make payment for the work to me.

     The last letter from your High Princely Serenity to Herr v. Swedenborg is dated the 11th inst., and Herr v. Swedenborg's answer to your High Princely Serenity's first letter is dated the 13th inst.; therefore Herr v. Swedenborg judges that it is not necessary to answer the last letter.

     The two bound copies of the Vera Christiana Religio which, on Herr v. Swedenborg's account, I sent direct to your High Princely Serenity, these Herr v. Swedenborg makes a present of to your High Princely Serenity; but if your High Princely Serenity still wishes to pay for them, the price for each is 6.5 forms a copy plus portage via Arnhem, 1.10 form. But, as said above, Herr v. Swedenborg desires no payment whatever for them.*
* Cuno writes of Swedenborg in 1770, that his writings "are printed on large and expensive paper, and yet he gives them all away. The booksellers to whom he gives them for sale do indeed take as much for them as they can get. They let themselves be paid high enough. I myself am warrant for this, for I had to pay the bookseller Schroeder in this city 4 1/2 gulden [=13 1/a forms] for his Apocalypsis Revelata. But the Bookseller himself told me therewith that the Author never calls for an account, either from him or from any other" (Memoirs, p. 9). This suggests an explanation of Sepp's somewhat ungracious suggestion that the Landgrave pay for the books presented him by Swedenborg. Evidently Sepp had heard of the Landgrave's suggestion that he pay for the books, and thought he might as well receive payment from a rich potentate.

401




     I have the honor to remain, at all times, with the highest esteem,
     In haste,     Your high Nobility's
     most obedient Servant
J. C. Sepp

[Enclosure: A note in German, signed by Swedenborg and gummed to a page of the above letter.]

     I am wholly content that your High Nobility pay to Herr Sepp the cost of my Arcana Coelestia which he sent to your High Nobility.
Em. Swedenborg

     At the end of July, Swedenborg sent one of his works to de Treuer for transmission to the Landgrave, and on July 30 the Resident writes to the Landgrave (Benz,* 321):
* A new document.

Monsigneur,
     Monsieur de Swedenborg has just sent me a little work printed in London and entitled A Theosophic Lucubration on the Nature of Influx.* The celebrated Mons. Hartley is its author, and not only does he approve of Mons. de Swedenborg's assertions, but he confirms them and speaks of them with the greatest praise. I have sent it to Pirmasens by mail coach.
* Translated by Mr. Hartley, and published in the early summer of 1769.

The Hague, July 30, 1771     de Treuer
     On August 4, the Landgrave again wrote to Swedenborg. The letter is now lost, but. from Swedenborg's answer, and from the Landgrave's next letter, it appears that the latter was not satisfied with what Swedenborg had written on July 13, and again asked for information concerning the deceased persons he had listed in his letter of July 11, and whose names he again listed.

402




     Swedenborg answered him on August 24 (Benz,* 321):
* A new document.

Most Serene Duke Landgrave,

     I have received your gracious letter written at Pirmassens, August 6. I note that you are still awaiting an answer concerning the state of the men whose names you previously gave on a sheet enclosed in your letter, being Marshal Belisle, de Bombelles, de Kameke, and Madame de Bock. What it has been granted me to know concerning King Stanislaus and concerning Pope Benedict,* I have previously told, but as concerns the four others, it has not yet chanced me to meet them; for they are far distant from me, and perhaps in societies from which they cannot be fetched. The Inain reason I did not meet them is that I have no idea of their character, and all who come into the spiritual world do not keep their own and their baptismal name which they had borne in the world, but are given another name which involves the character of their mind. If, therefore, I should call any one merely by his name, he would not recognize that name, this having been given to oblivion. As to all those with whom I have spoken in the spiritual world, I had from knowledge [of them] some idea of their character, speaking with relations and friends, from my familiarity and association with them; with the learned, from their writings; with kings and princes, from their deeds and their fame. Therefore, when I desire to speak with any one, I must know and put forth an idea of his character, and then, if he is not altogether too distant from me, he either becomes present or I speak with him from far off, but never by the mention of the person. Pardon me, therefore, most Serene Duke, that I am unable to satisfy you in your commands and desires respecting these four men, as I would gladly do if it were possible.
* See note above, where reason is given to suppose that this is a slip for Clement.

     Moreover, I speak with a great many every day, even with those stationed in great dignity, without knowing who they were and what their character in the world. Perhaps some one of the four men mentioned by you was among them, but I could not know this, because, as stated, they do not remember their natural name, and I did not know them from their spiritual name, which involves the character of their life.

403



     I am on the point of departing for England, where, the Lord favoring, I intend to give to the light, that is, to publish, four small works, namely:

I.     Concerning the Consummation of the Age, and the Abomination of Desolation predicted by the Lord in Daniel and Matthew.
11.     An Invitation to the New Church, addressed to the whole Christian world; and therein much concerning the Lord's Advent, and an Exhortation that they receive Him worthily.
III.     On the Human Mind.
IV.     Egyptian Hieroglyphics laid bare by correspondences.*
* In a letter to Doctors Hartley and Messiter, dated August, 1769, and entitled Appendix to the Treatise on the White Horse, Swedenborg writes: "If it be desired, I am willing to unfold the Egyptian Hieroglyphics, which are nothing but correspondences, and to give them to the public, which can be done by no other person." See N. C. LIFE, 1939, p. 396, where this matter is discussed in detail.

When these works are printed, I will forward copies to Legation Counsellor de Treuer, that by him they may come into your hands, and also into the hands of Counsellor of the Consistory Mons. Venator. Furthermore, I commend to your favor the faithful services of Counsellor of the Legation de Treuer. For you I wish happiness from the Lord our Savior and Redeemer, and with all respect, I remain,
Amsterdam, Aug. 24, 1771
Most Serene Duke Landgrave,
Your most humble Servant
Eman. Swedenborg
     The Landgtave's answer to this letter is dated September 3, 1771 (Benz,* 322):
* A new document.

     From the Herr Assessor's letter of the 24th of last month, which reached me today, I have seen with pleasure that he still takes the trouble to satisfy the inquisitive desire to learn, which I originally manifested, and which I manifest now, and to give me news concerning the state in the other world of the persons named in both my previous letters to him.

404


But since the Assessor has also given me to understand that, without some idea concerning the characteristics which these persons had in this world, they could not be found and recognized, nor spoken to in the other world, I have imparted to him on the enclosed sheet as much as is known to me concerning them, with the request that he now inquire about the matter; and, in regard to the fifth person, who died only recently, kindly also to give me news as soon as he has met him. Since the nationality of each person is now made known, I assume that now the Herr Assessor can perhaps himself obtain this information, or, if this should not be possible, can obtain it through another spirit. For the rest, I wish him a happy journey to England. Awaiting the publication of his four new works, as well as a kind and early answer, and with the greatest esteem,
the Herr Assessor's, etc.

[Enclosure:] A Short Description of the Character of some Deceased Persons:

     1.     Was an honest Frenchman, a fine and experienced general and royal minister of state, who, by his war service and also by his ministry, has served me and made himself known to the world (Marshal Belisles).
     2.     Was likewise a Frenchman, formerly the tutor of a French prince of royal blood, a fine soldier, an honorable man, and my good friend (Mons. de Bombelles).
     3.     Was born an Alsatian, a good, honest woman, who has shown me and my brothers much friendship, though for the rest no one came into closer acquaintance with her. She came of a distinguished, noble family, in the Province of Alsace, and died in the year 1750 (Frau von Kampke*).
     4.     Was a Brandenburg nobleman of good family; served as officer in the royal Prussian Army; as captain of the Grenadiers in my regiment; did his duty and, in the last war, was killed in the battle near Prague (H. v. Bock).

405



     5. A nobleman of the old Hessian family von Schwalbach. Was my subject vassal and military servant. An honorable man, much attached to me, who, during his life, often himself saw spirits. He died only very recently.
* Frau v. Kampke was the wife of one of Ludwig's privy counsellors. After her death, her spirit appeared to the Landgrave and talked with him (Benz, 152).

     To conclude the series of the Oetinger letters, it may be noted that, in a letter to Hartman, dated April 22, 1771, Oetinger says:
"I received a letter from Herr Swedenborg from Gothenbueg. Whether Swedenborg is in Holland, I know not" (3 Doc. 1058). The date of the letter in question must have been July, 1770, for in that month Swedenborg left Stockholm for Amsterdam to publish the True Christian Religion, and never again returned to Sweden.

But on this, his last journey from Stockholm, Swedenborg went by ships direct to Amsterdam. If, therefore, Swedenborg wrote to Oetinger from Gothenburg, the ship must have stopped at Gothenburg and the letter been posted there. The question then naturally arises, Did Swedenborg have a second meeting with Beyer, namely, in 1770? In none of Beyer's letters is there any suggestion that he met Swedenborg at any time save in 1765. Possibly in July, 1770, being the holidays, Beyer was not in Gothenburg; or it may be that the stay in Gothenburg was too short to permit of a meeting.

THE END.
Series of Talks to Children 1948

Series of Talks to Children        GEORGE DE CHARMS       1948



406


     VI.

THE WHITE HORSE.

     You remember that the book of life which the Lord was about to open, in order that He might judge all men in the other world, was sealed with seven seals. It was sealed so tightly that no man in heaven or on the earth was strong enough to open it, but the Lord alone could do this. For the Lord, because He had come on earth, had lived with men, had taught them about Himself, and had risen up again above the heavens, has all power in heaven and upon the earth. He has all power to save men. Hence He has all power to judge men. And since He cannot judge them unless He opens the book of life, therefore He has the power to open the book and to loose the seals thereof.

     And now we are going to learn what happened in the other world when those seals were opened. The Lord took John up into that world, from the Isle of Patmos, and showed him just what happened when the seals of the book were opened. And then John came back to the earth and wrote down what he had seen. So now we can learn about it from the Book of Revelation, which John wrote. There were seven seals, and every time the Lord broke one of them, something happened-something wonderful was seen by John.

     With the opening of the first seal, John heard a noise like thunder, and one of the four beasts said, "Come and see!" You remember there were four animals around the throne, placed there by the Lord to guard the throne, lest anyone should come too near. The first was like a lion, the second was like a calf, the third was like a man, and the fourth was like an eagle. But they were more wonderful than any animals on earth, because they had eyes with which they could see behind them; and each animal had six wings; and they could speak like men, for they said, "Holy, holy, holy, Lord God Almighty, who was, and who is, and who is to come."

407




     Now it was the first of these animals-the one which was like a lion-that told John to "come and see" when the Lord opened the first seal of the book. And that is the reason why the voice was said to sound like thunder, or like the roaring of a lion,-a great and powerful voice that could strike awe in everyone who heard it. And when John heard this voice, he looked up and saw in front of him a White Horse.

     The most beautiful horses there are in the world are those that belong to the Arabs. The Arabs are a people that live in the desert. They do not stay very long in one place, but keep moving about, setting up their tents in one place for a time, and then going on to pitch their tents in another place. And because they are moving about in this way, they ride on horses a great deal. They love horses very much, and take good care of them, so that they have come to possess the most beautiful horses in the world. These horses are strong, being able to travel for a very long time over the dry desert sands. They are very swift, and can run faster than any other kind of horse. They are graceful, and beautifully formed, so it is little wonder that the Arabs grow to love them so much.

     Now just think of the most beautiful horse that you can imagine, spirited, pawing the ground with impatience, arching his neck with pride, yet answering every turn of the bridle, and giving perfect obedience to his rider! And yet, no matter how fine a picture you may make in your own mind, you must remember that the White Horse, which John saw in the other world when the Lord opened the first seal of the book, was far more wonderful.

     And a man was riding on this horse, carrying a bow in his hand. He was strong and powerful, and wonderful, like the horse on which he rode. When he drew the bow, and shot his arrows against those who were evil, they would flee away in terror, for they feared him greatly, and they knew that he was a great warrior. And a crown was given to him by the Lord, as a sign that he was a victor, and that he would always be able to overcome his enemies. And after the crown had been given to him, John saw him ride forth on this beautiful horse,-ride forth against all the evil spirits of hell, conquering and to conquer.

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     Now we said that when the Lord opened the book, He would be able to judge men according to what was written in the book. He would be able to judge all who came into the spiritual world from the earth, and to show whether they could go into heaven or not. When He opened the first seal, He was able to judge all those who loved Him, who had kept His Commandments while thy lived in the body on earth. And He showed John what they were like. When seen by the Lord and by the angels, they looked like the man on the White Horse, with a bow in his hand. And the Lord was able to give each of them a crown, which is the crown of life, and which was the sign that they could go into heaven. And the reason they could go into heaven was because they had conquered the hells; they had resisted the temptation to do what was wrong, and had kept the Lord's Commandments. And so, when they came into the other world, the Lord could give to them a beautiful white horse on which to ride, and He could place a bow in their hands, and a crown on their heads, and send them forth conquering and to conquer.

     That is what the Lord can do for us, too; it is what He will do for us if we try very hard to do what is right. If we send away the evil spirits when they try to tempt us to do something that we know is wrong; if we learn from the Word what the Lord wishes us to do; and if we obey Him all through our life in the world; then, after death, when we come into the spiritual world, we will be among those who ride on the White Horse, and who receive from the Lord the crown of life, to show that we may enter into heaven.

LESSON: Revelation 5: 1-5; 6: 1, 2.

VII.

THE RED HORSE.

     When the Lord opened the first seal of the book of life, the first animal, which was like a lion, said with a voice like thunder, "Come and see!" And John looked up and saw the beautiful White Horse that we learned about last time. On this horse sat a strong man with a bow in his hand. And he went forth conquering and to conquer. And we told you that everyone who does what is right while he lives on earth-everyone who loves the Lord and keeps His Commandments-will be seen in the other world riding on a beautiful white horse and carrying a bow with which he will be able to conquer the hells.

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And the Lord will give to him the crown of life, as a sign that he can come into heaven, to join there the army of the Lord,-the army of all those who help to guard and protect the holy things of the Word and of heaven against the attacks of evil spirits.

     After John had seen this, the Lord opened the second seal of the book. And as He opened this seal, the second animal, which was like a calf, said, "Come and see!" And then John saw another horse, not white this time, but red. A man was riding upon this horse also, and he was given power to take away peace from the earth, so that men would kill one another. And there was given unto him a great sword.

     The White Horse was very beautiful, but this Red Horse was not beautiful at all. You have all seen red horses that were pretty,- tall and graceful animals that carried themselves proudly with arched necks, and that had a coat of smooth and glossy red. But you have also seen other red horses, with heavy limbs, clumsy, and with a shaggy coat of a dull and ugly red-ill-tempered animals that you are instinctively afraid of. Now we know that this Red Horse, which John saw, was an ugly animal. His coat was shaggy and rough, and not a pretty red.

     There are two kinds of red. One is beautiful, from the light of the sun, and especially from the light of the sun of heaven. The red of the sky at sunrise on a clear day, or when the clouds are white and fleecy, is one of the most beautiful colors it is possible for us to see on earth. The living red of a rose, which has been given to it by the sunlight; the red on the feathers of the little birds that fly in the woods; the red that you see on the distant hilltops when the sun's rays first touch them in the early morning;-all these are beautiful reds. They all tell you of the Lord's love, and of His mercy; and they make you feel glad, because in seeing them you see that He is present to give of His beauty to all things which He has created.

     But there are other reds that are quite different. There is the dull red that you see in the sky when the clouds are black and the wind is high, and you know that a storm is coming. There is the red that glows at night when a house is burning down,-red that tells of destruction and of death, and that fills the heart with dread.

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The great dragon that is mentioned in the Word was a livid red, like the red of burning coals. All these reds are very ugly, telling of danger, of hatred, of the desire to kill and to destroy.

     The horse that John saw was some such ugly red color as this. For it is said that the man who sat upon him was given power to take peace from the earth, and that men would kill one another. It was not a good man who rode on this horse; and in the other world no one would ever see a good man riding on an ugly horse, nor an evil man riding on a beautiful horse. This was not a good man because he wished to take away peace, to kill and to destroy. No angel of heaven wishes to take away peace. No one who loves the Lord, and who loves his fellow man, could possibly want to kill and destroy. It is only those who are in evil, only those who hate the Lord and despise other men that wish to do this. It is hatred of the Lord and hatred of the neighbor that are the real cause of all warfare, when men rise up and seek to kill one another. The Lord loves peace. He wishes all men to be at peace. He said to His disciples, concerning all that He had taught them: "These things have I spoken unto you, that in me ye might have peace." And in order that there might be, as a result of His coming, "peace on earth, good will toward men," according to the song of the angels at His birth, therefore He gave to men a new commandment, and said: "This commandment I give unto you, that ye love one another as I have loved you."

     If all men would keep this commandment, loving one another as the Lord loves them, then there would be no war. Peace would reign all over the world. And if this were the case, then there would not be seen any more in the other world a red horse, and a man riding on it to whom was given power to take away peace from the earth, that men should kill one another. But men forget this commandment of the Lord. They turn away from it, and refuse to obey it. They turn in hatred against the Lord, and rise up in anger against their fellow men. They turn especially against those who love the Lord and who desire to keep His commandments, and they try to kill these. And the good then, although they love peace, although they have no desire to hurt even their enemies, but wish that all men in the whole world might receive happiness and peace from the Lord, are compelled to fight in order to defend themselves, in order to protect their lives and the lives of their friends.

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     In wars the good and the evil must both fight. The difference between them is that the good man does not wish to fight. He loves His fellow men, and desires not to hurt them. Thus he only fights to defend himself, and especially to defend the holy things of the Word, which he loves above all else. As soon as these are not attacked, he ceases to fight, for he has no desire to bring unhappiness and death to others. But the evil man, on the other hand, loves no one but himself. He thinks only of his own happiness, and of what he wants for himself. He looks down on everyone else as of no account, cares nothing for their suffering and unhappiness, becomes cruel and hard, and at last takes delight in the death of others. He fights from the love of self. He fights an offensive warfare, by which he tries to take away another man's country, to destroy his home, and to make him his slave. And he especially desires to do this to one who loves the Lord, because he hates the Lord, and in his heart he wishes to overthrow the Lord's power. And because he hates the Lord, he also hates the Word, and seeks to falsify it and to change its meaning, in order that he may prevent men from coming into heaven by means of the Word.

     Such a man, when he comes into the other world, is seen by the angels as one riding on an ugly red horse like that, which John saw. Because he has fought against goods and truths while he lived on the earth, because he has not loved other men, but felt hatred toward them and the desire to kill them, therefore a great sword is given to him. But he does not receive a crown, and so cannot enter into heaven. Nor does he go forth conquering and to conquer. He cannot join the army of the Lord,-the army of all those who ride upon white horses, and who follow the Lord as their Leader and King; but he must enter that army of evil spirits who fight in vain against the angels of heaven, and who are conquered by the angels and driven into hell.

     May all of you so love the Lord, so love one another, and so keep the Commandments of the Word, that you may not be with that army of evil spirits, nor be seen riding upon the red horse. May you always fight here for what is just and right and fair, with love for all and malice toward none, and go from this natural world to join the armies of the King of heaven, where, after conquest, you may be blest with everlasting peace from the Lord.

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LESSON:     Revelation 6: 1-4.

VIII.

THE BLACK HORSE.

     Two seals of the book had been opened. With the first a beautiful White Horse appeared, and he that sat on him had a bow in his hand. And a crown was given unto him, and he went forth conquering and to conquer. And with the opening of the second seal an ugly Red Horse was seen, and to him that sat on it was given a great sword, and he was given power to take away peace from the earth, that men should kill one another. And now a third seal was opened, and John heard the third animal say, "Come and see!" And he looked, and lo, a Black Horse; and he that sat on him had a pair of balances in his hand. And he heard a voice in the midst of the four animals say, "A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine."

     You remember we told you that all who love the Lord and keep His Commandments while they live on earth, doing what is right and refusing to do what is wrong, will join in heaven the army of the Lord riding on beautiful white horses, and carrying bows in their hands, by which they can always conquer the hells. But those who do not love the Lord, who break His Commandments, who love only themselves, and who hate everyone who will not do what they wish, these cannot join the army of the Lord, but must ride on ugly red horses together with those of the armies of hell, who will always be conquered by those on white horses. And now, what of those who are seen there riding on black horses?

     We said last time that in the other world a good man is never seen riding on an ugly horse, nor an evil man on a beautiful horse. The angels can tell what kind of man it is by the kind of horse on which he is riding. And so they knew what kind of man it was that John saw riding on a black horse. The color black is not itself a color. When you take away all color, then you get black.

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That this is true you can easily see from the fact that at night, when there is not enough light for the colors of things to be seen, everything looks black. In fact, black is the absence of color, just as darkness is the absence of light. When the sun goes down in the west, and its light does not shine any longer on this part of the earth, then it grows dark, because light is taken away. When a room is lighted at night, you see the different colors of all the furniture in it,-red, and blue, and brown, and white, and green. Everything has its own color. But when you put out the light, at once the colors disappear, and all is black. With darkness comes blackness, and with the light comes color.

     Now you will remember that when we spoke to you about the stars which the Lord held in His hand when John first saw Him in the other world, we said that everything you learn is a new light in your mind. When you know something your teacher explains to you in school, you say, "Yes, I see"; and when you do not know, you say, "No, I do not see." In one case your mind is in light, and you see what your teacher means, because you know. In the other case your mind is in darkness, like the darkness of night, because you do not know. You go to school every day, in order that your minds may be more and more in light. And every day you learn to see something new. If you did not go to school, if you did not learn some new truth each day, then your mind would remain in darkness, and you would not be able to see or to know all the wonderful things in the world around you.

     Now there are some things, which the Lord wants you to see and to know more than anything else, and those things He has written in His Word. You learn about them every day in the opening worship of the school. You learn about them in your religion classes. You learn about them when you have worship at home. And you learn about them when you attend a service on Sunday. And it is by learning them every day that, little by little, you come to know what is in the Word, what the Lord has said there. The things that the Lord tells us in the Word are all about how we ought to live, how we are to keep His Commandments, so that we may come into heaven after death. And when we know what is in the Word, then we are able to see what is right and what is wrong, so that we can do the right and refuse to do the wrong.

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     Those who have not learned what is in the Word-those who do not know what the Lord's Commandments are-they are seen in the other world riding on black horses. And when the angels see them, they know that their minds are in darkness, like the darkness of night, so that if they should be asked anything about the Word, they would have to say, "I do not know what it is; I do not see it." And, of course, because they do not see the things of the Word, they care very little about them. Suppose you had never seen or heard of an orange, and someone said to you, "Would you like to have an orange?" "Well," you would say, "I don't know. What is an orange?" But suppose I should say, "An orange is a delicious fruit, sweet and juicy." Then you would say, "Why yes, I should like to have it very much." You cannot care very much for a thing about which you know nothing.

     So it is with the things of the Word. If you had never heard of the wonderful things that have been written in the Word, you would not care for them; you would not love them. It is when you have learned them, and have come to see how beautiful they are, that you grow to love them. And so it was that this man riding on the black horse, who knew nothing about the Word, was seen with a pair of balances or scales in his hand; and this is why John heard a voice out of the midst of the four animals saying, "A measure of wheat for a penny, and three measures of barley for a penny, and see thou hurt not the oil and the wine.

     Scales or balances are used to see how much a thing is worth. You have seen the men in the stores weighing something that was bought before they tell how much it will cost. So this man on the black horse was weighing the wheat and the barley to see how much it was worth. And a voice from the midst of the four animals said, "A measure of wheat for a penny, and three measures of barley for a penny." A penny is the smallest piece of money that is made, and to give a measure of wheat for a penny, and three measures of barley for a penny, was to give them for very little indeed. And a man would sell for very little what he does not care much about. Now when the angels heard this voice, they knew that by the wheat and the barley were meant the wonderful things in the Word; and they knew that this man cared very little for the things of the Word, because he would give them away for a penny.

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     Of course a crown was not given to this man, because no one can come into heaven who does not love the things of the Word; and the crown, you will remember, is the sign that one can come into heaven. And so, by this vision of the Black Horse the Lord would teach us that we must learn the things of the Word. We must come to know them, and so to see in the light of them. And coming to know them, and how wonderful and how beautiful they are, we are to love them, and treasure them, and to hold them as the most precious things the Lord has given us. We are to come to love them so much that, instead of being willing to give them up for a penny, we would be willing to give up everything else we have, and even give up life itself, if only we may keep the wonderful things of the Word.

     There is nothing in the world more precious than the Word. There is nothing that the Lord can give us that is nearly so valuable. And the more we learn about the Word, the more we will come to see that this is true. In fact, that is the purpose of all your education,-that you may come to know the things of the Word, and that by knowing them you may come to love them more than anything else in the world, always fighting to defend them, always trying to live them, always trying to learn more about them, until, when you come into the other world, you may be seen riding, not upon a black horse, with balances in your hand, but upon the beautiful white horse, like the one John first saw.

LESSON:     Revelation 6: 1-6.

IX.

THE PALE HORSE.

     You remember that when the Lord opened the second seal of the book of life, a red horse appeared to John in the other world, and that power was given to him that sat thereon to take peace from the earth. And we told you that this was a living picture of all those who hate the Lord, and who fight against the truth of His Word. And we also told you that the man riding on the black horse was a living picture of all who had refused to learn about the Word, and who considered the wonderful things taught therein by the Lord to be worth no more than a penny.

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And now, when the Lord opened the fourth seal, John saw a living picture of all those who, because they hate the Lord, and because they hold His Word to be of no account, have lived wicked lives, and have done evil things while they were on earth.

     As the Lord opened this seal, John heard the fourth animal which was like a flying eagle, say: "Come and see!" And looking up, John saw a Pale Horse; and "his name that sat on him was Death, and hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth." This was the ugliest horse of all, and the man that sat on him was the worst man of all that had so far appeared. That he was the worst of all is plain, because it is said that "his name was Death, and hell followed with him."

     But why should this be the worst of all? You know that the Lord is the source of all life. The Lord gives life to all things. He makes the flowers to grow; He makes the little birds to live, and gives them everything they could wish, so that from very happiness they sing songs of praise to Him. He makes all the animals to live, and gives them food and drink and everything that is necessary for their life. He makes little children to live, and guards and protects them, and gives them everything they need until they become men and women, and then He goes on providing for them all through their life in the world. He guards all these things in the natural world, and gives them food and drink, and this He does by means of the sun.

     The sun shines down with its heat and light, and warms the earth and the air, and brings the clouds and the rain. The rain falls on the earth and makes the little seeds to swell. It draws food out of the earth and carries it to the seeds so that they can grow. Then the sun comes out again, and with its heat and light causes the seeds to sprout, to send out branches and leaves, flowers and fruit. And with these things the Lord provides food for the animals and for the birds, and for little children and for men. The cattle and the horses eat the grass, and it makes them grow. The squirrels eat the nuts. The birds eat the seeds and the berries. And men eat many kinds of fruit and grain that grow out of the ground.

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Without these things, animals and men would die because of hunger. And when the sun does not shine, or when the rain does not come, then the plants cannot grow, and in consequence there comes what men call a famine-when there is no food. And when there is a famine, many children and many men get sick, and there is what is called a plague or a pestilence. You remember how, when the Children of Israel broke the Commandments of the Lord, the Lord often punished them by sending a famine or a pestilence. You remember especially how, when Pharaoh, King of Egypt, refused to obey the Lord, and to let the Children of Israel go, the Lord sent upon him ten plagues or pestilences.

     Now the Lord is the Sun of heaven. He sends heat and light down into the world of spirits, and that heat and light cause all the things to grow that are needed for the life of the angels, just as the heat and light of our sun cause all things to grow that are necessary for the life of men on earth. But when men turn away from the Lord; when they will not learn the things that are in His Word; when they refuse to do His will and persist in breaking His Commandments; then the sunshine from the Lord cannot reach them. Nothing can grow for them to eat. There is no water for them to drink. And they find themselves in a desert, with nothing but sand and rocks about them, and with wild animals trying to hurt them. And because they have no food and no water, they grow sick, and pale, and miserable.

     All this happens to men in the other world if they have not learned the teaching of the Word, and have not lived according to His Commandments while they lived here in the natural world. They are like the man John saw riding on the Pale Horse, who had power to kill with sword and with hunger. It is because they have learned here to hate the Lord, to hold His Word as of no account, and so to live evil lives. For when they do this, although the Lord loves them, and wishes to give them all things good, and to bring them into heaven, He cannot do so, because they flee away from Him, and hide themselves from the heat and light of His sun. For the Lord said:

     "I am the bread of life; he that cometh to me shall never hunger:
     and he that believeth on me shall never thirst."

The Lord is the bread of life. And to come to the Lord is to come to His Word; for the Lord is the Word.

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It is as we go to the Word: it is as we learn what the Lord there teaches us; it is as we keep the Commandments which He has there laid down;-it is then that we come to the Lord, so that in the other world His sun, the sun of heaven, can shine down on us and make all things grow, so that we shall live in beautiful gardens of flowers, and of fruits, with meadows and forests, streams of water, lakes and fountains, and all that is beautiful.

     Such a country is heaven, where no one ever hungers or thirsts, where the Lord provides food and drink, clothing to wear and houses to dwell in-all of the most exquisite kind-and He gives them freely to all. For He loves to give these things, and will always give them to us in heaven, if only we will learn the things of His Word and keep His Commandments. But if you do not know the things of the Word, if you do not love them, and if you do not live according to them, then when you come into the other world you will come into a desert land, where there will be famine and pestilence, and evil wild beasts will continually threaten your life, and you will always be very unhappy.

     It is because your parents know these things from the Lord that they send you to school to learn the things of the Word. For they want you to "come to the Lord," to come to His Word, to keep His Commandments, that you may receive from Him the bread of life. It is because the Lord alone can feed us this bread that we pray to Him every day, "Give us this day our daily bread." By this we mean that He should not only give us food and drink to keep our bodies alive and well, but that, after we go into the other world, He should go on giving us, from the sun of heaven, the food and drink which the angels have. We can come to receive that food and drink in only one way, and that is by learning to love the Lord, and by keeping the Commandments of His Word. If we do this, then the Lord has promised to give us the food and drink of the angels; for He says: "He that cometh to me shall never hunger, and he that believeth in me shall never thirst."

LESSONS:     John 6: 45-51. Revelation 6: 1-8.
     (To be Continued.)
NOTES AND REVIEWS. 1948

NOTES AND REVIEWS.              1948



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.
     LIBERUM ARBITRIUM.

     This is the title of Chapter VIII of the True Christian Religion in the original Latin, and it has been variously translated in the many English versions of the work. Among the different editions we find the following titles of Chapter VIII: "Free-Will" (Philadelphia, 1789; London, 1837); "Concerning Free Agency" (Boston, 1848); "Free-Determination" (New York, 1853); "Free Will" (Lippincott, Philadelphia, 1869; Rotch Edition); and "Freedom of Choice" (Lippincott, 1911).

     A correspondent has called our attention to this matter, and suggests that we give some consideration to it in these pages. He writes:

     "A New Church friend of mine said: 'Please, what really is free will?' His difficulty seems to lie in the fact that free determination (liberum arbitrium) is not quite the same thing as freedom of the voluntary in man. And the use of the common term 'Free Will' to describe man's freedom of choice leaves something to be desired. An old copy of T. C. R. which I have heads Chapter VIII "Free Determination." I have always felt that this term provides a better starting point than the use of the term 'Free Will,' which is apt to throw the mind away from the main point at issue."

     In response to his request we have looked up the evidence, and would offer some comments, having special reference to the terms involved and their meaning in the Writings.

     It is understandable that some translators of the Writings have chosen "Free Will" as a proper rendering of "Liberum Arbitrium," a Latin expression which has been used in Christian theology for free will as opposed to the belief in salvation by Divine election through grace or the belief in predestination by Divine determination, according to which beliefs man is powerless in spiritual things. In Potts Concordance, also, the expression liberum arbitrium is rendered "free will-a rendering that has been quite commonly followed in the New Church.

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And the fact is that man's choice in spiritual things is finally determined by what he wants or wills to believe and do, and that this freedom of the will is preserved in every man by the Lord.

     Yet "Free Will" is not an exact translation of the Latin words "Liberum Arbitriurn," which not only form the title of Chapter VIII of the True Christian Religion, but occur frequently in that Chapter and elsewhere in the Writings. This raises the question as to the proper English equivalent-a question which has confronted the translators of the Writings and is now presented by our correspondent. Let us first inquire as to the meaning of the words in classical Latin usage:

     The Lexicons.-Liberum is the adjective Free, and Arbitrium, the noun, means "the judgment or decision of an arbitrator," also "the sentence or decision itself, as in the phrase, libera arbitria agere-to exercise unfettered judgments (Livy)

     Arbitrium is derived from arbiter-an umpire, arbiter, a judge, who makes a choice between two alternatives and renders a decision. In English usage a man is said to be the "arbiter of his fate," and men sometimes reach an agreement by "referring the case to arbitration," that is, to a man or group of men whose decision is final.

     As derivative meanings, Arbitriurn may also denote "mastery, dominion, authority, power, will, free-will." A just judge, in hearing a case and rendering a decision, acts not alone from his will, but also according to the evidence and the law. Otherwise he may be called "arbitrary." An example of this usage is given: "The subject who is truly loyal will neither advise nor submit to arbitrary measures (Julian)

     And so Liberuni Arbitriuin properly means free judgment, free choice, free decision. In keeping with this meaning of the words, some of the translators of the Writings have rendered them "Free-Determination," "Free Agency," and "Freedom of Choice." This last, or better still "FREE CHOICE"-adjective and noun-is an exact equivalent of the Latin, and is, we think, the real meaning of the expression in the Writings, especially in Chapter VIII of the True Christian Religion, which sets forth the Heavenly Doctrine concerning man's free choice in spiritual things.

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     In general, it is demonstrated in this Chapter that the Lord preserves with every man in the world the faculty or capacity of choice or choosing between two alternatives in the life of his spirit, and that the actual use he has made of that choice is imputed to him in the judgment after death, making the decision as to whether he becomes an angel of heaven or a devil of hell. In the world he makes the choice as to whether he shall be governed by God or by self, by heaven or the world, by the Lord or the devil-whether he shall come into spiritual life or spiritual death, according to the Scripture: "See, I have set before thee this day life and good, and death and evil. . . . Therefore choose life, that both thou and thy seed may live." (Deuteronomy 30: 15, 19.)

     We have noted in the Writings two other words which are used to describe man's free choice, as in the following:

     "Unless man were placed between both good and evil, he would not have any thought, nor any will, still less anything free, and any choice; for a man has all these things from the equilibrium between good and evil." (H. H. 546.) The word "choice" here is the Latin electio, from legere-to choose.

     "Evil from parents, which is called hereditary, acts in man and into man, similarly good from the Lord, the latter above and within, the former below and without. If evil were to act through the man, he would not be reformable, neither would he be culpable; similarly, if good from the Lord acted through the man, he would not be reformable. But because both depend upon the free choice (libera electione) of man, he becomes guilty if he acts of himself from evil, and guiltless if he acts of himself from good. . . . It is from that free choice, which every man has, that man can be reformed." (T. C. R. l54:4.)

     "Man has been so created that he can understand and thence think good or evil,-good from the Lord, and evil from hell. For he is in the middle, and in the faculty of choosing one or the other from free choice in spiritual things, concerning which we have treated in its own Chapter; and because he is in the faculty of choosing from freedom, he can will and not will, and what he wills is received by the will and appropriated, and what he does not will is not received, and so is not appropriated." (T. C. R. 659.)

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     In the original Latin "the faculty of choosing one or the other from free choice in spiritual things" is "facultate eligendi unum out alterum ex libero arbitrio in spiritualibus."

     Option is another word for choice used in the Writings. Thus we read: "Free choice (liberum arbitrium) in spiritual things is from this, that man walks and draws life in the middle between heaven and hell, and that heaven operates into him from above, but hell from below; and that to man has been given the option (optio) of turning either to those things which are above or those which are below, thus either to the Lord or to the devil." (Coronis 28e.)

     One objection to the use of "Free Will" for Liberuns Arbitrium is that it ignores the part played by the understanding in man s exercise of his free choice in spiritual things. It is in the light of the understanding, when instructed in the truth, that he is able to see the difference between good and evil, between the will of good and the will of evil, the will of the spiritual man and the will of the natural man, and to make the choice as to which shall predominate in his life. Therefore we read in Chapter VIII:

     "Free choice resides in the will and the understanding of man. The reasons are: 1. Because those two faculties are first to be instructed, and to be reformed, and through them the two faculties of the external man, which make his speaking and acting. 2. Those two faculties of the internal man constitute his spirit which lives after death, and which is not under any law but the Divine law of which it is primary that man thinks the law, does it, and obeys it, from himself, although from the Lord. 3. Because man as to his spirit is in the middle between heaven and hell, thus between good and evil, and thence in equilibrium, hence he has free choice in spiritual things; and as long as he lives in the world he is, as to his spirit, in the equilibrium between heaven and hell. . . . 4. Because those two, the will and the understanding, are two receptacles of the Lord, the will the receptacle of love and charity, the understanding the receptacle of wisdom and faith, and the Lord operates each of these in the full freedom of man, in order that there may be mutual and reciprocal conjunction, by which is salvation.

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5. Because all the judgment which takes place with man after death takes place according to the use he has made of his free choice in spiritual things." (T. C. R. 497:2.) Also we read:

     "Man has the intellectual, and he has the voluntary, and these not only in his internal man, but also in his external man. The intellectual with man is increased and grows from infancy to his age of manhood. . . . The intellectual is given to man for the end that he may be in freedom and choice, that is, in the freedom to choose good or evil. . . . Wherefore, also, a man is not regenerated by the Lord before he is in adult age, when he has the intellectual." (A. C. 6125.)

     In the passage quoted above from T. C. R. 497, it would hardly make sense to say that "free will resides in the will and the understanding of man," but it does make sense when we say that "free choice resides in the will and the understanding of man." It is clear also from the above statements that the understanding plays the first part, in time, in man's free choice in spiritual things. Indeed, it is in the rational understanding that free choice is exercised between that which inflows from above and that which inflows from below. This rational choice is what is meant by the two trees in the Garden of Eden,-the tree of life and the tree of the knowledge of good and evil, the one representing influx from the Lord into the rational, the other afflux from the world through the senses. The celestial man made the choice from perception, the spiritual man now makes it by rational thought, conclusion, and conscience. Concerning this significance of the two trees in the Garden of Eden, the Coronis adds:

     "Without that free choice man would not be a man, but only a type and image; for his thought would be without reflection, thus without judgment; and so, in the Divine things which are of the church he would be no more versatile than is a door without a hinge; and his will would be without determination, thus no more active toward what is just or what is unjust than the stone upon a tomb under which lies an inanimate body. The life of man after death, and the immortality of his soul, is from the gift of that free choice, and it is the 'likeness of God.'" (Coronis 28. See also no. 29.)

     The over-all fact is that there is no part or particle in man which has not this faculty of free choice, to the end that what he receives may be appropriated by him as his own.

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For supremely he was created to be a receptacle of life from the Lord,-to be a receptacle of the Divine Love, not as a passive vessel, but as a vessel capable of active response from love, that he may be blest by conjunction with the Lord in mutual love, and thus fulfill the ends of Divine Love to give its all to others. This love cannot be imposed upon a man so created, but must be received in free choice and response, which faculty, therefore, is ever preserved by the Lord with every human being. Man is free to receive or reject, but he fulfills the purpose of the gift of free choice when he "places himself voluntarily under the government of the Lord," by which he is introduced into true freedom, which is from the love and understanding of spiritual things. Bearing upon all this we read:

     "Free choice in spiritual things resides in the soul of man in all perfection, and thence, as a vein into a fountain, it inflows into his mind, into its two parts which are the will and the understanding, and through these into the senses of the body, and into his speech and action. For there are three degrees of life with man-the soul, the mind, and the sensual body; and all that which is in a superior degree is in a perfection above that which is in a lower degree. This is the freedom of man through which, in which, and with which the Lord is present in man and unceasingly urges reception of Himself; but He never removes or takes away freedom, since everything which is not done by man from freedom in spiritual things does not remain. Wherefore, it may be said that it is this freedom of man in which the Lord dwells with him in his soul." (T. C. R. 498.)

     "In the mutual conjunction of the Lord and man by cooperations, the Lord acts, and man receives the action from the Lord and operates as if from himself, yea, of himself from the Lord. This operation of man from the Lord is imputed to Him as his, since he is constantly held in free choice by the Lord. The free choice thence resulting is, that he can will and he can think from the Lord, that is, from the Word, and he can also will and think from the devil, that is, against the Lord and the Word. This freedom the Lord gives to man so that he may reciprocally conjoin himself, and by conjunction be gifted with eternal life and blessedness; for these cannot be given without reciprocal conjunction." (T. C. R. 371.)
CHURCH NEWS 1948

CHURCH NEWS       Various       1948



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     OBITUARY.

Mr. William N. Ridgway.

     After a long and trying illness, Mr. William Nicholls Ridgway passed into the spiritual world at his home in Durban on Saturday, July 3rd, in his seventy-seventh year.
     The funeral took place at the Crematorium, Stellawood, on Monday, July 5th; and on Wednesday evening, the 7th, a well-attended Memorial Service was held in the church of the Durban Society. The Revs. Norbert Rogers and F. W. Elphick officiated, the latter delivering the Address, which was based upon the text, "Be thou faithful unto death, and I will give thee a crown of life." (Revelation 2: 10.)

     Mr. Ridgway was a descendant of early Natal settlers, and he was born in Durban on May 27th, 1872. He was the fifth son of the late Rowland and Elizabeth Ridgway (nee Upton), who had both come to Durban as children in 1852.

     For a long period, Mr. William Ridgway was on the staff of the Natal Government Railways, but retired soon after the four Provinces were amalgamated as "The Union of South Africa." After serving in the Boer War (1899-1901) and experiencing the siege of Ladysmith and an attack of enteric fever, he made his first trip to England. In 1902 he married Miss Mary Eleanor Owen of Manchester, and returned with her to Durban. In 1908 he and Mrs. Ridgway visited England and made a prolonged stay in the "old country" at Bristol from 1914 to 1919.

     Efficient in his work of Accounting, Mr. Ridgway was also a student of the New Church Doctrines. He was not content with a traditional faith, but made independent study. And those who knew him in his prime and his maturer years could feel that his reigning love, as far as they could judge, was a love of learning and understanding those Doctrines.

     Living at the end of the 19th century and at the commencement of the 20th, when there was more interest in the Bible, and when materialism had not made the inroads it has into the modern mind, "Will," by reason of his own study, and having had personal contact with some of the well known English Theologians of the last generation, was able to hold discourse with those of the Christian faiths and present good arguments for the place, use and understanding of the Scriptures in the light of the New Church Doctrines.

     Mr. Ridgway was a Foundation Member of the Durban Society, and supported its uses throughout life. For twelve years (1932-1944) he was actively engaged in the work of the New Church mission among the Natives in Zululand. Here, too, his knowledge of the Scriptures and the Heavenly Doctrines, together with a keen sense of justice and fair dealing, as well as extreme patience, was of great use in establishing the main general principles of the New Church in the "Kent Manor" district. It was at this time that doctrinal controversy arose in the General Church, but in this he saw no need to change his convictions.

     Mr. Will Ridgway is survived by his devoted wife, a son and a daughter;-Eric, residing in New Jersey, U. S. A., having one son;

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and Doreen (widow of the late Sgt. Martin Buss, who made the great sacrifice in Italy in 1944), with three sons. A younger son of William Ridgway, Colin Owen, of Nkandhla, Zululand, predeceased him last November, being a delayed war casualty; he had two daughters. In all there are six grandchildren.

     Many consoling letters were received by Mrs. Ridgway and the family, testifying to the high esteem in which our friend was held.
F. W. ELPHICK.

GLENVIEW, ILLINOIS.

     May, June and July in the life of the Immanuel Church were months of much activity-as usual! And I'm wondering whether other news correspondents of NEW CHURCH LIFE find, as I do, that there is a consistent similarity in the goings-on, comparing month by month over a period of years. Of course, we grow in numbers; new faces appear and old ones leave us. New uses, involving more work, press upon us, and find willing hands to perform them. As the years roll by, responsibilities shift from old shoulders to young. The old-timers move to the sidelines, and those who replace them carry on. All of which is as it should he.

     Sons of the Academy.-In May the Glenview Chapter elected new officers to serve during 1948-1949: Warren Reuter, President; Cyril Day, Vice President; Winfred Junge, Secretary; and John Howard, Treasurer. Monthly meetings are well attended. At the May installation banquet, Mr. Carl Asplundh of Bryn Athyn was our guest. He brought with him wire recordings of speeches by Mr. David Simons and Bishop de Charms at the annual banquet given the Boys' Academy by the Bryn Athyn Chapter; also the cartoon slides drawn by Mr. Leon Rhodes. The subject was the relationship between the General Church, the Academy, and the Schools; and the relative responsibilities of the Societies to the General Church and to the Academy were graphically illustrated.

     Our School.-On the evening of May 13 the pupils presented a program, the subject being The Sons of the Academy Stamp Plan. Posters, essays, stories, all prepared by the children, were shown and read. They illustrated the usefulness of the Academy stamps in helping the young to obtain a New Church education. At the conclusion of the meeting, each child was presented with a folder containing a stamp.

     Seems like acting comes naturally to some of our young folk! The girls of the 7th, 8th and 9th grades, of their own initiative, worked up the play, "Little Women." They gave it on a Sunday afternoon. It was so realistically done that, during the scene where Beth dies, handkerchiefs in the audience were raised to damp eyes. Not to be outdone, the pupils of the 5th and 6th grades played "Judith's Father" a few weeks later. In May, also, Prof. Jesse Stevens, promoter of interest in music with our children, put on the annual School Chorus Recital. And in June he conducted the Immanuel Church Orchestra concert.

     For many years our School has been restricted by limited space, and it was therefore with great interest that we listened to a plan that will add two rooms to the school, as outlined by Mr. Crehert Burnham at our annual meeting in May.

     The school closed for the summer on June 18th-after over half a century of New Church education. Seven children graduated from the 9th grade, and they will doubtless be on their way to Bryn Athyn shortly after you have read this report.

     New Church Day.-During the afternoon we attended a Pageant. The theme of the Tableaux was "The Giving of Revelation Throughout the Ages." The five scenes, enacted by the children of the school with the Rev. Elmo Acton as narrator, showed simply and most forcefully the story of the giving of Revelation in the Five Churches. They were:

     1) The Golden Age, when man received instruction immediately from the Lord through His angel, and in turn instructed his family;

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2) The Silver Age, as represented by Noah and his sons and the sign of the rainbow; 3) The Jewish Church, when the Lord commanded Moses to go up into Mount Sinai, the setting of hounds for the Children of Israel, and Moses' return, bringing the Ten Commandments written on tablets of stone; 4) The Christian Church, represented by the parable of the man who made a great supper, and sending his servant to hid the guests who made excuses, after which the servant was commanded to bring in "the poor, and the maimed, and the halt, and the blind"; and 5) The New Church, showing the vision of John,- "the Holy City New Jerusalem, coming down from God out of heaven."

     At the Banquet in the evening, Mr. John Howard was toastmaster, and the subject was: "Are we, the laymen of the Church, assuming our obligations to the Church by accepting and carrying out our share of the uses of the Society?" Following the four speakers,-the Messrs. W. F. Junge, Ray Kuhn, Charles Lindrooth and Warren Reuter-we listened to the voice of Bishop de Charms in a special message to the society, brought to us by wire recording. Concluding remarks were made by our pastor, the Rev. Elmo Acton, who summed up the four speeches, but dwelt particularly upon the subject of Evangelization.

     Obituary-On Saturday morning, June 19th, Mrs. Mary Falk Wiedinger passed into the spiritual world in her 85th year. Born in Stockholm, June 29, 1863, she was brought to this country by her parents two years later. She was married in Chicago on April 2, 1891, and her two children survive her,-Mrs. Helen Fiske of Glenview, and Mr. Arthur Wiedinger of Akron, Ohio.

     Mrs. Wiedinger spent the last 35 years of her life in Glenview, and she was a regular attendant at church meetings. Her love of children made her popular with young and old alike.

     She was active in the work of our society, and even when the infirmities of old age made it impossible for her to "get around," she retained her interest in all that was going on. (How well I remember the excellence of the Irish stew and dumplings she used to serve-years and years ago!)

     Three Baptisms occurred during the summer: On May 9th, Ronald Birger, son of Mr. and Mrs. Leslie Holmes; on July 11th, Jennifer Jeanne, daughter of Mr. and Mrs. Herbert Croll; on July 18th, David Thomas, son of Mr. and Mrs. Thomas Melzer.

     Early in May, Mr. and Mrs. Oswald R. Asplundh announced the marriage of their daughter Gloria to Mr. Warren Harrer of Northbrook.

     Mr. and Mrs. Coleman Hibbard (Jean Fuller) are rejoicing over the birth of their first child, a daughter, on July 17th.

     Occasionally we have an evening Sunday service, in addition to the morning service. And on May 30th the sermon was delivered by the Rev. Harold Cranch of Chicago. On June 27th the Rev. Victor Gladish conducted the morning service in the absence of the Revs. Acton and Odhner, who were attending the Sons of the Academy meetings in Toronto.

     On a certain Sunday morning (before church time) 15 specialists laid a concrete floor in the new garage at The Manse. And work parties, under the able direction of Messrs. Asplundh and Kuhn, have made our Park more attractive than ever.

     Visitors in ever increasing numbers come to Glenview. From as far away as South Africa, Mr. and Mrs. Neville Edley came for a few days.

     Two of our most recent visitors were Mr. and Mrs. William Cooper of Bryn Athyn. Mr. Cooper came equipped with some 600 colored slides of pictures he had taken during the past three or four years. On Friday evening, July 23, he showed about 250 of them to a large gathering in our Assembly Hall. Pictures of Cathedrals and of New Church people in England, taken during his trip there last year.

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Also groups of New Church people in Bryn Athyn and Glenview. Of particular interest were his pictures of the Tabernacle.

     Mr. Cooper is a past master at saying just enough, and not too much, about each picture. And his occasional subtle wit (no doubt a heritage from his early years of living in England) were enjoyed by many in the audience.
HAROLD P. MCQUEEN.


THE WORD EXPLAINED.

     By Emanuel Swedenborg.

     Volume VIII of the English Version, translated by Alfred Acton, MA., D.Th., has now come from the press and is on sale at the Academy Book Room, the price being $4.00. It contains the explanation of the text of Isaiah and Jeremiah. The translator has prepared an Index of the entire work, and this will he published in a separate volume.

DETROIT, MICHIGAN.

     Welcome to Mr. Stroh.-Sunday, July 4th, proved to be a day to be remembered by our Circle. It was the day on which the Rev. Kenneth Stroh preached his initial sermon as Detroit's first resident minister of the General Church. He has been appointed by Bishop de Charms to assist the Rev. Norman Reuter, who serves several groups, but Mr. Stroh will reside in Detroit and be able to devote much of his time to us. As a result, we look forward to greatly increased activity, more services and classes, and a well-organized plan for our future growth and development.

     Mr. Stroh was assisted at this service by Mr. Reuter, who officiated at the baptism of Mrs. Kenneth Ives and her daughter, Tanya, members of a Convention family, and also administered the rite of confession of faith for Mr. Gordon Smith, one of our young married men.

     Following the service, more than fifty of our members and friends, of all ages, gathered on the shady lawn at the home of Mr. and Mrs. Walter Childs, where we endeavored to show our appreciation of Mr. Stroh's coming, and bid him welcome, by means of a picnic lunch and a general good time.

     The main event of the afternoon was a softball game between the married men and the younger men and boys. There was a difference of opinion as to which side won, but a star performer on the mound and at bat was Pastor Reuter, who retains much of his athletic skill, while his new assistant, Mr. Stroh, also showed hitting ability and speed on the bases. And in a program of races it was really something to see these two in a three-legged race! It cannot be recorded that they won, but it wasn't for lack of teamwork or endeavor- which should be a good omen for the future.

     Following the luncheon, Mr. Stroh was officially welcomed in brief talks by the leaders of our group, to which he responded, expressing his pleasure in coming to work with us. We all feel that this occasion was of much significance, not only to those associated with the Detroit movement, but to the Church as a whole. Now we are asking: Where do we go from here? Only the future has the answer, but it is up to every one of us to do his part.

     Linden Hills.-This report is being written at Linden Hills, the summer resort on the shore of Lake Michigan, where the Synnestvedts and Walkers of the Detroit Circle are spending a delightful month of rest and relaxation.

     One of the chief attractions of this beautiful, scenic spot on the sand dunes of Western Michigan, is the opportunity it affords to meet fellow New Church members whom otherwise one would seldom or never see. Linden Hills and the adjoining resort of Palisades Park have long been favorite vacation spots for New Church folk from Glenview, Chicago and Detroit; some also coming here from as far away as Pittsburgh and Bryn Athyn.

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     Not having visited here in a number of years, we were amazed at the way the place has grown and the large number of General Church members owning or occupying cottages. Already we have had the pleasure of meeting the following: Mr. and Mrs. Don Coffin, Ted Coffin, Dr. and Mrs. Harvey Farrington, Mr. and Mrs. Winfred Farrington, Mrs. Laura Gladish, Mr. and Mrs. Ted Gladish, Rev. and Mrs. Victor Gladish, Mrs. Carl Kuhl, Mrs. Gertrude Reuter, Mr. and Mrs. Warren Reuter, Mr. and Mrs. J. P. Richter, and Mr. and Mrs. James T. York.

     Including the numerous children, this constitutes a New Church community of about 50 persons-truly a veritable "Little Assembly," as one member expressed it. Certainly there is a most delightful sphere of spiritual kinship, strongly felt when so many believers in the Heavenly Doctrines meet together.

     Responding to an expressed desire for some observance of Sunday, especially for the children, Mr. Norman Synnestvedt conducted brief services on the Sunday mornings of July 11, 18, and 25. He used articles written for young minds by Bishop de Charms, together with appropriate readings from the Word. Many children, some accompanied by their parents, attended these little services, which served to maintain the habit of regular attendance at Sunday worship, for which reason they were considered well worth while.

     On Sunday morning, July 25th, the Rev. Victor Gladish, who was here with his wife for the week-end, conducted a service for adults. His sermon was an excellent and enlightening one on the subject of Prayer, and gave us much food for thought and discussion.

     Truly Linden Hills has much to offer the New Churchman and his family, not only in healthful summer activities, but also the added advantage of consociation with so many other New Church families. It is a real spiritual uplift.
WILLIAM W. WALKER.

TORONTO, CANADA.

     The Sons of the Academy meetings, June 25-27, somewhat usurped the month of June in Toronto, what with anticipation, preparation and realization. And it must be gratifying to those who were responsible to learn from all participants that the meetings were an unqualified success.

     The ladies "unofficially" enjoyed the occasion-enjoyed entertaining their guests, the supper at the Boulevard Club, the banquet at the Royal York, and particularly the Service on Sunday morning. All the guests departed with a cordial invitation to "Come again" ringing in their ears.

     New Church Day-Two banquets within a week would have been overcrowding. So the Olivet Society celebrated the 19th of June without this customary feature.

     On Friday evening, June 18th, a special Evening Service was held, with fitting music and a very fine sermon by our pastor.

     On Saturday, the 19th, about 60 persons gathered at Weston for a picnic, which proved to be a very happy event. There were, of course, the minor casualties which give flavor to these outings-getting lost en route, people falling into the creek, or spraining an ankle-but all who were present look forward to more picnics in the future.

     On Sunday, June 20th, the Sacrament of the Holy Supper was administered, and at the close of the service the Rev. Wynne Acton read the 19th of June Greeting sent throughout the Church by Bishop de Charms.

     The Day School Closing took much the same form as last year, with the children giving evidence of good memories and a knowledge of other nations. An exhibition of their work during the year was gratifying to parents and teachers alike. Appreciation was expressed to the pastor and the teachers by means of gifts presented by the children.

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Theta Alpha gave the school some records for use on various occasions.

     The Rev. W. Cairns Henderson preached in Toronto on Sunday, June 13th, while our pastor visited Montreal. The Olivet Society always appreciates and enjoys Mr. Henderson's visits, but this time it was a particular pleasure to see Mrs. Henderson also.

     A Radio Broadcast was arranged by Mr. Neil Carmichael for the evening of June 20th. It took the form of an interview between the Rev. A. Wynne Acton and Mr. Carmichael, in which they discussed the teachings of the New Church for the benefit of the radio audience. Our own people listened with interest, but as yet we have not heard any reactions from others.

     It is a great pleasure to welcome Mrs. James Bond, nee Vera Addison of Durham, England, as a new member of the New Church.

     Obituary.-Mrs. Wilfred Schnarr (Pearl Hickman) passed into the spiritual world on June 18th at the age of 49 years. Pearl had suffered for a number of years, and it is good to know that she is released from pain. but our sympathy is extended to Wilfred and his daughter Marilyn in their loss of her companionship.
VERA CRAIGIE.

THE GENERAL CHURCH COMMUNIQUE.

Published Monthly

By the Young People of the General Church.

Articles and News of General Interest.
Subscription, $2.00 a year. 20 cents per copy.

ADDRESS:     Bryn Athyn, Pa.

THE ACADEMY OF THE NEW CHURCH.

     THE OPENING EXERCISES of the Seventy-first School Year will be held on September 17, 1948: 9.30 am., Elementary School; 11.00 am., Higher Schools; 8.00 p.m., President's Reception. Classes in all Schools begin on Monday, September 20, following Chapel at 8.15 am.

     THE CATALOGUE gives full information concerning the Organization and the Curriculum of the Schools. The JOURNAL OF EDUCATION publishes the Annual Reports and articles on New Church Education. Those who do not receive
these publications may obtain them by applying to Dr. C. E. Doering, Dean of Faculties, Bryn Athyn, Pa.
CHARTER DAY 1948

              1948

     All ex-students of the Academy of the New Church, and their wives or husbands, are cordially invited to attend the Charter Day Exercises, to be held at Bryn Athyn, Pa., on Friday and Saturday, October 15th and 16th, 1948. Arrangements will be made for the entertainment of guests, if they will write to Mrs. V. W. Rennels, Bryn Athyn, Pa.
PARENT TEACHER JOURNAL 1948

PARENT TEACHER JOURNAL              1948

Published by General Church Religion Lessons.

Provides material for the use of parents, teachers, and children in the field of religious education.

EDITOR: Rev. F. E. Gyllenhaal, Bryn Athyn, Pa.

Issued Monthly, September to June, inclusive.

Subscription, $1.50, to be sent to the Editor.
STATE OF THE CHRISTIAN WORLD 1948

STATE OF THE CHRISTIAN WORLD       Rev. WILLARD D. PENDLETON       1948



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. Vol. LXVIII     
October, 1948
No. 10

VOL. LXVIII
OCTOBER, 1948
     "And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of Man hath not where to lay His head." (Matthew 8: 20.)

     It came to pass on one of the Lord's visits to the city of Capernaum that a certain Scribe came to Him and announced his intention of following Him whithersoever He went. This was an uncommon incident, in that the Scribes were associated with the ruling class who feared the Lord's influence over the people. We cannot say what the result of this interview was, since the Scripture makes no further mention of the Scribe in question. We do know, however, that he was warned of the lot of those who followed the Lord in His public ministry; for the Lord answered him, saying, "The foxes have holes, and the birds of the air have nests, but the Son of Man hath not where to lay His head."

     The Lord's words were descriptive of the state of non-reception which prevailed at the time of the Advent. The Lord was a marked man-marked for death by the ruling hierarchy in Israel. Wherever He went He was under the cloud of official suspicion. It is true that the multitudes followed Him in great number, but on the eve of the crucifixion they demanded that He be put to the cross. As a healer and a political figure He had been received by them, but as the Son of Man He had "not where to lay His head."

     The Son of Man is the Divine Truth. This it is which "is despised and rejected of men." The miracles, which He wrought among the people, were of interest to all, but the Word which He spake fell upon deaf ears.

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Of the thousands who brought their sick to be cured, only a few were moved by His teachings. In this the Second Advent is like the First; indeed, the incident described in the text was prophetic of another day,-a day which has but recently dawned upon earth.

     In the intellectual arena of the modern world the works of Emanuel Swedenborg are not unknown. Many have been impressed by the brilliance of his mind, He is accounted by some as one of the prophets of a new Christianity-as an illustrious example of that higher type of religious experience which is possible to those who are sensitive to the Divine in man. But once his works are proclaimed as the Word of God,-as the authoritative Doctrine of the Church-they are discredited. It is as it was when the Lord was upon earth; for "the foxes have holes, and the birds of the air have nests; but the Son of Man hath not where to lay His head."

     Let a man come in his own name, let him speak from his own religious experiences, and he will have a following. The world of today is characterized by hundreds of sects, each of which directly appeals to men in terms of its own self-interest. But, let a man come in the name of the Lord; let him disclaim his own authority, and speak the Truth, and men will pass it by. The reason is evident-evident, in that the Truth does not appeal to man's self-interest. It is an open condemnation of that appearance of self-life, which is the underlying illusion of human existence.

     Today, as never before, men see the need for religion. The catastrophic events of recent years have served notice upon that materialistic attitude toward life, which characterized the dawn of the scientific era. The destructive force of science has been so fully demonstrated that men fear lest civilization perish by its own hand. The need, as expressed by educators and leaders of modern thought, is for an increasing appreciation of moral and social responsibility. Hence the so-called return to religion, which is emphasized at this time in world history. By religion, however, not one of these modern disciples of social responsibility refers to the Word of God. They have in mind a standard of moral conduct,-a mutual understanding between men and nations in regard to the accepted patterns of human behavior. They speak of the Ten Commandments as outlined in the Mosaic Code, of the teachings of Jesus, and of the religious testimony of the great minds of history, but nowhere do we find an insistence upon the sole authority of Divine Revelation.

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     The fact is that revelation is not given any credence whatsoever. Modern man does not admit the possibility of an authoritative statement of Truth. Truth, they say, is the sum of human experience. It is assumed that there are those who, by virtue of genius, receive in great measure, and that there are those who must be content with less. It is generally recognized that of all men the Lord represents the highest expression of Truth, in that His life and mind were unique. It is held, however, that His religious experiences may be shared by others, howbeit in lesser degree; for, like Him, we are all said to be "sons of God."

     We frequently hear of "the Divine spark"-that infinitesimal portion of the Divine Life, which is believed to be resident in all men. According to modern thought, this life is sensed as self, and the inference is that the purpose of life, or oneness with God, is to be found in the realization of self; or, to put it more aptly, in self-realization.

     This is an arresting thought, for it is a direct contradiction of all Divine Revelation. The unmistakable teaching of Scripture is that self is evil, and in the Writings the terms "evil" and "self" are synonymous. Here lies the distinction between New Church education and the educational philosophy of the world. Whereas modern thought has utterly repudiated the doctrine of original sin, and substituted the evolutionary concept of the betterment of the human race through the exercise of self-intelligence, the Writings state that "the origin of evil is man himself," and that evil arose in the day when man "turned away from God . . . and turned to self as to a god." (C. L. 444 (4).)

     So it is that, in identifying "self" with good, or what is the same, with God, modern man has perpetuated the evil, which occasioned the fall. Indeed, there is a striking similarity between the underlying philosophy of the religious persuasion of our age and the false doctrine that swept the Most Ancient Church as a flood. For, "The sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose. . . . And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually." (Genesis 6: 2, 5.)

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     By "the sons of God" are meant the illusions of self-life; by "the daughters of men" those unregenerate affections in which self delights. This was the state of the human race in the age of Noah, and it is suggestive of the prevailing state of the present day. Everywhere we find emphasis upon self. In the centers of intellectual thought, in the field of education, on the political and economic fronts, even on the social and moral planes, the appeal is to self-interest. Indeed, the persuasion of the day is well described as the "doctrine of enlightened self-interest." It is a subtle thing-subtle because the appearance is that self is good; nor can it appear otherwise, except in so far as men think and live from the Truth.

     The truth is that God alone is good. As the Lord said to the young man who sought eternal life, "There is none good but one, that is, God." (Mark 10: 18.) And as Swedenborg said to the angels who inquired of him regarding the origin of evil, "No one is good but God only. He therefore who looks to God, and wills to be led by God, is in good; but he who turns himself away from God, and wills to be led of himself, is not in good." (C. L. 444 (4).) Yet it is God whom men deny. True, they speak of God; they call upon His name. Yet they know not to whom, nor of whom, they speak. The appeal is to that invisible force, which they associate with the life of self; but the Lord Jesus Christ, the Divine Human, the Son of Man, "hath not where to lay His head."

     Go out into the world, ask men what they believe, and you will find that few will admit to a faith in the Divinity of Christ. This is the state of the world, and this is its judgment. Like all judgments, it is self-imposed, for the way of self is of man's own choosing. "For God sent not His Son into the world to condemn the world; but that the world through Him might be saved." Nevertheless, every revelation of truth to the mind involves a judgment-a condemnation of the existing states of self-life. Indeed, a truth seen is an evil exposed.

     Read the Writings, reflect upon them, and you will be impressed by the fact that they bear upon two essential doctrines,-the Divinity of the Lord, and the evil of self. In passage after passage the one teaching is set over against the other by way of contrast, the reason being that the acceptance of the one depends upon the acknowledgment of the other.

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We cannot have faith in the Lord unless we acknowledge our evils as sins.

     This is why repentance is said to be the first of the church with man. This also is why the life of the church is described as a life of temptation. In states of temptation the real issue of life is clearly seen. Were this not so, how could we be tempted? It is true that temptations are described as states of obscurity, but to speak of them in this way is to speak according to the appearance-the appearance being that the truth is remote. The reason that it seems remote, however, is because when man is in temptation the mind is focused upon the evils of self-life, because man is then acutely aware of his sin. The inner reality is that in time of temptation the Lord is with man as in no other state of life, for in such states man draws nearer to the Lord. It is not the temptation that effects this, for man is tempted by the loves of self and the world. It is in the realization that these loves are evil that man draws near to the Lord. We know that we cannot resist self from self, but only through the submission of self to truth. If, therefore, we cultivate the illusion that self is good, how can we be saved from our sins?

     Yet this is the state of the world-the persuasion of the age in which we live. This is the underlying reason why "the Son of Man hath not where to lay His head." For the Lord cannot dwell with man save in those states which are receptive of truth; and the revealed Truth is that the life of self, no matter how refined it may be, is still evil. It is this which modern thought denies. Indeed, it does not even acknowledge the reality of evil, but categorizes all human traits as either socially desirable or undesirable. Sin, they say, is a medieval concept stemming from a primitive faith in a personal God. Their avowed purpose is to emancipate the mind of man from what they refer to as "the traditional concepts of good and evil," and to establish a new set of human values, which they hold to be socially significant.

     In the formulation of these values the basic assumption is that self is good. It is recognized, however, that since society is composed of many individuals, conflicting interests are inevitable. The need, therefore, as visualized by modern thinkers, is for the adjustment of self to the existing social order; that is to say, the need is for the socialization of self.

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This is the objective of modern education and the criterion of the new morality. Yet the ultimate solution of the problems of society does not lie in the adjustment of self to the accepted social pattern of the day, but in the subordination of self to that life of use, which is now revealed in the Heavenly Doctrines.

     The distinction is all-important it is essential to the life and thought of the church. For by the term "use" the Writings mean far more than is involved in occupations and services. These are but the instrumentalities of use. By "the subordination of self to the life of use" the Writings refer to the Divine of Use, to the Will of God, to the true meaning and purpose of life. It is this purpose, which is revealed in the Word of God; and unless men receive the Lord in His Word, and seek His will in the performance of their daily tasks, society will perish. This is what we mean when we pray, saying, "Let not my will, but Thine be done."

     It is here that we take issue with modern thought. It is true that they speak of God that they refer to God; but who is this God, and what is His will? It is not God the Father, but the Son of Man, the Divine Truth, who has been rejected. It is not His will, but man's will, which is done. Let this be as it may, for it is of man's own choosing; yet let not those who accept the Son of Man in His Second Coming be deceived by what is now so widely proclaimed as a return to God. It is nothing more than a change in the intellectual approach to the social problems of the day,-a change which has been forced upon modern thought by reason of the failures of the past. It is not a return to the Word of God, nor is it an acceptance of the Son of Man. A faith in the Lord's Divine Human is as foreign to the deistic persuasions of the moment as it was to the materialistic thought of yesterday. Now, as heretofore, "the Son of Man hath not where to lay His head."

     This is the state of the world,-a state which is characteristic, not only of the world around us, but also of the world with us. We believe in God, but with us, as with others, the God whom we worship may be nothing more than an intellectual abstraction-an invisible God-a necessary postulate from which we reason. If we would know the Lord, we must seek Him where He may be found; we must come to know Him as He is revealed, that is, as the Word of God-as the Divine Truth-as the Son of Man who alone has the power to lift man up above the sordid implications of self-life and release him from the bondage of evil.

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As the Lord said to His disciples, "Know the truth, and the truth shall make you free . . . (for) if the Son shall make you free, ye shall be free indeed." (John 8: 32, 36.) Amen.

LESSONS:     Matthew 8: 16-34. A. C. 204-206 inclusive.
MUSIC:     Revised Liturgy, pages 497, 499, 479, 396.
PRAYERS:     Revised Liturgy, nos. 19, 22.
SELECTED PASSAGES 1948

SELECTED PASSAGES              1948

     Sleep.
Love cannot sleep. (S. D. 3166.)

     "To sleep" (Matt. 13: 25) signifies to live a natural life without a spiritual one. For natural life, regarded in itself, or without spiritual life, is nothing else than sleep. (A. E. 374:15; A. R. 158.)

     On those who have slept much.-A certain person who in the life of the body had slept much, and had had the delectation of his life in it, applied himself to the spirits with me, and somnolence at once took possession of me. Such are of almost no use, for they induce torpor on others so that they cannot think; for thought is of waking, and makes waking. (S. D. Minor 4726.)

     The angels bitterly lament when the church on earth is desolated by falsities and consummated by evils, and they then compare its state of life to somnolence; but when the church on earth has been r2stored by the Lord, they compare its state of life to wakefulness. (Coronis 19e.)

     The life of the external senses is relatively a sleep; the life of the interior sense, that is, of the natural mind, is also a sleep relatively to that of the more interior faculty, which is properly human. This, moreover, is merely as a sleep relatively to the inmost life, which is that of the soul; and this is nothing but sleep relatively to the verimost life, which is of God Messiah, who is Life. (W. E. 3/2654.)

     After death, all who have lived in good in the world, who have acted from conscience and applied truths to life, appear to themselves, when let into the state of their interiors, like those who have been awakened out of sleep, and like those who have come out of the shadows into the light. (H. H. 506.)

-CONTRIBUTED.
DREAMS 1948

DREAMS       Rev. A. WYNNE ACTON       1948



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     A PAPER

     In selecting this subject, I have been led by the thought that dreams may have a distinct use for us. The vast amount of teaching in the Writings, especially in the Memorabilia has been given us that we may understand the nature and origin of dreams, and this for certain purposes. We have Swedenborg's own witness to this. When asked by Robsahm whether it was worth while paying attention to dreams, Swedenborg replied: "That the Lord no longer at the present day makes Revelation by dreams; but that, nevertheless, it may happen that one who understands correspondences may derive advantage from his dreams; just as a person who is awake may examine his own state by comparing his own will with God's Commandments." (Documents I, p. 42.)

     The primary use of the dream is to give us an ultimate objective vision. We do not discover any new thoughts or ideas in dreams, but we see things visibly portrayed before us; intangible thoughts may thus become more tangible. In the first place, dream activity gives us a visual picture of the existence and reality of the spiritual world. We see how things can be real outside the time and space of this world which always, more or less, accompanies our waking thoughts. The dream may, in some instances, give us an ultimate picture of the depravity of our human nature, and something of the ultimate nature of evil. It gives us hope and encouragement by actually picturing before us those we have loved. And it may, as we have quoted above, help us in our self-examination. All of these uses will become more apparent as we examine the nature and characteristics of dream life. But first let us see briefly something of an historical perspective of dreams and their significance to men.

     The men of the Most Ancient Church, in the purity of their life, had immediate revelation from the Lord, through consort with spirits and angels, as also through visions and dreams. (A. 597.)

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Not only did they see the most delightful and paradisiacal things in their visions and dreams, but at the same time there was insinuated into them from the Lord what these things signified. (A. 1122.) They were not instructed by the visions and dreams in themselves (they might have been misled by this); but the instruction came from the insinuated perception as to the significance of the things seen. In their waking state, they looked on the things of this world merely as images of heavenly things, and much more would they look on the objects of their dreams as images of heavenly thoughts and affections. Since their thoughts were always on heavenly things, their visions and dreams must always have been of a most heavenly nature. (We would not draw a sharp line of distinction between their visions and dreams; in both cases their external was for the time laid to sleep, but in visions not as completely so as in dreams. Perhaps the difference can be somewhat understood by a comparison of our night-dreams and of our free day-dreams.) But the point to note is that the men of that time were instructed by the Lord through the heavens, and that their dreams, understood according to the heavenly perception insinuated, formed delightful ultimate vessels, serving to confirm and thus further to enlighten them in their knowledge of spiritual things.

     As men gradually fell away from this heavenly state, the dreams and visions indeed continued for some time, but the perception of their meaning, and thus much of their celestial delight, was lost. The interpretation of dreams was continued in the Ancient Church by their knowledge of correspondence, but as they too fell more into the life of this world alone, this very knowledge was perverted into magical things, and thus lost. The knowledge that dreams have a certain heavenly and Divine significance was preserved through the ages, even until this day, but what that significance was, and how it could be interpreted, was entirely lost. As men lost the ability to see heavenly things in nature, they also lost the ability to see heavenly things in their dreams. As their thoughts became centered in the things of this world, they also interpreted their dreams in the terms of this world's happenings, thus attempting to prophesy future natural events.

     This merely natural understanding and interpretation of dreams was prevalent at the time of Abraham and the founding of the Jewish Church, and it was used in a miraculous way in founding that Church.

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Thus Abimelech was warned in a dream of God that Sarah was Abraham's wife (Gen. 20: 3); also Laban was prevented from injuring Jacob by God appearing to him in a dream. God did not appear to Abraham and Isaac in dreams, but rather openly and in visions. They were of such a nature that God could appear to them openly, but not so Jacob, who was more external. This also agrees with their respective representations, inasmuch as appearing in a dream represents seeing in obscurity; Abraham and Isaac, representing the celestial and spiritual, could see God more or less openly, as compared with the natural degree represented by Jacob. Therefore on several occasions God appeared to Jacob in a dream, as when he beheld the ladder reaching into heaven.

     We also note in this connection that when Joseph recounted to his brethren and his father his dreams of the sheaves, and of the sun, moon, and stars, they immediately understood the natural application of the dream, and had no knowledge of any spiritual thing contained. From the dreams of Pharaoh in Egypt, and of Nebuchadnezzar in Babylonia, we see that in these two countries, descended from the Ancient Church, they still had the knowledge that dreams were significative, although they applied those significatives only to natural events. Joseph and Daniel interpreted the dreams of these two rulers, respectively, but these interpretations were still on the natural plane, applied to natural events,-famine in the Land of Egypt, and the succession of earthly kingdoms in Babylon,-and there was no knowledge of the spiritual things which were thereby portrayed.

     The Jews were warned several times, especially by Jeremiah when in that magical land of Babylon, against being led astray by false dreamers of dreams; but, on the other hand, the Lord did give revelation through dreams. "If there be a prophet among you, I the Lord will make myself known to him in a vision, and will speak unto him in a dream." (Numbers 12: 6.) And at times many of the prophets were inspired and received their revelations in dreams. These would be special and representative dreams in which the prophet would see things carried out in the world of spirits, which scenes would be immediately under the Lord's auspices.

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The dreams of the false prophets, on the other hand, would be insinuated by evil spirits.

     In the New Testament, on four occasions, we read that the angel of the Lord appeared to Joseph in a dream; also to the wise men, and to Pilate's wife. These dreams were of a miraculous nature, immediately under the Lord's control, as everything else, which is recorded in the Word. All men may have revelation, inspiration vision, and dreams, but those recorded in the Word are under the Lord's immediate control in a direct way that others are not. Hence the Divine literal inspiration of the Word. The fact that the Lord appeared to Joseph in a dream would again indicate the state of obscurity of the men of that time.

     In medieval times there were many who purported to interpret dreams-always as to natural events-and many are the fantastic theories and interpretations which have come down to us at this day in the common ideas of dreams and dream-books. But for the most part these ideas are so fantastic that they are entirely cast aside by thinking people; and now little or no attention is paid to dreams. This is a good thing; for where there is no knowledge of spiritual things, and thus no knowledge of representatives and significatives, the interpretation can be of no use, and may even do harm in taking away rational thought and thus freedom. But in the New Church, where the knowledges of the spiritual world, and of representatives and correspondences, has been revealed, I believe that the attention to and the interpretation of dreams may be a good and useful thing, even as it was in the Most Ancient Church. In a prophecy of the state of the New Church, we read in Joel: "I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions." (Joel 2: 28.) To "prophesy" is to teach and preach truths, and to "dream dreams" is to receive them. (E. 624.) This is the internal application of these words; but may we not take it that there is also a more literal application, which shall be in the future New Church?

     We can here but briefly allude to the physiological aspect of dreams, though Swedenborg tells us much concerning it in his philosophical works.

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     The brain is divided into two main divisions,-the cerebrum and the cerebellum. All of our voluntary thought and affection takes place in the cerebrum, which is composed of myriads of cells, all bound together to act as a one, and yet each single cell free to act of itself in its own sphere. It is as heaven, where all the angels act together as a one in performing the Lord's uses, and yet each angel acts independently and in entire freedom in his own sphere. In sleeping, these cells lose their free and independent action; their motion is restricted, and so our voluntary-our consciousness-is taken away. Our cerebrum then comes under the control of and acts as one with the cerebellum.

     The cerebellum is involuntary in its actions, and over it we have no control; it is not so composed of free, independent cells as is the cerebrum. It is our cerebellum, therefore, which has control over the involuntary actions of the body-the beating of the heart, the motion of the lungs-and this mercifully continues under all circumstances into which we put ourselves by the voluntary actions of our cerebrum. So it is that the soul, through the cerebellum, which rules us during the night, rebuilds the body, which we have harassed during our waking conscious life. However, the fact that we see things in our dream-consciousness shows that the cerebrum is not altogether asleep, but has simply lost that free motion which, during the day, has enabled us to direct our own thought freely. Thus in a dream we are not free, but merely spectators of a pageant which is set before us.

     Origins.-And now we come to an examination of the origin and characteristics of dreams. All dreams are of a twofold origin, or rather, had we better say, dreams have but one origin-from the spiritual world-and the external stimuli but give occasion for the dream arising. Psychologists of late have devoted much time to the external side, and we may be helped by the facts which they have brought forth, but they are at a total loss as to the origin, and thence the real character, of dream life.

     We cannot understand the origin of dreams unless we understand that we are all the time, waking or sleeping, in the spiritual world, associated with spirits there. The origin of all our thoughts is the activity of spirits; we can never be separated from them, as without them we would have no life.

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The origin of dreams, in its general character, is the same as the origin of all our thoughts, and the dream is but the continuance of our waking existence.

     But the vast difference between our sleeping and waking existence is, that during wakefulness our cerebrum is in free activity, and we may select and choose amongst our spiritual associations, but not so in sleep. In sleep, we can have no control over what spirits we will have present with us. We are in the Lord's hand, and He will protect us. It is for this reason that evil spirits are so severely punished if they attempt to enter into men when they are asleep. Even evil men are freed from the association with evil spirits, which they had voluntarily had during the day. Evil spirits are permitted to enter into man's waking thoughts, as man has control over them then, and can prevent them from approaching. But man cannot prevent them in his unconscious state of sleep, and so they are kept away by angelic choirs sent to men by the Lord.

     The thoughts we have during the day arise largely from things coming to us through our external senses, but the character and quality of the thought depends on our spiritual associations. We see a tree, and it may cause us to think of the wonders of God's creations, or it may cause us to think of our ancestors climbing about in it. In either case, the external stimuli had to come through our senses and be interpreted by our rational mind, which acts according to the spiritual associations we have acquired. There are also natural associations. Thus the tree may cause us to think of a ship made of its wood, then of travel and a distant friend, and perhaps then of our childhood, if we associated with him in childhood.

     All of this appears very logical when we carry it out in our waking thought, but when the same thing occurs in dreams it seems strange. Likewise in dreams, some external stimulus must give rise to the dream; it may be some extraneous noise, or the condition of the bed clothes, or our own physical condition, such as indigestion. This stimulus is then conveyed to the brain to interpret, as in day time, but the interpretation of that stimulus is no longer under our control, but is carried on spontaneously, that is, by spirits, often skipping many steps which our waking consciousness would demand. Thus our dreams seem illogical and fantastic to our waking consciousness, but they did not while we dreamed, for then we understood the significance of things, along with the spirits who were with us.

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     As to the material, which is used in our dreams by spirits, I would say that this also is no different from that of our waking thoughts. When spirits inflow into our thoughts at night, they can only use the things of our own memory. Thus the same spiritual subject flowing into different men would take on different appearances-entirely different dreams in each case. But let us note this fact-revealed to us in Revelation, and confirmed by psychology-namely, that we never forget anything, which has once entered our mind. We may forget things consciously, so that we cannot recall them, but the thing is always bound up with our interior memory. For this reason we read that every least detail of a man's life may be recalled, when necessary, in the spiritual world.

     We read: "That there is an interior memory, and its quality, can be perceived from the fact that in dreams, in which the memory of particulars is not so excited as in wakefulness, that then a man is usually presented with all his lineaments, with every condition of his body, speech, gait, and like things, as it were the same, which man never knew from his memory of particulars; yea, he could not describe any such faculty." (D. 889.) Even things, which we have seen or heard which made little if any impression on our conscious thought are all so stored up for use. And spirits can use these things in our dreams,-memories which we ourselves could not voluntarily recall in our waking thought. This fact would explain many dreams where we thought we had come across something entirely new to ourselves; in reality it was simply recalling a thing, which had once touched our consciousness, but had since been completely forgotten.

     Now let us take up some of the general characteristics of dreams: Time and Space, Reality, Inconsequential Character, Invention and the Solutions of Problems, Prophetic Dreams and Warnings, Symbolism Used, and Morality.

TIME AND SPACE:

     In dreams, we have that delightful unconcern of time and space which we would often like to have in our waking consciousness.

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Nor does this absence of time and space disturb us, or in any way take away from the reality of the dream. The reason is that in our dream we are spirits in the spiritual world, and as spirits our thought is not limited to time and space. Of course, all of our dream is in terms of, or in the appearances of, time and space, just as in the spiritual world they have the appearances of time and space; but it is not in the fixed time and space of this world. We see something of this in our thoughts, but it is only in the dream that we get a vivid example of it.
     
     In our dreams the scene changes from one place to another with a rapidity and apparently inconsistent manner, which would horrify our waking reason; but not so to the dream consciousness, in which the most astounding changes are real and natural. In the space of a few seconds of this earth's time we may have a dream, which seems to last for hours. Many have experienced this from the fact that they have dreamed long dreams while just nodding to sleep for a few seconds. This would also seem to be the case when we dream of a long series of events, finishing with a certain noise of some sort, and we awaken to turn off the alarm clock! In such a case the external stimulus of the noise of the alarm seems to be the occasion of the dream arising, and in the second or two between the first sound of the alarm and when we turn it off we have had this long dream.

     Doubtless other cases will present themselves to your minds, all of which, to the New Churchman, should serve as an ultimate picture of the reality of the spiritual world, where there is not the fixed time and space of this world, but a far more real time and space.

REALITY.

     During our dream we have no doubt of the reality of all that happens. It is only when we later recall the dream to our waking consciousness that it seems unreal. The reason of this is, that when we dream we are spirits in the spiritual state, although entirely passive, and we then interpret that dream according to spiritual realities. When we return to our natural state-wakefulness, we lose this spiritual interpretation which we before put on the dream, and it all seems unreal and phantastic. To the natural mind, only the natural is real.

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     I would not have it understood from what I have said, here and elsewhere, that our spiritual existence is as a dream, constantly changing with apparently no fixed purpose. No, in a dream we are spirits in the spiritual world, but not in such a state as when we finally take up our abode there. In a dream we are in the spiritual world, but only as spectators, onlookers, with no voluntary or consciousness of our own; whereas, when we become spirits, we are no longer passive, but act according to our voluntary consciousness in entire freedom. Even in such a passive state as in our dreams we see that spiritual world as altogether real. How much more real will it appear to us, then, when we finally enter into it fully and consciously

INCONSEQUENTIAL NATURE OF MOST DREAMS.

     Most dreams seem irrelevant and of no importance. To a New Churchman especially, if he considers that dreams have their origin in the spiritual world, this will seem strange. In general, I would remark that our dreams can be on no loftier a tone than our waking thoughts. The Most Ancients dreamed of heavenly things because they were constantly thinking of heavenly things. At this day we dream of unimportant and trivial things because most of our waking thought is directed to such things. This would apply to most of our dreams, but there are certain others, unusual and of an orderly character,-significative dreams, which, if they seem trivial to our waking consciousness, is not the fault of the dream, but rather of our interpretation or lack of interpretation of it. Our dream-thought interpretation of the dream may seem very important and very delightful, but on reviewing the dream with our natural consciousness, we forget this interpretation of the spirit, and so lose the real force of the dream.

     Sometimes we remember it was a delightful dream, but in what way we do not recall. Swedenborg recounts several occasions when he experienced celestial delights in the most trivial dream; as when, in his dream, he saw what he perceived to be a tooth (though it did not look like one) changed into coagulated milk. (D. 3791.) And again, in The Word Explained: "This night it was spoken to me according to the celestial manner, namely, by a speech comprehending universal things, which I seemed to understand at the time when I was lying asleep;

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but soon afterwards, when my senses were fully awake, I could not know anything of what that speech was." (3. W. E. 4785.) And in the Memorabilia again: "There are representations which can never be described in words: . . . When I have thought to describe these things in words, as the things which happened to me during the past night, then my grasp could not comprehend them; yet when they existed (in the dream), they were so significative and so standing forth that it was allowed to suppose that they would be perceptible and expressable likewise as natural things; but as soon as the animus awoke, and regarded these things, it altogether did not know of what quality they were, thus what they were." (D. 1086.)

     Swedenborg, of course, was in a unique position to enjoy such dreams; and, indeed, the dreams were a means of his preparation; but we may all experience something of the kind occasionally, and if we are aware of the teaching concerning dreams we may benefit by them.

INVENTION AND THE SOLUTION OF PROBLEMS.

     There can be no invention and no problems solved as new things in dreams. Dreams are not given to instruct, but to illustrate. We do not learn new things from dreams, but see things already learned in harmonies and beautiful order as confirmations and ultimate pictures of our knowledges and affections. On the other hand, from seeing our knowledges portrayed in an ultimate picture in a dream, we may derive suggestions that will later lead to a new thing,-an invention or a problem solved. Also recall that our dream has our interior memory to draw from, and some of the things there, not new in themselves, may appear new to our voluntary mind which has forgotten them. This latter would account for many dreams involving finding so-called lost articles.

     For every so-called dream of invention, there can be adduced an example of the same thing happening in the daytime. That is, thoughts popping into our heads, suggested by some external sight. The external object has but served as a suggestion, and whether we profit from it to have a thought there from,-a new invention,-depends, not on the object, but on the form of mind we have built to interpret the object.

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     The same with suggestions in dreams. Allegorically speaking, many people must have had an apple fall on their head before Newton, but only Newton profited by it to bring forth the law of gravitation. A mathematician will see examples of mathematical truth in everything he sees; and, in the same way, one who loves God will see examples of God's love in all things of creation. Thoughts do pop into our heads, both in sleeping and in waking, but only in proportion as we have formed our minds to receive them. This may serve us as an example of the fact that all truth is the Lord's alone, and that we can only grasp portions of it, as we form our minds from without according to His commandments. Also, that all of our thoughts come to us from our spiritual associations. The teaching in the Heavenly Doctrine, "He who lets down his hands, and awaits influx, receives nothing," applies to all matters, as well as to spiritual faith.

PROPHECY AND WARNING IN DREAMS.

     Examples of both of these occur in the Word, but we do not include those in what we say here, as they have a special origin immediately governed by the Lord, as we have seen. I am very doubtful that prophetic dreams-that is, dreams in which some future event is predicted-occur at this day. I know of no indication in the Writings for believing that they do. However, I would not care to be too dogmatic on the point. To prophesy the future is to reveal the internal state of the present; for that state, unless changed, will come out into the external in the future. Inasmuch as we may learn, or see portrayed in the dreams, the internal state of ourselves or of others, so much may we see the future portrayed.

     For instance, if the last time we saw a friend, some expression or look of his made us almost unconsciously think that he was not well, then that thought might be the basis for us to dream of the person as dead. (Dreams often have this characteristic of carrying things out to their ultimate conclusion; for we are in the spiritual world, and there is no longer that restraint of the natural.) If the actual death of the person coincides with the dream, then we would call it prophetical; if not, we would forget about it.

     It is a saying that not a ship sails but that someone has dreamed that there will be an accident.

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This, I believe, explains many so-called prophetic dreams, but not all, as there are several well-attested cases where men have dreamed of an accident in some detail just as it happened. In such cases it would seem that the spirits who are present with those in the accident can find some memory in our minds-a memory of the persons concerned or of the place-which they can utilize to portray before us in a dream the things as they are actually happening. Such dreams are very rare. If such a dream occurred warningly beforehand, it would strike us as being of a special Providence of which we can only have the most general ideas.

SYMBOLISM IN DREAMS.

     Even the psychologists recognize that dreams are symbolic, although they mean by that some natural thing standing for some other natural thing-as The Red Cross for Humane Feeling. Indeed, anything above the natural they regard as ignorance and superstition. In the New Church we have some knowledge of a spiritual symbolism such as would occur in dreams, but this can only be applied with the greatest of care. In fact, I would advise not applying correspondence to our dreams at all, unless the correspondence seems absolutely to thrust itself upon us. The teaching that "from a few correspondences known to man he may pervert the Word" (T. 208) may equally be said of our dreams.

     The symbolism varies with each individual. As we have said, the same angelic subject may cause altogether different appearances and different dreams with different men. Our spiritual affection takes on different symbols in our dreams according to those things which we have in our memory, and it is only through a better understanding of our spiritual thoughts and affections that we can understand the symbols. In certain orderly, connected dreams,-those induced by angelic spirits,-we may be helped in thus seeing our spiritual affection by our knowledge of certain universal correspondences; but, in our ordinary dreams of a fleeting and disconnected character, our external applying of correspondences may do more harm than good. Know yourself, and you shall recognize the symbolism of your dream. This is how I understand Swedenborg's answer to Robsahm: "It may happen that one who understands correspondences may derive advantage from his dreams, just as a person who is awake may examine his own state by comparing his own will with God's Commandments."

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MORALITY IN DREAMS.

     In a dream we witness or even commit a murder, lie, steal-in short, break all of the commandments-and without the least compunction or moral feeling of guilt. How is it that we can do that in our dreams which we would not dare to think of doing in our wakefulness? This is explained by Freud and other eminent psychologists as a wish fulfillment; that is, when our natural restraining selves, built up by conventions, is put away, we enter freely into the desires of our true selves. This is true as a general thing, but not as a personal thing. Such a dream should not cause undue worry to us as individuals, but it should point out to us our inherited, depraved nature. From our natural selves, unrestrained, we would each one of us break all the commandments without the least compunction; and it is from this natural self that spirits draw to produce such a dream.

     This does not mean that we have adopted this natural as our own, or that we have not fought successfully against it. "In sleep man's voluntary is absent; . . . wherefore nothing is imputed to him then, because in sleep." (D. 498.) Such a dream, however, should give us an ultimate picture of the truth, so often taught, that the natural into which we are born is entirely depraved, yea, worse than beasts themselves who are born into their order.

     We find this teaching given in the Memorabilia under the following heading: "That horror for adulteries and like things is implanted in the intellectual part of man." After expanding this subject, and showing that in the men of the Most Ancient Church it was not so, but that they had a natural horror for such things in the voluntary part, we find this teaching: "Again I have found it out from this, that there is no horror in a dream; if it (man's conscience) were in his voluntary part, there would be horror in dreams." (D. 4368.)

     In dreams, then, more than in anything else, we may realize and learn, as Swedenborg himself did, the ultimate nature of evil in itself, into which we are all born; and, from thus seeing it in its true colors, we may be all the stronger in fighting against it.

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But man should not unduly apply such dreams to his own personal blame.

     I hope that, in treating of these general characteristics of dreams in this way, I may have given certain indications as to how they may be useful to us. In every case, I would warn that the interpretation cannot be forced, that it must flow forth as it were spontaneously; but it cannot so flow forth unless we think and realize the causes of dreams, and of our own thoughts and affections which give rise to them.

     As has been indicated, there are different types of dreams. We have four types given in the Arcana Celestia 1976: "1st, Prophetic dreams, which come mediately through heaven from the Lord; 2nd, Dreams through angelic spirits, whence the men of the Most Ancient Church had their dreams, which were instructive; 3rd, Significative dreams through spirits who are near man when he sleeps. 4th, Phantastical dreams from another origin." Undoubtedly most of the dreams we have at this day are of the fourth type, from which we can have little spiritual help, except perhaps to see the disconnected and trivial life, which we are for the most part engaged in. However, significative dreams do occur, and it may be a distinct help in our spiritual life to pay attention to these dreams. If, through our dreams, we are helped in examining our interior thoughts and motives, well and good; but if not, let us dismiss our dreams as such, and not waste our time in thinking of them.

     Before closing, I would just mention three natural uses of dreams pointed out by eminent psychologists: refreshing, conserving life, and visitation. We go to bed worn out with the worries of the day. We go to sleep, dream pleasantly, and wake up renewed for the next day. Often unconsciously we are affected throughout the day by the dreams we have experienced the night before. As to conservation of life, I will just give one example. In sleep, let us say, we so cover ourselves with the bed clothes that we would suffocate ourselves; but the dream thus caused induces such a vivid state that we are awakened in time to remove the clothes. And it is pointed out by the psychologists that even those who do not believe in the supernatural nature of dreams are delighted and encouraged by the appearance of one beloved who has gone on before.

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How much greater a delight must this be to those who believe that spirits may actually appear to us in our dreams!

     In conclusion we can do no more than repeat the thought of the introduction,-that dreams may be useful to us as ultimate objective pictures, especially to see the nature of the spiritual world and of the life of spirits there, which is altogether real, apart from the fixed time and space of this world. Also to see the ultimate nature of evil, and the Divine mercy of the Lord in protecting us from it. But the primary use of the dreams will always be to give us vivid ultimate pictures which may aid us in our self-examination, and also give us renewed hope and encouragement. As the New Church advances in numbers and in spiritual growth, the state prophesied by Joel will become more and more literally true: "And I will pour out my spirit upon all flesh, and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions."

RELEASE FROM THE LOWER EARTH.

     Before the Second Advent of the Lord there were many in the world of spirits who had lived the life of charity during their life on earth, and who were reserved by the Lord beneath the heavens, and protected from infestation by the hells until the Last Judgment had been performed, when they were released from their places and elevated into heaven. This was not done before because the hells had prevailed, and there was a preponderance on their part; but after the judgment the heavens prevailed, and so there was a preponderance on their part; for by the last judgment all things, both in the hells and in the heavens, were reduced to order. Wherefore, if the good had been elevated before, they would not have been able to resist the power with which the hells prevailed over the heavens.

     That they were raised up, it was granted me to see; for I saw troops of them arising and being elevated from the Lower Earth and translated into heavenly societies. This took place after the last judgment that is described in the work on The Last Judgment. A like thing was done after the former judgment which was performed by the Lord when He was in the world. (See A. E. 899.)
APOCALYPSE 1948

APOCALYPSE        GEORGE DE CHARMS       1948



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     A Series of Talks to Children.

x.

THE SOULS UNDER THE ALTAR.

     You remember that the book in the right hand of the Lord sitting upon the throne was sealed with seven seals, and that the Lord alone, who was called the Lamb, could open the seals. And you have heard how He opened four of the seals, and how, each time a seal was broken, one of the four animals that guarded the throne called to John to "Come and see!" And then John saw horses of different colors,-a white horse, a red horse, a black horse, and a pale horse, and the riders who sat upon them.

     But when the fifth seal was opened, none of the animals spoke, nor did John see horses as he had before. This time, when he looked up, he saw an altar, and under the altar "the souls of them that were slain for the Word of God, and for the testimony which they held." These were those who had loved the Word when they lived on earth, and who had openly confessed the Lord. They had tried hard to keep all the Commandments of the Lord, and to do His will. But they had lived among evil men-men who tried to make people believe that they loved the Lord, but who really hated Him.

     These evil men would go to church, and pray and sing, and listen to sermons; but while they were doing this, they were not thinking about the Lord, but about themselves, and planning how they could use the holy things of the church to make other people do what they themselves wanted. And then they began to teach from the Word, and to say that the Lord had commanded certain things there.

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They taught that the Lord said in His Word that men should bow down to them, should do whatever they said, and should give them great honor, because He had appointed them as governors on earth. Then, when the good people heard this, and saw how these men went to church, and offered prayers, and read and studied the Word, they believed that they must be good, and that the Lord must be with them, even as they said. They believed that the Lord had indeed placed them as governors and rulers on earth, and had commanded in His Word that people must bow down to them.

     It was in this way that the evil men got power over the good; and because they knew that the good loved the Lord, they began to torment them and cruelly persecute them, trying to make them forsake the Lord and to worship them instead. And so it was that all the time the good were on earth they suffered hard things; and even after they had gone into the spiritual world, they found that these evil men had power there. And the evil men went on persecuting them, and making them unhappy because they wanted to worship the Lord. At last, when they would not worship the evil men, the evil men drove them out from among them, and would not allow them to come into their cities, or to worship in their temples. And so the good were bound, and placed under the altar, in a place called the lower earth, and there they had to remain for a long time.

     In this place the good were very unhappy, and John tells us how they cried with a loud voice, saying, "How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?" They were very unhappy, and yet they continued to believe in the Lord. They knew that he would not forsake them. They knew that He would come and break their chains and raise them up into heaven. They were not afraid of what the evil men could do to them, as long as they truly worshipped the Lord. For they remembered what the Lord had said to His disciples: "Fear not them which kill the body, but are not able to kill the soul; but rather fear him which is able to destroy both soul and body in hell."

     The only thing that can destroy the soul is denial of the Lord, and as long as they did not allow the evil men to take away their faith in the Lord, they knew that the evil could not hurt them. For the Lord had also said: "Whosoever shall confess me before men, him will I also confess before my Father which is in heaven." So, because they still confessed the Lord, they knew that He would come and set them free.

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And they cried unto Him, praying that He might come, because they longed to enter into heaven. And the Lord heard their cry, as He always does when those who really love Him ask for help. He knows everything they need, and He has given the promise: "If ye ask any thing in my name, I will give it you." And in order to show that this is true, He told His disciples that not even a little sparrow could fall to the ground without the Lord's knowing of it. "But the very hairs of your head are all numbered. Fear ye not, therefore, ye are of more value than many sparrows."

     And so, when these souls under the altar cried unto the Lord, He heard their cry, and sent His angel unto them. The angel told them that they could not yet go up into heaven. They would have to wait until many more should come from the earth and join them, and until there should be none that really loved the Lord among the evil men in the cities. For the Lord would not destroy the good with the evil. But when the time came for them to be separated, then He would come, and cast all the evil men down into hell, and raise up into heaven all those who truly loved Him.

     So the angel told the souls under the altar to wait for a little season. But he gave them white robes to wear. They were wonderful robes, shining white like the garments of the angels. And when these spirits put them on, then the evil spirits could not come near them, for the light blinded them, and they would flee away. So the good spirits did not suffer any more, but gave thanks to the Lord for the wonderful gift that protected them against their enemies, and patiently waited until He should come and raise them up into heaven.

     Now it is the same with us. When the evil spirits tempt us to do what is wrong, and torment us, and make us unhappy, then, if we pray unto the Lord, if we think about Him, and about His Word, and hold fast to our belief and trust in Him, He will send His angel to guard and protect us, so that the evil spirits cannot make us unhappy, but will flee away. And after we are in the other world, He will give us white robes that shine with brilliant splendor, and that make us safe from the attacks of the evil spirits.

LESSON:     Revelation 6: 1-11.

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XI.

THE EARTHQUAKE IN THE WORLD OF SPIRITS.

     We learned last time how, when the fifth seal of the book was opened by the Lord, John saw the souls under the altar, who cried unto the Lord to deliver them from the persecution of the evil men dwelling in the cities. And you remember, when they cried unto the Lord, He sent an angel to them, who told them that they must remain yet a little while in the lower earth, and that the Lord could not raise them up into heaven until all who were good, and who loved the Lord, were taken out of the cities. Then the cities would be destroyed. But this could not be done as long as any who loved the Lord were held captive in the cities, lest the good be hurt with the wicked. And after the angel had told them this, he gave them white robes that shone brightly with the light of heaven,-a light that blinded the evil men in the cities, and kept them away so that they could not persecute these good spirits any more.

     And now we come to the opening of the sixth seal. When this took place, John saw a "great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; and the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind. And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places."

     All this took place when there were no longer any good spirits living in the cities that had been built by the evil men, of which we told you before. This is what happened to their cities, and describes how they were punished. Now you remember that these evil men did not love the Lord at all, and did not want anyone truly to worship Him. Yet they studied the Word, they went to church, they prayed to the Lord, and did everything that one who loves the Lord would do. And by doing these things they made others think that they were good. And when they had persuaded them to think that they were good, they began to teach false things from the Word, saying that the Lord had said that they should be worshipped. And they built up a church in which they tried to induce men to worship them, and not to worship the Lord.

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     Now when these men went into the other world, they continued to make people think that they were good, and to teach them false things. And because they seemed to be good, they were allowed by the Lord to build cities that were very beautiful, where they lived in wonderful palaces, and worshipped in great temples. And when good spirits would come from the earth, they would see all these wonderful things, and would think that they were in heaven, and that these evil men were really angels. The Lord seemed to be with them. His sun seemed to shine upon them, and to send down its heat and light to make all things beautiful. And when it was night, the moon and the stars seemed to shine brightly, and it looked like a wonderful land, very much like heaven. But it was not really so. These evil men had made it look that way because they were magicians; and in the spiritual world many things can be done by magic.

     But now, when the sixth seal was opened, there were no longer any good people in these cities. The evil men hated them, and had driven them away because they wanted to worship the Lord, and had refused to do what the evil men told them to do. And so everything was now ready for the destruction of these cities which had been built by magic. So the Lord caused a great earthquake that shook the ground on which the cities stood, knocking down the houses, the palaces, and the temples, until they fell in heaps of ruins. And the sun, which the magicians had made to appear in the sky, became black, so that all the land became dark as the darkest night; and the moon which they had made became a dull red like blood; and the stars fell down, so that there was not even the light that we have at night. And the blue sky which they had made to appear over the land was rolled up like a scroll and disappeared, leaving nothing but blackness in its place. And every mountain and island, on which the cities had been built, were moved out of their places.

     You can imagine how frightened were the evil men who had lived in that land. They had made people think that they were kings and great men, and rich men, and chief captains, and mighty men. But when the Lord came to judge them, their riches and their power were as nothing, and they fled away in terror, hiding themselves in the dens or caves in the rocks of the mountains. They knew that they were evil.

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They knew that what they had been doing was very wicked. And they were so afraid to see the Lord that they cried to the mountains and to the rocks, "Fall on us, and hide us from the face of Him that sitteth on the throne, and from the wrath of the Lamb: for the great day of His wrath is come; and who shall be able to stand?"

     Now these evil men, who were so terribly punished in the other world, were hypocrites. That is, they were men who pretended to love the Lord, and who acted as if they were worshipping Him, when really at heart they hated Him, and loved only themselves. This is the worst thing anyone can do. It is far better to be openly evil than to hide your evils and make them appear good on the outside. You may hide them while you live in this world, but in' the other life you cannot do so, because the Lord knows your heart. He knows whether you love Him or not. And everyone who pretends to worship Him, and does not really do so, will have to be punished terribly in the other world, just as we have described.

     So never play the hypocrite. In all that you do, be fair and open. If the evil spirits have tempted you to do something wrong, acknowledge it, and say, "Yes, that was wrong, and I am sorry that I did it, and will try hard not to do it again." If you do that, then you will never come into these cities which the Lord destroys with a great earthquake, but you will come into a land that is really beautiful, where the palaces and the temples and the gardens are not made by magic, but are real, so that when the Lord draws near they are not destroyed, but become even more beautiful than ever.

LESSON:     Revelation 6: 12-17.

XII.

THE SEAL OF THE LIVING GOD.

     We learned last time about the hypocrites who lived in the cities they had built by magic, and how they were terribly punished by the Lord after He had opened the sixth seal of the book of judgment. He brought a great earthquake upon their cities and overthrew them. But there were many other cities in the world of spirits, and, because of the evil men who lived in them, the Lord had to destroy them all.

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And today we learn how He made ready to judge all the other cities and countries in which evil spirits dwelt. This is a continuation of what took place when the sixth seal of the book was opened by the Lord, and it is said: "After these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree."

     There are four corners or quarters of the earth,-the north, the south, the east, and the west. And because there are four quarters, there are also four winds,-the north wind, the south wind, the east wind, and the west wind. When the wind blows down from the north-from the fields of snow and ice around the North Pole-it brings on its wings the storms of winter, with snow and sleet and freezing weather. When it blows from the south, it bears in its bosom the warmth of the equator, bringing the fleecy clouds of summer and the showers that cause all nature to burst into bloom. When the wind blows from the east over the deserts into Palestine, it brings a hot, dry blast. And when it blows from the west over the great Mediterranean Sea, it is laden with the moisture that brings the warm rains of summer.

     No one in the world can change the winds. No one can make an east wind stop, or cause a west wind to blow in its place. It is the Lord alone who is able to control the winds. He is able to command them to blow or to cease blowing. That He is able to do this was shown when He was in a boat with His disciples on the Sea of Galilee, and a great storm arose, so that the disciples were frightened, and feared for their lives, but the Lord said unto them, "Why are ye fearful, O ye of little faith?" Then He arose, and rebuked the winds and the sea, and there was a great calm. And the men marveled, saying, "What manner of man is this, that even the winds and the sea obey Him!"

     But the Lord not only controlled the winds when He was in the world; He does so all the time, keeping them from blowing so hard that they would destroy the habitations of men, break down the trees, and prevent all the beautiful flowers and fruits from growing. And He not only keeps the winds from blowing too hard in the natural world, but also in the spiritual world. And so it was said in our Lesson today that John saw "four angels standing on the four corners of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree."

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     Winds blow in the other world also. They must blow there so that all the beautiful flowers and fruits may grow. But the Lord holds them in check, so that they do not blow too hard, and He does this by means of His angels. Yet, whenever the Lord destroys the cities and countries of the evil spirits, He does so by a great wind. He allows the wind to blow very hard, and to bring a great storm, and an earthquake, such as we learned about last time. You remember it said that "the stars fell from heaven, as a fig tree casteth her untimely figs, when she is shaken by a mighty wind."

     Well, the Lord was now preparing to destroy other cities, and other countries than those of the hypocrites; and so He was making ready to cause a great wind to blow. But He would not do this before everything was in readiness. And so John saw "another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads."

     All the good spirits, all those who loved the Lord, had gone away from the cities we read about last time. Only evil spirits remained, and so those cities could be destroyed by the great earthquake. But in the other cities that were now to be judged there were still many who loved the Lord, and who were good at heart. And these the Lord would not destroy. And so He came first to set a mark on them, that they might be separated from the evil ones. He came and set the seal of the living God in their foreheads, as a sign that they were good, and were not to be destroyed, but were to be raised up into heaven.

     You remember that a like thing was done with Cain, after He had slain his brother. He indeed had done what was wrong, and the Lord had punished him by driving him out from among men, and making him to dwell by himself. But the Lord did not want him to be killed, and so He set a mark upon him, lest anyone finding him should slay him. So it was in the other world before the judgment. The Lord set a mark, called the seal of the living God, upon all who loved Him; and the number of those whom He sealed was an hundred and forty and four thousand, or twelve thousand from each tribe of the Children of Israel.

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     We can see something of this seal, or this mark, even in this world. It is the mark made by love. For a man's love shines out in the expression of his face, in the gestures of his hands, and in the poise of his body. A man who loves himself above all things will grow in time to have a very ugly face. His eye will have a hard and cruel look. His lip will curl in contempt, and make others feel very uncomfortable. His bearing will be proud and disdainful, so that all good men will instinctively turn away from him, and will grow to dislike him very much. And thus he will be separated from them, because of the mark of his love which they perceive on him. Elsewhere in the Book of Revelation it is called the "mark of the beast," and it is the sign of an evil man.

     But when a man loves the Lord, loves his neighbor, and lives a good life, the Lord sets upon him a mark which is the sign of a good man. When a man is honest, straightforward, and just, he has an expression which we call frankness. He will look another straight in the eye, and will not be afraid. A man who loves others, and tries to help them, is always ready to do something kind toward them, and has an expression that we call compassion. The Lord Himself had that look when He was in the world, because He loved all men, and wished above all things to make them happy. And so it is said that "He looked with compassion on the multitude."

     And so it is true that, even in this world, a man's love sets a mark upon him. If his love is evil it is a mark that repels others, that makes them avoid him, that makes them try to keep away from him because they do not like him. But if a man loves the Lord and his neighbor, then he also has a mark upon him,-a mark that draws others to him, that makes them like to be with him, that makes them love him. But these marks do not always appear in this world. As we have already seen, men can pretend to love one thing and really love another. They can pretend to love the Lord when they really love themselves. And so the mark of their love is not seen by men in this world. And this they can do for a time even after they have entered the other life, as was the case with the hypocrites who lived in the cities.

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     But when the Lord prepares to judge them, then He sets the mark of their evil love upon them, so that everyone can see what kind of men they are. And when He sets the mark of their love upon them, then all the good spirits will separate themselves from the evil spirits, and will come together. That is what the Lord did when the sixth seal of the book was opened. He set the seal of the living God in the foreheads of all who were good; and at the same time there was seen the mark of the beast on those who were evil. And so they were separated, in order that the cities of the evil might be destroyed.

     And remember this. Every time you do something wrong; every time you give way to self-love, to anger, to hatred of others, to pride and self-conceit, or to any evil love, you set upon yourself the mark of the beast. And every time you do what is right; every time you express your love of the Lord, your love of your parents, your love of one another, or any other good love that is according to the Word of the Lord; there is set in your foreheads the seal of the living God. You may not know it; men may not realize it; but when you come into the other world, that seal will protect you against all evil, and will separate you from evil spirits who would draw you down into hell, so that the Lord can raise you up into heaven.

LESSONS:     Matthew 8: 23-27. Revelation 6: 12-17; 7: 1-4.

WELCOMED BY THE ANGELS.

     "Every society of heaven increases in numbers daily, and as it increases it becomes more perfect. And not only is the society perfected in this way, but also heaven in general, because the societies constitute heaven. Since heaven is perfected from the increasing multitude, it is evident how much deceived they are who believe that heaven is ever closed by reason of being filled, when yet the contrary is the case, that it is never closed, and that a greater and greater fulness perfects it. Wherefore the angels desire nothing more than to have new angel guests come to them." (H. H. 71.)
WORD EXPLAINED-VOLUME VIII. 1948

WORD EXPLAINED-VOLUME VIII.              1948



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. NOTES AND REVIEWS.
     The Word of the Old Testament Explained. By Emanuel Swedenborg. English Version. Translated by Alfred Acton, MA., D.Th., from the text of a phototyped copy of the original manuscript preserved in the Royal Academy of Sciences, Sweden. Volume VIII: Nos. 7567-8263, explaining the text of the Books of the Prophets Isaiah and Jeremiah. Bryn Athyn, Pa.: Academy of the New Church, 1948. Cloth 8vo, pp. 417; Appendix, pp. 421-441, Index of Biblical Proper Names; $4.00.

     The first volume of this English Version was published in 1928, and in the course of the intervening twenty years we have commented upon the contents of the volumes as they came out, and have furnished our readers with excerpts from each volume as examples of the style and treatment. In addition, the translator himself gave an excellent description of the work in an Address entitled "Swedenborg and The Word Explained," published in our issues for June and July, 1946, pp. 256 and 304.

     Few in the New Church have been acquainted with the contents of The Word Explained. Some quotations from it are to be found in Potts' Concordance, and it has been accessible to the reader of Latin in the Tübingen Edition (1842-1847).

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But now, with the completion of the English Version, it will become known to many, and will find its place and its use among the readers and students of the Church. Facilitating this use, an Index of Subjects, of Scripture References, and of Proper Names, has been prepared by the translator, and will be published in a separate volume.

     In The Word Explained throughout, as a written record of the revelator's development in this preparatory period, the New Churchman will find the evidence of his introduction by the Lord into the light of spiritual and celestial truth, into a knowledge of correspondences, and into an association with spirits and angels, as well as into a style of Scripture exposition similar to that which was employed later in the Arcana Coelestia and the works on the Apocalypse.

     Volume VIII.-In the original, the explanation of the chapters of Isaiah and Jeremiah is given without the Scripture text, but in the English version this has been supplied in large measure by the translator. Otherwise it would be necessary for the reader to have a copy of the Word beside him while reading the work.

     As in the case of the explanation of the historical books in the previous volumes, we here find evidence of the way in which the revelator was being led by the Lord into the interiors of the Word, in part as to the internal historical sense, involving the state of the church with the Jews and Christians, and in part as to the internal and inmost senses of the Word, treating of regeneration, of heaven and the angels, and of the Lord Himself. At the same time there is a meeting with spirits of various kinds who were associated with the Scripture text. All of this was a necessary preparation of the revelator for the later exposition of the spiritual and celestial senses of the Word in the Writings, and a fulfilment of the forecast given earlier in The Word Explained, where we read: "I could at last plainly see that the tenor of Divine Providence has ruled the acts of my life from my very youth, and has so governed them that I might come to the present end, that I might be able to understand those things which lie more interiorly within the Word of God Messiah, and so, of the Divine mercy of God Messiah, might serve as an instrument for opening them." (Vol. III: no. 2532.)

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     In this concluding part of The Word Explained, treating the text of Isaiah and Jeremiah, a new feature is introduced, namely, that each chapter is premised with a brief statement of the general meaning of the chapter, and sometimes of a group of verses, in the light of which the whole is to be understood and interpreted. A like thing was done later in the Prophets and Psalms, where the general doctrine of the internal sense is provided as a key to the chapters and groups of verses. Similarly in the Apocalypse Explained and the Apocalypse Revealed, the exposition of each chapter of the Apocalypse opens with a statement of the general subject of the spiritual sense.

EXCERPTS.

     According to our custom, we shall place before our readers a few excerpts from Volume VIII, in addition to those published in the March issue, pages 114 and 129. We may recall that one of these, treating of "The Temptations of the Messiah," explained Jeremiah 30: 10-17 according to the inmost sense, and it was said: "They were inmost temptations, because thus the Human Essence of God Messiah was united to the Divine Essence so that they constitute a One." (No. 8243.)

     Of the revelator's association with spirits, he speaks "from such manifold experience that it would fill many pages." Two brief examples may be given:

     "7868. That there is nothing whatever of power in spirits, and consequently neither in men, save that they think they have something of power, of this also I have today spoken with spirits, a number of whom were around me and spoke with me, including also those who thought there was something of power in themselves. These also confessed to seeing that there was nothing; for they see this, although they do not acknowledge it; but the angels of God Messiah not only see, but also acknowledge, and so perceive and understand it. They who think otherwise see it from experience, and so outside themselves. Nov. 7 (OS.) 1746."

     "8263. That there are those who are called Babel in various senses, and also those who are Baals, being the worst of all, and that there are many degrees of them, has been made manifest to me by cohorts of infernal spirits who violently infested me while I was writing these and the preceding explanations, and who poured into my thoughts such black poisons-and, if they had been able, they would have poured them into my affections also-that they can never be described. February 9, 1747."

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     In the passage just quoted, no. 8263, we have the concluding words of the entire work. They indicate that evil spirits tried to prevent the writing of this work, as they did in the case of the works written after the revelator's preparation was completed. Let us now cite two examples of the explanation of the Prophets:

ISAIAH XLII.

     1. Behold my servant, on whom I lean; mine elect, my soul hath good pleasure; I have put my spirit upon him: he shall bring judgment to the gentiles.

     7870. A clear prophecy concerning the Messiah, that He is the only Love of Jehovah His Father. These words follow immediately after those in the preceding chapter which foretold concerning the Messiah; and now the present words are said that they may acknowledge Him and know that He is the one only Son and Love of Jehovah His Father. He is said to be the servant of Jehovah His Father, because He served and obeyed Him in all things faithfully. This is predicated of His human nature, by which, by means of merit, He became righteousness, and underwent temptations, and by which He fulfilled all the Law, to the least jot. He who fulfilled the internal and thus the external Law is said to be the Servant of Jehovah the Father. He says, on whom I lean, that is, whom He loves; mine elect, because He is the one only One, both beloved and Elect. It is from Him that all others become the elect and so the beloved. My soul hath good pleasure-these are words of love and of election. To put the spirit upon Him means that He was God; for, being God from eternity, He is the only One who has the Divine Spirit; see the concordant passages in the New Testament, such as Matthew 12: 18, and elsewhere. He shall bring judgment to the gentiles, that is, He will teach the whole world.

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JEREMIAH XVIII.

     1, 2. The word which came to Jeremiah from-with Jehovah, saying, Arise, and go down to the potter's house. . . .
     3. Then I went down to the potter's house, and, behold, he wrought a work on the board.
     4. But the vessel that he made as clay was corrupt in the hand of the potter: and he returned and made it another vessel, as in the eyes of the potter it was right to make.
     5, 6. Then the word of the Lord came to me, saying, O house of Israel, cannot I do with you as this potter? . . . Behold, as the clay is in the potter's hand, so are ye in my hand, O house of Israel.

     8164. This chapter treats of God's Providence in directing men and in regenerating them. He is compared to a potter, and man to the clay; for as the clay is formed into a vessel by the potter, so man also can be formed by God Messiah, inasmuch as man can be led to every good. He can indeed be led from evils by force, but this is not to man's advantage, for he is not then regenerated. That which is done by force does not affect his disposition. If the disposition is to be reformed or regenerated, this must be done wholly by means of the will and its liberty, and this in order that the will may be bent. This is effected differently and in the most diverse ways according to each man's disposition, both connate and acquired by actuality. The external man is reformed first by external and interior things, being things whereby he is delighted, and which yet are such that they are not wholly repugnant; and the internal man by truths, and thus by means of the understanding, etc. Thus it is the will that is to be reformed, this being the disposition itself; therefore all things have regard to the will. If, then, man is to be reformed, this must be done from liberty. When, therefore, by reason of evils, both hereditary and acquired, the man is such that his will does not suffer itself to be bent, then evil occupies the man, and the man himself is thus set at fault; for [then] he cannot be reformed save by force or the bringing in of violence, and this is not being reformed, since with the removal of force and fear the disposition returns. Moreover, good is then attributed to the man when yet not the least of good can come from him.

     8165. Man is like clay in the hand of the potter; but that he may become a good vessel, many things are required.

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He is not a good vessel because he does good from some necessity, but because he does it from an affection of the will, and thus from liberty, this being a gift, as it were, to the regenerate man. For good, to be truly good, must be independent of any necessity.

     In the Arcana Coelestia, where the same words from Jeremiah are explained, we read:

     "Clay signifies the good by which the mind or the man of the church is formed, as in Jeremiah, 'Behold, as the clay is in the potter's hand, so are ye in my hand, O house of Israel.' Clay is the good of charity by which is effected the formation, that is, the reformation and regeneration, of man. The house of Israel means the church which is to be formed. And because the formation is to be effected through the good of charity and the truth of faith, and these are signified by the clay and the vessel of the potter, therefore the prophet Jeremiah was commanded to go into the house of the potter, which would not have been done unless the clay and the vessel of the potter had that significance." (A. C. 1300, 6669.)

     The New Churchman who is well versed in the Writings will find it a pleasant and profitable experience to look back to these earlier preparatory works and make comparisons, as we have done in the present case.

     The question may arise as to why an explanation of all the Old Testament Books of the Prophets was not given in The Word Explained. We may assume that a treatment of Isaiah and Jeremiah was sufficient to introduce the revelator into the understanding and explanation of the prophetic style. A key to the internal sense of all the Prophets is furnished in the works written after the revelator's preparation had been completed, notably in The Prophets and Psalms, but also, as we know, in great detail throughout the Writings.

     Esaias Explicata (Isaiah Explained) was written by Swedenborg on this part of the original manuscript, and this was one factor in adopting a title for the whole work,-The Word of the Old Testament Explained,-instead of the title Adversaria (Notes) of the Tübingen Latin Edition.
LIVING UP TO IT. 1948

LIVING UP TO IT.       H. W. HICKMAN       1948



471


.
From The New Age, Australia, July, 1948.

WHAT THE FOREMAN SAID TO THE APPRENTICE.

     Some years ago some workmen were called to do some repairs to Manchester New Church buildings. The apprentice said to the foreman:

     "What sort of religion have these people who go to this 'ere Swedenborg church?"

     The foreman replied:

     "What sort of religion? It's t'best religion in t'world, but there's not a blessed one among 'em a' lives up to it."

     The foreman's judgment must pass down the ages as beyond question, and be consulted by foremen, apprentices and others when discussing religion and New Church people. Who could live up to "the best religion in the world"? One may as well expect the architect to exhaust the possibilities of architecture, the writer to embrace all ideas that ever were or will be, or the laborer to use the sum total of the world's strength now and to come. How utterly and completely right is the foreman's judgment! It must be a classic judgment for all time.

     But where the people "who go to this Swedenborg church" need not fail is in their recognition of the fact that they have a long way to go. A sense of failure is the infallible sign of a trier. The last man in a race may have a sense of failure, but he does finish the course. The real failure is to quit, to drop out. It is nothing against a trier if others pass him. In this we have the secret of New Church life.

     One is asked to live the life of "the best religion in the world" only according to one's understanding of its truth. Perhaps the foreman saw New Church people lining up for the start, or just starting off. Can he be sure that he saw the finish? As the effort to live the life of "the best religion in the world" is made in the unseen and undetectable realm of the spirit, who can say who is a runner, let alone who finishes the course? Who is able to judge the extent of another's understanding or know a particular person's application of truth to his or her own problem?

     Finite powers enable one to rise as high as understanding permits, but can never bring the trier to the peak, however sincere his effort may be. To all eternity the trier can go on and on, and never exhaust the possibilities of true religion. True religion leads to another rise, but never to the top of the mountain. The "best" is, was, and ever shall be Divine. From it comes a radiance giving light to pilgrim feet. From it comes a glow into human hearts, giving them the quality of triers. The trier finishing the course finds that the end is but the beginning of new and better things.
VIRGIN BIRTH. 1948

VIRGIN BIRTH.              1948



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.
     The Rev. Edward J. Pulsford, in a 24-page pamphlet entitled The Virgin Birth of Our Lard (The Missionary and Tract Society of the New Church, London, 1948), has furnished an answer to the openly Unitarian position taken by the learned Bishop of Birmingham in his latest book, The Rise of Christianity.

     The Archbishop of Canterbury has openly criticized the book in full synod of the Convocation of Canterbury, declaring that what it teaches is "certainly not the belief of the Christian Church." The Archbishop says, however, that he will not bring the matter to a trial, but that if the Bishop's views "were mine, I should not feel that I could still hold Episcopal office in the Church."

     This has no influence on the Bishop of Birmingham, who, in his reply, says that he is concerned about the young people. They are "naturally Christian," but cannot accept the faith "as it is too often presented. They are certain that miraculous stories, however touching and valuable as allegories, cannot to-day be plain history, and so some of them are at times led to doubt even the historicity of the Christ. There have been many conflicts in the last two centuries between religion and science. In every case science has won the battle, and Christianity has been purified by defeat. Belief in miracles has gone from the scientific world. The Church and too many of its theologians have refused to accept the new outlook."

     Mr. Pulsford very pertinently asks: How can candidates for the ministry be required by the Archbishop to subscribe to a doctrine openly rejected by a bishop of the Church, who yet retains his episcopal office? "This surely means the end of all doctrinal authority in the Church of England."
ALFRED ACTON.
PHOTOGRAPH. 1948

              1948

     The portrait of the Rev. Moffat B. Mcanyana on the opposite page was taken in London, England, in 1928, during the General Assembly at which he was ordained into the Priesthood of the New Church. The Obituary of this highly esteemed Zulu minister of the South African Mission was published in our June, 1948, issue.-EDITOR.

473




[Photograph]
REV. MOFFAT B. MCANYANA.
CHURCH NEWS 1948

CHURCH NEWS       Various       1948



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     WESTERN STATES.
     During the month of August the Rev. Harold Cranch was again on a tour of the Western States as visiting pastor to the members of the General Church in various localities. News reports appear below.

PORTLAND, OREGON.

     August 13, 1948.-The visit of our pastor this time was brief. Fortunately it fell on a week-end, so that, in spite of three short days in which to make plans, we had a good attendance. A great deal of the success of our gatherings can well he attributed to the gracious hospitality of Mrs. Rosalie Lorentz Andrews.

     The Rev. Harold Cranch arrived on Saturday evening, July 31, in time to partake of a delicious dinner at the Andrews' residence. Those present were Mr. and Mrs. Andrews and their three sons, Billy, Jamie, and Tommy, Mr. and Mrs. Henry Mellman and their son William, and Rev. Cranch. Mr. and Mrs. Homer West (nee Dorothy Blake) joined us in the evening for an interesting doctrinal class, which was followed by many questions and a lively discussion.

     On Sunday the William Whites, their daughter Marilyn, and Mrs. White's father, Mr. Westacoft, drove up from Salem to spend the day. During the morning, slides were shown to the youngsters by Rev. Cranch, and at noon he conducted a church service and administered the Holy Supper to six communicants.

     The service was followed by another magnificent repast, and in the late afternoon we said farewell to our pastor. We are looking forward to his return in February.
     SYLVIA S. MELLMAN,
Secretary, Portland Group.

LOS ANGELES, CALIF.

August 20, 1948.-Again the Rev. Harold Cranch has come and gone, leaving us with a feeling of spiritual refreshment, so to speak. His stay was very brief, and he came on such short notice that not everyone could cancel engagements and attend the two fine meetings. But we of the Los Angeles area were nearly all present.

     Mr. Cranch arrived at 6 p.m. on Saturday evening, and held a class at 8 p.m. at the R. S. Davis home in Altadena. To show how versatile he has to be on these visits, he bad prepared a class on a certain subject, but upon finding two or three newcomers present desiring more primary instruction in fundamental New Church doctrine and history, he quickly changed his plans and gave us a fine evening of instruction in which he emphasized the many prophecies of the New Church that are to be found throughout the Word. There were fourteen adults present.

     The Sunday service at 11 am, was held at the Swedenborg Center in Los Angeles. Mr. Cranch and Mr. Boef shared the service, Mr. Boef opening and closing and administering the Holy Supper, and Mr. Cranch reading the Lessons, preaching the sermon, and administering the sacrament of Baptism for Mr. Charles Robbins, and then the rite of Confirmation for both Mr. and Mrs. Robbins (Patsy Edmonds)-a very impressive service.

475




     There were 33 present-31 remaining for lunch, which was served on the back lawn of the church. When dessert time came, Mrs. Boef surprised her husband by placing before him one of the most beautiful cakes I have ever seen-decorated in red and white rose buds, commemorating the 20th anniversary of his ordination into the Priesthood, and of his coming to Los Angeles to serve the original group here as its first Pastor. Of the original members, the only ones present were the Klippenstein and Davis families.

     Through Mr. Cranch's proposal, which was approved by Bishop de Charms, we are again being served in a ministerial capacity by Mr. Boef, who will act for our Pastor during his absence. During the past six months, on alternate Sunday evenings, Mr. Boef has given us wonderful instruction on the subject of regeneration. On the alternate Sundays we have Divine Service at 11 am.

     We have also had some social good times-a real party at the lovely home of the Peter Klippensteins in Inglewood, a house warming shower at the home of the Stuart Synnestvedts in Altadena, and an inspiring 19th of June service and luncheon at the church.

     For five weeks in the Spring we had Mr. Harold McQueen, of Glenview, with us at all our meetings and services. We hope he enjoyed being with us so much that he will repeat the visit.
RUTH A. DAVIS,
Secretary.

DURBAN, NATAL.

June 19th Celebrations.

     A very pleasant evening was spent in the Church Hall on the 18th of June, when about 35 children gathered together to celebrate New Church Day. Items on the program included songs, recitations, and papers prepared and read by the older ones. The speakers were Wendy Ridgway, Malcolm Cockerell, Tony Buss, Gabrielle and Willard Mansfield, Gwynneth Levine, James Forfar, Naomi and Serene Schuurman, and Gillian and Erol Edley.

     The adult celebration took place on the following evening, when everyone present enjoyed an excellent cold supper prepared by the ladies. Afterwards there were appropriate toasts and songs. The Rev. Norbert Rogers, acting as toastmaster and speaker, entertained us for over an hour with a very interesting address on "The Beginning of the Church in Sweden." Messages from absent friends throughout the Union of South Africa were a feature of the program, and the Rev. F. W. Elphick also addressed a few words to the gathering.

     On Sunday, June 20th, a communion service was held in the church, and the Holy Supper was administered by our Pastor.

     Socials.-It will be remembered that Mr. Louis I. Levine spent last year in England on the teachers' exchange system between South Africa and Britain. Recently, while on a short visit to Durban from his home in Creighton, Mr. Levine gave a most interesting talk on his experiences overseas, the English schools and educational system, and of life as it is in England today. He also described his visits to the London and Colchester Societies.

     One other recent social event was our Society's Annual Picnic and Sports. This is usually held on one of the public holidays in May, but owing to circumstances beyond our control it had to be postponed until August. Mrs. Gordon Cockerell very kindly offered the use of her garden, and it was here that the children assembled on Monday, August 2d, to enjoy a day of fun and games.

     Wedding.-Just to keep up our record this year, we have another wedding to report,-the fifth in our Church since January of this year. The bride this time was Ray Cockerell, youngest daughter of Mr. and Mrs. Stanley Cockerell of Westville.

476




     The couple were treated to a surprise shower at the Rogers' home about a fortnight before the wedding. when they were loaded with gifts from their friends and relations.

     The marriage of Ray Cockerell to Walter Storrie was solemnized on the 24th of July, the Rev. Norbert H. Rogers officiating. The bride's bouquet was of white gladioli and carnations, while the bridesmaid, Lorna Cockerell, wore a frock of marina crepe and carried a bouquet of the same flowers in pink. Denis Cockerell, a brother of the bride, acted as best man. The home of Ray's brother, Gordon Cockerell, provided a beautiful setting for the reception which was held outdoors on the lawn.

     Personal.-Miss Noelle de Chazal, who came to Durban about a year ago from Mauritius, has had to return home; however, we hope to see her back again one of these days. Mrs. Madeleine Rogers of Mauritius (Mrs. Souchon's mother), who has been in Durban on a visit, also sailed for home a short while ago.

     During this year Mr. and Mrs. Neville Edley flew to the United States on a business trip. While there they were able to call on friends in Bryn Athyn and other centers.

     Mr. and Mrs. Laurence Odhner (Beryl Cockerell) and family sailed from Durban last week to return to America after eight months spent in this country with Beryl's parents.

     It is with deep regret that we have to report the passing into the spiritual world of two of our friends on the 3rd of July-Mr. William N. Ridgway in his 77th year, and Cairns William Browne, three-year-old son of Mr. and Mrs. William Browne (Diana Cowley). We all join in extending our deep sympathy to the families concerned.
VIDA ELPHICK

OBITUARY.

Mrs. Ernest Robinson.

     One who had for many years taken an active part in the uses of the Bryn Athyn Society passed into the spiritual world on August 12, 1948, with the death of Mrs. Irene Myrtle Gordon Robinson, widow of the late Ernest Frankish Robinson, who preceded her to the other life on December 26, 1933. Natives of Toronto, Canada, they were married in 1895, and later came to reside in Bryn Athyn.

     Of their family of two sons and two daughters, Mrs. Robinson is survived by their two daughters-Beatrice (Mrs. H. Scott Forfar), of the Durban, South Africa, Society, and Marjorie (Mrs. Ralph McClarren), of the Bryn Athyn Society. There are six grandchildren-three girls and three boys.

     Bishop Acton conducted the Memorial Service in the Cathedral on August 14th, and in his Address spoke of Mrs. Robinson as one who had long lived in our midst, and "many have had experiences of the help she has been to them in times of need, of sickness and distress. She was ever willing to help others, ever willing to sacrifice herself for others, and this is the memory we shall cherish of her."

Mrs. Edward J. Waters.

     On Friday afternoon, September 3rd, 1948, at the Ladybrand Hospital, Orange Free State, Gladys Mabel Bedwell Waters, widow of the late Edward James Waters, passed into the spiritual world in her 56th year. She had been suffering from declining health for several months. In July, for a change, she stayed with friends in Bloemfontein, but on returning to Ladybrand a further decline ultimately proved fatal.

     The funeral took place at Ladybrand Cemetery on Sunday morning, September 5th, at 10.15 o'clock. By request, the service was conducted by the Rev. F. W. Elphick who, with Mrs. Elphick came by train from Durban the previous day.

477


The ceremony was attended by a large gathering of friends, some of whom came from Bloemfontein and Johannesburg. The Rev. Philip N. Odhner motored from Durban for the occasion.

     Born at Colchester, England, on July 18, 1893, Mrs. Waters-Gladys Mabel Bedwell-was the elder surviving daughter of the late Mr. and Mrs. Arthur Bedwell, of Colchester, who were associated with the Academy movement in England.

     Gladys received her early New Church training under the late Revs. W. H. Acton and Andrew Czerny. It is also of interest to note that she and her future husband were playmates as children. For several years prior to and after World War I, Gladys lived in London with the late Mrs. Sarah Bedwell after the decease of her parents. During that period she again met Mr. Waters, to whom she was married on January 31, 1920. The Rev. F. E. Gyllenhaal, who was then Pastor of the Peckham Rye Society of the General Church. officiated at the wedding.

     In September, 1927, Mr. and Mrs. Waters came to Ladybrand from London with their two children, Wilfred and Beryl, as Mr. Waters had received an appointment as Accountant on the Alpha Estate Staff and that of the then General Church Mission. He had served for nineteen years in this capacity when he passed to the other life on December 27, 1946, in his forty-ninth year. (NEW CHURCH LIFE, 1947, p. 135.)

     Mrs. Waters became known to a wide circle of friends in the course of her twenty-one years' sojourn in South Africa. Quiet and unassuming, a devoted wife and mother, she has now completed her use in this world, and there can be little doubt that she has joined her beloved in the world beyond.

     To her children who survive her,-Wilfred, Beryl, Naomi, Gerald, and Kenneth-we extend heartfelt sympathy in this, their second great loss; and we are assured that they will bravely confide in the protecting hand of the Lord's Divine Providence.
F. W. ELPHICK.

THE GENERAL CHURCH COMMUNIQUE.

Published Monthly

By the Young People of the General Church.
Articles and News of General Interest.

Subscription, $2.00 a year. 20 cents per copy.

ADDRESS:     Bryn Athyn, Pa.
SELECTED PASSAGES 1948

SELECTED PASSAGES              1948



478


     Prayer.

     "It is common in all Divine worship that man first wills, desires, and prays, and that the Lord then responds, informs, and does; otherwise man does not receive anything Divine. We frequently read in the Word that the Lord responds when men call upon Him and cry unto Him, and that He gives unto them when they ask. (Matthew 7: 8; 21, 22, etc.) But still the Lord gives them to ask, and what they ask; wherefore the Lord knows it before. Yet the Lord wills that man first ask, to the end that he may do it as from himself, and that thus it may be appropriated to him. If the petition itself were not from the Lord, it would not be said in the Word that they would receive whatsoever they asked." (A. R. 376.)

     "It is believed by those who do not know the arcana of heaven that worship is from man because it proceeds from the thought and from the affection which are with him. But the worship which is from man is not worship, and consequently the confessions, adorations, and prayers which are from man are not the confessions, adorations and prayers which are heard and received by the Lord, but they must be from the Lord Himself with man." (A. C. 10299.)

     "Prayer, regarded in itself, is speech with God, and some internal view of the things of the prayer, corresponding to which there is something like an influx into the perception or thought of the mind, so that there is a certain opening of the man's internals toward God. If the prayer be from love and faith, and it is only celestial and spiritual things concerning which and for which he prays, then there comes forth in the prayer something like a revelation, which is manifested in the affection of him who is praying as hope, comfort, and an internal joy." (A. C. 2535.)

     "He who knows anything about the Advent of the Lord, and about the New Heaven and the New Church, thus about the Lord's Kingdom, will pray that it may come. And he who desires truths will pray that the Lord will come with light; and he who loves truths will then receive them from the Lord without his own labor. . . . To will signifies to love, because what a man wills from the heart he loves, and what he loves he wills from the heart. In the Lord's Prayer he says, 'Thy kingdom come, Thy will be done, as in heaven so upon the earth,' and the Lord's kingdom is the church which makes one with heaven." (A. R. 956.)
-CONTRIBUTED.
CHARTER DAY 1948

              1948



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     All ex-students of the Academy of the New Church, and their wives or husbands, are cordially invited to attend the Charter Day Exercises, to be held at Bryn Athyn, Pa., on Friday and Saturday, October 15 and 16, 1948. Arrangements will be made for the entertainment of guests, if they will write to Mrs. V. W. Rennels, Bryn Athyn, Pa.

Program.

Friday, 11 am.-Cathedral Service, with an Address by the Rev. Elmo C. Acton.
Friday Afternoon.-Football Game.
Friday Evening.-Dance.
Saturday, 7 p.m.-A Banquet in the Assembly Hall. Toastmaster, Rev. Dr. William Whitehead.
PARENT TEACHER JOURNAL 1948

PARENT TEACHER JOURNAL              1948

Published by General Church Religion Lessons.

Provides material for the use of parents, teachers, and children in the field of religious education.

EDITOR: Rev. F. E. Gyllenhaal, Bryn Athyn, Pa.


Issued Monthly, September to June, inclusive.
Subscription, $1.50, to be sent to the Editor.
LORD GOD OMNIPOTENT 1948

LORD GOD OMNIPOTENT        W. F. PENDLETON       1948



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Vol. LXVIII
NOVEMBER, 1948
No. 11
     Angelic Thanksgiving.

"We give Thee thanks, O Lord God Omnipotent, who is, and who was, and who is to come; because Thou best taken to Thee Thy great power, and host entered upon Thy kingdom." (Revelation 11: 17.)

     In the two verses immediately preceding the text we have these words: "And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world have become the kingdoms of our Lord, and of His Christ; and He shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, saying, We give Thee thanks, O Lord God Omnipotent, who is, and who was, and who is to come; because Thou hast taken to Thee Thy great power, and hast entered upon Thy kingdom."

     The three verses together chronicle the rejoicing and thanksgiving of the angels of the ancient heavens, because the Lord was now about to establish a New Heaven of Christians and a New Church on the earth. The evil and the good from the Christian world were together in the world of spirits, and it was necessary that they should be separated, that the evil should be cast into hell, and the good taken into the New Heaven, from which a New Church on earth would descend.

     At this point let us note the fact that the first half of the chapter from which the text is taken treats of the two witnesses, by whom are signified the two essentials of salvation.

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The first is, that the Lord Jesus Christ is the God of heaven and earth, and the second, that they are saved who believe in Him and keep His commandments. The two witnesses were slain, by which is signified that the evil in the world of spirits rejected those two essentials, by which they sealed their own condemnation, and hell became their position.

     Let us here also take note of that supreme truth taught in the text, and in the Book of Revelation throughout, that the Lord Jesus Christ is Omnipotent or Almighty, and of whom it said that He is, and was, and is to come.

     In the first chapter, speaking of Him in His Second Coming, it is said, "I am the Alpha and Omega, the beginning and the end, saith the Lord, who is, and who was, and who is to come, the Omnipotent." (1:8.) In the fourth chapter, "They rest not day and night, saying, Holy, holy, holy, Lord God Omnipotent, who was, and who is, and who is to come." (4:8.) In the fifteen chapter, "Great and wonderful are Thy works, O Lord God Omnipotent; just and true are Thy ways, Thou King of saints. Who shall not fear Thee, O Lord, and glorify Thy Name? For Thou alone art holy," (15:3, 4.) In the nineteenth chapter, "Alleluia, for the Lord God Omnipotent reigneth. . . .And He hath on His vesture and His thigh a name written, King of kings, and Lord of lords." (19:6, 16.) And in twenty-first chapter, "I saw no temple therein, for the Lord God Omnipotent and the Lamb are the temple of it." (21:22.) And in the text, "We give Thee thanks, O Lord God Omnipotent, who is, and who was, and who is to come; because Thou hast taken to Thee Thy great power, and hast entered upon Thy kingdom."

     The Lord Jesus Christ Himself declared to the eleven disciples on a mountain in Galilee, just before His ascension into heaven, that He was now omnipotent: "And Jesus came and spake unto them, saying, All power is given unto me in heaven and on earth." (Matthew 28:18.) All power is omnipotent power, even as Isaiah said of Him, that when he should be born, He would be called "God the Omnipotent, Father of Eternity, Prince of Peace." (Isaiah 96.) This was before He came. And when He was about to leave the world, as we have noted, He declared that He had all power, or omnipotence, which can be said only of Him who is God.

     He was human at first, in all appearance like another man, but the Eternal Father was in Him as His Divine Soul; and as glorification progressed he was able to say to Philip, just before the feast of the passover, when He knew that His hour had come, "He that hath seen me hath seen the Father; how sayest thou then, Show us the Father?. . .

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I am in the Father, and the Father in me. . . . The Father that dwelleth in me, he doeth the works." (John 13:1; 14:9, 10.) The Father was not outside of Him. The Father was not a separate Divine Person. The Father was in Him as a man's soul is in his body, as a man's soul and body are one in every act, as a man's soul appears in the body, is seen in the body, revealing itself by the body and by means of the body. Hence we can understand the words of the Lord to the unbelieving Jews, "I and the Father are one." (John 10:30.) "For which the Jews took up stones to stone Him." (John 10:31.) In the Christian world these stones are being cast every day.

     If further evidence were needed to show that the Lord Jesus Christ is meant by God Omnipotent in the Apocalypse we shall find it in the first chapter, where John says: "I heard behind me a great voice, as of a trumpet, saying, I am Alpha and Omega, the First and the Last. . . . And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks, and in the midst of the seven candlesticks one like not the Son of Man. . . . 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; I am He that liveth and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death." (Rev. 1:10-13, 17, 18.) These words, spoken by the Son of Man, can have been said only by Him who is the one only God Omnipotent, to whom the angels of heaven sang their song of praise and thanksgiving, "We give Thee thanks, O Lord God Omnipotent, because Thou has taken to Thee Thy great power, and hast entered upon Thy kingdom."

     Let it be remembered that the omnipotence of the Lord, His "great power," is especially His power to redeem and save, His power to form heaven and establish the church, to regenerate man and lead him to heaven. For this He is called Alpha and Omega, the Beginning and the End, the First and the Last; King of kings, and Lord of lords; who is, and who was, and who is to come. It is His power to open the doors of heaven and to close the gates of hell.

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It is His power to open heaven, that man may enter, if he will; His power to close hell, that man may not return into it, fall back into it, when he has once been taken out of it in the processes of regeneration; the power which He alone has, and has never granted to another, to any man, spirit, or angel. Nor can any man on earth or devil of hell prevent Him from doing His will, exercising His power for salvation, in behalf of every man who acknowledges Him, keeps His commandments, living in charity with his neighbor.

     There is no power, human or Divine, that can save a man who does not, as of himself, fulfill the conditions of salvation, who does not have faith in God, who does not live the life of charity and good will. Omnipotence itself cannot save a man who does not love God and his neighbor, who has no faith in God nor faith in the neighbor, and who does not shun the evils, which would destroy that love and that faith. It is indeed omnipotence that saves, but omnipotence does its Divine work according to the laws of Divine order. Omnipotence cannot act against its own laws. Man does this when he sins, but this the Lord cannot do, for it would be to act against His own Divine Love, from which all His laws come forth. To act against His law, against His Love, would be to act against Himself. To God this is impossible.

     It is indeed said, "with God all things are possible." (Matt. 19: 26.) But when the Lord said this, He did not mean that it is possible for Him to do anything contrary to the laws of His Divine order. All those who act contrary to order are sinners against God, and are in hell or on the way. When this is said, enough is said;-enough to show that for God to act contrary to order has no place in human or angelic thought; in other words, it is unthinkable. (A. E. 689:2.) The angels spurn it as something vile and damnable.

     The text, and the unfolding of its internal sense in the Writings, reveals the fact-and the Writings generally teach-that the angels have their periods of worship and thanksgiving. What the angels do men are to do. And it is indeed common throughout the world wherever there is religion, for men to worship and give thanks, as decreed even by the governments of states and nations.

     But there are different kinds of thanksgiving. There is that of the Pharisee, who thanks God that he is not as other men are, who believes that he is better than others. He can find no other motive for giving thanks.

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But this is like the thanksgiving of the dwellers in hell; for we are taught that even they are often impelled to give thanks.

     But thanksgiving to the Lord God Omnipotent, to be genuine, to be real and true, must proceed from a state of humiliation. Hence it is said in the Apocalypse that the four and twenty elders "fell upon their faces and worshipped God, saying, We give Thee thanks, O Lord God Omnipotent,"-expressing in deep humility their most profound thankfulness that the Lord was now about to enter upon His everlasting kingdom, His reign over all in the universe, a government such as Was never exercised before. "We give Thee thanks because Thou hast taken to Thee Thy great power, and hast entered upon Thy kingdom."

     In the Ancient Church, we are told, falling upon the face to worship God was a representative act signifying adoration of the Lord from a most humble heart, such as exists with the angels of heaven when they think of the Lord's coming and His kingdom; falling upon the face being a gesture of the body corresponding to "the highest degree of humiliation, for it is a posture of the body representative of the humiliation of the whole man." (A. E. 688; A. C. 1999.) The worship expressed in the text, and in the related passages, records the worship and thanksgiving of the angels of the whole heaven, because the Lord has made His Second Coming to establish anew His kingdom, to renew His church which had wandered away from Him, to save mankind, to bring back to His fold those who are willing to come to Him, and thus to establish a church which is to endure to eternity. As we read in the book of Daniel, "His dominion shall be an everlasting dominion which shall not pass away, and His kingdom which shall not be destroyed." (7: 14.)

     What is the Lord's kingdom? His kingdom, His reign, His Divine government, is over heaven, over hell, and over the world; and His kingdom is a kingdom of uses. (D. P. 26.) It is over all and in all. There is no exception. Everything in the created universe is under His kingdom for use. Even hell itself, all evil, is overruled for the sake of use-all looking to the one universal use of all uses, the building of His church and the formation of heaven, thus the salvation of men. For this the angels praise and worship Him, saying, "We give Thee thanks, O Lord God Omnipotent, because Thou hast taken to Thee Thy great power, and hast entered upon Thy kingdom."

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     The angels give thanks, and we are to give thanks and worship Him, even as the apostle John did on the Isle of Patmos, when there appeared unto him "one like unto the Son of Man," declaring that He was the Alpha and Omega, the First and the Last. "And when I saw Him, I fell at His feet as dead." As John worshipped Him representatively, the angels worship Him actually. They worship Him in spirit and in truth. And men are now to do as the angels do-worship Him in spirit and in truth, for the Lord "seeketh such to worship Him." (John 4: 23.)

     We are to worship and give thanks even for natural and civil blessings; for these too are given us from the Lord's bountiful hand. But above all, and more than all, we are to give thanks for that which is expressed spiritually in the text,-"because Thou hast taken to Thee Thy great power, and hast entered upon Thy kingdom." His kingdom is a kingdom of uses. Every use, even every natural use, looks to the formation of His everlasting kingdom,-that men may be saved.

     How little is it known that the Lord reigns in all things!-over the world, over the works of nature, in all the tumult of war, in all the operations of men and nations-all for one end, that there may be a New Heaven and a New Church, and that men, by means of a New Christian Church on earth, may be prepared for the New Christian Heaven, where the Lord reigns as God over all.

     There is nothing for which we may not give thanks. Even adversity has a blessing concealed within it. There is nothing untoward in our lives that has not been permitted by the Lord. And the permission gives us an opportunity; for in the permission evil stands forth revealed. Here is our opportunity,-the opportunity, and at the same time the power to resist, the power to fight against and overcome something that is hostile to spiritual life, that would destroy it if left unchecked.

     If we cannot give thanks in the stress of trial and temptation, we can at least do so afterward, when the storm has passed away, even as the storms of nature pass away, leaving the good of use in their wake. For all good, spiritual and natural, comes through stress and storm.

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The angels, from their seat in heaven, look back upon the trials of their natural life and give thanks. Let us, then, look forward with hope and courage for the peace, which is to come. Amen.

LESSONS:     Psalm 66. Revelation 11. A. E. 689, or A. R. 522, 523.
MUSIC:     Revised Liturgy, pages 450, 451, 452. (See 460-470.)
PRAYERS:     Nos. 121, 129.
APOSTOLIC MISSION 1948

APOSTOLIC MISSION       Rev. HUGO LJ. ODHNER       1948

     (Delivered at an Ordination Service, June 19, 1948.)
     "Then said Jesus to them again, Peace be unto you! As the Father hath sent me, even so send I you. And when He had said this, He breathed on them, and said unto them, Receive ye the Holy Spirit!" (John 20: 21-22.)

     We read in the Gospels how the Lord went about the cities and villages, preaching and healing. But when He saw the multitudes, scattered like sheep without a shepherd, He was moved with compassion, and sent out His twelve disciples, giving them also the power of healing. They were to preach repentance, and to announce that the kingdom of God was at hand. They were to go out without any purse or provisions, neither with staves or shoes or with two coats, relying on the truth that the workman is worthy of his meat. "The harvest truly is plenteous," the Lord said, "but the laborers are few." "Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, but harmless as doves." "He that receiveth you, receiveth me. . . .

     And after His resurrection, the Lord again commissioned His apostles, saying, "Go ye, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all things whatsoever I have commanded you. And, lo, I am with you always, unto the consummation of the age." He opened their understanding that they might understand the Scriptures as to all that was written in the Law and the Prophets concerning Him, and charged that repentance and remission of should be preached in His name among all nations, beginning at Jerusalem.

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"Behold," He said, "I send the promise of my Father upon you." And He breathed on them, saying, "Receive ye the Holy Spirit!"

     Thus ordained as the first priests of the Christian Church, the apostles went forth to prepare the world for the imminent coming of the Son of Man. The Lord fulfilled His given promise that the Holy Spirit would bring all things to their remembrance whatsoever He had said unto them. The inspired Gospels were thus written as a permanent testament of the words of the Lord, of which He had said, "They are spirit and they are life."

     But the Lord did not make His second advent in the lifetime of that generation. The Church which He had founded survived the frustration of their misplaced hopes. It was a severe test which turned their fervent faith inward to see the prospects of eternal life ma less sensual light. It was seen by some-though darkly, in enigmas-that the New Jerusalem which was above,-a heavenly Jerusalem,-would some day descend from God to become the abode of men.

     Yet the builders of Christianity soon forgot the apostolic function, which was to erect the Church on the cornerstone of faith in the incarnate Lord God. A spiritual coma fell upon the men of the Church. The doctrines of charity and faith were perverted, and falsities of evil closed men's sight against the spirit of the Lord's words.

     When the impending day of doom drew near, it was at an hour when men were not aware. The last judgment was performed in the spiritual world, in a manner men did not expect. And the apostles, who in their simplicity had believed that the Lord's future kingdom would be an earthly kingdom, and that they personally would judge the twelve tribes of Israel, now saw and confessed that judgment belongs to no man, but to the Divine Truth itself. They bore witness that the Lord returned in the glory of the internal sense of His Word. In their memories, the record of the Lord's life on earth was written in completest details, as to His every look and gesture, His every word and intonation which in their earthly life had transcended their understanding. All these intimate memories had now to be in filled with the interior truths, which only spiritual doctrine could bring, and only the illustration of the Holy Spirit could make perceptible.

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     It was for this reason that the twelve apostles were associated with the Scribe of the Second Advent while he was writing out the draft of the True Christian Religion. And when this volume was completed, the Lord called them together, and the next day sent them all out into the universal spiritual world to announce the new beginning of the reign of the Lord Jesus Christ, whose kingdom is everlasting. This was done on the 19th day of June, in the year seventeen hundred and seventy.

* * * *

     The basis of the Lord's immediate operation for the establishment of His New Church throughout Christendom was the Theology contained in the True Christian Religion. (Docu. ii, pp. 382-383.) But for the promulgation and right understanding of this Theology, order required that a new priesthood be established and ordained to teach the truths of the Heavenly Doctrine from the Word and to lead men thereby to the good of life. For when a Church is consummated as to doctrine and life, as was the Christian Church before the last judgment, the Holy Spirit can no longer proceed into the minds of the people according to order, which is, firstly, through the clergy and thus to the laity. It was because of such a state of the Church that the Revelation of the Second Advent took place, not through a clergyman, but through Emanuel Swedenborg, a man prepared-even, as were the prophets of Israel and the apostles of the Lord-apart from ordination at the hands of the established priesthood. Indeed, the New Heaven could have no influence over the old clergy, which is confirmed in the falses of the former church. What is new cannot enter where falses have been ingenerated. But these must first be eradicated, first among the clergy, and thus among the laity. It can be done only through the establishment of a new clergy, educated in centers of professedly New Church learning. (Cf. T. 784. Docu. ii, pp. 260-261.)

     "If according to order," the Divine which is understood by the Holy Spirit proceeds from the Lord "into the clergy, and so through them into the laity." (Canons, H. S., iv.) It proceeds through preachings of the Word according to the reception thence of truths of doctrine by men who believe in the Lord; and also through the sacrament of the Holy Supper according to repentance before it. (Ibid.)

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For this reason, a clergyman is to be inaugurated through the promise of the Holy Spirit and the representation of its transfer, although the clergyman receives it only according to the faith of his life.

     The Holy Spirit, in its passing, "never becomes man's," nor does it inhere. It is the Lord's Spirit, not the spirit of angel, priest, or man. It passes through the angelic heavens, yet the angels are in no wise the Holy Spirit. It is not transferred from man to man, but passes through one man into another. It remains or is received" only so long as the man who receives it goes to the Lord immediately, and is in a life according to the doctrine of truth.

     The teaching is that "all the influx of Divine Truth is effected through heaven," and that "immediate influx cannot be received by any one." (A. 4809:2.) This is unquestionably so. There is always mediation in human life and in human society. The only question before the men of the church is whether the mediation be orderly-according to the order revealed in the Word-or disorderly. It is disorderly when it prevents the man of the church from seeing the Lord alone as the Teacher and Leader. It is disorderly when men arrogate to themselves the power to dispense salvation, or when one claims for oneself the right to judge the internals of others, or deliberately attributes to the person of another the truth and the good that come from the Lord.

     But abuses do not remove the need for a use. Order is a plane of the Lord's presence. All order, in heaven and among men, invites the government of the Lord-invites a general influx from the Lord out of heaven, which promotes health in man and in society. Order prevents individual caprice. Without order there can indeed be license, which is destructive of society, but not freedom, by which the common good can be perfected through the responsibilities assumed by individuals.

     It is of order that the uses and functions in society and in the church should be organized-like the viscera and organs in man s body; that men should be prepared, instructed and inaugurated for specific offices and functions.

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Without such instruction and ordination, men would find their efforts unrecognized, and their labors futile and transient, and they would not partake in that general influx of illustration by which their field of use is advanced. (Charity 131-134.) For they would be cut off from the spiritual societies of their use.

     Enlightenment in spiritual things, which is from the Holy Spirit, cannot be given to men through isolation from the societies of the New Christian Heaven. It is therefore of primary order that the priesthood should exist as an office set apart to promote that the Divine may be among men. (Char. 131-135.) It must be a representative office-representing more than it can ever attain; for it represents Divine and eternal uses. It must not represent human wisdom or human ambition, but must represent and serve the Lord in His work of salvation. When the priest teaches, he therefore speaks "in the name of the Lord"; it is his office that speaks through him and the dignity and honor of the office do not belong to his person, but to his function so far as it is rightly performed, as indeed is possible if he shuns his evils as sins.

     The priesthood as an office is but a means to an end,-a medium for the passing of the Holy Spirit. The modes of the procession of the Holy Spirit is among the innermost secrets of angelic wisdom. (D.P. 172.) The Lord is immediately present in His Word, and is not to be approached through either saints or priests, but immediately. To be taught from His Revelation is to be taught by the Lord Himself. "That this is done mediately through preaching does not take away the immediateness." Parents, teachers, books, and the act of reading, are all mediations; yet they can present the Word only before the understanding, and the Lord can alone reach a man's heart. (D. P. 172.)

     The light of priestly illustration is offered to the church, in order to kindle and maintain the sight of truth and spiritual charity within the church and protect the purity of her doctrine. But the two offices of Clergy and Laity are mutually bound down to a common progress. The Holy Spirit is in no wise appropriated or detained, does not inhere or linger. It passes through one mind to another, irrespective of office or station. It gives to one the "gift of tongues" that all can understand. It grants another a glimpse of prophetic insight to see the will of Providence and the needs of the future. It touches the heart of innocence, but it passes by the opinionated mind.

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It comes to all the faithful in the still, small voice of conscience or perception. Ever the reception is according to the purity of man's doctrine-the doctrine of his life-and is accommodated within the bounds of the charity and understanding of the church as a whole.

     The mission of the new priesthood is to continue and fulfill the Lord's command to His twelve apostles to announce to the entire world of human souls the Coming of the Lord. It is a call to battle against all the evils and the falsities of the human proprium that destroy the peace of the spirit. It is also a message of peace and restored spiritual communion. "Peace be unto you," saith the Lord. "As the Father hath sent me, so send I you . . . .Receive ye the Holy Spirit!" Amen.

LESSONS:     Matthew 10: 1-20, 34-42. T. C. R. 784.
APOCALYPSE 1948

APOCALYPSE        GEORGE DE CHARMS       1948

     A Series of Talks to Children.

XIII.

THOSE IN WHITE ROBES CARRYING PALMS.

     We were learning what happened in the other world when the sixth seal of the book sealed with seven seals was opened. The first thing that happened was that there was a great earthquake, which overthrew the cities of the hypocrites,-the cities of those who pretended to love the Lord although at heart they thought only of themselves and tried to make other men cease worshipping the Lord and worship them instead.

     Afterward John saw the four angels standing on the four corners of the earth, holding the four winds of the earth. And another angel ascended from the east, having the seal of the living God. And this angel cried to the four angels holding the four winds, "Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads." And then all those who loved the Lord, and who had kept His Commandments, received the seal in their foreheads, as a sign that they were not to perish with the wicked, but were to be raised up into heaven.

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And the number of those who were sealed was a hundred and forty-four thousand, of all the tribes of Israel. (Rev. 7: 1-4.)

     You remember we told you that all these things were done in the other world by the Lord because He was making ready to perform a judgment. He was making ready to overthrow all the other cities of evil men, and to cast into hell all who were evil at heart. But this He would not do until He had provided for the protection of all who really loved Him. For, in the mercy of the Lord, everyone who loves Him, and who keeps His Commandments, will be saved and come into heaven, where he will be happy forever and ever.

     Now those who were sealed with the seal of the living God were all who, while they lived on earth, had the Word of the Lord, had read it, had studied it, and by their study had come to know who the Lord is, and had learned how to worship Him. All of these who, having learned about the Lord from the Word, had come to love Him, were marked in the forehead with a seal, in order that all in heaven might know them, and know that they were preparing for heaven. And because they received this seal, therefore, when the Lord performed the judgment, and punished the evil spirits and all those who did not love Him and keep His Commandments, then these with the seal would not be punished, but would be protected.

     But there are many, many people in the world who have not the Word. There are thousands and thousands of people who have never seen the Word of the Lord. These people cannot know who the Lord is, because He cannot be seen except in His Word. There are people in China, there are people in Africa, there are people living on islands way off in the midst of the seas, and there are people in the far, far north where there is always snow and ice, and where it never gets warm as it does here. These people have not the Word, and so they do not know the Lord. And because they do not know Him, of course they cannot worship Him.

     But still, although such people do not know the Lord, they know that there is a God. Some of them think that God is the sun that we see rise every morning and set every night, and so they worship the sun. Others think that He is like an animal, and so they regard certain animals as sacred or holy, and bow down before them in worship.

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Others think that God is an image made of wood or stone, and so they make an image, and set it in their churches, and bow down before it to worship it. But whatever they think that God is, they all believe that He has commanded them to do certain things, and they believe that if they obey Him, then they can come into heaven, and will be happy forever.

     Now there are many, many such people in the world, as we have said, and of course, since they do not know the Lord, since they have not His Word, and not having His Word they do not know what His Commandments are, therefore they cannot keep His Commandments, and cannot learn to love Him as we can who have His Word. Yet the Lord does not forsake them. He does not punish them for not keeping His Commandments, so long as they do not know what they are. He does not demand of us more than we are able to do. And so, although He cannot give them the Word while they live on earth, He still provides that they may come into heaven after death. When they enter the other world, angels come to them and teach them who the Lord is, showing them His Word and teaching them the wonderful things that are in it. And so far as they have obeyed their God,-the God they worshipped on earth-when they learn that the Lord is the only God, then they are very glad, and at once begin to worship Him. And when they do this, then they can be raised up into heaven.

     There were many, many people of this kind in the other world when John saw there the things about which we have been learning. He saw a "great multitude, which no man could number, of all nations, and kindreds, and peoples, and tongues, standing before the throne" of judgment. And when the Lord was preparing to judge all the wicked, He had to protect, not only those who had known Him while they lived on earth, but all these other people also. He could not place a seal in their foreheads, because that could only be done to such as had known Him on earth. And so it is said that He gave them white robes, like those that were given to the souls bound under the altar; and He also gave them palm branches; and he allowed them to stand before the throne, round about the angels, in the great hall of judgment. He allowed them to stand there so that He might protect them and guard them against all harm when the cities of the evil spirits were destroyed.

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And they were very happy, and they were very thankful to the Lord for His merciful care over them. For we read that they fell down on their faces before the throne and worshipped the Lord, saying: "Blessing, and glory, and wisdom and thanksgiving, and honor, and power, and might, be unto our God for ever and ever. Amen."

     John did not know who these spirits were, but one of the four and twenty wise angels who were before the throne told him about them. And he said that the Lord was going to protect them always, and was going to bring them into heaven, because He loved them. "Therefore are they before the throne of God, and serve Him day and night in His temple; and He that sitteth on the throne shall dwell among them. They shall hunger no more, neither thirst any more neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters; and God shall wipe away all tears from their eyes."

     Such is the great mercy of the Lord. He loves all men, and He will allow no one to be hurt who is good at heart. Especially will He allow no one to come into hell who learns, either here or in the spiritual world, to worship Him in spirit and in truth.

LESSON:     Revelation 7: 9-17.

XIV.

THE ANGEL AT THE ALTAR.

     Six of the seals of the book had been opened, and with the opening of each seal John saw some wonderful thing happen in the spiritual world, something so wonderful that it could not possibly happen on earth. And now there remained but one more seal. When this, the seventh seal, was opened, there was silence in heaven for the space of half an hour. The four and twenty wise angels that sat before the throne were silent. The multitude of those who wore white robes and held palms in their hands were silent. The four animals about the throne were silent. No one in all of heaven spoke. The choirs of heaven did not sing. All was perfectly still and quiet. The reason was because they all knew that with the opening of this seventh seal the Lord would come down to perform the judgment for which He had been preparing.

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They were expecting Him, expecting to see wonderful things. When we are expecting anything wonderful to happen, then we are silent and still, and hold our breath. So also it is when the Lord comes down to earth, as is evident from the sentence with which we open our worship: "The Lord is in His holy temple; let all the earth be silent before Him."

     This is said, first of all, after the Word has been opened. For when the Word is opened, then the Lord comes down to teach us the wonderful things that are written in it. And because, when the Lord comes down, we expect to learn of the marvelous things of heaven. We stop thinking about other things, about our play, about our toys, about the work we have to do; we stop thinking about all these things, and think only of the Lord, so that nothing may disturb us, or prevent us from learning what He has to teach us. This is what is meant by "being silent before the Lord," and that is what all the angels did when the seventh seal was opened.

     And while they were all still and silent, John saw seven angels standing before God. These seven angels had been sent from all the societies of the spiritual heavens-sent from them to this great hall of judgment to help the Lord, and to serve Him in the work of judging the cities in which were evil men.

     You know that all the heavens are divided into two kingdoms. One is called the celestial kingdom, where those angels are who love the Lord most of all. The other is called the spiritual kingdom, where the angels do indeed love the Lord, but not quite so much. They love other men, and are always performing uses to make others happy. Well, the seven angels that John saw came from the societies of the spiritual kingdom. They came and stood before the throne on which the Lord sat. And there were given to them seven trumpets. When all was ready, these angels were to blow the trumpets, each in turn, in order to call together certain ones who were to be judged. But before they sounded the trumpets John saw another angel come and stand before the golden altar. He had in his hand a golden censer, or a vessel of gold in which incense was to be placed.

     You remember in the tabernacle of the Children of Israel, in the Holy Place, just outside the veil, there was an altar made of shittim wood overlaid with gold.

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And every morning, Aaron the high priest burned incense on this altar, the smoke of the incense rising up and filling the tabernacle, in order to protect him, so that when the Lord came down between the cherubim he would not be hurt. Well, the altar that John saw was like this altar of incense, except that it was far more wonderful, because it was in the other world. And as the angel came up to it there was given him much incense, in order that he might burn it before the Lord. And as he burned it, all the angels of the spiritual kingdom, who are here called saints, prayed to the Lord that they might be protected and guarded, so that at His coming down they would not be hurt.

     And it is said "the smoke of the incense, which came with the prayers of the saints, ascended before God out of the angel's hand." The smoke rose up and filled the great hall of judgment, just as in the natural world it had filled the tabernacle. And this had to be done before the seven angels could sound their trumpets, in order that the angels might be protected and guarded, and might not be hurt by the Lord's coming down to perform His judgment.

     And when the angel had finished burning the incense, he took the censer and filled it with coals of fire from the altar, and cast it down into the earth. That is, he cast it down into the world of spirits where the cities of the evil men were. The men in these cities did not know what was taking place in the hall of judgment. They did not know that the time was at hand when their cities would be destroyed. But when the angel cast down the censer filled with fire from the golden altar, then they knew that something terrible was about to happen. They were very much frightened and disturbed. Then the silence in heaven was broken, for the angels in the hall of judgment heard voices and thunderings, and they saw lightnings and an earthquake.

     So all the heavens were prepared for the Lord to come and judge the evil cities. And those in the cities were prepared and ready to be judged. And the angels made ready to sound their trumpets. And as each of the seven angels sounded his trumpet, marvelous things took place, and of these we shall tell you in the talks that are to follow.

LESSON:     Revelation 8: 1-6.

(To be Continued.)
SWEDENBORG'S LETTERS AND MEMORIALS 1948

SWEDENBORG'S LETTERS AND MEMORIALS       Rev. W. CAIRNS HENDERSON       1948



498


     THE LETTERS AND MEMORIALS OF EMANUEL SWEDENBORG. Translated and Edited by Alfred Acton. Swedenborg Scientific Association, Bryn Athyn, Pennsylvania, 1948; pp. 505 (Table of Contents and Preface, pp. v-xv). Price, $5.00.

     This volume consists mainly of Swedenborg's Letters and Memorials from 1709, in which year he was twenty-one, up to 1748, when he began the Arcana Coelestia. But it contains also a number of letters addressed to him during the same period, and a few of which he was neither the writer nor the recipient, but which are included because they refer to him. Published to coincide with the Fiftieth Anniversary of the Swedenborg Scientific Association, and dedicated to that body, it is a distinguished contribution to the use which the Association was founded to perform, and a work that should prove to be of great value to all who are interested in the life of Swedenborg.

     Perhaps the most notable feature of this book is that it contains much material not hitherto within the reach of the average reader. Through the extensive efforts of several researchers, many documents, letters, and memorials have been discovered since Dr. R. L. Tafel published his great work, Documents Concerning Swedenborg, between 1875 and 1877. That work itself is now almost unprocurable; and the later material, in translation, was scattered throughout various periodicals of the Church in America, England, and Sweden, or else was preserved in the Library of the Academy of the New Church. While the editor modestly insists that he has but entered into the labors of others, Dr. Acton has rendered inestimable service to all students of Swedenborg by bringing together the fruits of those labors and presenting to the English reader, between the covers of a single volume, material which up to now has not been accessible in its entirety to the scholars of the Church except in the Academy Library.

499


For here we have, in chronological order, every available document, letter, and memorial from the period of the thirty-nine years covered, both those published by Dr. Tafel and those discovered later.

     With a work of this kind it is difficult to give a description that will not read like a table of contents. The Letters naturally cover a wide variety of subjects, and many of them deal with business affairs, literary matters, and official transactions. Here we may read with Benzelius the young Emanuel's accounts of his first foreign journey, peruse the correspondence relating to the Duedalus and that concerning Swedenborg's appointment to the College of Mines, trace his progress as scientist and man of letters, follow the protracted lawsuit with his aunt, the formidable Brita Behm, over the Axmar smeltings, and come at last to the letter of June 2, 1747, in which Swedenborg humbly petitions the King for leave to retire from the College, that he may betake himself "to a place abroad where I can complete the important work which I have now in hand." This work was the Arcana Coelestia.

     As we read these letters through, we see unfolded the development of the earnest student and laborious research worker into the conscientious state official, literary man, and man of deep learning. Every facet of Swedenborg's busy and varied life, from his twenty-second to his sixtieth year, is turned to the light; and from the glimpses afforded we are able to form an impression of his many activities and interests, his thoughts and hopes and ambitions, and his steadily maturing character.

     A considerable range of subject matter is found also in the Memorials. For the most part, these were addressed to the College of Mines and to the House of Nobles, though some were presented to the King, and a few to other official bodies. Thus, at the commencement of the Diet of 1723, when the question of foreign trade was to the fore, we find a Memorial addressed to the Diet, the theme of which is that a country cannot have prosperity without foreign trade and a favorable balance in that trade. Later in the same year, an Ordinance discriminating against iron in favor of copper as being the nobler metal drew from Swedenborg a strong protest in the form of a Memorial to the House of Nobles, in which he contended that iron, being Sweden's principal export, was the richest source of her wealth.

500




     A first draft of a Memorial "On War With Russia," written in 1734 for presentation to the Secret Committee of the Diet, reveals Swedenborg as a farsighted statesman, with an extensive knowledge of history and a sound appraisal of contemporary happenings and conditions, who is more concerned for the ultimate good of his country than eager for a temporary advantage. Indeed, the Memorials add considerably to our knowledge of Swedenborg. The earlier ones, and those addressed to the College of Mines, show him as a practical engineer, while the Memorials presented to the Diet and the House of Nobles reveal him as a true patriot and a man well-grounded in the principles of finance, foreign trade, and economics,-fields of study into which he might not otherwise be supposed to have entered.

     Another noteworthy feature of this volume is that it is virtually a brief biography of Swedenborg up to the year 1748. It begins with a sketch of Swedenborg's early years, and the scholarly editor has drawn upon his extensive knowledge of Swedenborg's life to connect groups of letters and documents by weaving biographical and explanatory material into the text wherever necessary. He also discusses the events or circumstances leading to the writing of the Memorials, and he notes what happened to them after they had been presented. This not only gives unity to what would otherwise be a disjointed work, and makes for ease and enjoyment in reading, but makes for an informed reading, since the background of every document is fully and clearly given.

     The Preface states that in translating the Letters and Memorials an endeavor has been made to retain, so far as possible, the style and flavor of the originals. It must be admitted that the Swedish style of the period covered differs considerably from that of the present age, and that its circumlocutions and resounding complimentary addresses fall strangely on the ears of a generation geared to supersonic speed! But the retention of that style gives the stamp of authenticity to the translation and introduces us to the period itself; and, as we read on, the style soon becomes familiar, and we cease to be aware of its peculiarities, or rather its characteristics.

501




It may be of interest to extract a few specimens from the work itself. The first Letter, dated Brunsbo, July 13, 1709, and addressed to Eric Benzelius, Swedenborg's brother-in-law, begins as follows (page 2):-

Most Learned Herr Librarian

Highly Honored: Brother,

     That I have delayed till now with so important a letter comes chiefly from my not having been sure where d: Brother would be at this time. And although I am still quite uncertain as to d: Brother's return home from the baths, yet because of the importance of the matter, I am equally compelled to send these lines, together with a humble request that d: Brother, in accordance with his usual goodness and his kind promise, will be pleased to give me some suggestions which might be of benefit to me in my foreign journey. Were there also some letters to d: Brother's acquaintances in England, or other kind services, I would greatly desire them of d: Brother now, since I am not likely to remain here more than 14 days, and this for the purpose of waiting for d: Brother's answer concerning this my journey. It would also be my wish, through d: Brother's recommendation, to become acquainted with some of those who are in the Collegio Anglicano [the Royal Society] wherein there are said to be 21 assessors, that I might thereby pro filera [make advance] somewhat in mathesi, or, which is said to be their chief pursuit, in Physica and Historia naturali.

The second warrant appointing Swedenborg to the College of Mines reads as follows (page 137):-

We, Charles, with God's grace, etc., . . . make known that, inasmuch as we have graciously thought fit that some one who has a good knowledge of mechanics should also have a seat in the Bergs Collegium; and for this, our faithful and beloved subject, Emanuel Swedberg, in view of his praiseworthy qualities and skill, has been proposed to us; therefore we have herewith, and by virtue of this our open warrant, graciously willed to appoint him, Emanuel Swedberg, to be Assessor Extraordinarius in our Bergs Collegium.

502


To this, all whom it may concern must give obedient observance. For further assurance we have confirmed this with our own signature and our royal seal.
          CAROLUS
     Lund, Dec. 18, 1716.     S. Cronhjelm

At the commencement of his stay at Leyden, in 1721, Swedenborg wrote to Resident Preis at The Hague, beginning his letter in this way (page 258):- Well born Herr Resident:

     I have the greatest reason to offer thanks to the Herr Resident, both in writing and by the spoken word, for the great hospitality received in The Hague, and also for the pleasant discourser concerning our economic condition in Sweden, which show so well that that the Herr Resident is a good patriot who has penetration into that in which our land is lacking for its recovery. If a good intention and an understanding could be of help for the elevation of Sweden, then the Herr Resident would be the one on whom my vote would fall, whose counsel should be followed; would wish for nothing better than for opportunity to show with what high regard I desire to be able to be of service and pleasure to the Herr Resident.

     Finally we cite the first paragraph of the Memorial on war with Russia (page 468):-

     I.     When declaring war, one should have in view, not a single year, or the advantage which one thinks he can derive from a conjuncture of circumstances, but ten to twenty years, that is to say, all the consequences. Should we meet misfortune, one may surely expect that Prussia will lie in wait for the remaining portion of Pomerania, Denmark for SkAne, Russia for the whole of Finland; and to this, the puissancer [the Powers] lying nearest to us will give their assistance.

     On the occurrence of such a misfortune, or on the declaration of war, Russia will likely not neglect to suppress our freedom and to speculate concerning our right of succession, and thereby make greater disturbance in Sweden than one can imagine beforehand. It may be that many will then think that they can fish in muddy water and thereby strengthen their hidden intention to make war.

503




     But these extracts, selected at random, must suffice. The use of this volume will be evident. One of the things that makes collections of letters interesting, when they were written unself-consciously and without one eye to possible publication, is their disclosure of the character of the writer. And as we read these letters we may learn from them much of Swedenborg's character that will add to our appreciation while it humanizes him. His intelligence, perception, penetration, and industry stand clear, and we see revealed, also, those manifestations of the love of self which he mentions in speaking of his temptations, and which he evidently conquered.

     We are advised that the translator-editor has in hand another volume which will contain much new material,The Letters and Memorials of Emanuel Swedenborg from 1749 to 1772. The anticipation aroused by the present volume prompts the hope that the publication of this second volume will not be delayed to coincide with the Centenary of the Swedenborg Scientific Association, although a dedication to that event might be fitting.
LORD SEEN IN A DREAM 1948

LORD SEEN IN A DREAM              1948

     "The Lord was seen by me in a dream with the face and form in which He had been when He was in the world. It was such that it was full interiorly, and thus He could inwardly rule the whole heaven. There was a certain person not far from Him at whom He looked, and then He raised His eyes a little, and thus knew who and of what quality he was. And He often as it were slept with His eyes when He was inwardly in Himself. When I awaked I also saw Him obscurely; and it was stated that such had been His appearance. In a word, He was filled with heaven and the Divine. In the night between the 18th and 19th of November, 1751." (S. D. 4791m.)
EDUCATIONAL COUNCIL 1948

EDUCATIONAL COUNCIL       Rev. MORLEY D. RICH       1948



504


Seventh Annual Conference.

Bryn Athyn, Pa., August 23-28, 1948.

AN ACCOUNT BY THE REV. MORLEY D. RICH.

     A sense of solid accomplishment and stable inspiration was taken home by the teachers and headmasters who attended this series of meetings of the Educational Council of the General Church. Well organized, the general sessions, seminars and laboratory periods were packed with useful material. In fact, the thought naturally comes to mind, that nowhere else would or could you have found such a concentrated package of New Church principles and perceptions on education-and all within the space of five days!

     And since this is more in the nature of a report to the General Church members than actual Minutes of the meetings, I may say that, if the parents had been present, they might have gathered the impression that so smoothly are the children processed, so powerful is the combination of principle, perception and practice among our educators, that little Johnny has absolutely no chance to develop that obnoxious proprium which is now so popularly termed 'his personality.' Fortunately, however, we still have with us the 'human element,' which healthily, though sometimes unhealthily, prevents our children from being educated too far ahead of their era and, perhaps, "out of this world!"

     Mornings were devoted to three hours of seminar work or "summer-school" classes, divided evenly between the Physical Sciences and the Social Studies. The General Sessions were held in the afternoons, three of them being devoted to the problem of Teacher Training and the Normal School, the fourth to the subject of Visual Education. Three evenings were used for exhibitions in elementary- school handwork and science laboratory demonstrations and experiments. A banquet on Friday evening and a business session on Saturday morning rounded out the program.

505




     Real work began with the very first session, a General Meeting held on Monday afternoon, August 23rd. After a brief service of worship, Bishop Willard D. Pendleton, introducing the subject of Teacher Training, gave a thorough report on work done in the new normal school course, Education 28, called "The Theory and Practice of Elementary Education." Organized and conducted by him, it consists of two lectures and two hours of observation and practice per week. It was engineered and designed especially for Junior College students who have expressed a desire to enter the teaching profession. Its purposes are: to give them a grasp of the basic principles and ideals of New Church education, to show them some of the applications of these principles to classroom situations, to furnish a general survey of elementary school education and curriculum, to introduce them to classroom techniques, and to give them a little classroom experience. Not the least of the valuable byproducts of the course is that it gives the students enough knowledge and experience to enable them to make a more rational judgment as to whether or not they have a genuine desire and aptitude for teaching.

     Following up the subject, Dean Eldric Klein addressed the second General Session on Tuesday afternoon, August 24th, on the subject of The College Curriculum in Teacher Training. Beginning with the statement that the whole Academy movement logically demanded the development of New Church educators and teachers, Dean Klein gave a brief description of six normal school courses which were offered last year, and of five others which will be given or offered this next year. The present curriculum has its inadequacies and lacks, as there are several other courses, which ought to be given, but which are presently out of our reach. Also, the course does not fully meet scholarship requirements for the B.S.E. degree. It is the hope that the course may be extended to five years two in Junior College, three in the Normal School.

     In the discussion of these two informative sessions, the headmasters and teachers of our schools expressed great appreciation of the concern felt and work done by the Academy in this most important and acutely needed field.

     In the third General Meeting, Wednesday afternoon, August 25th, Bishop Pendleton outlined and discussed some of the "Practical Problems of the Graduate Teacher."

506


Stressing the particular problem of placing teachers after they have graduated, he emphasized the point that this is not an Academy problem, but primarily a General Church one. At present, our gravest difficulties in regard to the shortage of teachers are in our local elementary schools and in the Girls' Seminary of the Academy. Bishop Pendleton also expressed our great appreciation of the contribution made by volunteer teachers in society elementary schools where there has been a shortage for the past few years.

     The fourth General Session, Thursday afternoon, August 26th, was devoted to the subject of Visual Education. After speaking of the powerful ultimate uses of the motion picture in education, Professor ). W. Heilman showed three short films as demonstrations:- "Seed Dispersal," showing many of the strange and providential ways in which the seeds of various plants are dispersed and planted in favorable areas by nature's action; "The Tortoise and the Hare," a familiar child's story; and "The Mosquito," showing the whole course of the life of that insect from egg to full-grown mosquito.

     In the first two of the Science Seminars, on Tuesday and Wednesday mornings, Miss Helen Maynard of Glenview spoke on the subject of "The Place of Sensual Delight in the Development of the Natural Degree of Life." A teacher of several years' experience in this field, Miss Maynard's remarks were not only informal and informative, but contained many perceptive insights valuable to her audience. It might be said that her principal endeavor was to show how science may be taught to elementary school children without imposing upon them scientific abstractions or complex knowledges regarding the interiors of nature, but rather by giving them sense-impressions of a simple nature in such a way as will impart pleasure and delight, thus forming a true basis from affection for the later comprehension and learning of the more abstract knowledges of nature.

     The Science Seminar on Thursday was devoted to two stimulating papers, from Miss Morna Hyatt and Mr. Charles Cole, on the teaching of science in the high schools. Speaking for the Girls' Seminary, Miss Hyatt made some enlightening comments on possible differences in teaching this subject to boys and to girls.

507


One of her principal points was that girls should be taught the same basic science as boys, but that the applications of scientific principles might be drawn from the life which the girls will probably lead. "A really broad and thorough domestic science course," Miss Hyatt said, "taught as a science and not as an applied art, could impart most of the values of a general high school course (in science), and perhaps this is the answer." Following this, the speaker gave a description of the present course in General Science, Human Body and Geography, as now given in the Girls' Seminary.

     Mr. Cole, speaking for the Boys' Academy, said that even the high-school student is not capable of understanding science per se, or of fully appreciating the "scientific attitude." Not too much pure science or complex knowledges concerning the interiors of nature can be presented even at this age. Experiments have to be kept simple and basic, and perhaps directed along the lines of the boys' natural interests in specific fields. He then gave a suggestive description of his course in Human Body, describing some of the ways in which he endeavors to demonstrate the living connections by correspondence between the mind and body, and how the functions of various larger divisions of the body reflect corresponding spiritual activities or uses of the spiritual world. Some of the results in the boys' understanding have been gratifying; a few of the reactions have been humorous.

     There was a feeling of regret that these two provocative papers could not be discussed more thoroughly, but time did not permit.

     The Friday morning Science Seminar was addressed by Professor Edward F. Allen on the subject of "The Teaching of Science in the College." Mr. Allen's main thesis was that the scientific or internal natural degree of the mind is developed by analytical science, beginning at the college age. As illustrations of this thesis, he mentioned and described (1) the Great Books' list of St. John's catalogue, which includes not only classics in the humanities, but also in the sciences, and (2) the object lesson of the training of Emanuel Swedenborg. If this opening of the internal natural degree of the mind by analytical science comes to be fully appreciated in our schools, then science as a pedagogical tool will be seen as something more than a mere technique, as a system intellectually connected with the whole of knowledge and thought about creation itself, which is a connected whole.

508




     The four Social Studies Seminars on Tuesday, Wednesday, Thursday and Friday mornings were all devoted to lectures by Professor William Whitehead, the head of the History Department in the Academy. Analyzing present trends of education in relation to the Social Studies with keen acumen, Professor Whitehead presented so much valuable material on the teaching of history, geography and civics, together with some of the insights gained from years of teaching and of devotion to the Writings, that to attempt to summarize these lectures here could only do them a great injustice. In other words, your reporter would rather be suspected of taking the easy way out than attempt to summarize such highly technical material on the professional-scholastic level at the risk of conveying misconceptions!

     Evening Laboratory Periods were devoted to (1) Art and Hand-work, (2) Science laboratory exhibits and experiments. In Art and Handwork, Miss Zara Bostock conducted a class on Tuesday evening in action-figure drawing with soft chalk; Miss Erna Sellner, on Wednesday evening, supervised a group demonstrating wet watercolor work for small children; and, on Thursday evening, Miss Margaret Bostock gave demonstrations on elementary school work in wet clay,-building and turning pottery vessels. The actual work was participated in by the audiences, with considerable individual discomfiture and humor.

     The Science laboratory exhibits on the same evenings included anatomy, biology, physics, geology and chemistry. Fresh specimens of beef kidneys, calf's head and brains, sheep's heart and lungs, leg joints, insects, plant cells, minerals and rocks could be examined according to individual preference and taste. Experiments showing the circulation of blood in the web of a frog's foot, the transpiration of plants, photosynthesis and osmosis, etc., were performed. Others exhibiting the rainbow, electrolysis, the principles of the telephone, Magdeburg hemispheres and amplification of sound were shown. The spectroscope, stroboscope, relaxation oscillator, optical disc, etc., were played with at considerable peril by the curious.

     A business meeting of the Council was held on Saturday morning, August 28th, when, among reports and other business, it was decided to fix the next meetings of the Council for 1950, on account of the General Assembly that is to be held in 1949.

509




     But the actual educational program climaxed and ended with a Banquet on Friday evening. Held in the Club House, a number of members of the Executive Committee of the General Church were also present. The Rev. Elmo C. Acton, as M. C., began the evening by speaking of the great and indispensable contribution which had been and was being made by the women of the Church in the field of New Church education, and said that he intended this as the keynote of the evening. He thereupon called upon several of the women teachers to speak on some of the problems and history of our local schools. The Misses Venita Roschman, Anna Hamm, Jennie Gaskill, Gladys Blackman and Joan Kuhl then spoke on this subject. The program was concluded with a speech by the Rev. W. Cairns Henderson on "New Church Education as a Priestly Use." Mr. Henderson brought forth clearly the point that, since the purpose of New Church education is to teach spiritual truth about natural things, it is essentially a priestly use, and therefore all who enter into this field are in a measure in the use of the priesthood. His concluding remarks lend themselves well to the conclusion of this report:

     "When it is said that New Church education is a priestly use, the true, import of the phrase is not to mark a distinction between two, orders of teachers, clerical and lay, but to stress a bond of union. The meaning is rather that together, priests and lay teachers, we are engaged in a priestly use, that the end of our work as educators is to lead our pupils and students to that knowledge and acknowledgment of the Lord in which alone is eternal salvation. The use itself is priestly, having regard, to its end, and in its performance we stand together. And the use pertains also to blessing, for whatever subjects we teach, and in whatever schools, the aim is that the Lord shall be presented in the mind. And the common love of this aim unites us as nothing else can, for no closer consociation is possible in a body of men and women than a common love of, and devotion to, a spiritual use such as is that of New Church education."
SALVABLE REMNANT 1948

SALVABLE REMNANT       EDITOR       1948



510


     "The Simple" and "Natural Good."

     We have been asked to explain the difference between the terms, "the simple" and "natural good," used in the Writings when treating of the general character of the remnant at the end of a church who are capable of receiving the Divine Truth revealed by the Lord for the raising up of a new church. We shall endeavor to set forth the distinction in a brief statement of our understanding of the matter, and follow this with passages from the Writings by way of illustration and confirmation.

     By "the simple," "the simple in heart," and "the simple good," frequently mentioned in the Writings, are meant those among Christians and gentiles who, in adult age, have remained in states of childlike innocence and faith. For the most part the term "simple" has reference to their state of intelligence, or their understanding of the truth of Divine Revelation. The simple good among Christians have a childlike faith in the Lord and the Word, and the simple good among gentiles believe in a God under a human form, in a life after death, and in the precepts of their religion, even though many of them are idolaters in practice. Thus the "simple," both within and without the Church, have a general understanding of Divine and spiritual things, undeveloped by particular and interior truths, in contrast with those who are learned, intelligent and wise in spiritual things.

511




     As to their state of life, the "simple" are characterized by innocence, mercifulness, charity and sincerity, and they live in obedience to the truths of their simple faith, on which account they are called "the simple good." This good with them is not interior spiritual good, but a natural good within which there is something of a spiritual quality from religion,-a spiritual-moral good, also called "saving good," because it is receptive of spiritual truth and good after death. Purely spiritual good is with the regenerate who are also intelligent and wise in spiritual things from the interior truths of the Word; and these also have "natural good from spiritual"; their works of charity and piety, and their civil and moral life, are inspired from within by spiritual charity and faith, which they have received from the Lord in an enlightened understanding of spiritual truth and a life according to it.

     This, in brief, presents the relation of the terms "the simple" and "natural good" as used in the Writings.

     As to the term "natural good," it refers especially to that good which a man may have "by nature" or from birth,-a mild and charitable disposition which he may inherit from his parents; also to that good of the civil and moral life in which he has been educated, or which he may acquire by his own efforts, and which may include the external good of piety and religion. Before regeneration, however, such good is "merely natural good." With the regenerating man who is living the life of internal repentance, and thus receives spiritual good from the Lord, natural good is called "the good of the natural," to distinguish it from that inherited and acquired natural good which all men, even the evil, may have outwardly. The regenerate are those who have been "born again of water and the spirit." They have become "sons of God, which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." (John 1: 12, 13.)

     The following passages from the Writings have been selected from among many to illustrate and confirm the above brief and general statements. They also present definitions which we trust will bring the distinction of terms clearly to view.

512




     Simple Faith.-"The sense of the letter of the Word is accommodated to the grasp of simple men, in order that they may be introduced into interior truths." (A. C. 8705:2.) "In very many places the Word speaks according to appearances with man, but he who believes the Word in simplicity, or from a simple heart, thinks that it is true because the Lord has thus spoken; and if, from other sayings of the Word, he be instructed how it is to be understood, he then acquiesces, and rejoices in his heart. Yea, it does no harm if one believes from simplicity that the Lord is angry, punishes, repents, grieves, for thus he believes that the Lord sees each and every thing; and when he is in such a belief, he is afterwards enlightened in the rest, in the other life if not before." (A. C. 589.)

     Such is the faith of childhood; and those who retain it in adult age, and do not advance beyond it, are called "the simple." It is' however, the beginning and inner ground of faith with all-namely, a belief in what the Lord teaches in Divine Revelation. For we read:

     "Intellectual truth does not appear, that is, is not acknowledged, until fallacies and appearances have been dispersed, which cannot be done so long as man reasons concerning pure truths from things sensual and scientific; but it then first appears when man believes in simplicity of heart that a thing is true because the Lord has said so. Then the shades of fallacies are dispersed, and there is then nothing with him that prevents his apprehending the truth." (A. C. 1911.)

     Further definitions of those who are in simple faith are given in the following:

     "The simple are those who think naturally and very little spiritually about the things of the church." (A. R. 878.)

     "For the most part, the angels in the ultimate heaven are simple, because they have not cultivated their understanding by interior truths, but only by exterior truths from the sense of the letter of the Word, according to which they have lived. Hence it is that their spiritual mind, which is the interior mind, has not indeed been closed, but neither has it been opened, as it is with those who have received interior truths in doctrine and life. From this it is that they have become simple as to spiritual things." (A. E. 624.)

     "The simple in heaven are those who have acknowledged the Divine, loved the Word, and lived the spiritual moral life, but have not so much cultivated the interiors of their minds by knowledges and sciences." (H. H. 356.)

     "In order that a man may become intelligent and wise, it behooves him to learn many things, not only those which are of heaven from the Word and the church, but those of the world from the sciences.

513


So far as a man learns these, and applies them to life, he becomes intelligent and wise; for thus the interior sight of his understanding and the interior affection of his will are perfected. The simple of this sort are those with whom the interiors have been opened, but not so much cultivated by spiritual, moral, civil and natural truths. These perceive truths when they hear them, but they do not see them within themselves. But the wise of this class are they with whom the interiors have not only been opened, but also cultivated; these also see truths within themselves and perceive them." (H. H. 351.)

     "All are received into heaven who have loved truth and good for the sake of truth and good. They, therefore, who have loved much are those who are called the wise; but they who have loved little are those who are called the simple. The wise in heaven are in much light, but the simple in heaven are in less light; everyone according to the degree of the love of good and truth."
(H. H. 350.)

     From this we learn that those who are simple in the world remain simple after death, dependent upon wise leaders through whom they receive light from the Lord. For we read: "He who has been in wisdom in the world is in wisdom in the other life, which wisdom is appropriated by him; and they who have not been in wisdom in the world, but yet in the good of life, are able to receive wisdom through the former, although it is not appropriated by them. When they recede from those by whom wisdom has been appropriated, they are simple, as before." (S. D. 5188.)

     This teaching is to be borne in mind when we read such statements as the following: "He who is in simple good, and simply believes in the Word according to its literal sense, is gifted with the faculty of perceiving truths when he is instructed in the other life by the angels." (A. C. 3436.) "They who, while living in the world, are in external truths, and at the same time in simple good, receive internal truths, and thence wisdom, in the other life; for from simple good they are in the state and faculty of receiving them." (A. C. 3820.)

     The Simple and the Learned.-The Writings frequently contrast the superior state of the simple with that of the learned who have not become intelligent and wise, as where we read: "In the Christian world, the internal is closed in the case of those who know the truths of faith from the Word, but do not live them. For it is life according to truths from the Word that opens the internal man otherwise the truths are in the memory of the external man only.

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But, wonderful to say, the internal is more frequently closed with the intelligent than with the simple. The reason is that the intelligent, more than the simple, are in the cupidities of becoming eminent and making gain, and thence in the loves of self and the world; they are also in the faculty of confirming evils and falsities more than the simple." (A. C. 10492.) "The learned believe less than the simple, and in heavenly things they are less wise; for the simple can view a thing above terms and scientifics, thus above sensual things, but the learned cannot, for they view it from terms and scientifics, inasmuch as their mind is fixed on such things, and is thus bound as in jail or in prison." (A. C. 5089.)

     This state, so common with the learned, accounts for the fact that few of them receive the Divine Truth revealed by the Lord at His Second Advent; for it was so at His First Advent, as we read:

     "It is a common and known thing that the learned have less belief in a life after death than the simple, and that in general they see Divine Truths less than the simple. The reason is, that they consult scientifics from the negative, possessing these in greater abundance than others, and thereby they destroy in themselves the intuition from what is higher or interior; and when this is destroyed, they no longer see anything from the light of heaven, but from the light of the world; for scientifics are in the light of the world, and, if not illuminated by the light of heaven, they induce darkness, howsoever it appears otherwise to themselves. Hence it was that the simple believed in the Lord, but not the scribes and Pharisees, who were the learned in the Jewish nation. And so the Lord said, 'I thank Thee, O Father, that Thou hast hid these things from the wise and intelligent, but hast revealed them unto babes' (Luke 10: 21); 'babes' meaning the simple." (A. C. 4760.)

     Yet the men of the church, who may be truly learned, truly intelligent and wise, because they enjoy interior light from Divine Revelation, are despised by the learned of the world, who "regard them as simple, vile, and of no account." (A. C. 1844.) In heaven, indeed, the wisest of the angels appear like infants, because they are in the innocence of wisdom. "For the most part they appear simple in external form, although they are wise and prudent in internals. It is these who are meant by the words of the Lord to His disciples, 'Be ye prudent as serpents, but simple as doves.' " (H. H. 278, 280.)

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     It is the function of the New Church to "make wise the simple," so that their first simple faith may be enlarged, enlightened and confirmed by the knowledges of heaven and the world and the opening of the rational, and that their natural good may become spiritual.

     Simple Good-The "simple" have a good end, good in the will, good at heart; and hence they are called the "simple in heart," the "heart" meaning the will, which is the real man. They are men of good intention toward the neighbor, and live in obedience to civil and Divine laws, however mistakenly at times they may carry this out, owing to their limited intelligence. Among both Christians and gentiles the "simple" are characterized by innocence mercifulness and charity, as also by sincerity.

     "They who will well and think rationally, and who thence do well and speak rationally, are meant by the 'simple in spirit' in the Word. They are called simple because they are not double." (T. C. R. 443.) "The simple in heart believe what they say, and have not what is doubtful and negative in their ideas." (S. D. 2663.)

     It is from simple good in the will that the simple have the general light of common perception or common sense in their understanding, according to the Lord's words, "If thine eye be single, thy whole body shall be full of light; but if thine eye be evil, thy whole body shall be full of darkness.]" (Matt. 6: 22, 23. See T. C. R. 403.)

     It is on this account that simple-minded Christians perceive the error in the doctrine of faith alone, as we are told: "They who are in simple good acknowledge that the Lord's Human is Divine and also that works of charity ought to be done, in order that man may be saved. They who are in faith separate know this; wherefore they do not insist upon this faith in the presence of those who are in simple good, because they dare not oppose common sense; for the simple good would say that they are foolish." (A. C. 4754.)

     Because the will is the real man, and not the understanding apart from the will, all the simple good are saved, even though they be in ignorance, or their minds are clouded by fallacies of appearance and falsities of belief.

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"Very many of those who are in falsities are saved, as in the case of very many of the gentiles who have lived in natural charity and in mercy, and also Christians who have believed from simplicity of heart. Their very ignorance and simplicity excuses them, because in these innocence can be present." (A. C. 845.)

     We are told, however, that simple good is "not genuine good, because genuine truths have not been implanted in it, although it is of such a character that genuine truths can be conjoined to it, and the Divine can be in it. This is wont to be the case with infant children, before they have received genuine truths, and also with the simple within the church, who know few truths of faith, but still live in charity, and also with upright gentiles who are in the holy worship of their own gods. By means of such good it is possible for genuine truths and goods to be introduced." (A. C. 3986).

     From this it is clear that simple good is natural good of a kind that longs for instruction and enlightenment, which is thus receptive of the spiritual truth of Revelation, and through this of genuine spiritual good from the Lord.

     Natural Good.-"They who are in natural good not spiritual are mild and upright from heredity; thus they do good from nature, not from religion. It is one thing to do good from nature, and quite another to do good from religion. They cannot be distinguished in the world by man, because he does not know the interiors of others, but they are manifestly discriminated in the other life, where the interior thoughts, intentions and ends are made evident as in clear day." (A. C. 5032.) Further we read:

     "There are many who enjoy natural good from what is hereditary, from which they have delight in benefiting others, but they have not been imbued from the Word or the doctrine of the church, or from religion, with principles as to the doing of good; wherefore they cannot be gifted with any conscience, for this does not come from natural or hereditary good, but from the doctrine of truth and good and a life according to it. When such come into the other life, they wonder that they are not received into heaven." (A. C. 6208.)

     "It is to be known that they who do good from natural goodness alone, and not at the same time from religion, are not accepted after death, because there is only natural good in their charity, and not at the same time spiritual good; and it is the spiritual which conjoins the Lord to man, and not the natural
without this.

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Natural goodness is of the flesh alone, born of the parents, but spiritual goodness is of the spirit born anew from the Lord." (T. C. R. 537.)

     "We must well distinguish between spiritual good and natural good. Spiritual good has its quality from the truths of faith and their abundance and connection, but natural good is inborn, and also comes forth from such accidental things as misfortunes and diseases. Natural good saves no one, but spiritual good saves all." (A. C. 7761).

     "The good with those who are outside of the church is called natural good, because it is from birth and heredity, and with some from sickness and imbecility. It is quite different from the good of the church; for through the good of the church a conscience is formed with man, which is the plane into which the angels inflow. But no such plane can be formed through natural good. They who are in this good do what is good in the dark from blind instinct, and not in the light of truth from influx out of heaven. In the other life they are led away like chaff before the wind, by the good and the evil alike. They who do good from natural disposition alone cannot be consociated with the angels."
(A. C. 8002.)

     "The natural good which is connate with man is in itself nothing but an animal something, for it exists with animals also. But the natural good which is acquired, or with which man is gifted by the Lord, has in it what is spiritual, so that there is spiritual good in the natural good. This good is human natural good itself, whereas the other, which is connate, even though it appear as good, may be not good, and even evil. . . . Such natural good exists with nations of the worst life and faith." (A. C. 3408.)

     Four kinds of natural good inherited by many Christians at this day are described in A. C. 3469.

     Good of the Natural.-"The good which man derives from his parents is very distinct from the good of the natural which inflows from the Lord. For the sake of distinction, the latter is called the good of time natural, and the former natural good." How the one may be serviceable in preparing for the other. (A. C. 3518.)

     "By the good of the natural is not meant the good into which man is born, or which he derives from his parents, but the good which is spiritual as to its origin. Into this good no one is born, but a man is led into it by the Lord through the knowledges of good and truth. Wherefore, until man is in this spiritual good, he is not a man of the church, howsoever it may appear from connate good that he is. (A. C. 4231.)

     "Good with man is from a twofold origin,-from heredity or from the doctrine of faith and charity. The good and truth from the former is natural good not spiritual, but the good and truth from the latter is spiritual natural good. The two goods have an affinity in external form, but are wholly different in internal form.

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The natural good from heredity is like that with mild animals, but the natural good which is from doctrine is proper to the man who acts from reason, and who thence knows how to dispense good variously according to uses. The doctrine of what is just and equal teaches this dispensation, and, in a higher degree, the doctrine of faith and charity teaches it. . . . They who are not spiritual, or who are not regenerate, see good in its external form only, but in the light of heaven the two kinds of natural good are seen most distinctly, and also by those who are spiritual or regenerate, because these are in the light of heaven." (A. C. 4988.)

     Summary.-In the light of the teachings adduced above we trust it will be possible to mark clearly the difference between the terms "simple" and "natural good," as used in the Writings. To summarize:

     Natural good with the simple has a saving element of humility and religious faith in it, with a longing for instruction. Natural good with the more enlightened regenerating man of the church is essentially spiritual. Natural good with those who are internally confirmed in evil and falsity is merely natural and hypocritical; they are "wolves in sheep's clothing."

     The New Churchman who is well instructed in the spiritual truths of the Heavenly Doctrine will discriminate as far as he is able. Natural good with the simple he will find pleasing; for their good acts are characterized by a sphere of innocence, charity and sincerity, by simple faith in the Lord and the Word. Natural good with many of the more enlightened will not be so pleasing, having a sphere of the proprium and meritorious self-satisfaction about it. This will manifest itself when their goodness is not approved or praised. "Beware of the wrath of the good-natured man!"

     Finally, let the New Churchman beware that he is not deceived by his own natural good, from which may come the most subtle temptations, even as our Lord was tempted by the angels themselves. (A. C. 4295.) All genuine good is from the Lord alone.
CHURCH NEWS 1948

CHURCH NEWS       Various       1948



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     EUROPE.

Continental Visit.

     London, September 20.-I have just returned from an enjoyable and stimulating trip to the Continent, where I visited members of the Church in France, Belgium and Holland. A brief account of the journey will be of interest to the readers of NEW CHURCH LIFE.

     Paris.-I arrived here on Monday, September 13, and stayed for three nights. During that time, one evening was a social occasion at the home of Mr. and Mrs. Elisee Hussenet, where I was able to meet the members of our Paris Society. I talked with them about the future of the Church in Paris, and they have decided to begin the development of their activities by looking for a suitable room, which they can rent for regular meetings and services of worship.

     On the next evening we held a service in the same home. There were 17 present, and, as few of them spoke English, the whole service was taken in French. The Leader, Mr. Louis Lucas, led in the Prayers, and read the Lessons and the Sermon (previously translated for me). I opened the service, administered the Sacrament, and closed the service.

     Brussels.-As I had but one night here, it was only possible for me to meet Mr. and Mrs. Jean Jacques Gailliard and their two children. We had a delightful evening together, and, despite language difficulties, we had an interesting talk, which included a discussion of architecture in the New Church. On my next visit I hope to
meet the other members and friends in Brussels, and to hold a service.

     The Hague.-Here I was able to spend three nights, and our activities included a social evening with "questions and answers" (Mr. Francis interpreting) and a service. Both of these were held at the home of Mr. and Mrs. Emanuel Francis. The service was partly in Dutch (the Prayer and the Lessons taken by Mr. Francis) and partly in English (the Sermon and the Administration of the Sacrament taken by myself).

     Bishop de Charms has asked me to visit these three places twice a year, and I look forward to future visits to these friends who have remained loyal to the Church through such difficult times. Everywhere I was accorded a most cordial reception, and there is a keen desire to have more contact by means of the ministrations of the Church. Both in Paris and at The Hague there is a small group of young people who speak English, and next time I hope to have classes with them. They are keen to learn more of the Church, and their interest was stimulating.

     Some of the friends on the Continent have visited England during the past year, and others hope to do so next year. This will provide a valuable contact for all concerned, and later perhaps some of the young people may find it possible to visit Bryn Athyn also.

     If the General Church is to develop on the Continent it must do so through these small groups. It is to be hoped that before too long they can have a Pastor who can devote all his efforts to their welfare, as the Rev. Dr. Eldred E. Iungerich did before the War.

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In the meantime it is my pleasure to do what can be done, with the help of the Church in England and America, and our members can do much by keeping in touch with these isolated centers, welcoming the members to their own societies whenever this is possible.

     I was also able to do some sightseeing in these Continental Capitals. The friends, young and old, were very kind in taking me about to see everything. At The Hague the whole city was illuminated and decorated for my arrival! It was really on account of the first visit of the new Queen of the Netherlands which happened to coincide with my own.
MARTIN PRYKE.


GLENVIEW, ILLINOIS.

     Came Monday, September 20th, and our free and easy days of August and September were over. Seems like most folks take their vacations during these two summer months. Not only do many of our people "go places-Linden Hills on Lake Michigan-Hazlehurst in the semi-wilds of Wisconsin where the doors of the Scalbom cottages know no locks or latches-but visitors, literally by the dozens, from Bryn Athyn, Pittsburgh, and many other places, have favored us with their presence. They do us a lot of good, these visitors, bringing with them the news and the sphere of other societies, as well as different slants on the problems of the day.

     We have gained another Son of the Academy since our last report-to Mr. and Mrs. James Barry (Phyllis Headsten) on August 9th. James sells Academy Savings Stamps every Friday at our suppers, and it's quite likely this second child of his already owns a stamp or two.

     Our annual Carnival, held on Saturday, August 21, was well attended. Entertainment of various types was in evidence. Roy Burnham's Punch and Judy Show was especially enjoyed by the many youngsters present.

     During the first days of September, ground was broken at the site of the new house for our Assistant Pastor, Rev. Ormond Odhner, which is located on Park Lane. Many willing hands are working steadily on this project, and at this writing the building is 1/3 complete.

     Work has also been started on the addition to our school building. The two new classrooms, plus additional accommodations, will help tremendously to ease the handicaps under which our teachers have been laboring for so many years.

     On Saturday evening, September 19, the customary Farewell Dance was given for the 25 young folk of our society who were leaving for another year of schooling at the Academy in Bryn Athyn.

     It's a pleasure to record a wedding, which took place in Bryn Athyn on the evening of September 18th. Miss Charis Pitcairn and Mr. Louis S. Cole, Jr., were the bride and groom. We shall welcome their return to Glenview.

     At the first Friday Supper of the season, held on September 24th, our pastor, Rev. Elmo Acton, again reviewed the ritual of our Sunday service. This was also the occasion of our welcoming two new teachers for the Immanuel Church School-Miss Jeanne Haworth and Miss Shirley Glebe-both of whom graduated with Bachelor of Arts Degrees received from the Academy at the Commencement on June 16, 1948.

     School.-The 55th annual opening of the Immanuel Church School on September 20th found sixty-three children answering the roll call. Rev. Elmo Acton is Headmaster, and he is assisted by Rev. Ormond Odhner, our Assistant Pastor. The members of the Teaching Staff for the nine grades and kindergarten are: Miss Gladys Blackman, Miss Lois Nelson, Miss Jeanne Haworth, Miss Shirley Glebe, and Mrs. Neil Caldwell. Miss Helen Maynard teaches Science, and has charge of the Library. Prof. Jesse Stevens conducts the orchestra and the singing.
HAROLD P. MCQUEEN.

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TORONTO, CANADA.

     Summer flew by with the speed of the jet propelled plane we saw doing 600 mph. at the Canadian National Exhibition, and now your correspondent is having a bad time trying to remember the things that happened on the wing, and which ought to be reported as news items. For various reasons we missed seven consecutive Sunday services at the Olivet Church, which is our record. So we cannot give you much of the serious trend of thought during that time.

     On one of these Sundays a service was not held; on two others the Rev. Henry Heinrichs very kindly officiated; and the Rev. A. Wynne Acton conducted the remaining four.

     Mr. Acton, accompanied by his wife, made a trip to the Muskoka District, conducting services in Torrence, where Mr. and Mrs. Arthur Fountain reside; in Waubamik, at the home of Mr. and Mrs. Arthur Vowels; and at Little Lake Jo, where Mr. and Mrs. Jean-Marie live. In each case there were others present, making happy little gatherings, numbering as many as eighteen at one place. The trip was a very pleasant one, and all of the participants look forward to a repetition of it.

     Obituary-On Sunday, August 15th, Mrs. Catharine Doering passed into the spiritual world at the ripe old age of 87 years. She had been an active member of the Olivet Society for many years, and it was only during the past year that she was unable to attend all the functions as she enjoyed doing. Her presence at our events was not only certain, but also prompt, as she was in the habit of going ahead of time to avoid the possibility of being late. During the War she made well over thirty patchwork quilts for the needy people of Europe, as part of her contribution. The Church was the focal point of Mrs. Doering's life, and we can imagine her being vitally interested in her new surroundings in the other world. In the absence of the pastor, the Rev. W. Cairns Henderson conducted the funeral.

     On September 9th, a Shower for the two girls who are commencing their Academy School life was held at the home of Mrs. Clara Swalm, who, assisted by her daughter Marion made a charming and hospitable hostess. As this was the first "get-together" after the summer vacations, no entertainment was required, as everyone talked at full speed throughout the evening. No one bothered to find out who was doing the listening, but all the guests gave good imitations of thoroughly enjoying themselves. The Misses Doreen Scott and Phillis Izzard were the recipients of many very lovely gifts from the ladies of the Olivet Society, and also a presentation of money from the Toronto Chapter of Theta Alpha, together with all the good wishes which were expressed.

     And speaking of school life, we must tell you that a former pupil of the Olivet Day School, Mr. Donald Barber, finished his years in the Parkdale Collegiate with the highest marks in that School. Donald got nine "Firsts," and has now begun his studies in the University of Toronto.

     On September 25th a private wedding was held in the Olivet Church, when Lottie Harper Gear was married to Frederick Hemmings, the Rev. A. Wynne Acton officiating. The ceremony was followed by a wedding breakfast at which some fifty or so guests joined in wishing Mr. and Mrs. Hemmings much happiness. Lottie Hemmings is the niece of Dr. and Mrs. W. A. McFall.

     The Olivet Society is now back in running order. The Wednesday Suppers have commenced, Sunday School and Young People's Class are on the calendar, and the Doctrinal Classes begin in October, the first Supper having been followed by the Annual Meeting of the Society.

     Elections were held at this meeting, so that the officials for the coming year are as follows: Secretary, Mr. Tom Bond; Treasurer, Mr. R. S. Anderson; Assistant Treasurer, Mr. Charles White; Finance Board, Messrs. Robert Brown, Joseph Knight, Frank Longstaff, Sydney Parker, and Ernest Zorn;

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Auditor, Mr. Thomas Fountain; House Committee, Mr. J. Parker; Social Committee, Misses Marion Swalm and Frances Raymond and Messrs. I. Scott and P. Bellinger; Press-Editor, Miss Vera Craigie; Business Manager, Mr. Ernest Zorn; Mailing, Misses Stephanie Starkey and Evelyn Barber.

     All of which should give you the idea that things are beginning to hum in Toronto with a right good will for the season of 1948-49.
VERA CRAIGIE.

DETROIT, MICHIGAN.

     Following a five-week suspension of our activities, due to the extremely hot weather which made our meeting hall much like an oven, our meetings were resumed on Sunday, September 12, with a service conducted by the Rev. Kenneth Stroh. The attendance was gratifyingly large, and Mr. Stroh delivered a very interesting sermon on the subject of "The Salt of the Earth."

     At the service on the following Sunday, again conducted by Mr. Stroh, it was our pleasure to greet as visitors Mrs. Grace Lindsay, of Miami Shores, Florida, and two of her sons, Jack and Edward. They had been spending some time at Linden Hills, Michigan, as the guests of Mrs. Lindsay's sister, Mrs. Zetta Gurney.

     And while we are on the subject of visitors, let us not forget to speak of those who added very greatly to the sphere of worship at our service on August 1st: Mr. and Mrs. William Cooper, of Bryn Athyn; Mrs. Hugo Odhner, of Bryn Athyn, visiting her son Sanfrid; Mrs. Bernard Holm, of Glenview; and Miss Anita Doering, of Bryn Athyn.

     Also, it was our pleasure during the summer to meet the following New Church friends and relatives who stopped off at Detroit for longer or shorter periods: Mr. and Mrs. Walter Horigan, Miss June Macauley, Miss Lois Nelson, and Mrs. Bertil Larsson with her three children. Unfortunately we were not holding services during the time these folk were with us, so our contacts with them were purely social.

     A Circle.-Following the preparation and signing of a Membership Roll by our members, our group has formally been recognized as a Circle of the General Church by Bishop de Charms. We had always used the term "group," believing it to be a better description of our scattered membership, some of whom have to come long distances to attend services. But now that our status has been officially declared a "Circle," we shall try to get used to it.

     Sunday, September 26th, was a red- letter day in our calendar. Rev. Norman H. Reuter, pastor of the Michigan-North Ohio District, paid us a visit and, with his assistant, Rev. Kenneth Stroh, gave us a most beautiful service, including the administration of the Holy Supper. Mr. Reuter preached the sermon, his subject being "The Six Days of Creation." We had an attendance of 43, and the communicants numbered 24. We were pleased to have Mrs. Hugh Gyllenhaal, of Pittsburgh, with us on this occasion.

     This service was followed by one of our monthly dinners and a very enjoyable social time. Later Mr. Reuter conducted a doctrinal class, his subject being Divine Providence.

     Our Detroit ladies got together at the home of Mrs. Walter Childs for the purpose of organizing, that they may better serve those uses of the church which are best performed by the gentler sex. A Women's Guild was launched, and the initial officers elected were: Mrs. Norman Synnestvedt, President, and Mrs. Walter Childs, Secretary-Treasurer. We are going to look for great things from this body of capable, enthusiastic church workers.

     Having acquired a number of our members from Bryn Athyn and vicinity, we now have to report the loss (we hope only temporarily) of one of our younger men to the same community. Duane Cook, son of Mr. and Mrs. Wm. F. Cook, is now living with his sister and brother-in-law, Mr. and Mrs. Philip Cooper, in Huntingdon Valley, Pa., while he is attending the Dobbins Vocational School in Philadelphia.

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     Mr. and Mrs. Leo Bradin (Freda Cook) are rejoicing in the birth of a son, their second, on August 8th. Dennis Irvin is the name.

     Detroit will be represented at the Academy in Bryn Athyn this school-year by three of our young people who are going there for the first time: Tommy Steen, son of Mr. and Mrs. Fred Steen; "Bucky" Gurney, son of Mr. and Mrs. Sumner Gurney; and Miss Tanya Ives, daughter of Mr. and Mrs. Kenneth Ives, of Port Huron, Michigan. Saginaw will again be represented by three members of the Geoffrey Childs family-Betty, Geoffrey, Jr., and Alan.

     Your reporter wishes to give credit for much of this information to "The Detroit New-Churchman," the current issue of which arrived just as he had almost despaired of being able to furnish a news account for the November issue of NEW CHURCH LIFE. This monthly calendar and news sheet is the work of Mr. Sanfrid Odhner who is entitled to great credit for the time and effort he puts into its preparation. Presented in a breezy manner and interspersed with humor, Sandy's news and views are not only interesting and useful to our membership, but highly entertaining as well. Our acknowledgments and thanks to him!
WILLIAM W. WALKER.

CHICAGO, ILLINOIS.

     The Annual Meeting of Sharon Church was held on April 11th. The financial report was encouraging, and showed a healthy interest on the part of the members and their cooperation in church uses.

     The doctrinal classes during the spring months were even more interesting than usual. There was one on the subject of Heredity, one on Our Ruling Loves, and three on The Association of Angels and Spirits with Men. The concluding class was held on May 26th.

     Sunday, July 18th, was a day of special interest to the children. The service began with the always moving event of a baby baptism-Claudia, the daughter of the Rev. and Mrs. Harold Cranch, the Rev. Victor Gladish officiating. After church a picnic was held in Lincoln Park. It was a perfect day, and all seemed to have a good time. Mrs. Noel McQueen had well-planned games and prizes for the children.

     Our last service before the summer vacation was held on July 25th, when the Rev. Elmo Acton officiated in the absence of Mr. Cranch, who had left on his Western trip. Mr. Acton gave a talk to the children on the importance of reading the Word every day. "As we cannot eat a great deal at one meal, and expect it to nourish us for a long time, so we need even more the spiritual food we receive by a daily reading of the Word of the Lord." It was a talk addressed to the children, but if by "children" are meant those who receive teaching that appeals to the heart and mind, then we are all children.

     New Season.-Our Sunday services were resumed on September 12th with an excellent attendance.

     The Ladies' Auxiliary held its first meeting of the season at the home of Mrs. Clara Lyons and Mrs. Eleanor Junge. The election of officers for the year was held. Our new President is Mrs. Natali Stuki; the Vice-President, Mrs. Harold Cranch; the Secretary, Mrs. Guinn; and the Treasurer, Mrs. Amy Rex.

     Mr. Cranch has begun a series of sermons on the Lord's Parables. The doctrinal classes will begin the first week in October. There are to be four classes on The Gorand Man, and five on the Science of Correspondences. Once a month there will be a class on New Church Education, which will help to show that education is not only a matter of interest to parents, but also concerns all members of the church. Parents who have children attending public schools should be helped in applying the teachings of the church to the things their children learn at school.

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     As last year, we have three groups for our Sunday School. And so we really have a New Church School, even if we teach only one subject, and that the most important of all,-Religion. We follow carefully the curriculum used in Bryn Athyn. Mr. Cranch has held a meeting with those of us who are taking these classes, and we shall tell you more about our plans next time.
VOLITA WELLS.

TUCSON, ARIZONA.

     Much has happened in the Tucson group these past six months. Four families changed their places of residence. Dr. Pat Waddell left the county hospital to enter private practice. New babies were born-a son to the Raleigh Van Derens, twin daughters to the Rembert Smiths, and a son to the Robert Carlsons.

     Pastoral Visit.-When the Rev. Harold Cranch arrived on the 10th of August for his second visit of the year, things were a bit hectic, but he was heartily welcomed just the same. He found shelter at the Guy Alden's, and from there he managed to visit nearly all of our homes and to conduct an impressive service at each.

     First on his schedule was the baptism of three weeks old Mark Robert Carlson. Then came a service and communion at John Waddell's. Next afternoon, Rev. Cranch gave the children a class at the Ned Spicer home. Following dinner with the Wilsons and the baptism of the Rembert Smith twins-Pamela Deep and Donna Deep-Harold conducted a class and meeting at the home of Mr. and Mrs. Walter Hartter.

     At the meeting it was decided to petition Bishop de Charms for the formal recognition of our group as a Circle of the General Church. Then officers for the coming year were elected. Guy Alden is chairman, and Barbara Carlson and Dan Wilson continue as secretary and treasurer.

     The year's activity is to be arranged a month at a time. We've started out with an evening service once a month, Sunday School for the youngsters once a week, and weekly classes for the reading and discussion of Heaven and Hell.
BARBARA G. CARLSON.

PITTSBURGH, PA.

     Summer flew by on the wings of the wind, and now the Society is back in regular routine again. Please do not be misled into thinking that church activities did not continue during the summer. For we were privileged to have three guest ministers,- the Revs. Kenneth Stroh, Morley Rich and David Simons. These gentlemen are old friends of the Society, and it was pleasant to have them visit us again.

     There were several evening picnics on the church lawn, these being followed by games for young and old. The Woman's Guild was in charge of these affairs, and served ice cream and coffee to supplement our picnic baskets.

     The pastor took the boys from fifth to eighth grades on camping trips, and these, from all reports, were very successful.

     Many visitors were welcomed, and many of our members traveled far and near during the summer.

     On Sunday evening, August 1st, in the auditorium, Dr. Marlin W. Heilman gave a special showing of motion pictures on the History and Development of Atomic Energy. These were very interesting and enlightening.

     Then on Friday evening, August 13th, we met in the auditorium to take a Trip to England with Mr. William R. Cooper, of Bryn Athyn. His collection of slides gave us glimpses of "our friends across the sea," and of their churches, schools, and homes.

     The Pittsburgh Chapter of Theta Alpha sponsored a "Going to Bryn Athyn Shower" for the three young ladies who entered the Girls' Seminary this fall-Ruth Brown, Patricia Coffin, and Lucy Jane Lindsay. This took place on August 31st at the home of Mrs. Frank L. Doering.

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With baskets overflowing with gaily wrapped packages, it seemed like Christmas. The gifts were both practical and ornamental, and appreciated by the girls who received them.

     The Basket Picnic at the Alexander H. Lindsay farm on Sunday afternoon, September 12th, sponsored by the local Chapter of the Sons of the Academy, was a bang-up affair to close the summer events. The Chapter presented Barry Smith with several copies of the Writings, expressing their good wishes for his sojourn in the Boys' Academy.

     Our Day School opening exercises came the following evening. There are thirty-four children enrolled in grades one to eight this year-a record breaker for Pittsburgh. The Faculty comprises: Rev. Bjorn A. H. Boyesen, Miss Jennie M. Gaskill, Miss Zara Bostock, and Mrs. George P. Brown, Sr., as a part-time teacher. At this point we would officially welcome Miss Bostock. It seems quite fitting that she is with us, as her grandfather, the Rev. Edward C. Bostock, was one of our early pastors.

     The service opened with Lessons from the Word, and the pastor's address dealt with Charity and its Relation to School Spirit. The children were enthusiastic to be together again, and the regular sessions began on Tuesday morning, September 14th.

     The Woman's Guild held its first business meeting of the season at the home of Mrs. J. Murray Carr, and the following officers for 1948-1949 were elected: President, Mrs. Theodore N. Glenn; Vice President, Mrs. Frank L. Doering; Secretary, Mrs. Homer Schoenberger; Treasurer, Mrs. Daniel Conn; Friday Supper Chairman, Mrs. Joseph A. Thomas; Housekeeper, Mrs. Charles H. Ebert, Jr.; School Representative, Miss Jennie M. Gaskill.

     The Pittsburgh Chapter of Theta Alpha met at the home of Mrs. Walter L. Horigan on September 21st. Mrs. John Alden was our hostess in the absence of Mrs. Horigan. At the close of the business meeting, Mrs. Gilbert M. Smith and Miss Virginia Blair read excerpts from an article in the Parent Teacher Journal by Bishop George de Charms on the subject of the development of the kindergarten movement and its importance in the New Church schools. This reading was a new departure, and it was enthusiastically received. We hope to repeat a similar program several times during the year.

     The members of the Society rallied round in good attendance and with healthy appetites for the first Friday Supper and the Annual Meeting on September 24th. The pastor opened the meeting with a short service of worship. The formalities of roll call, Minutes, and committee reports were observed. The members were in good form, and there was general discussion in abundance. Mr. Charles H. Ebert, Sr., was reelected Secretary, and Mr. Edward B. Lee, Jr., was reelected Treasurer. Members of the Executive Committee elected were: Mr. Edwin T. Asplundh and Mr. Theodore N. Glenn. The meeting closed with the Pastor's Report and his announcement of appointments to the Pastor's Council and the committee chairmen for 1948-1949.

     The Pittsburgh Chapter of the Sons of the Academy met at the home of Mr. Gilbert M. Smith on Sunday evening, September 26th, for its first regular meeting of the season.

     So, you see, we are off to a good beginning of a busy and happy new season of society uses.
ELIZABETH R. DOERING.

THE ACADEMY OF THE NEW CHURCH.

     Enrollment for 1948-1949.
     Theological School     1
     College     75
     Boys' Academy     66
     Girls' Seminary     62
     Elementary School     158
     Total     362

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Opening Exercises.

     With "shining morning face," but not "creeping like snail unwillingly to school," the youth of the Church converged upon the Academy in mid-September, and was soon entering with enthusiasm into the life and work of the schools.

     How the animal is born with all the know-how it needs, but the human being must learn everything, and can keep on doing so forever, was the theme of the talk given by the Rev. David R. Simons to the children at the opening exercises of the Elementary School on September 17th. Later in the morning, the students of the higher schools were addressed by Mr. Charles S. Cole, Jr., who appropriately discussed the all-important attitude of heart and mind in the acquisition of knowledge and understanding, whether it is to be affirmative or negative.

     The Assembly Hall was well filled for both occasions, and there were not a few visitors from a distance. The President's Reception in the evening provided a happy social meeting for all. Classroom activities began on the following Monday.

Publication Matters.

     It has been a pleasure to welcome Mrs. Freda G. Griffith, Ph.D., BA., Honorary Secretary of the Swedenborg Society, who has come to America as a representative of that Society. Dr. Griffith arrived on September 14th, to spend a month visiting the New Church publishing bodies in the United States, with which the Swedenborg Society seeks collaboration "in that most important work-the printing, publishing and distribution of the Writings of Emanuel Swedenborg-and believing that our combined efforts might achieve much greater results with a considerable economy of time, talent and money."

     We need hardly say that this worthy project will receive the hearty cooperation of the publishing bodies in this country.

     Dr. Griffith is of the fourth generation in the New Church, and her devotion to the uses of the Swedenborg Society is a labor of love. A graduate of London University, where she specialized in Chemistry and received a First Class Honors degree, she later undertook research work and was awarded the degree of Doctor of Philosophy. Subsequently she lectured at the University until her marriage to Col. R. H. Griffith, who served under General Eisenhower in the late war at the Supreme Headquarters of the Allied Expeditionary Force in North West Europe.

THE BISHOP'S RETURN.

     Late in August the Bishop and Mrs. de Charms arrived in Cape Town, South Africa, and from there went to Durban, where the Bishop presided at the Fifth South African Assembly, September 14th to 19th. His arrival in Bryn Athyn is not expected until the latter part of November 5.
BRITISH ASSEMBLY 1948

BRITISH ASSEMBLY       Editor       1948



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     The Thirty-fifth British Assembly of the General Church of the New Jerusalem was held in Colchester, July 31st to August 2nd, Bishop George de Charms presiding. We had expected to receive an account of the Assembly for publication in the October issue, but it has been delayed by the regrettable illness of the Secretary, the Rev. Alan Gill, who has now sent us his Report in time for the December number.
EDITOR.
GENERAL ASSEMBLY 1948

GENERAL ASSEMBLY       GEORGE DE CHARMS       1948

     THE NINETEENTH GENERAL ASSEMBLY of the General Church of the New Jerusalem will be held at Bryn Athyn, Pennsylvania, from Wednesday, June 15th, to Sunday, June 19th, 1949, inclusive.

     The Program and other Information will be given in later issues of NEW CHURCH LIFE.

GEORGE DE CHARMS,

Bishop.
LIGHT OF THE WORLD 1948

LIGHT OF THE WORLD        N. D. PENDLETON       1948



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. VOL. LXVIII
DECEMBER, 1948
     A Christmas Address.

     When the wise men came from the East, where wisdom dwells and the knowledge of things to come, they found the Child in Bethlehem of Judea.

     In body He was weak and helpless, and in mind unknowing. And they bowed down and worshipped Him who was like and yet unlike another. In mind and body the Child was like another, but His soul was Divine, His life was the life of God, even of God His Father.

     But His feeble body grew in strength, and at length became all powerful. His unknowing mind increased in wisdom, and in time became all wise. At first it was not so; He was helpless, yet His soul Divine cast a radiant glory that was seen by those whose eyes were open, as were the eyes of the wise men. We know their eyes were open. For did they not see the star, and follow it to the place where the young Child lay?

     That was a wonderful star. Not all could see it-only a few-those who were wise, those who were pure in heart. These could see the star, and they could also see the glory about the Babe. Because of this, they bowed down and worshipped Him.

     To see the star, and to see the glory about the Babe, was the same as to see God. For it is said "the pure in heart shall see God." This is a fact, really and truly a fact. The pure in heart in all ages have seen God. Only the pure in heart are wise, and wisdom sees all things and God. Therefore the wise men saw the star, and therefore they saw and knew the Divine Infant, the Christ Child and they never doubted, but fell down before Him.

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They never doubted; for one doubt would have put out the light of the star; one doubt would have hid His glory. And then they would not have known Him; then they would not have been wise men, for wise men do not doubt.

     No. On the way, during the long journey from the East, they always saw the star before them. When awake, and even when asleep, they saw it; and believing, they followed where it led them. And it led them to the land of Judea, and to the town of Bethlehem, to the place where the young Child lay. And there it rested at the journey's end, and they found themselves in the presence of the Infant Lord; they beheld the Christ Child. They perceived the radiance of His glory, the glory as of the Only-begotten of God. And they fell down before Him, offering gifts,-gold, frankincense, and myrrh,-in token of their love for Him who was come to save them and all men from sin and everlasting death.

     For the world of men was then in a bad way, the worst possible. Men could hardly help themselves, that is, to be good. And even God in heaven was too far away to help them. He was too far away, and the only thing He could do was to come to them and help. And He could only come to them, really come so as to help, by being born into the world a babe, and grow up a boy and then a man among men, so that He could be right with them. This He did, and this is the story of how He did it, the story we have heard today from the Word. And this is the reason for Christmas, that we may remember His birth into the world; and, in remembering, see in our minds the glorious Child; and seeing, like the wise men, never doubt, lest His light go out, and we forever wander in the dark way.

     For remember, He was and is the "light of the world." His glory is the only light which shines in heaven. By that light all the angels walk, as well as all good men. He is also the light of the world. Men think that the sun is the light of the world, because they see it with their eyes. He indeed makes that sun to shine which we see, but that is not what is meant when it is said that He is the light of the world.

     There are two lights, even in the world-the light that shines from the sun outside our eyes, and another light that shines inside our minds. The light, which shines inside our minds, enables us to see the light of the sun coming through our eyes.

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When, therefore, it is said that He was the light of the world, the meaning is that He is the light which shines inside the minds of men in the world. You may call it mental light, but a better word is spiritual light, or better still, Divine Light; for it comes from the Lord alone.

     With the angels this Divine Light shines inside of them and also outside of them, round about. With men in the world it shines only inside of them, in their minds, showing them all the things they ought to know and all the things they ought to do. If it were not for this Divine Light inside us, we could not see the light of the sun which is outside of us.

     So we may see what is meant by the Lord's being the true "light of the world," even as He is the only light of heaven. And so also we may see why a glorious light at times shone about the Divine Child, and also why a star led the wise men to the place where the Lord was born.

     Is it not a wonderful story? Are not our minds enlightened when we read it? Aye, enlightened with that very light which the wise men saw, and which the angels ever see. And do not our hearts burn within us with love for Him? Our hearts burn with love, because love is a fire; it is Divine fire. Natural fire burns a thing up. Divine fire does not do this. Being love, it creates, it makes things over, makes things new. When the Divine fire, which is love burns in our hearts, it makes our hearts over, makes them new, and also enlarges them. So it is that, every time our hearts burn with love for the Lord, we are given a new and larger heart, until at length we may have such hearts as the angels have.

     And this is the deep meaning of Christmas to men-that they see again and again the light, the Divine Light of the Christ Child, and that their hearts may burn with love, the fire of Divine Love, which the Christ Child was and ever more became as He grew up and ascended to the Father. Amen.

LESSON:     Matthew 2: 1-12.
THIRTY-FIFTH BRITISH ASSEMBLY 1948

THIRTY-FIFTH BRITISH ASSEMBLY       ALAN GILL       1948



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     COLCHESTER, JULY 31-AUGUST 2, 1948.

     Under the Presidency of the Bishop, the Right Reverend George de Charms, with a record attendance, we had a series of happy and rewarding meetings. There was instruction for all; consultation on our local problems; encouragement in what had been achieved; and fresh resolves to try to do better in future. All privileged to be present feel that the 35th British Assembly was just what an Assembly should be, and there were many expressions of gratitude for the blessings received.

     Following our invariable custom, we met for tea on Saturday afternoon; and as group after group of old and tried friends came up the steps, it soon became clear that our numbers were not to be merely maintained but substantially increased. In the end 117 members and 37 visitors signed the Roll; and 185 were present at the Sunday morning service, compared with 145 in 1947 and 152 in 1946. Between now and the next time when it is Colchester's turn to entertain the British Assembly, some hard thinking will have to be done to provide accommodation for our growing numbers.

     First Session: Held on Saturday evening, July 31st. The Bishop conducted the opening worship, and then declared the Assembly in session, welcoming all present.

     The Minutes of the 34th British Assembly, as printed in NEW CHURCH LIFE for October, 1947, page 433, were confirmed.

     The Rev. Alan Gill, as Pastor, expressed the welcome of the Colchester Society and its pleasure that the Assembly was again being held in Colchester. He then gave his Report as Editor of "The News Letter." This was discussed, and there were expressions of appreciation of the work done.

     The Assembly then settled down to hear the Bishop's Presidential Address. (See page 536.)

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Amongst many other important things, he reminded us of the influence of education on the minds of our children; that education moulds the mind, and that both the internal and the external man must be enlightened. There was an interesting discussion, indicating an affirmative and widespread response to a very practical and timely address.

     Services.-Sunday morning, August 1st. The Bishop preached on "Perception" (Genesis 12: 6). He was assisted in the service by the Revs. Alan Gill and Erik Sandstrom.

     The Sacrament of the Holy Supper was administered in the afternoon. The Bishop was Celebrant, and was assisted by the Revs. Alan Gill and Martin Pryke. There were 125 Communicants.

     Prior to this; there was a brief service at which the Bishop baptised Elizabeth (Betty), the infant daughter of Mr. and Mrs. H. Wallace Glover (Ruth Pryke). Those who found their way into the church for this service felt that it was a particularly happy circumstance that we should have a baptismal service at our Assembly, and we shared the joy of the parents in 'presenting this child to the Lord.'

     The Second Session was held on Sunday evening. The opening worship was conducted by the Rev. Erik Sandstrom, who subsequently gave an address on "The Mechanism of the Divine Providence." (See page 546.) This received a careful hearing, and there was an appreciative discussion.

     The rest of this Session was devoted to the affairs of the British Finance Committee. This committee may he said to be concerned with the finance of the countrywide, as distinct from the purely society, activities of the Church in Great Britain. The chairman of the B. F. C., the Rev. Alan Gill, submitted his report, which was followed by the presentation of the accounts by the Treasurer, Mr. Colley Pryke. He reported the receipt of the sum of ?25, arising from funds subscribed for the publication of THE NEW CHURCH STANDARD a number of years ago. This amount had been placed in the "News Letter" Account, and the Assembly passed a Resolution confirming this action, and adopted the Treasurer's report.

     Messrs. A. J. Appleton and A. S. Wainscot were re-elected as Auditors.

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     The Bishop then introduced the subject of a change in the method of appointing the members of the British Finance Committee of the General Church of the New Jerusalem. He gave good and sufficient reasons why such a step should be now considered, and announced that he had asked the B. F. C. to give the matter careful thought and submit proposals for the consideration of the next British Assembly.

     The Third Session assembled on Monday morning, August 2nd. The opening worship was conducted by the Rev. Martin Pryke, who later submitted his report as Visiting Pastor. It contained much interesting matter, including a number of statistics. The Rev. Alan Gill had accompanied him on the occasion of special gatherings at Bath and Manchester. Some 4564 road-miles had been covered by the Visiting Pastor, which seems a considerable distance for a small' country. A first visit had been made to Scotland.

     The Bishop made a statement with reference to a Priest who would devote his time to work amongst the isolated, which has been our ambition for years. He explained the present difficulties arising from shortage of men, but promised that the appointment will be made as soon as a suitable man is available.

     The Assembly then took up the consideration of the future work of the General Church in Great Britain, and the Rev. Martin Pryke submitted the report of the Committee on Education in Great Britain. This was thoroughly discussed, and a Resolution was passed asking the Bishop to appoint a Committee to keep the subject before this, and to promote in every way New Church Education in this country. The B. F. C. is to continue to hold the funds collected for this work.

     This was the final Session of the Assembly. It was closed by the singing of the 19th Psalm and the pronouncement of the Benediction by the Bishop.

     Assembly Social.-In accordance with our habit, Monday evening brought the Assembly Social. It was held in the premises of the Garrison Club,-a most convenient venue for such a gathering. The proceedings were opened by a series of Toasts, Responses and Songs. Mr. Owen Pryke acting as Toastmaster.

535


The remainder of the programme was in the hands of Mr. John F. Cooper and an enthusiastic band of helpers. The result was a most enjoyable evening. There were about 150 present.

     At last we had to realize that a truly memorable Assembly was coming to an end. Reluctantly, old friends and new friends parted, determined to meet again next year, and in the meantime to carry on our uses with redoubled energy and with sincere devotion to the high calling of the Lord's New Church.

     Our visitors included friends from the United States, France and Sweden, and they contributed their full share to the sphere of the meetings and the debates at the various sessions.

     One of the most appreciated items of an Assembly is the reading of Messages of Greeting from friends near and far. Many of these had been received and were read. They were accorded warm rounds of applause.

     On the Monday afternoon, most of those attending the Assembly were present at an informal Garden Patty at the home of Mr. and Mrs. Colley Pryke. The weather was kind to us, and this further opportunity of 'visiting' with our friends was appreciated by all.

     New Church Club.-This long established but vigorous body had its customary pre-Assembly meeting at Swedenborg House, London, on Friday evening, July 30th. Bishop de Charms gave the address, on "The Lord's Own with Man." This was heard with close attention, and there was a full discussion, which, if we are rightly informed, did not cease with the close of the meeting. But this is the Assembly way!
ALAN GILL

Assembly Secretary.
NEW EDUCATION 1948

NEW EDUCATION        GEORGE DE CHARMS       1948



536


     WHY THE NEW CHURCH MUST PRODUCE A NEW EDUCATION.

Mr. Chairman, Members and Friends of the Thirty-fifth British Assembly:

     The movement inaugurated here two years ago, seeking to provide wider facilities for education, and looking toward the eventual establishment of an Academy of the New Church in Great Britain, is, we believe, a most heartening indication that a new era of progressive development is opening for the General Church in this country. The fact that at the outset the project has come face to face with seemingly insurmountable obstacles is no cause for discouragement. Nothing of truly great importance can be accomplished without time, patience, and persistent effort.

     In our view, the one thing that really matters, and that in which we rejoice above all else, is the evidence that there is among you a unanimous recognition of the imperative need for New Church Education, and a united determination to work for its practical realization. Wherever this exists, we profoundly believe that the Lord, in His own time, will open opportunities for the attainment of that goal, and this in wonderful ways we cannot possibly foresee. It cannot be otherwise, because the New Church must produce a new education. We say it must do so because religion is a way of life, and education is a preparation for life. A new way of life demands a new mode of preparation. Those who clearly see how completely new is the way of life now revealed to us in the Writings can never rest satisfied with an education produced by, and designed to prepare for, a way of life from which we are seeking to escape.

     In our western civilization, divided as it is into innumerable religious sects, men have tried to divorce education from religion.

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To this effort they have been impelled by the necessity of preserving national unity among those of diverse faiths. But they have succeeded only in appearance. Education can never really be separated from religion. They are in fact but two aspects of the same thing. In its broader sense, education is nothing but man's search for truth-that is, for a way to the attainment of his deepest desires. Religion, on the other hand, is nothing but a life according to whatever he may discover, or come to regard as true. Viewed in this way it is clear at once that the character of both education and religion will inevitably be determined by the answer men give to Pilate's question, "What is Truth?"

     Men will ever search for that kind of truth, which seems to them most valuable. For this they will labor and make great sacrifices. To increase their understanding of it, and to perfect its application to life, they will devote years of patient research. They will insist that the education of their children and young people shall be such as to train them in the knowledge and understanding of this kind of truth. And living according to the dictates of this truth will be their real religion, whatever faith they may profess. Modern education has been divorced from sectarian creeds, but it deeply reflects the real religion of our day. That religion, like the education of our public schools, is based upon a belief that the power of scientific truth, combined with a morality that is the product of man s own intelligence, is omnipotent to solve every vital problem of human life. It is because supreme confidence in this kind of truth has superseded any abiding faith in Divine Revelation that the control of education has willingly been relinquished by the Church and turned over to the State.

     But we would ask: What is that new kind of Truth which in the New Church is to be regarded as the "Pearl of great price," for the possession of which men will sell all that they have? How does this differ from the truth men have sought in the past? How is it to be distinguished from the truth that is the goal of modern research? And finally, what effect will the Truth of the New Church have upon the process of education, as men come to realize that in the understanding and life of this Truth lies the only real hope for the preservation of our civilization, and for the future happiness of mankind?

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     There are two foundations of truth. One is nature, and the other is Divine Revelation. (S. D. 5709.) Nature records effects, and the Word reveals causes. The truth of nature comes to us by direct sensual touch with the material world, while the Truth of the Word is intuitive, and results from a direct touch and sensation of spiritual realities. In themselves, the truth of nature and the Truth of the Word are both fixed, eternal, and infallible. But man s sensation of the one and his perception of the other are both variable according to the state of his mind, that is, according to his affections, his ambitions, his loves. According to these he thinks and reasons concerning both his physical sensations and his intuitive perceptions.

     Reasoning from the love of self and the world produces a natural philosophy whereby both the knowledge of nature and the knowledge of the Word are interpreted as means to the attainment of worldly objectives-to the preservation of bodily health, to the increase of wealth and of the pleasures that wealth can buy, to the acquisition of personal power and influence over others. Love to the Lord and charity toward the neighbor produce a different kind of reasoning-a reasoning that interprets our knowledge both of nature and of the Word, as means to the performance of spiritual uses, as tools for the removal of the evils in ourselves and in human society which are the real cause of strife, of mutual antagonism, of cruelty and hatred, and of every form of self-seeking that brings suffering and unhappiness to mankind.

     Both these forms of reasoning are subject to error. That which springs from the love of self and the world looks interiorly to nature as the only final criterion of Truth, and makes Revelation subservient to this. In consequence, it is blind to spiritual truth. Yet, by means of it, man's concept of natural truth may be corrected continually by careful reference to factual experience as a fixed standard independent of the human mind. By this means the external man is progressively enlightened, the laws of nature are discovered, her forces are made to serve the demands of earthly society, and civilization is advanced through the discoveries of inventive genius. All this under the impulse of what is called "enlightened self-interest."

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     On the other hand, reasoning from love to the Lord and charity toward the neighbor regards the Word as the supreme authority, and considers the truth of nature as subsidiary and confirmatory of this immediate Divine instruction. In the past, thought from this heavenly love centered man's interest so completely in spiritual things that he was almost unmindful of the scientific accuracy we now deem so important. In ancient times, the superficial appearances of nature were seen as mirrors reflecting the light of heaven, and picturing in symbolic imagery the kingdom of God, bearing testimony to His universal presence, His mercy and His providence, and revealing the laws of spiritual life. In the childhood of the race this satisfied every felt need, and provided all that was essential to man's welfare. Life on earth was regarded as but a prelude to an eternal existence in the spiritual world after death; and therefore an intuitive grasp of heavenly truth was the only wisdom that really mattered. This kind of thinking left men blind to the hidden secrets of nature, even while it brought enlightenment to the spiritual mind, and led to a clear perception of the Truth contained in the Word.

     In all history, mankind has vacillated between these two kinds of reasoning. When the Church was in its prime, men gloried in the wisdom of the angels, and when it declined they returned into the light of the world. In the one case they dwelt in peace, in charity and mutual love, caring little for the things of earth. In the other case they strove for wealth and conquest, while external culture and civilization flourished by turns, and by turns were destroyed. Yet, through the alternate rise and fall of the Church and its repeated re-establishment, the Lord has provided for the gradual advance of the race toward its Divinely appointed destiny. These were but temporary and passing stages of development, without which mankind could not in full freedom attain to adult stature and rational maturity. This was the end toward which the Divine Providence was leading perpetually through all the ages. And now, by reason of racial growth, and specifically by means of the rational Revelation of the Lord's Second Advent, the state is ready and the way is prepared for the final stage in this age-long process of human development. A new kind of Truth is now available-a Truth that was never seen before, even by the wisest men of the Most Ancient Church.

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     Concerning this we read in the True Christian Religion: "All the churches that existed before the Lord's Coming were representative churches; and only in shadow could Divine Truths be seen by them. But after the Lord's Coming into the world a church was established by Him which saw, or rather was able to see, Divine Truths in light. The difference is like that between evening and morning; likewise in the Word the state of the church before the Lord's Coming is called evening, and the state after His Coming is called morning. Before the Lord came into the world He was present with men of the church, but only mediately through angels who represented Him; but since His Coming He is present with the men of the church immediately. . . . The interior reason of this is, that in the world the Lord put on also a Divine Natural, and from this is not only the internal spiritual man enlightened, but also the external natural; and unless these two are simultaneously enlightened, man is as it were in shadow; but when both are enlightened he is as it were in the light of day. For when the internal man alone is enlightened, and not the external also, or when the external man alone is enlightened, and not the internal also, it is as when one sleeps and dreams, and as soon as he awakes remembers his dream, and from it draws various conclusions, but all imaginary. Or he is like one walking in his sleep, and fancying that the objects he sees are seen by daylight." (T. C. R. 109.)

     Here, then, is the great difference that is to distinguish the New Church from every dispensation that has existed on the earth. The Lord, by His Coming, has made it possible for man to be enlightened from both foundations of truth at the same time. He has made it possible to bring together into ever-increasing harmony the genuine Truth of the Word and the genuine truth of nature. The possibility of this was opened by the Lord at His First Advent. Wherefore, if the Christian Church had remained in its integrity, it could have progressed into a rational understanding of spiritual truth just in the degree that men acquired an accurate knowledge of nature and her laws. This is why it is said that they "saw or rather were able to see, Divine Truths in light." They could have done so, but only by slow degrees. For the race was not yet mature. Men lacked accurate scientific knowledge. Their view of nature was superficial, and consequently distorted.

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They were still in the stage of racial adolescence, and their reasoning processes were like those of a youth just learning how to think.

     As the Lord "opened unto them in all the Scriptures the things concerning Himself," a new and wonderful light dawned upon the minds of His disciples. They saw God as He had never been seen before-the idea of God as in every sense a Man, yet infinite in wisdom and in love; the idea of this one Infinite and Human God as weaving together the destinies of all nations in a single fabric according to a pre-ordained plan that was to culminate in the universal kingdom of God on earth. This was a concept utterly new. It completely revolutionized human thinking. It lifted men s thoughts again to things eternal, even while it gave new meaning and great importance to the truth of nature, into which God Himself had deigned to descend. It made the Truth concerning Jesus Christ as God incarnate the one thing above all others that men should understand.

     As Professor Shotwell writes in the "Introduction to the History of History": "No doctrines of the rights of man have caught the imagination with such terrific force as these doctrines of the rights of God, which from Paul to Augustine were clothed in all the convincing logic of Hellenic genius and Roman realism. It is hard for us Christians," he continues, "to realize the amount of religion which Christianity injected into the world, not merely among the credulous populace, . . but among thinking men. It saturated philosophy with dogma, and turned speculation from nature to the supernatural." Historically, the endeavor to understand this new Truth concerning God led to the Christological controversies, to the deliberations of the ecumenical councils, and finally to the formulation of the basic Christian creeds.

     But by reason of natural ignorance and immaturity of thought, this initial effort to solve the mystery of the universe proved abortive. Deep currents of worldly love darkened the vision, and spiritually held the Christian Church in a state of arrested development. Even if this had not been the case, even if the spiritual love inspired by the Lord had prevailed, we are convinced that the true answer to man s questioning could not have been given without a rational Revelation of Divine Truth. But, as was foreseen would be the case, the first glow of heavenly perception soon faded.

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Men fell back into the light of the world. They yielded again to the lure of earthly power and wealth. They turned the Lord's teachings to the task of building a world empire in the name of the Christian Religion. Only for a moment, as it were, did the real center of interest ascend above the earth in search of spiritual truth. And as the momentary flash of insight was darkened, religious thinking became barren, ending in the dead formalism and the unproductive reasonings that characterized the Middle Ages.

     Yet the Lord has led men through the darkness, even by means of their selfish and worldly loves. He has inspired them to probe deeply into the secrets of nature, and thus to provide the necessary foundation for a true vision of the Lord's immediate presence and operation in the material universe. Had this not been done, men could not have been prepared to receive the rational Revelation of the Writings. Only a mind thirsting for the Truth of heaven, but informed in regard to the general truths of all the sciences, could become the medium of the Second Coming. This is the reason why Emanuel Swedenborg was raised up just at the time when our modern era of rapid advance in the acquisition of scientific knowledge was beginning. It is the reason why he was prepared for his Divine mission by many years of concentrated study and investigation in every known branch of natural learning. It is the reason why it was only after he had been equipped with factual knowledge in a wide range of subjects that he was led at last to search the Scriptures, fully convinced that here alone lay the answer for which he had examined nature in vain. Thus there was formed in his mind a matrix, a mold, into which could be poured the spiritual truth of all past ages-a Truth now at last to be perfectly united with the truth of nature, that the Lord Jesus Christ might be seen in His Glorified Human as in very truth the One only God of heaven and earth.

     With the Second Advent of the Lord and the Last Judgment in the spiritual world, the minds of men were set free from the binding chains of false dogma and religious tradition. But although the Lord was present on earth in the Heavenly Doctrine, and walked with men, "their eyes were holden" from Him. Only a very few. like the two disciples on the way to Emmaus, hearkened to His words till their "hearts burned within them."

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These urged Him to abide with them, and they were privileged to "know Him in the breaking of bread."

     Yet even these professed disciples, weighed down by hereditary evils, confused by false teachings, and surrounded by strong currents of worldly affections, have been able to follow but slowly and with faltering footsteps the new path of life to which the Writings point. Meanwhile, spiritual darkness has deepened over the world, in spite of an astonishing increase in the enlightenment of the external mind. The generality of men, in their eagerness to hasten their conquest of nature, have abandoned the search for spiritual truth. Science is their god, and human intelligence is his prophet. Sublime assurance that deliverance from all the evils of society will be found in the forces of nature, if these are accurately understood and intelligently used, dominates the thinking of the modern world. It has undermined the faith in religion, and molded education to its purpose. It has transferred effective leadership in human affairs from the church to the institutions of learning. These institutions train the minds of the young to regard nature as the only reliable foundation of truth, to reject the validity of Divine Revelation, and to relegate everything spiritual into the realm of the unknown.

     There is, indeed, a widespread and growing sentiment in favor of a return to religion. At the moment, leading scientific thinkers seem to be vying with one another in professing a belief in God. In the face of threatened annihilation, men call loudly upon one another to exercise self-restraint and mutual toleration that they may learn to work together in peace and harmony. Vainly they search for a common basis of cooperation under a universally recognized code of morality. But there is no acknowledgment of any reliable source or foundation of spiritual truth. In consequence, there is no standard against which to measure the widely differing ideas of men as to what is right and what is wrong. It is one thing to recognize the need for religion, and quite another to make it a dominating force in practical human affairs. There can be no real return to religion that is not inspired by a vision of spiritual truth based upon something more than personal opinion-based upon a Divine Revelation that is independent of the human mind, just as nature herself is independent of the human mind.

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Only if men will look to this common source if they will test their individual perceptions in the light of what the Lord Himself teaches, even as they test the validity of natural ideas by actual experiment;-only then can they hope to progress in spiritual understanding and intelligence. Only then can they make measurable advance toward the kind of cooperation that will withstand the storms and earthquakes of selfish passion, and will raise a strong bulwark against the flood tide of war.

     Furthermore, no religion can rescue the modern world of human society from the perils that threaten its destruction unless it brings enlightenment simultaneously to the internal and the external mind. A return to the purely spiritual and intuitive faith of racial infancy and childhood is impossible. Unless mankind can accept an adult and rational faith that takes into account the entire range of human experience, that does not remain aloof in some inner compartment of the mind, but descends to illuminate, explain, and impart spiritual significance to the entire realm of scientific knowledge, religion will fail to meet the crucial need of our time. Nor could men ever attain to such a rational faith without the immediate Revelation now given by the Lord in the Writings of the New Church. Here alone lies the key that can unlock to human understanding the secret harmony between the truth of nature and the Truth of the Word.

     The discovery of this inner unity between a true religion and a true science is the great, the all-important, requirement for the establishment of a living spiritual church in our day. This is the new truth that alone can restore spiritual vitality to religion, and teach men how to use their rapidly increasing wealth of natural knowledge wisely, in obedience to Divine Law, with charity, and with a primary regard for the eternal welfare of mankind. For this Truth is the Divine Human of the Lord. It is God incarnate, visibly present on earth as in the heavens. It is Divine Love and Wisdom seen as operative in the material universe, controlling the laws of nature and governing all things that they may serve the supreme end of creation,-the formation and continual perfection of a heaven from the human race.

     Now this Truth is indeed, in its entirety, contained in the Heavenly Doctrine. But it cannot be drawn out thence to transform man's life except so far as it is seen in actual relation to the truth of nature. Unless it is so seen, it cannot be used to solve the practical problems of present-day society, it cannot check the fatal march of our civilization toward an abyss of total destruction, it cannot open the gates of opportunity for real spiritual progress.

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The special task of the New Church is to draw out this Truth from the Writings and use it. Only by fulfilling this task can we make of our religion in reality a new way of life. Yet upon this depends the future of our Church, and indeed the future of the race as well.

     And let it be fully realized that the first essential to success in this endeavor is that we should train our own minds, and should mold the minds of our children to receive in faith and in love the Divine teaching of the Writings, together with, and not apart from, an accurate knowledge of the material world in which we live. This is the work of education. It is the work of a kind of education that cannot be found outside of the New Church-that cannot be produced without an intimate knowledge of the Heavenly Doctrine and a profound belief in its Divinity.

     This is the reason why we say that the New Church must develop its own education, if it is to survive. The need is not merely to increase the external organization of the Church by training our children to a loyal acceptance of her teachings. It is, above all, to make the Church living and vital with ourselves. For education does not cease when school days are over. It then begins anew, and persists throughout life as a never-ending search for Truth. And in this search we need one another's help. We need the help of concentrated study and research in every field of human learning, such as is possible only to men and women who devote their lives to education. We need institutions of learning that afford this opportunity to those who are inspired by a love of the Truth revealed in the Writings, and who labor constantly to bring that Truth down to the plane of scientific knowledge and make it effective in ordering our lives according to Divine Law. The life of religion is nothing else; and to perfect our understanding of how this may be accomplished is the supreme goal of New Church Education.

     Where this is acknowledged with full conviction, the gradual advance toward the establishment of a New Church system of education is sure to follow. The advance is bound to be slow. It is fraught with many difficulties. But we are not required to do more than our circumstances permit at any given time. A premature attempt might well retard rather than promote our progress.

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At present the goal seems far distant. Yet if we are strong in our devotion to the ideal, and united in our determination to achieve it, we will find things that can be done even now. We will find ways to lay the foundations for a future structure. And in doing these necessary and preparatory things, we will be strengthening the life of our Church with ourselves and with our children. And as the Church grows in numbers and in spiritual devotion, the Lord will surely lead it, in His Providence, to the ultimate fulfillment of its destiny.
MECHANISM OF THE DIVINE PROVIDENCE 1948

MECHANISM OF THE DIVINE PROVIDENCE       Rev. ERIK SANDSTROM       1948

     I. The Nature and Aim of the Divine Providence.

     The following is intended as expressive of some thoughts relative to the question: How does the Lord operate in His Providence? We know that in it the Lord exercises His Omnipotence. Yet the natural man with us rebels at the many things He does not do, and frequently is equally rebellious at the things He does or permits to be done. It is therefore clear that our natural man is ignorant concerning the nature of the Lord's Omnipotence and His Providence; wherefore we ought to equip our spiritual man with knowledges in this matter, in order to facilitate its dominion over our proprial self. For the renewed spirit within us,-the man of the Lord's making,-ought to be able to understand how the Lord operates, that is, the leading principles of His Operation, the particulars to be infilled as eternity opens before us. Some of these leading principles we shall here try to seek.

     It should be clear that the, study of the Divine Providence is at the same time a study of the Holy Spirit, for, as we read: "The Infinite and Eternal in se is the Very Divine, or the Lord in Se; but the Infinite and Eternal a se is the Divine proceeding, or the Lord in others created from Himself, thus in men and in angels, and this Divine is the same as the Divine Providence.

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For by the Divine a Se the Lord provides that all things be held together in the order in which and into which they were created. And as the Divine proceeding operates this, it follows that the whole of it is the Divine Providence." (D. P. 55.) The Divine proceeding is the Holy Spirit.

     The expression "Holy Spirit" and "Divine Providence" are perhaps not interchangeable, but their relation is as intimate as that of medium and the end in view. It may thus be said, that by His Holy Spirit the Lord provides.

     Accordingly we read that "the Divine Providence is the government of the Lord's Divine Love and Wisdom" (D. P. 1); for the Holy Spirit is the Proceeding of the Divine Love and Wisdom, and these Divine attributes, thus proceeding, govern.

     The heart-spring of this government, then, is the Divine Love. This love is recognized by three essentials, namely, "to love others outside of Himself; to desire to be one with them; and to make them happy from Himself" (T. 43). The Divine Wisdom submits itself to the service of these aims. By means of His Divine Wisdom, therefore, the Lord provides that there may be free and rational beings outside of Himself on whom He may bestow His Love; that these beings may have the knowledge and power by which to respond to Him and reciprocate with Him, thus allowing Him to conjoin Himself with them, and them with Himself; and that they may thus be able to perceive happiness, and eternally grow therein.

     We know that the end of the Divine Providence is a heaven from the human race, but we now see that this general end involves these three: To preserve man as a free agent outside of God; to conjoin God and man, and man and God; and to give to man the happiness of heaven. How are these things in the Providence of the Lord accomplished?

     This leads us to the consideration of influx, of freedom, and of the medium between the two,-the Word.

II. Influx.

     Influx, as we know, is immediate and mediate. The immediate influx never comes to our consciousness, as it merely purposes to keep our organism, mental and physical, in order, so that our conscious capacities may function. The mediate influx, on the other hand,-that is, influx through the spiritual world,-is the very source of consciousness.

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It grants that the objects of this world, and the truths of the other, may take on qualities, so that they may mean something to us. Without this influx, our organs of reception, however orderly, would be as incapable of reception as the eye of a corpse.

     By this we can see the general relation between immediate and mediate influx: Immediate influx grants faculty, mediate influx quality.

     The immediate influx, as we know, enters through the inner soul. It is received in all forms of order. The inner degrees of the mind receive it, for they are in the order of creation the heart and lungs open up to it, for they are uses; the eye, the ear, and the other organs of sensation likewise, and for the same reason. But the natural degree of the mind repels it, because this degree is perverted. Yet, around it, as it were, sweeps the flow of the power of God; for in the natural,-secretly,-remains have been insinuated, whereby the presence of the Lord "at the door" is secured, and liberty and rationality preserved. So the Lord provides that the faculties of human functioning should be preserved in the whole of man: The faculties of freedom and reason; the faculty of orderly mental life; and the faculty of an external conduct, which will keep the body from destruction or serious harm.

     But man may use these faculties according to his discretion. For the perverted forms of the natural receive influx from the spiritual world, that is, from hell there, by which he may, if he chooses, twist and profane the things of life, so that he commits sin; whereas, on the other hand, the remains permit influx from heaven, by which the natural may be reformed and reborn, so that it too may become a form of life from the Lord. Thus we see how the influx from the spiritual world-mediate influx,-is the means of bestowing quality.

     This is what is meant by the frequent teaching that causes are in the other world. For, regarded by itself, an outer effect in the material world is a dead nothing, capable of being swayed to any purpose. But once it embodies a distinct quality, it is subject to a causative force, which directs it to a definite end. There is constant reciprocation between cause in the other world and effect in this world, or quality from the world above and form from the world below.

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Hence a fitting form on earth invites a corresponding quality to inflow from the spiritual world; and, reversely, a certain active quality in the spiritual world searches for a suitable form on earth, entering in to take possession of it as soon as one is presented.

     Hence it is a mistake to suppose that there are predetermined, dictating forces in the spiritual world, in the hands of which men on earth are willingless play balls. It is not as when an officer in command issues orders and the soldiers obey. The Divine Providence of the Lord carefully guards against any causative element in the spiritual world taking on the force of dictate. Hell would gladly have it that way, and almost achieved that order of things at the times of the Lord's two advents, but the Lord by His advents restored His own order, which is that men should in no way be governed by dictate. In consequence, the quality of evil is permitted to inflow with men on earth only when, of their own choosing, they assume a mode of living such as will invite the influx of the quality of hell. Hence we must not think, for instance, that conflicts and wars on earth come about simply because spirits are having a quarrel! Certainly there are wars in the other world when there are wars in this one; but on the other hand, there might be a very insistent spirit of war in the hellish societies, and at the same time the deepest peace among men on earth. In that case the causative element is there, but is not allowed to become an active cause, for the reason that there is no free will presentation of an effect, or form, of its kind.

     The erroneous supposition just referred to is based on the assumption that thoughts inflow from the other world as well as affections. But such is not the case. And note, that if thoughts did inflow, there would be dictate; for then men would not know otherwise than that the thoughts of spirits, that is, the very form of life with the spirits, was theirs also, and so men would not be free. Thoughts, or forms, do not flow in, but only affections, which is to say, qualities.

     This is distinctly stated in the Writings. For we read: "The spirits who are with man, both those who are conjoined to heaven and those who are conjoined to hell, never flow into man from their own memory and consequent thought; for if they were to flow in from their own thought, man would know no other than that the things which are theirs were his own. . . .

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But yet an affection, which is of the love of good and truth flows in with man through them from heaven, and an affection, which is of the love of what is evil and false, flows in through them from hell. Therefore, as far as the affection of man agrees with that which flows in, so far he receives it in his own thought, for the interior thought of man is altogether according to his affection or love; but so far as it does not agree, he does not receive it. Since, therefore, thought does not flow into man through spirits, but only the affection of good and the affection of evil, it is evident that man has the choice, because he has freedom; thus that he can in thought receive good and reject evil; for he knows from the Word what is good and what is evil. What he receives in thought from affection is also appropriated to him, but what he does not receive in thought from affection is not appropriated to him. From these considerations it can be evident what is the quality of the influx of good from heaven and of evil from hell with man."
(H. H. 298.)

     And again: "It shall now be explained why man is led of the Lord by affections and not by thoughts. If a man is led of the Lord by affections, he can be led according to all the laws of His Divine Providence, but not if led by thoughts. Affections do not manifest themselves to a man, but thoughts are manifested. Also, affections produce thoughts, but thoughts do not produce affections. It appears as if they produce them, but it is a fallacy. And as affections produce thoughts, they likewise produce all things of man, because they are his life. This in fact is known in the world. If you hold a man in his affection, you hold him bound, and may lead him whither you will; and then one reason has the weight of a thousand. But if you do not hold a man in his affection, reasons are of no avail; for the affection not agreeing either perverts, or rejects, or extinguishes them. So would it be if the Lord were to lead man by thoughts immediately, and not by affections." (E. 1175:4.)

     Add to this the teaching that "the angels attendant on man, because they are angels of the Lord, govern only his ends, (for) when they govern these, they govern also his thoughts and actions, since these all belong to the end" (A. C. 1317), and the general picture ms clear to us: Inmostly with man there is his ruling love, his end, which is either from self or from the remains from the Lord.

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This love is as a queen in a kingdom of affections, and the affections vest themselves with thoughts of their own making. The end with man, if it be good, is in heaven, as an integral part of it, and it is there surrounded by the spheres of affections going forth from all the angels. The affections agreeing with his end are received, not by duplication or imitation, but by harmony, and thus call forth similar affections with him. These then add to his life, and are appropriated, provided he establishes them in his own thoughts, and turns them by means of his thoughts into actions. Hence the Lord, entering in by means of the spheres of angelic affections, governs the all of man's life, man reciprocating in freedom by means of his thoughts.

III.     Earthly Environment.

     These considerations would lead to the general conclusion that the Lord governs man together with him. But it might be asked: Does this include such things as appear as chance and accident? Is it true in regard to earthly environment, that is, can it be said in any way that man has a part in the control of his environment?

     Environment on earth may be said to consist of: 1) Other men; 2) Nature; 3) The written Word.

     Other men, of course, will have freedom and rationality just like himself. They will therefore behave according to their own discretion in the same way as he does. Nevertheless, it is clear that to a certain extent man can select his own human environment, and also that he need not be influenced by it beyond his choosing. This being similarly true of others, we are clearly confronted with a picture of a great network of influences, all of which result from the government of the Lord together with the individuals; that is, we see how all men are governed by the Lord as a unit.

     So also it is: Mankind as a whole is as it were possessed with freedom and rationality even like the individual. And so it must be; for any other order would break up all stability and continuity in the race, and result in complete chaos.

     Hence the Lord governs mankind as a whole together with it, similarly as in the case of the individual; and there is no way of speeding the progress of the work of the Lord except in the degree that that general unit may be inspired to consent freely and in accordance with its reason.

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     This does not retard the development of the individual. For he will grow spiritually from the very fact that he is under the necessity of accommodating to his environment, and, if need be, to overcome its influence or its resistance.

     On the other hand, environment may have external effects upon us without our choosing and beyond our control. We may be robbed, we may be bombed, we may be drawn into war. Is this, then, in keeping with the principle that the Lord governs the individual together with him, that is, in his freedom according to his reason? Indeed it is. For these two faculties of his are not impeded by such circumstances as have been mentioned. On the contrary, the hardship involved is a challenge to his inner man which, if he endures, will prove of spiritual benefit to him. Viewed from the standpoint of the whole, moreover, the evil which is a common burden of the race, and in its manifestation a common product of it, could never be recognized and overcome by the race unless it were permitted to come forth. Hence the misfortunes that may befall the individual as a result of racial evils, or, more specifically, as a result of the death of the former churches, are permitted by the Lord for the sake of the regeneration of the race, and at the same time for the sake of the regeneration of each individual.

     It is asked, for instance: How is it that Providence allows little children, upright citizens, and the aged to suffer in times of war? And the answer would appear to be, that unless evil were permitted to strike at the innocent also, it would not reveal itself as evil. In fact, were only the unjust and useless citizens to suffer, the infernal affections from which wars arise would completely disguise themselves as a just and avenging arm of the Lord. And as for the individual, be it repeated that his inner man may gain strength-immediately, or in later life,-and not slide backwards.

     Something similar is true also in regard to such misfortunes as may befall a man without the conscious intention of anyone. These misfortunes are from hell, each and all of them. None are from the Lord, nor are any of His will. They are of His permission, but against His will, and exist within the bounds of His order on account of the necessity that men be always governed by the Lord from within and from without at the same time.

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In the ultimates of environment, therefore, there must always be an image and likeness of the state of the race. Misfortunes and accidents are permitted, because they bring to outer manifestation the fact that hell has a dwelling place with men,-not necessarily, in a particular instance, with the man to suffer, but in any case with his environment. Even misfortunes in which men have no part, such as the striking of the lightning, are from hell, and are permitted for the reason just mentioned.

     Concerning misfortunes we read in the Writings: "I have often spoken with spirits about fortune, which in the world appears like chance, because men do not know whence it is. . . . When something happened to me, which seemed to be by chance, I was told by the angels that it had happened because spirits of that kind were present; and that when it was a mischance, the sphere of spirits of a corresponding kind had prevailed. Moreover, evil spirits have found out how to produce by their arts a sphere giving rise to misfortunes, which appeared exactly as if by chance. And it was further said that all things, yea, the least of all, down to the least of the least, are directed by the Providence of the Lord, even as to the very steps and when such a sphere prevails as is contrary thereto, misfortunes happen. They also confirmed the fact that there is no such thing as chance, and that apparent accident, or fortune, is Providence in the ultimate of order." (A. C. 6493.)

     Nature is in the ultimate of order in the Divine Providence. In it, therefore, are imaged the two sides of the Lord's Providence, namely, His Government by Will and His Government by Permission.

     Nature consists of good uses and of evil uses. (D. L. W. 336.) The former are all from the Lord, the latter all from hell.

     Evil uses arise from the influx of the sphere of affections from hell into corresponding forms in nature. All animals, plants, and minerals of a noxious kind come under this heading. Moreover, the same applies also to the sudden and unusual manifestations of an evil sort in nature, such as earthquakes, inundations, and even the sliding on a banana peel. Had hell no residing place with men on earth, such things would not occur; and we are told that evil spirits dwell with men in their evil affections. From these, as from a platform or a citadel, they rush forth and take possession of whatever is in agreement, that is, in so far as the Lord permits.

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But, as already said, it is not necessarily the affections of the victims that serve hell for an entrance to the world.

     It would appear that there is a difference between the influx of hell into nature and its influx into human environment. The latter influx is not allowed to enter further than to the affections of men, their thoughts and actions responding to or rejecting these affections as determined by the men themselves in their freedom. But the infernal influx into nature disregards the freedom of man, and enters immediately into corresponding ultimate forms. In this case, therefore, the affections of men, which serve the infernal spirits as entrance doors into nature, are inactive. They are merely channels; and the Lord alone can stop up these channels by holding back the evil spirits from approach, which He does by means of angelic spheres.

     But the Lord too has an immediate way to the ultimate forms of nature even as He reaches forth to them by means of men. By this He holds all things in His hand, preserving order in creation, and restoring it by His own immediate presence whenever it is in danger of being overthrown.

     The well known passage in A. C. 7270 gives us the general doctrine as follows: "There are continual successions, from the first, that is, from the Lord, to the last things that are in man, nay to the last things that are in nature. . . . In accordance with these successions influx takes place; for the Divine Truth which proceeds immediately from the Divine Good flows in successively; and on the way, or about each new successive, it becomes more general, and therefore grosser and more obscure; and becomes less active, thus more inert and colder. . . . But it should be well understood that the Truth Divine which flows into the third heaven, nearest the Lord, also at the same time, without successive formation, flows down even into the ultimates of order; and there too, from the first, He immediately governs and provides each and all things."

     All the Divine miracles are instances of the Lord's immediate rule over the ultimate things. Supremely we see this when the Lord, having prepared His approach by means of the heavens, caused His Spirit to enter immediately into the womb of the virgin; or when He, again descending at the same time through the heavens, deigned to take the scientific knowledges of Emanuel Swedenborg into His own hand, weaving out of them a Vesture of Glory for Himself, thus to stand forth in His Second Coming.

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This immediate presence in the ultimate is what is called the Divine Natural.

     As just indicated, the Lord manifests His immediate presence in the ultimates of creation when there is a threat of an overthrow of His order. He is perpetually there, preserving and keeping alive, but His presence comes to open view when the freedom of man is imperiled by disruption beyond permission. Nowhere in creation will He tolerate any least impediment to the very faculties contained therein. The Lord provides faculty,-everywhere,-that is, possibility of use to man; but afterwards it is for man to take the gifts of God to himself at his own pleasure and according to his own judgment: it is as it were for him to impart the qualities to them. This is done by his embracing them with affection,-affection received from heaven. There is no perception of quality apart from affection. The Lord Almighty creates, preserves, and restores. But having done so, He commands: "Replenish the earth, and subdue it!" (Gen. 1: 28.) And the things of His making He brings before man to see what he will "call" them: "And whatsoever man (Adam) called every living creature, that was the name thereof." (Gen. 2: 19.)

     In His Providence, therefore, the Lord grants faculty (possibility of use) by means of His immediate influx, and the use itself of it by His mediate influx through angelic affections.

     Having these two modes of approach, He directs all things from His own Love according to His own Wisdom. Man's freedom, the ends of infernal spirits, the inertness of nature,-none of these things stand in His way as obstacles; but all things are held within the bounds of order.

     Hence the Divine Providence of the Lord is in no way under any necessity. As we read: "While I was conversing with the angels respecting the Lord's Divine Providence, there were also spirits present who had impressed upon themselves that there was something of fate or absolute necessity in it. They supposed the Lord to act from that necessity because He cannot but proceed according to the veriest essentials, therefore according to those things, which are of the most perfect order. But it was shown them that man has freedom, and that if he has freedom it is not of necessity. . . .

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All things are most essential which are from the Lord; but they do not follow in order from necessity, but in accommodation to man's freedom." (A. C. 6487.)

     In all this the Lord has one concern only: the freedom and regeneration of man. The good uses which are from Him exist solely for the sake of man's spiritual enrichment; and the evil uses which emanate from hell, as also accidents, misfortunes, crimes, and wars, are permitted in order that they may serve as a warning and as a witness to the consequences of evil, that is to say, in order that by contrast they may testify concerning the genuine order of the Lord. Thus all things, even hell itself, are in the hands of the Lord. He who holds the Universe in His arms, and who numbers the hairs of our heads (Matt. 10: 30), is also the sole possessor of "the keys of hell and of death." (Rev. 1: 18.)

     But the warning of evil uses, and the Divine invitation contained in all good uses, would be utterly vain if we were not able to distinguish between them and to appraise them. To this end the Word of the Lord is given. The Word is the interpreter of our environment; it is the witness of the Divine Providence in and through it; and it is the strength of our hands and the light of our feet as we strive properly to do our part in it. The Word is God-with-us.

     It is clear, therefore, that the Word describes the quality of things, even as the influx of the Lord by means of spirits and angels enables us to perceive the quality of things.

     Thus the Word adds itself to the ultimate means of Providence, and we see how three means are in the hands of the Lord when He operates through His Spirit: Immediate influx through the soul into the body, and into nature, through which He preserves the order of creation; mediate influx, by which He invites man to love all that is of Him; and the Word, by which He instructs this love.

IV. Freedom.

     Through these three things the Lord preserves the freedom of man and leads him therein. By His immediate influx the very faculty of freedom is imparted, and by mediate influx and the Word it is opened up so that it may become active.

     Never and in no way does He lead man apart from his freedom.

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He is omnipotent, but not by compulsion; He is all-wise, but only warns and invites.

     Therefore trust in Providence is not a passive persuasion that all will come to the best simply because the Lord has power and wisdom. Trust is nothing but working together with the Lord; for He, proceeding and providing, never brings man to a new state except together with him.

     Thus are the three aims of Divine Love, administered by Divine Wisdom, fulfilled: The first essential,-loving others outside of Himself,-is satisfied by the imparting of the faculties of freedom and rationality to man (immediate influx); the second essential,-that of desiring to be one with them,-is served by His approach within the spheres of angelic affections, for God and man are conjoined only in the loves of His Kingdom (mediate influx); and the third essential,-making them happy from Himself,-comes to its rest when they make use of His Word, for by means of it they may co-operate as if of themselves, and this is happiness. Therefore the Divine gifts to men are freedom and its rationality, and in addition the means whereby these faculties may be used by them. There are no other gifts of God.

     Rightly we say: "The Lord is my Shepherd; I shall not want." (Psalm 23: 1.) But when our Shepherd would lead us, it is on condition that His words abide in us, that is, that we receive His laws of order in affection. Only then will His promise stand: "Ye shall ask what ye will, and it shall be done unto you." (John 15: 7.)

     The New Church is to be the new flock of the Divine Shepherd. He calls it together in order that He may lead it to new pastures of knowledge, and quicken it with the living waters of celestial truth. Only before His now Opened Word, therefore, may we kneel in worship and acknowledge: "The Lord is my Shepherd; I shall not want."
CHARTER DAY 1948

       MORLEY D. RICH       1948



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     OCTOBER 15-16, 1948.

     To every member of the General Church it is a wonder and a delight that the theme and practice of New Church education winds like a perpetual reveille above and through the many crosscurrents of opinion, conflicting interests, personal and institutional crises, problems and purely material satisfactions. Despite wars and depressions doctrinal controversies, and pressing external circumstances, this reveille has remained with us, clear and constant. And because it springs newborn each time from the infinite harmonies of Divine Truth, the simple theme is never monotonously repetitious. Rather, its restatement is always refreshing, recreational inspiration. Each occasion for its celebration brings forth a new arrangement of parts, different nuances and shadings, a change of emphases. It could be said that in this way the simple theme is being built into a symphony of concerted action, which will have increasing power in human society-power from the Lord to touch the heart and instruct the mind of the human race.

     If it is possible for human intelligence accurately to gauge and name the atmosphere, the new note, the variation of emphasis in any one occasion we would say that this year's celebration of Charter Day might be characterized as one of serious but hopeful re-examination of the underlying principles and purposes of New Church education, and self-examination as to the progress made in carrying them out. The charitably scholastic atmosphere of the Academy was also distinctly present in the remarks of all the speakers.

     On Friday morning, after the customary march to the Cathedral by the schools, the members of the Faculty and Board, and the ex-students bearing class banners, all joined in worship, and the Rev. Elmo C. Acton delivered the Address. Worthy of remark is the accurate logic with which he brought out the idea that, unless we constantly refer to and re-examine the revelations of Divine Truth, our celebrations will become traditional and sentimental. The speaker also delineated the doctrine concerning the illustration and enlightenment received by a man in his use, coupling this with an appeal to parents to recognize and support the illustration, which ministers and teachers receive in their use of education.

     Afternoon.-A considerable amount of excitement and entertainment was provided for the students, faculty and alumni by the football game in the afternoon. Exhilaration was furnished by the crisp air of a cloudless October day. Excitement was afforded by the Academy team, which, in a wide-open game, defeated Fort Washington Military Academy, 31-6, and this despite the most gloomy and direful prognostications.

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Entertainment, in the form of comedy-relief, was provided by one of the opposing backs, who insisted upon running all over the field in Tom Harmon fashion, backwards and forwards, and who became increasingly and obviously and ludicrously irritated when thrown for great losses of yardage. The reception and dance in the evening was an enjoyable close of the day.

     Banquet.-The principal event on Saturday was the Banquet in the evening. Approximately 450 people sat down to a very good dinner, served with much dispatch and efficiency. Toast mastered by the Rev. Dr. William Whitehead, the program was interspersed with songs and toasts, to which three new, or at any rate unfamiliar, songs were added.

     Initiating the formal program for the evening, Dr. Whitehead outlined briefly the origin of our celebration of Charter Day, which was instituted by Bishop N. D. Pendleton in 1917. He spoke of the fact that, in spite of the repeating cycles of peace, depression, fear and war, the Academy has continued to grow slowly. "The Academy founders," he said, "built better than they knew, but not better than they hoped." With these and other preliminary remarks, Dr. Whitehead introduced the purpose of the evening, which was to examine and re-examine the five principal purposes of the Academy as stated in the Charter.

     The first purpose stated in the Charter is, "Propagating the Heavenly Doctrines." Addressing himself to this subject, Mr. Raymond Pitcairn first gave some interesting sidelights on William Penn, who was so influential in introducing religious freedom to Pennsylvania and to the nation. Among other quotations, Mr. Pitcairn drew this most illuminating one from Penn's writings: "The Lord Jesus Christ is the one God." He then mentioned the sinister forces, which are at, work in the world to destroy this religious freedom. Our problem or endeavor is, not to uphold the right to proselyte, but the right to educate according to our own principles and lights and therefore our anxiety has to do with those who seek to regiment education by state control. Perhaps never in the history of the world has the need to propagate the Heavenly Doctrines been so urgent. In our despairful weakness and smallness, we may take hope from the painful and bitter experiences of the early Christian Church. The Lord has said, "Be of good cheer, for I am with you."

     The second purpose,-Promoting education in all its forms-was spoken of by the Rev. Dr. Charles E. Doering. He began with No. 4059 of the Spiritual Diary, which, after speaking of the truth that animals, because they are in the order of their lives, and because their affections are truly ordered, are born also into all the instinctive knowledges which they need, continues to say, "Man would have had no need to establish such artificial systems of science, and to learn them, nor to write so many books respecting the training of infants and children, if he had been in the love of true faith." From this, the speaker emphasized that the love of true faith is always the vital thing in all education. The first purpose of the Charter will be accomplished by the second, for to educate, according to Bishop W. H. Benade, is to impart goods and truths by and in affection at every age. Further, Dr. Doering pointed out that the second purpose also includes the establishment of schools.

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This is also a proper work of the Academy; the societies in which the Academy did this work are today the strongest societies of the Church. In conclusion, the speaker pointed out that we must use our heritage of the Writings, and of past perceptions, that the Lord may form our minds in a true faith, and may touch our hearts with a love for that true faith.

     Speaking to the third purpose of the Charter-Educating young men for the ministry-the Rev. Dr. Hugo Lj. Odhner began with the teaching of the True Christian Religion, that the Church is from the Word, and that its quality is according to its understanding of the Word. It was seen by the Academy from the first that soundness and purity of doctrine, and hence of understanding, could not be maintained in the New Church apart from an educated priesthood, which was not to be imbued with the falsities of the Christian Church. So the theological school was begun in 1877. Uniquely, the General Church is a doctrinal church. Its appeal is to be made to the love of spiritual truths. This contrasts with all other churches, in which authoritative Revelation has no real place, and which, therefore, cannot be doctrinal churches. So the General Church minister must present balanced doctrine by means of his analytical studies of Revelation; and to do this he must be trained in the true method of drawing doctrine from the Word. This begins in his college years, and continues through the three years of his theological school courses. Briefly describing the curriculum of the theological school, Dr. Odhner pointed out the necessity of supporting the education of the priesthood, so that sound doctrine may be preserved. In this regard, the Academy herself may be compared to the lungs, which purify the blood from the heart.

     The toastmaster then read a message of good will from Dr. Freda Griffith, the Honorary Secretary of the Swedenborg Society (London), who recently visited Bryn Athyn on behalf of the Society with a view to enlisting the aid and cooperation of the Academy in various translating and publishing enterprises. At the suggestion of Dr. Whitehead, a return message to the Swedenborg Society from the Academy was endorsed by the meeting.

     This piece of business made a natural introduction to the fourth purpose of the Charter: "Publishing books, pamphlets and other printed matter." Mr. Richard R. Gladish introduced this subject by speaking of publishing as an act peculiar and distinctive to this earth alone. Though it is a very awkward, limited and crude method of communication, when compared with the spontaneous inter-communication of the Most Ancients, yet it is a use indispensable to the rest of the universe, as we know. Enumerating the many and diverse activities of modern life, together with the competitions furnished by the staggering volume of worldly literature, the speaker sympathetically outlined the difficulty of the average New Churchman in finding time to peruse the many and varied periodicals of the Church, the books and pamphlets, not to mention the Writings themselves! He suggested that at least some of this difficulty might be alleviated by the earnest endeavor to provide a Church literature which would be easy to read and enjoy.

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This, indeed, might be one of the functions of the Academy, subsidiary to her fourth purpose. One of the efforts of the Academy in this line is that of publishing textbooks, which the speaker enumerated. But most of these texts are for the use of the theological school, and many others are needed.

     The fifth purpose of the Charter is, "Establishing a library." Mr. E. Bruce Glenn said that the purpose of our library is to serve as a repository record of all the previous purposes, and their resulting perceptions and actions in the passing generations. The founders of the Academy might be amazed by the size and appointments of our present library, but they would also ask awkward questions as to its use. The Academy Library is a repository for Divine and human wisdom, to gather the Lord's Word in all its forms; and therefore, among its more valuable functions is that of preserving original documents and first editions of the Writings. It is also a storehouse of human culture, which should strengthen, not weaken, our education. We must lead our children to judge the products of this culture, good and evil, by the truths of the Writings. We can best use the wealth of our library, (1) by using it for ourselves; (2) by stimulating our children to the reading of books; (3) by increasing it by our own writing.

     Before closing the program, Dr. Whitehead paid tribute to his colleagues on the Academy Faculty, all of whom without exception, through the years of his teaching experience, had been remarkable for a willingness to subordinate themselves to the use of education. This is typical of the Academy and her workers. We are working for and serving the new generation-that they may have their chance in natural life and in eternal life. So we are building stone by stone, little by little. It will be a long time before the Academy is an imposing institution, attractive and influential to the world at large. There is, perhaps, a protection in this. But meanwhile our present duties lie before us, to which we dedicate ourselves.

     Dr. Whitehead then called upon Bishop Willard D. Pendleton, as Acting President of the Academy, to conclude the banquet. Bishop Pendleton spoke of the uniqueness of the Academy as an educational institution, pointing to the fact that no other institution in the world had as a purpose education in all its forms,-elementary, secondary, college, and theological education. He further underlined Dr. Whitehead's tribute to the Academy Faculty. He had had the privilege, in the past two years, of seeing the Academy at work from top to bottom, in all its departments, with the result that he had been impressed with its uniqueness in regard to its personnel, also with the fact that the men and women of the various faculties all truly love what they are doing, and therefore have a devotion to the use which rises above all weaknesses and self-interest. We are fortunate that our children can be led, taught and inspired by them.
MORLEY D. RICH.
DIRECTORY 1948

DIRECTORY              1948



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GENERAL CHURCH OF THE NEW JERUSALEM.

Officials and Councils.

Bishop:     Right Rev. George de Charms.
Secretary:     Rev. Hugo Lj. Odhner.

CONSISTORY.

Bishop George de Charms.

Right Rev. Alfred Acton; Revs. A. Wynne Acton, Elmo C. Acton, Karl R. Alden, Gustaf Baeckstrom, W. B. Caldwell, C. E. Doering, Secretary, F. W. Elphick, F. E. Gyllenhaal, Hugo Lj. Odhner; Right Rev. Willard D. Pendleton; Rev. Gilbert H. Smith; Rev. W. Cairns Henderson.


"The General Church of the New Jerusalem"
(Incorporated).

OFFICERS.

Bishop George de Charms, President.
Mr. Raymond Pitcairn, Vice President.
Mr. Edward H. Davis, Secretary.
Mr. Hubert Hyatt, Treasurer.
Mr. L. E. Gyllenhaal, Assistant Treasurer.

EXECUTIVE COMMITTEE.

Bishop George de Charms; Messrs. Daric E. Acton, Kesniel C. Acton, Reginald S. Anderson, Edwin T. Asplundh, Griffith Asplundh, Lester Asplundh, Edward C. Bostock, Geoffrey S. Childs, Randolph W. Childs, Edward H. Davis, Richard R. Gladish, Theodore N. Glenn, Hubert Hyatt, Marlin W. Heilman, Alexander P. Lindsay, Harold P. McQueen, Donald Merrell, Hubert S. Nelson, Philip C. Pendleton, Harold F. Pitcairn, Raymond Pitcairn, Colley Pryke, Arthur Synnestvedt, Norman P. Synnestvedt, Harry C. Walter.

     Honorary Members: Mr. Charles G. Merrell, Mr. Rudolf Roschman, and Mr. Paul Synnestvedt.

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The Clergy.

Bishops.

DE CHARMS, GEORGE. Ordained June 28, 1914; 2d Degree, June 19, 1916; 3d Degree, March 11, 1928. Bishop of the General Church. Pastor of the Bryn Athyn Church. President, Academy of the New Church, Bryn Athyn, Pa.

ACTON, ALFRED. Ordained June 4, 1893; 2d Degree, January 10, 1897; 3d Degree, April 5, 1936. Pastor of the Society in Washington, D. C. Dean of the Theological School, Academy of the New Church, Bryn Athyn, Pa.

PENDLETON, WILLARD DANDRIDGE. Ordained June 18, 1933; 2d Degree, September 12, 1934; 3d Degree, June 19, 1946. Executive Vice President, Academy of the New Church. Professor of Theology, English and Education, Academy of the New Church, Bryn Athyn, Pa.

Pastors.

ACTON, A. WYNNE. Ordained June 19, 1932; 2d Degree, March 25, 1934. Pastor of the Olivet Church, Toronto, Ontario, Canada. Visiting Pastor of the Montreal Circle. Address: 2 Elm Grove Ave., Toronto 3, Canada.

ACTON, ELMO CARMAN. Ordained June 14, 1925; 2d Degree, August 5, 1928. Pastor of the Immanuel Church, Glenview, Illinois. Address: 12 Park Drive. Glenview, Illinois.

ALDEN, KARL RICHARDSON. Ordained June 19, 1917; 2d Degree, October 12, 1919. Visiting Pastor to the Canadian Northwest. Principal of the Boys Academy, Academy of the New Church, Bryn Athyn, Pa.

BAECKSTROM, GUSTAF. Ordained June 6, 1915; 2d Degree, June 27, 1920. Pastor of the Society in Stockholm, Sweden. Visiting Pastor of the Oslo Circle. Address: Svedjeviigen 20, Appelviken, Stockholm, Sweden.

BOYSEN, BJORN ADOLPH HILDEMAR. Ordained June 19, 1939; 2d Degree, March 30, 1941. Pastor of the Pittsburgh Society. Address: 299 Le Roi Road, Pittsburgh 8, Pa.

BRICKMAN, WALTER EDWARD. Ordained, 1st and 2d Degrees, January 7, 1900. Address: 818 Indiana Avenue, Weslaco, Texas.

CALDWELL, WILLIAM BEEBE. Ordained October 19, 1902; 2d Degree, October 23, 1904. Editor of New Church Life. Address: Bryn Athyn, Pa.

CRANCH, HAROLD COVERT. Ordained June 19, 1941; 2d Degree, October 25, 1942. Pastor of Sharon Church, Chicago, Ill. Visiting Pastor to the Western United States. Address: 5220 Wayne Avenue, Chicago 40, III.

CRONLUND, EMIL ROBERT. Ordained December 31, 1899; 2d Degree, May 18, 1902. Address: Bryn Athyn, Pa.

DOERING, CHARLES EMIL. Ordained June 7,1896; 2d Degree, January 29, 1899. Dean of Faculties, Academy of the New Church, Bryn Athyn, Pa.

ELPHICK FREDERICK WILLIAM. Ordained February 7, 1926; 2d Degree, June 19, 1926. Superintendent of the South African Mission. Address: 135 Musgrave Road, Durban, Natal, South Africa.

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GILL, ALAN. Ordained June 14, 1925; 2d Degree, June 19, 1926. Pastor of the Colchester Society. Address: 9 Ireton Road Colchester, England.

GLADISH, VICTOR JEREMIAH. Ordained June 17, 1928; 2d Degree, August 5, 1928. Address: 7646 South Evans Ave. Chicago 19, Illinois.

GYLLENHAAL, FREDERICK EDMUND. Ordained June 23, 1907; 2d Degree, June 19, 1910. Pastor-in-Charge, General Church Religion Lessons, and Religious Instruction in the Bryn Athyn Elementary School. Address: Bryn Athyn, Pa.

HEINRICHS, HENRY. Ordained June 24, 1923; 2d Degrees February 8, 1925. Address: R. R. 3, Kitchener, Ontario, Canada.

HENDERSON, WILLIAM CAIRNS. Ordained June 10, 1934; 2d Degree, April 14, 1935. Secretary of the Council of the Clergy. Pastor of Carmel Church, Kitchener, Ontario, Canada. Address: 37 John Street East, Waterloo, Ontario, Canada.

LEONARDOS, HENRY. Ordained, 1st and 2d Degrees, August 5, 1928. Pastor of the Rio de Janeiro Society. Address: Avenida Pres. Antonio Carlos 213, loja, Rio de Janeiro, Brazil.

LIMA, JOAO DE MENDONCA. Ordained, 1st and 2d Degrees, August 5, 1928. Pastor of the Rio de Janeiro Society. Address: Almirante Tamandare 23, Apto 201, Rio de Janeiro, Brazil.

ODHNER, HUGO LJUNGBERG. Ordained June 28, 1914; 2d Degree, June 24, 1917. Secretary of the General Church. Assistant Pastor of the Bryn Athyn Church. Professor, Academy of the New Church, Bryn Athyn, Pa.

ODHNER, ORMOND DE CHARMS. Ordained June 19, 1940; 2d Degree, October 11, 1942. Assistant Pastor of the Immanuel Church, Glenview, Illinois. Visiting Pastor, Chicago District and the Southern States. Address: 2700 Park Lane, Glenview, Illinois.

PRYKE, MARTIN. Ordained June 19, 1940; 2d Degree, March 1, 1942. Pastor of Michael Church, London. Address: 136 Friern Road, East Dulwich, London, S. E. 22, England.

REUTER, NORMAN HAROLD. Ordained June 17, 1928; 2d Degree, June 15, 1930. Pastor of the Akron Circle. Visiting Pastor of the General Church. Address: 1043 Gardner Boulevard, Barberton, Ohio.

RICH, MORLEY DYCKMAN. Ordained June 19, 1938; 2d Degree, October 13, 1940. Secretary of the Educational Council. Pastor of the Advent Church, Philadelphia, Pa., and Visiting Pastor of the Arbutus, Maryland, Circle, the New York Society, and the Northern New Jersey Circle. Address: 127 Elm Ave., Philadelphia 11, Pa.

ROGERS, NORBERT HENRY. Ordained June 19, 1938; 2d Degree, October 13, 1940. Pastor of the Durban Society. Address: 129 Musgrave Road, Durban, Natal, South Africa.

SANDSTROM, ERIK. Ordained June 10, 1934; 2d Degree, August 4, 1935. Assistant to the Pastor of the Stockholm Society, and Visiting Pastor of the Jonkoping Circle. Address: Brobyvdgen 24, Ensta Park, Roslags Nasby, Sweden.

SMITH, GILBERT HAVEN. Ordained June 25, 1911; 2d Degree, June 19, 1913. Address: South Shaftsbury, R. F. D. 1, Vermont.

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STARKEY, GEORGE GODDARD. Ordained June 3, 1894; 2d Degree, October 19, 1902. Address: Glenview, Illinois.

WHITEHEAD, WILLIAM. Ordained June 19, 1922; 2d Degree, June 19, 1926. Professor, Academy of the New Church. Address: Bryn Athyn, Pa.

Ministers.

CRANCH, RAYMOND GREENLEAF. Ordained June 19, 1922. Address: Bryn Athyn, Pa.

ODHNER, VINCENT CARMOND. Ordained June 17, 1928. Address: Bryn Athyn, Pa.

SIMONS, DAVID RESTYN. Ordained June 19, 1948. Address: Bryn Athyn, Pa.

STROH, KENNETH OLIVER. Ordained June 19, 1948. Assistant to Rev. Norman H. Reuter. Minister of the Detroit Circle. Address: 2021/2 Baldwin, Royal Oak, Michigan.


Authorized Leaders.

FRANCIS, EMANUEL. Authorized, August 31, 1948. Address: Emmastraat 26, Rijswijk, Z-H, Holland.

HELDON, LINDTHMAN. Authorized, July 1. 1948. Address: 13 Alexander Street, Penshurst, N. S. W., Australia.

LUCAS, LOUIS. Authorized, August 30, 1948. Address: 173 rue de Paris, Montreal 5/Bois, Seine, France.

British Guiana Mission.

Pastor.

ALGERNON, HENRY. Ordained, 1st and 2d Degrees, September 1, 1940. Pastor of the General Church Mission in Georgetown, British Guiana. Address: 273 Lamaha Street, Georgetown 4, Demerara, British Guiana, South America.

South African Mission.

Xosa.

KANDISA, JOHNSON. Ordained September 11, 1938; 2nd Degree, October 3, 1948. Pastor of the Queenstown and Sterkstroom Societies. Address: No. 132, Location, Queenstown, C. P., South Africa.

Basuto.

MOTSI, JONAS. Ordained September 29, 1929; 2nd Degree, September 30, 1929. Pastor of Quthing District. Address: Phahameng School, P. O. Quthing, Basutoland, South Africa.

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BUTHELEZI, STEPHEN EPHRAIM. Ordained September 11, 1938; 2nd Degree, October 3, 1948. Pastor of the Hambrook Society. Address: Hambrook Government School, P. O. Acton Homes, Ladysmith, Natal, South Africa.

LUNGA, JOHANNES. Ordained September 11, 1938; 2nd Degree, October 3,1948. Pastor of the Esididini Society. Address: Esididini, P. O. Kalabasi, Dannhauser, Natal, South Africa.

LUTLLI, MAFA. Ordained October 3, 1948. Minister of the Verulam (Natal) and Mayville (Durban) Societies. Address: do Central Factory, Canelands, Natal, South Africa.

MATSMNINI, TIMOTHY. Ordained August 28, 1938; 2nd Degree, October 3, 1948. Pastor of the Alexandra Township Society. Address: 165, 11th Avenue, Alexandra Township, Johannesburg, Transvaal, South Africa.

MKIZE, SOLOMON. Ordained August 21, 1938; 2nd Degree, October 3, 1948. Pastor of the Melmoth District. Address: Pangode Halt, Melmoth, Zululand, South Africa.

NZIMANDE, BENJAMIN ISHMAEL. Ordained August 21, 1938; 2nd Degree, October 3, 1948. Pastor of the Deepdale and Bulwer Districts. Address: do Inkumba Government School, P. O. Deepdale, Natal, South Africa.

SABELA, PETER HANDRIcK. Ordained August 21, 1938; 2nd Degree, October 3, 1948. Pastor of the Greylingstad Society and District. Address: P. O. Box 38, Greylingstad, Transvaal, South Africa.

SIBEKO, PAUL PEFENI. Ordained October 3, 1948. Address: 106, 10th Avenue, Alexandra Township, Johannesburg, Transvaal, South Africa.

VILAKAZI, ABEL DANIEL. Ordained October 3, 1948. Address: Hambrook Government School, P. O. Acton Homes, Ladysmith, Natal, South Africa.

ZUNGU, AARON. Ordained August 21, 1938; 2nd Degree, October 3, 1948. Pastor of the "Kent Manor" Society. Address: "Kent Manor," P. O. Entumeni, Zululand, South Africa.


SOCIETIES AND CIRCLES.

     In order to avoid confusion, it seems well to observe, in the Official Records and the Official Journal of the General Church, the recognized distinction between a "Society" and a "Circle."

     In general, a "Society" may be defined as a congregation under the leadership of a resident Minister or Pastor; while a "Circle" is an organized group receiving regular visits from a non-resident Minister or Pastor.
GEORGE DE CHARMS.
Bishop.
CHURCH NEWS 1948

CHURCH NEWS       Various       1948



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     STOCKHOLM.

Pastor Baeckstrom's Seventieth Birthday.

     A letter received from Mrs. Ahlberg has brought me an account of the way in which the Rev. Dr. Gustaf Bacckstrom was honored upon his attaining his seventieth year on October 14th. She also sends me a clipping from a Stockholm newspaper which features the event accompanied by his photograph.

     Highly esteemed in his native land, and well known by his many books and public lectures, he has been awarded a gold medal by Pro Patria, a Swedish philanthropic society dating from 1814, in recognition of his thirty-three years of distinguished service in his field.

     The New Church members of our Stockholm Society held a reception on October 14th at a private restaurant, Elfvinggirden, situated not far from Dr. Baeckstrom's residence at Appelviken. Owing to the illness of Mrs. Baeckstrom, the members could not be received at the pastor's home, which both of them very much regretted.

     But in their sunny garden there gathered a group of eleven children accompanied by their mothers. Dr. Baeckstrom's only grandchild, a boy two years of age, was among the little ones. The children sang a simple little song in honor of our venerable pastor, who received their homage from his balcony, deeply moved. After they had presented him with flowers, the children went to the home of Mr. and Mrs. Bertram Lidin where refreshments were served, and where the lovely infant twins of the family joined the company and were much admired.

     In the evening, about fifty persons gathered in the reception rooms of Elfvinggrrden, though more would have attended if they had not been prevented by illness. Mrs. Ahlberg had decorated the room with about fifty burning candlelights and a profusion of flowers. Coffee was served, and then Miss Ingrid Wiksjo sang a couple of songs. She is a singer by profession and a close friend of Miss Margit Boyesen. This was followed by a number of appropriate speeches.

     Then Mr. Holger Aresehoug presented the Pro Patria diploma and gold medal, handed to him by Miss Sophie Nordenskiiild, and Mr. Nils Lovin tied it in place with the ribbon around the neck of the recipient. The young people sang; a toast in honor of our pastor was honored; and all present cheered.

     Mr. Gosta Baeckstrom read aloud a letter of congratulation which had been received from Bishop Acton, also cablegrams from Bishop Pendleton and from the Rev. Hugo Odhner on behalf of the Bryn Athyn Society, and some sixty telegrams. Gosta, for himself and on behalf of his three brothers, expressed gratitude for his fathers love and his fatherly care. Mr. Bertram Liden contributed to the joy of the evening as he spoke in a lighter vein to his old friend and pastor.

     In responding, Dr. Baeckstrom talked of his experiences, and voiced his love for the New Church and his thankfulness for all that Providence had given to him. It had been his aim to establish the charity and the peace of the New Church in the society.

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     As a token of gratitude, the sum of eight hundred crowns was presented to Dr. Baeckstrom from his friends and admirers in Norway and Sweden.
SENTA CENTERVAL.
Bryn Athyn,
October 28th.

KITCHENER, ONTARIO.

     With a pleasant summer far past, we find ourselves in the fall rush of renewed activities. The social program opened on September 9th with a farewell party for our young people who were about to depart for the Bryn Athyn Academy Schools. The boys put on a good program of stunts, skits and dances, and provided the music as well. We said good-bye to fourteen would-be scholars, and sent them off well fortified with passports and voluminous visas which took most of the summer to procure.

     Classes were resumed in September with one new addition,-a Women's Philosophy Class for those who had expressed a desire to study Swedenborg's Philosophy. The Rational Psychology is being studied. The Women's Guild is hearing a series of lectures on the "Historical Content of the Word." The Senior Young People are beginning a study of Swedenborg's Worship and Love of God, and the Young People of high-school age are studying Heaven and Hell. The local chapter of the Sons of the Academy is hearing a series of five lectures on Education, given by the pastor.

     Friday Supper is again the social highlight of the week followed by Doctrinal Class, and both are well attended. The first two classes were on the Doctrine of Worship and the Rituals of Worship. In October a series of classes on Freedom was given by the pastor.

     At the annual meeting of the society. Mr. Fred E. Stroh, who has served the society for fifteen years as treasurer, asked to be relieved of the office this year and did not stand for re-election to the Executive Committee. We are very appreciative of all the work Mr. Stroh has done, and we know that it was far from a pleasant and encouraging task to keep the society on a sound financial basis.

     A Wedding.-On Saturday evening, October 9th, the marriage of Miss Marion Hasen to Mr. Daniel Lee Horigan was solemnized by the Rev. W. Cairns Henderson. The chancel was beautifully decorated with white gladioli, greens and candles. The bride wore a floor length dress of blush slipper satin with a yoke and bertha of Alenson lace from her mother's wedding dress. A finger tip veil was caught in a braided headdress. Miss Janet Hasen was maid of honor for her sister, while Gertrude and Elizabeth, also sisters, were bridesmaids. Mr. George Woodard was best man, and the ushers were John and Fred Hasen, Lee, Philip and John Horigan.

     Music for the service was played by Mr. and Mrs. Nathaniel Stroh and Marilyn Stroh on the flute, piano and violin respectively. Miss Alberta Stroh played the organ. A small choir sang "The Lord's Prayer." The reception was held in the assembly room, which was beautifully decorated with pink and white streamers and greens. Relatives and friends from Pittsburgh, Bryn Athyn, Toronto, Detroit and Windsor were on hand to celebrate the happy occasion.

     The School.-The opening exercises of the Carmel Church School were held on September 7th. Seventeen children are enrolled this year. Miss Rita Kuhl is teaching grades four and five, and Miss Marion Schnarr is teaching grades six, seven, and eight. The Rev. W. Cairns Henderson teaches Religion, Anatomy and Civics; Mrs. Cairns Henderson gives health exercises to the girls; Mr. Scott Havey teaches gym to the boys; and Miss Alberta Stroh plays the piano for music classes and for the Children's Service on Wednesday mornings.

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On October 15th the children enjoyed a picnic given by Theta Alpha, and on October 29th a Halloween party at the home of Miss Marion Schnarr.

     Thanksgiving.-We celebrated Thanksgiving Sunday on October 10th with a Children's Festival Service in the morning, followed by an adult service at which the Pastor delivered a sermon in which he showed how the Lord plants seeds of innocence, peace and mercy in the minds of infants. These seeds bear fruit in the power to think and will, and these fruits should be given to the Lord. If men think of spiritual things, and ultimate them with affection, the Lord pours out blessings of true and lasting happiness,-a spiritual harvest. At this service the pastor officiated at the baptism of Carol Ann, infant daughter of Mr. and Mrs. William Evens.

     Halloween Social-On Friday evening, October 22nd, the society shared the assembly room with numerous black cats, witches, and bats. Even huge black spiders hung dangerously from the ceiling, but did not seem to progress either up or down. Cornstalks drooped about the walls while jack-o'-lanterns glared from every corner. Weird and beautiful figures wandered about the room as everyone tried to guess the few well- disguised characters. Vivian Kuhl as a scarecrow and Mrs. Bob Schnarr as a scrub woman won prizes for the best costumes. The evening was run on the form of a radio program with dancing and stunts interspersed. Prizes were awarded to the accompaniment of appropriate singing commercials. Apple and pumpkin pie with coffee tasted just like mother makes them! The committee of high school young people did a good job all round.

     In October we welcomed home from Scotland Mr. Philip Heinrichs and his wife Anne and baby Henry Bruce.

     Our congratulations and best wishes go to Mr. and Mrs. Paul Bellinger (Barbara March) who were married on October 1st.

     A Pastor's Visit-The week-end of October 31st was a most pleasant and inspiring one for the society. The Rev. Bjorn Boyesen, pastor of the Pittsburgh Society, paid us a four-day visit and gave us the Opportunity to hold an assembly, even if it was just a Kitchener assembly. Mr. Boyesen's mother accompanied him, and it was delightful to welcome them to Kitchener and make their acquaintance as friends in the church.

     Mr. Boyesen met the men of the society Thursday night at the home of Mr. George Schnarr, where he addressed the Sons and the Philosophy Club on the subject of "The Origin and Nature of Evil." On Friday morning he visited the school and spoke to the children, and in the evening addressed the Women's Guild on "Friendships of Love." The paper dealt with the dangers of entering into internal and external friendships which are not based upon use or charity, but are merely for natural advantages. The speaker also dealt with the education of children, both by parents and teachers, showing how children should be led to develop into free, rational individuals, and not servants to the loves of their elders. The women of the Guild met in the assembly room at the church, which was beautifully decorated by Miss Alberta Stroh with colored leaves and fall flowers.

     On Saturday evening a banquet was held at the church. After a delicious meal, wine was sewed and toasts were honored. Mr. Henderson, as toastmaster, proposed the toast to the Church, and Mr. Leonard Hill the toast to our visitor, Mr. Boyesen. Then Mrs. Henderson, speaking in the Swedish language, proposed the toast to Mrs. Boyesen. Songs added to the spirit of the occasion. Mr. Boyesen then read a very interesting paper on the subject of "Prayer," showing its universal aspect as an acknowledgment by all living creatures that life is a gift from the Lord.

     Sunday morning, Mr. Boyesen preached at church on the subject of "The New Communion," pointing out the difference between the Communion in the Christian Church and the Sacrament of the Holy Supper in the New Church.

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The Lord's Divine Human and His conjunction with men were also well illustrated.

     Mr. Boyesen's visit ended all too quickly, and we hope he will have occasion to visit us again.
VIVIAN KUHL.

SHEPHERDSTOWN, WEST VIRGINIA.

     On August 22nd last, the Rev. Raymond Cranch conducted church service at "Rose Brake," the home of Miss Serena K. Dandridge and her cousin, Miss Nina Mitchell. Those present were: Miss Dandridge, Miss Mitchell, their friends, Mr. McKelvey, his daughter and grandchild, and the five members of the Trimble family. Mr. Cranch's sermon on Divine Providence in Regeneration was well adapted to the mixed congregation. The Holy Supper was administered to four communicants.

     In the afternoon, Miss Serena took us to her sheep farm some miles distant. There we sat down beside the large pond and read the 132nd Psalm, each of us reading a verse in turn. This was a sort of service of dedication, and the first ever held in that remote part of the Shenandoah Valley.

     This tract of several hundred acres has been in the Dandridge family for nearly two centuries, being part of a larger tract granted by Lord Fairfax of the Colony of Virginia. An adjoining farm is the summer home of Bishop Dandridge, of the Episcopal Diocese of Tennessee.

     In the evening, Mr. Cranch showed us a set of lantern slide pictures of both the Old and New Testaments, being part of a Visual Education Series. One of them-the Lord blessing little children-depicted Him as smiling. We all admitted that it was the first picture of the Lord smiling that we had ever seen.

     In her younger days, Miss Dandridge was secretary-treasurer of the SWEDENBORG STUDENT, a periodical edited by the Rev. John Whitehead, and devoted to the promotion of the study of the Writings throughout the New Church. Today she is a nexus spirit, delighting to bring together in the bonds of charity New Church people of all variations of faith. One need only wear the badge of New Church love and faith to receive a cordial welcome into her hospitable home.
ROWLAND TRIMBLE.

PITTSBURGH, PA.

     The new social committee, Mr. and Mrs. John Alden, assisted by Miss Miriam Smith and Mr. Philip Horigan, set a pace with the party on October 1st which opened the social season. It was a "Come As You Are When Called" party, and a gay and informal time was much enjoyed. "Uncle" Walter Faulkner, in his inimitable manner, was Master of Ceremonies, and Miss Zara Bostock highlighted the entertainment with a monologue.

     We now have a monthly society newspaper, "The Pittsburgh Reporter." Mr. Leander P. Smith is the editor, and his assistants are: Miss Doris Bellinger, Miss Phyllis Schoenberger, Mr. Robert Blair, Mr. John Frazier, Mr. Lee Horigan, and Mr. Walter Schoenberger. The paper serves the purpose of providing a calendar of coming events and news of local happenings among the members. The two issues we have had promise well for the future.

     The Children's Services were resumed on October 3rd, and Quarterly Communion was administered at the adult service of worship that day. Friday Suppers and Doctrinal Classes began on October 8th, as also the Young People's Classes and the High School Students' Class in Religion.

     We were delighted to have the Rev. and Mrs. Karl R. Alden with us for the week-end of October 22nd. After an excellent Friday Supper, we heard Mr. Alden's spirited account of his summer's trip to the Canadian Northwest, illustrated with the pictures he took of our fellow church members out there.

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His audience was most attentive. In the "seventh inning stretch" between the talk and the pictures, the children who were sitting in front rows rushed back to their parents and begged them not to leave.

     On Saturday evening the Pittsburgh Chapter of the Sons of the Academy met at the home of Mr. Walter Horigan, where Mr. Alden reviewed the results of the recent accrediting of the Boys' Academy, and gave plans for the future. He also entertained the Sons with his famous violin, accompanied by his sons, John and Gideon.

     On Sunday morning the children's service and the adult service which followed were conducted by Mr. Alden, who preached on the words to Elijah, "Thou man of God, the king hath said, Come down!" (II Kings 1: 9.)

     The Rev. and Mrs. Norman H. Reuter and their three children visited us over the week-end of October 29th. We are always happy to have them with us, and feel that they are our neighbors.

     The doctrinal class after the Friday Supper was conducted by Mr. Reuter, whose subject was "Time and Space," Based upon the teaching in the Apocalypse Explained, no. 1219. On Sunday he conducted the services for children and adults, the text of his sermon being, "Greater love hath no man than this, that a man lay down his life for his friends." (John 15:13.)

     The visits of the Aldens and the Reuters were occasioned by the absence of our pastor, the Rev. Bjorn Boyesen, who was visiting our societies in Kitchener and Toronto.

     Halloween reigned supreme for the children. Theta Alpha sponsored two parties. The "youngest set" (grades 1 to 4) made merry at the home of Mrs. Charles Brown on Friday afternoon. On Saturday at four o'clock the ghosts, goblins, shinoos, babies, circus hawkers, coolies, and the witches took over the Frank L. Doering's basement (grades 5 to 8), and a tired and well-filled crowd departed in parents' cars at seven o'clock.

     Obituary.-Mr. Jasper Emanuel Swedenborg Hunter passed into the spiritual world on October 6th at the age of ninety-one years. He was the son of Robert and Ellen Robb Hunter, pioneers in the church in Pittsburgh. He was the last one of a large family, and while he did not take an active part in the society, many knew him and will miss him. The Rev. Bjorn Boyesen conducted an appropriate and impressive memorial service in the church on Thursday evening, October 7th.
ELIZABETH R. DOERING.

TORONTO, CANADA.

     The Olivet Society had the pleasure of a visit from Mrs. Freda G. Griffith, Ph.D., B.A., who spent a September week-end with us and gave a very interesting talk on the work of the Swedenborg Society, London, of which she is Honorary Secretary.

     The Rev. Bjorn Boyesen spent four days with the society late in October, commencing Sunday, the 24th, when he preached a dynamic sermon on "The New Communion."

     On Monday the ladies gathered at the home of Mrs. Lenore Bellinger to hear his paper on "The Friendship of Love," which proved an illuminating and discussive subject for the feminine mind.

     Mr. Boyesen addressed the men on Tuesday evening at the home of Mr. Theodore Rothermel, giving a paper on "The Origin of Evil" which brought forth an earnest discussion. On Wednesday, in place of the doctrinal class, we heard a consideration of one aspect of the subject of "Prayer," for the most part emphasizing the prayer that is offered to the Lord by all created things, as flowers and animals, quoting at one point, "even the very stones would cry out."

     During the days of his stay the children enjoyed his presence at the Day School, where he gave lessons on various subjects and delighted his small but attentive classes.

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     Mrs. Boyesen accompanied her son, and we were all very glad of this opportunity to become acquainted with her. The Olivet Society looks forward to further visits from these two good friends.

     Halloween by no means passed unnoticed. On Friday, October 29th, the children had a lovely party under the auspices of Theta Alpha and the particular convenership of Mrs. Robert Brown. The guests arrived in pretty, quaint, and humorous costumes, making it possible to choose the best; so prizes wee given for the various games which were played with right good will.

     On Saturday night the assembly hall was transformed into a weird and wonderful place. Spooks, witches and an awesome scarecrow created the right atmosphere for the weird gathering of people who danced and played and ate together, with enough fun for everyone and some left over. Costume prizes, for originality, went to Mrs. Clara Swalm as The Balloon Lady, and to Mr. A. Wynne Acton for his representation of present-day advertising. A special award went to Miss Edina Carswell who came in an authentic Indian outfit.

     The committee for this very successful evening were: Mr. and Mrs. Bruce Scott; Mr. and Mrs. Keith Frazee; with the assistance of Miss Kathleen Barber and Messrs. Ivan Scott and James Swalm.

     On the same evening, Mrs. Healdon Starkey, assisted by Mrs. William Charles, gave a party for the "in-betweens," who were too young and too old for the other parties. This proved to be a very happy occasion which lasted beyond the stated limit, as all were having such fun.
VERA CRAIGIE.

NORTH ST. PAUL., MINN.

     This is our first news letter to NEW CHURCH LIFE, and we hope by periodic reports to keep your readers informed of the activities and the growth of this Circle.

     Our August pastoral visit covered a period of three days instead of the usual two. The Rev. Ormond Odhner was accompanied by Mrs. Odhner, and we certainly wish Joan could do this more often. The week-end began with an informal class on Friday evening at the home of Mr. and Mrs. King Wille. No children's classes were held on Saturday, as we were saddened by the death of Mrs. Vitus Boker the day before.

     Mother Boker was one of the original members of our circle. She was born 83 years ago in Denmark, and came to this country with her husband in the early 1900's. Her life was devoted to her family of three sons and one daughter. The pleasure she found in church services and gatherings was an inspiration to us all. We shall greatly miss her presence, though we know that her use will continue.

     The regular adult doctrinal class was held on Saturday evening at the home of Mr. and Mrs. Walter Zick. The service on Sunday was followed by a picnic on the Coulter's lawn. Our croquet prowess was well demonstrated, and we may soon have a team with which to challenge other church circles.

     Mr. and Mrs. Walter Horigan of Pittsburgh stopped for a brief visit on their way west. We hope many others will do the same, as each such visit makes us feel more closely, related to other church groups.

     Our September class welcomed many of our summer vacationers home. With this class, Mr. Odhner concluded an interesting series of lectures on the World of Spirits. After church it was announced that his visits will be made every second Saturday and Sunday of the month.

     The October gathering was held at the farm of Mr. Vitus Boker, where a refreshing supper was followed by a class on the subject of Divine Providence which brought forth a lively discussion. Thee were 19 of the circle present, counting children, and a very happy and congenial sphere prevailed.

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     On Sunday, October 10th, our pastor officiated at the baptism of Susan Margarete, daughter of Mr. and Mrs. Bernhart Salminen (Thyra Schroder). Miss Senta Centerval, of Stockholm, was present at this service, and it was a pleasure to welcome her.

     This brings us up to date, and with the promise of a busy winter ahead we hope to send another letter in the near future.
PAULA F. WILLE.

BRYN ATHYN.

     The new season of activity in society uses was heralded by the wedding bells of four marriages solemnized in the Cathedral.

     On Sunday evening, September 26, an appreciative audience in the Assembly Hall heard the Rev. Karl Alden's most interesting account of his summer's visit to the Canadian Northwest, which was illustrated with the photographs he had taken on the trip.

     The first Friday supper, on October 1st, preceded the Annual Meeting of the Bryn Athyn Church. Reports of the various departments were presented and discussed, and much necessary business was transacted.

     In the absence of Bishop de Charms, the Rev. Hugo Lj. Odhner, Assistant Pastor, presided. And the Treasurer, in the course of his report, voiced the society's appreciation of Dr. Odhner's fulfilment of the pastoral duties during the Bishop's illness last winter and his present journey overseas.

     Mr. Donald Coffin reported on the "banks" distributed among the members and the quite amazing amounts thus collected for the support of various and sundry uses of the society. Four members were elected to the Board of Trustees: Messrs. Harry Walter, Nathan Pitcairn, Charles S. Cole, Jr., and Dr. Andrew Doering.

     Dr. Odhner announced that Mr. William R. Cooper had accepted the position of Committee on the Roll, and Mr. Lester Asplundh that of Chairman of the General Assembly Committee. He also stated that the subjects of the Friday doctrinal classes would not be in series. but on various chosen topics; also that the Young People's Classes would be held at the Club House on Tuesday evenings, and the classes for Young Married People in the same place on Wednesday evenings.

     The concluding remarks of Dr. Odhner were of great use to us all. After thanking the ministers who have assisted in the worship, and the host of voluntary workers among the members who perform so many uses in the society, he closed by saying:

"The real progress of the church is the progress of the uses in the privacy of our hearts. The strength of the church depends upon the reading of the Word and the Writings and our devotion to simple things."

     Women's Guild.-At the first Fall meeting of the Guild, the Friday suppers under new management-Mrs. Hugo Odhner being the new "manager"-were discussed; also the Fair that is to take place on November 6th. This Fair is going to be well. not a Fair to end all Fairs, but one that is to set a pattern for future Fairs. It will be a gala evening, with dancing in the gym, games, a snack bar, and booths from which will be sold practical things such as children's clothing, aprons, baked goods, candies, and what not. This Fair is the Guild's pet project for the year, as the proceeds will he devoted to the purchase of Friday supper kitchen equipment, especially coffee urns.

     After the business and discussion of this meeting the ladies were given a real treat by Mrs. Robert M. Cole and Miss Aubrey Cole who told us about their summer's European trip.

     The Bryn Athyn Repertory Theatre, under the direction of Mrs. Viola Ridgway, has recently presented "Tom Sawyer" with Donnie Price in the title role. It was excellently done, and afforded a most enjoyable evening's entertainment.

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     Club House.-On October 10th the Sons of the Academy Chapter held a supper at which Mr. Leonard E. Gyllenhaal described the recent building alterations at the Academy, providing especially for the greater convenience of the treasurers, the offlee staffs, and the book room. The supper guests were then invited to go Oil a tour of inspection, that they might see the building improvements for themselves.

     The Young People's Classes, held on Tuesday evenings at the Club House, are being conducted by the Rev. Hugo Lj. Odhner; and the Young Married People's Classes, held there on Wednesday evenings, are being conducted by the Right Rev. Willard D. Pendleton.

     During the Charter Day celebration, October 15-16 the Club House was the rallying point for the social meeting of the many guests who had come from the four points of the compass in such numbers as to make of that event what might be termed a Little Assembly.

     The Bryn Athyn Town Meeting was held on the evening of October 24th, with Randolph W. Childs, Esq., as Moderator. The speakers and their subjects were: Mr. Philip C. Pendleton, "The Country's Domestic Relations"; Mr. Richard Kintner, "Labor"; and Dr. William Whitehead, "Our Foreign Policy." It was a very lively and illuminating program.

     It has been a special pleasure to welcome, as overseas visitors, Miss Senta Centervall, of Stockholm, who will attend classes in the Academy until March, and Mr. and Mrs. Elisie Hussenet, members of our Paris Society who came from France for a brief stay in this country.
LUCY B. WAELCHLI.

OBITUARY.

Mr. Ragnar Boyesen.

     The pharmaceutist at the large Ullevaal Hospital at Oslo, Norway, Ragnar Boyesen, after a long and trying illness, passed into the spiritual world on the 4th of September at the age of almost 80 years.

     His father, Carl August Boyesen, a captain in the Norwegian Army, received the New Church through his brother, Adolf Teodor Boyesen, who was then a lieutenant in the same army. Adolf had become interested by reading Heaven and Hell, borrowed from a lending library in Oslo. He left the army and went to the Convention Theological School to study for the ministry. After his studies there he first became priest in Copenhagen, later in Stockholm-the first New Church minister here.

     His brother, Carl August, succeeded in interesting his children in the New Church, and they remained faithful to it during their whole life-and this at a time when the New Church was almost entirely unknown in Norway.

     In 1894, Ragnar Boyesen was the founder of the first Norwegian manufactory of pharmaceutical preparations, which was later taken over by the present A/s Apotekerens Lab oratoriunt. In the year 1912 he was a member of a commission for the revision of taxes on medicine. For years he was a member of the administration and president of Norges Farmaceutiske Forening (The Association of Pharmaceutists in Norway), also president of Norsk Faruiaceufisk Selskap (Norwegian Pharmaceutical Company), and a member of the administration of Pharmaceutist Industry. He worked with a number of inventions which bear witness to his wide-awake intellect.

     Through his work he was a well known man, and had many friends, some of whom took advantage of his trustfulness and optimism for their own profit. If it were not for that he would have been better off in worldly goods than he was. For the New Church in Oslo he has been an invaluable support since the first time I gave lectures there, in November, 1926.

     In his hospitable home, where he lived with his two sisters, Alette, who passed into the other life before him, and Anna, who survives him, all our New Church meetings and even services were held at first, before we began to hold public worship; and most of the meetings have been held there until recently.

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During all these years I have personally enjoyed the greatest hospitality and kindness, and found a cherished refuge in this friendly home.

     Great, therefore, is the emptiness and feeling of regret after the passing of this dear old friend. He will ever be gratefully remembered by his relatives, who were near to his heart and the objects of his never failing care and attention, and by many, others who will remember him as the faithful old friend with the kindly smile.

     He wanted me to come to him before his death, and therefore I went to Oslo on the 28th of August in response to his call. The interment took place on the 7th of September at 10 o'clock in the morning at the new crematorium, which is so large that I was afraid I would not be heard, the acoustics being very bad indeed. Yet the large number of people who came could hear very well.

     Many flowers had been sent. A beautiful solo was sung, "The Prayer of a Singer," by Grieg, I believe, and then all sang the well known "Nearer my God to Thee." I spoke on the words, "I shall see you again, and your hearts will rejoice." (John 16:22.) Remarks were also made by others who were representatives of his field of work. The occasion was described in three of the Oslo daily papers. It was the first time a New Church funeral had taken place there, and it seems to have made a great impression.

     During this visit to Oslo the members and interested friends met twice in the home of Miss Aslaug Hoidal for an evening of asking and answering questions and discussion, and there was evidently a lively interest. Two young men, students at the university, have become much interested of late. These, with three or four others newly interested, were present on these occasions, in addition to our own members. Two services were held, and at one of these the Holy Supper was administered.
GUSTAF BAECKSTROM.

[Editorial Note: The Rev. Adolf Teodor Boyesen, mentioned in the above account, was the grandfather of the Rev. Bjorn A. H. Boyesen and his sister, Miss Margit Boyesen.]

Academy Fire.-For the information of readers residing at a distance from Bryn Athyn we regret to report that a destructive fire on the evening of November 11th left little but the stone walls of the central Academy building, Benade Hall, which has served so many important uses since its dedication on April 6, 1902. (See NEW CHURCH LIFE, 1902, pp. 237-279.)

     We are glad to say that the files containing important records were carried out of the burning building by many willing hands, and some of the school equipment was salvaged in like manner, although there was considerable loss to the institution and to individuals in the damage of the contents by fire and water. It is expected that the work of the schools will be carried forward with little interruption by using other Academy buildings for classrooms and laboratories.

     The fire was of incendiary origin, and a young man from a nearby town, who has been under police surveillance in connection with other fires, was taken into custody at the Academy and has admitted starting five big fires in recent months.
GENERAL ASSEMBLY 1948

GENERAL ASSEMBLY       GEORGE DE CHARMS       1948



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. CHURCH NEWS.

Announcements




     The 19th General Assembly of the General Church of the New Jerusalem will be held at Bryn Athyn, Pennsylvania, from Wednesday, June 15th, to Sunday, June 19th, 1949, inclusive.

     The Program and other Information will be given in later issues of NEW CHURCH LIFE.
GEORGE DE CHARMS,
Bishop.