FIFTH SOUTH AFRICAN ASSEMBLY       NORBERT H. ROGERS       1949

NEW CHURCH LIFE

VOL. LXIX
JANUARY, 1949
No. 1
DURBAN, NATAL, SEPTEMBER 14-19, 1948.

     Held at the Church Hall, 125 Musgrave Road, the Fifth South African Assembly of the General Church of the New Jerusalem formed a happy climax of an intense fortnight of meetings, classes, and social activities, at which both Bishop and Mrs. George de Charms gave of themselves freely, providing us all with much food for thought as well as enjoyment. We keenly felt the pleasure of having them visit us again, and the privilege of having our Bishop preside at our Assembly. It made us realize that ten years is too long an interval between Assemblies and Episcopal Visits; and we look forward to the time when air travel will no longer he a luxury, but a practical means of a more frequent interchange of visitors between the Durban Society and other centers of the Church.

     For the most part, members and friends living away from Durban were unfortunately unable to attend the Assembly, but it was a pleasure to have with us Mr. and Mrs. C. H. Pinnell, of Muizenburg, Cape Province, and, from Natal, Mr. and Mrs. L. I. Levine, of Creighton, Mr. L. Buss, of Kranskop, Mr. and Mrs. S. F. Parker, of Umtwalumi, and Mrs. X. de Gersigny, of Gillets.

     The four sessions of the Assembly were all held in the evening, and were attended respectively by 59, 40, 49, and 41 persons. The program also included a Banquet on Saturday, and Divine Worship on Sunday. The excellent refreshments served at each session by Mrs. J. J. Forfar, and the delightful afternoon tea on Sunday at "Rockhaven," the lovely home of Mr. and Mrs. A. C. Braby, contributed much to our enjoyment of the Assembly.

. First Session-Tuesday, 14th September.

     Bishop de Charms opened the Assembly with prayer and the reading of Psalm 50.
     In declaring the Fifth Assembly in session, the Bishop welcomed this gathering of New Church men and women. He spoke of the importance of assemblies, and of their usefulness, not only to those in attendance, but also to the Church as a whole. On behalf of Mrs. de Charms and himself, he also expressed thanks for the welcome shown to them since their arrival in South Africa.

     The Report of the Fourth South African Assembly; held at Durban, August 9-14, 1938, was accepted as published in NEW CHURCH LIFE for January, 1939.

     Rev. F. W. Elphick was appointed to prepare a Memorial Resolution to be presented for action at the last session.

     Rev. F. W. Elphick then took the chair, and introduced Bishop de Charms as the speaker of the evening. The subject of the address was 'The Lord's Own with Man' (p. 6), and the clear manner in which the Bishop brought out the essentials of this very deep subject was much appreciated.

     The discussion which followed the address consisted mainly of questions addressed to the Bishop.

     Second Session-Wednesday, 15th September.

     Rev. F. W. Elphick opened the session with prayer and the reading of Psalm 84 and heaven and Hell, nos. 432-434.

     Mr. L. G. Pemberton then read a paper on "The Ingredients of Life." This address erred, perhaps, in being so short, but it more than made up for this by the way in which it displayed much affection for the Writings and reflection upon their teachings. As this is only the second time that a layman has addressed an Assembly in South Africa, we feel constrained to note here that Mr. Pemberton's paper demonstrated that laymen have much which they can and should contribute to the thought of the Church.

     Most of the discussion again took the form of questions.

     Third Session-Thursday, 16th September.

     Rev. Norbert H. Rogers opened the session with prayer and the reading of Matthew 22: 15-22 and Heaven and Hell, nos. 15, 16.


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     Mr. L. G. Pemberton presented a message to be conveyed by the Bishop to the General Assembly that is to be held in Bryn Athyn in June, 1949. This was unanimously adopted.

     In view of the necessity of having the Assembly Photograph taken after the Service on Sunday, it was decided to start the Service at 10.45 am, instead of the usual time.

     Rev. F. W. Elphick then delivered an address on "Principle and Personality," in which he brought out the distinctions and relations between the two on various planes, from that of abstract theology to the practical problems of daily life.

     On this occasion, only the clergy took part in the discussion.

     Fourth Session-Friday, 17th September.

     Bishop de Charms opened the session with prayer and the reading of Isaiah 57: 13-21 and 58: 10-14.

     Rev. F. W. Elphick presented the following Memorial Resolution:

"WHEREAS the Lord, in His good Providence, has removed a number of our members and friends into the spiritual world since our last Assembly, held in 1938; be it RESOLVED that the Fifth South African Assembly of the General Church of the New Jerusalem, meeting in Durban from the 14th to the 19th of September, 1948. express its deep appreciation of their services to the Church here on earth. And further, be it RESOLVED that this Assembly record its admiration of and its gratitude to those who, during the last World War, made, either directly or indirectly, the 'Great Sacrifice' in defense of their country and in the cause of Freedom."

     The Resolution was unanimously adopted by a standing vote.

     Mr. G. D. Cockerell moved a vote of thanks to Mrs. J. J. Forfar for so ably taking charge of the refreshments at each session. The motion was unanimously adopted.

     Rev. Norbert H. Rogers then read a paper on "Providence," in which he stressed the truth that Providence is a necessity of the Divine Love, which is manifested in all its operations, and even in the case of permissions.

     And once more the discussion consisted mainly of questions.

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     Assembly Banquet-Saturday, September 18.

     This function had been awaited with perhaps keener and more general anticipation than any other. This was due not merely to the delightful social intercourse and mental stimulus that were expected, but also to the fact that a committee of men had undertaken to provide the material food for the evening. This committee, after careful consideration, had placed its problems in the capable hands of a professional caterer-an experiment which turned out very satisfactorily!

     The Toastmaster, Mr. J. J. Forfar, opened the Banquet very appropriately by calling upon us to sing "Our Glorious Church," after which he asked the Bishop to lead us in the Blessing.

     When the natural appetites of all had been satisfied, the Toastmaster introduced Mr. N. G. Edley, who spoke on the highlights of the trip to America which he and Mrs. Edley had taken earlier in the year, and who very ably conveyed to us something of the spirit and inspiration they had found in Bryn Athyn and in Glenview, the only societies they had been able to visit.

     The second speaker, Rev. Norbert H. Rogers, spoke on love as being the essential of the worship and life of the church, and of its being something that cannot be learned, but that is communicated and activated especially through New Church men and women gathering together in the sphere of the church.

     By special request, the third speaker, Mr. G. D. Cockerell, read a paper that had been written some time ago by Bryn Athyn's famed Don Rose on the general subject of bringing up a large family.

     And finally, Bishop de Charms spoke on the growth of the church as being dependent, not merely upon its priests, nor upon its laymen, but upon both its priests and laymen together.

     There were two speakers from the floor. Rev. F. W. Elphick commented upon the use of Assemblies and Episcopal Visits, and suggested that the assemblies at least be held every five years. Mr. L. I. Levine stressed our need to know more about our Native Missions, and voiced the plea that we give them greater support.

     During the course of the program a Message of Greetings and Good Wishes from "a large assembly of members of the General Church in Bryn Athyn" was read, and was received with great appreciation.

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And our good wishes were extended to Miss Jane Forfar, whose imminent departure for Bryn Athyn was announced.

     A very pleasant feature of the program was the singing by a male trio consisting of Messrs. H. S. Forfar, J. A. Cockerell, and L. G. Pemberton, who rendered a song, the words of which had been especially written by Mr. J. B. Mumford.

     The Banquet closed with the singing of "Abide With Me" and the pronouncing of the Benediction.

     Sunday, 19th September.

     The Church was well filled with both children and adults at the Children's Service on Sunday morning when Bishop de Charms gave an address on "Houses in Heaven."

     At the Assembly Service, the Bishop preached an inspiring sermon on "The Spiritual Affection of Truth." Three ministers took part in this Service and in the administration of the Holy Supper, which helped to make it a very special occasion, at which a very powerful sphere of worship prevailed, and which brought the Assembly to its conclusion in a most appropriate manner.
NORBERT H. ROGERS,

Secretary.

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LORD'S OWN WITH MAN 1949

LORD'S OWN WITH MAN        GEORGE DE CHARMS       1949

     (Delivered at the Fifth South African Assembly, September 14, 1948, and at a Meeting of the New Church Club, London, July 30, 1948.)

     We read in the Arcana Coelestia, no. 9338: "The Lord does not dwell with an angel except in His Own with him. In like manner He dwells with a man; for the Divine must be in what is Divine, and not in what belongs to any man." This teaching is repeated in varying form in many passages of the Writings, and a right understanding of it is of the highest importance. For on this depends that truly rational concept of the relation between God and man which is now for the first time revealed in the Heavenly Doctrine, and which is to be the distinguishing characteristic of New Church thought and faith. It is for this reason that we have proposed, on the present occasion, to inquire what is meant by this teaching.

     In the ordinary usage of the term, that is said to be one's "own" which belongs to him by right of possession. In this sense, all things in creation belong to the Lord. He is their original Creator, their perpetual Preserver. Apart from Him they have neither being nor existence. He exerts over them absolute control. They may be said, therefore, to be His very "own." This idea is clearly expressed in the opening words of the twenty-fourth Psalm: "The earth is the Lord's, and the fulness thereof; the world, and they that dwell therein." This also is the meaning of the teaching given in the Writings that "the Lord alone has 'proprium,' or what is His 'own.'" Man can possess nothing in his own right, since all that he has, and all that he is, he derives from the Lord.

     This, however cannot be the sense in which the word "own" is used in the passage above cited. For there it is clearly implied that man does possess a "proprium" in which the Lord cannot dwell. There is another meaning attached to the term in common parlance. That is said to be one's "own," or to "belong" to him, which is characteristic, and by which he is distinguished from all others. All created things are distinguished from God in that He is infinite, while they are finite.

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It follows that finition belongs to creation, and that it does not belong to God. It consists of limits and boundaries, which cannot be ascribed to God. In this sense, every object in the universe has a "proprium," or something that is its "own," by which it is distinctly set apart from every other object, and indeed is set apart from God Himself. Without this distinction we would fall inevitably into the fallacy of pantheism, namely, that, because all things have been created by God, because they are produced from the one only substance which is God, therefore they are God. This conclusion does not follow, simply for the reason that while all things belong to God by the right of possession, their finite qualities and attributes do not belong to Him. These are the very opposite, the very antitheses of the Infinite. In these things the Divine cannot dwell, but only in its "own," that is, only in what is infinite.

     Now how can the Divine dwell only in what is infinite, and yet, at the same time, be everywhere present with what is finite? The answer is given in the Writings in this way. The Lord, by creation produced finite forms in successive degrees, from the "first natural point," which is the beginning of finition, even down to the ultimates of nature,-the "substances at rest, such as are in the earths." These forms, from highest to lowest, are in themselves dead. They consist of qualities and attributes which render them utterly distinct from God. But into these dead forms the Divine life inflows moving them, animating them, directing them, each in a different way, to the fulfilment of its appointed use. By such influx the Divine Life is not finited. It remains infinite, even down to the ultimates of nature. By it the Lord is immediately present, minutely permeating the whole of His creation. And this omnipresent life is the Lord's "own" in which He dwells.

     The influx of life is what is called the Divine Proceeding, and we are told that whatever "proceeds" from the Lord is the Lord, while that which is "produced" by the Lord, by the process of creation, is not the Lord. It is therefore only by means of the Divine Proceeding that the Lord can be present in and with the finite objects of His creation. This is true, not only of nature, but of man, as the crown of creation. It is true of man, not only as to his hotly, but also as to his mind or spirit which lives after death. For the mind, as well as the body, is a created organism.

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And while it is formed, not of natural, but of spiritual substances, these substances also are finite, and by all their qualities and attributes are distinct from God. Every man, by creation, by heredity, by training and education, comes to possess a form of mind by which he is distinguished from every other man. This form has its limitations, its boundaries. By these man is adapted for the performance of one use, and by that very fact is not adapted for the performance of another use. These limitations are the very man himself. In them reside all his characteristic qualities and attributes. They are his very "own" his "proprium"; and in this proprium the Lord cannot dwell.

     Further, we must understand that finition is not confined to objects, or organisms, but extends to their activities. When Divine Life inflows into an organism and moves it, the resulting motion, although produced by the infinite, is not itself infinite. It is not part of the Divine Proceeding. It is a creation which, although "from God," is not God. It takes on, indeed, the finite limitations, the qualities and characteristics of the organ that is moved. This may be well illustrated by the human body. The life which animates the body is infinite. It produces all life, all motion, in the body. Apart from it, the body would be utterly inert and dead. Yet the heating of the heart, the respiration of the lungs, the pulsation of every living cell, is not infinite. Each is distinctly different, and the difference is exquisitely determined by the form of the organ that is moved. Thus the hand moves in one way, the eye in another, the tongue in another. The motions of each are limited, and in these limitations the Lord does not dwell, but only in the infinite life which produces this finite activity.

     What is here said of natural activities-the motions of material objects-applies with equal force to the spiritual activities of the mind. The mind, we are taught, is an organism composed of spiritual substances. The activities of those substances are what we call affections and thoughts. These are produced in the mind by inflowing life. They are the effects of such influx, the motions resulting from the animation of life. But because the mind is a finite organism, it can move only in a finite way, and therefore these motions are finite. They express and portray the qualities and attributes of the mind which is moved. They are but extensions of that mind, by which its qualities may he communicated to others.

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They possess all the limitations of the mind in which they are produced; and in these limitations the Lord cannot dwell. This is equally true whether the affections be good or evil, whether the thoughts are true or false. In both cases they are finite, possessing limits and imperfections which cannot be ascribed to God.

     There is, however, something further here involved. In the way we have described, the Lord is present throughout creation. He is present with all men, both good and evil. He dwells, not only with the angels of heaven, but also with the devils in hell. He dwells in His "own" with them, that is, in the Infinite Life which animates them, preserves them in being and existence, controls them, and causes them to contribute to the ends of His Divine Providence. Yet there is a clear distinction between the way in which He dwells with angels, and the way in which He dwells with evil spirits. So great is this distinction that He may be said to be present with the good, and absent from the evil.

     In many passages of the Writings there is a strong appearance that the thoughts and affections of the angels are to be considered the Lord's "own" in which He dwells with them, while the thoughts and affections of evil spirits are man's "own"-the "proprium" in which the Lord cannot dwell. Thus we read in A. R. 758: "All of charity and all of faith, or every good and truth, is from the Lord, and what is from the Lord remains the Lord's in those who ore recipients; for what is from the Lord is Divine and can never become the property of man." Again, "The very angelhood of heaven is the Divine Love and the Divine Wisdom. This Divine is called the angelic when it is in the angels." (W. 114.) And in the Arcana, no. 1594, "the things of the internal man are the Lord's: so that it may be said that the internal man is the Lord."

     Superficially viewed, these passages would convey the idea that the spiritual organism called the internal mind, or man, is Divine, nay, that it is the Lord Himself. From this it would follow that its activity is Divine, the affections and thoughts produced in it are Divine,-indeed that they are the Lord's affections, and the Lord's thoughts. For it is said that "every good and truth" which "is from the Lord remains the Lord's in those who are recipients."

     If this is true, then we must conclude that what is finite, with all its limitations, can be ascribed to the Lord. If we think of the "internal man" as a finite spiritual organism, then we must conclude that its activities-the motions produced in it by inflowing life-also are finite.

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These motions are what we call affections and thoughts, and, in the case of the angels, goods and truths. It is obvious that they cannot be regarded as infinite, for they necessarily take on, as we have shown, the limitations of the mind that is moved. To say that they are Divine is to postulate a finite Divine; to say that they are the Lord, which is the same as to say that they are God, is to postulate a finite God.

     This cannot possibly be the meaning implied, for it is a direct contradiction of the universal law that nothing finite can he ascribed to God. But the seeming contradiction disappears if we examine the further teaching given in the Writings as to how the internal man is the Lord. Thus we read in A. C. 1745: "Sometimes an angel does not speak from himself, but from the Lord, and he then does not know but that he is the Lord; but then his externals are quiescent. It is otherwise when his externals are active. The reason is that the internal man of the angels is the Lord's; and so far then as there are no obstructions on the part of what is their proprium, it is from the Lord, and even is the Lord."

     Here a clear distinction is made between the activity of the internal man, when the externals are quiescent, and when they also are active. The ordinary state with the angels is one in which their externals are active; and in this case their thoughts and affections, although they are from the Lord, are not the Lord. They are finite, limited, and human. They are goods and truths, but are different with every angel, being qualified by his individual form of mind. With some they are profound, while with others they are simple. But with all they are imperfect and limited. Wherefore it is said that "at the best the wisdom and intelligence of the angels is finite, and, in comparison with the Lord's Divine wisdom most finite, and scarcely anything: as is evident from the fact that between the infinite and the finite there is no ratio." (A. C. 2572.) This wisdom and intelligence, therefore, cannot be said to be the Lord, because, as taught in D. P. 57, "what is finite has not anything of the Divine in it."

     When the externals are quiescent, however, which is but an occasional and unusual state, the case is otherwise.

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Then the Lord takes possession of the mind, deprives it of all its normal individual reaction, and Himself uses it to express, not the thoughts and affections of the angel, but the Divine Love and the Divine Wisdom of the Lord. The angel then speaks from the Lord, insomuch that he does not know but that he is the Lord. Indeed it is not the angel, but the Lord, who speaks; and that which is then spoken is the Word, the Divine Truth Itself. The same law would apply to a man on earth, who, being called to the use and office of a Prophet, was inspired to speak or write the Word.

     How, in these cases, the Lord operates through a finite vessel, through the mind of a man or of an angel, to impart Divine Truth; how Infinite Truth thus proceeds, without being finited, and yet is accommodated to man's reception while remaining Infinite and the Lord Himself, this is another subject, upon which we cannot enter here. We merely wish to point out that wherever it is seemingly taught in the Writings that the good and truth, the love and wisdom, with the angels, is the Lord Himself, it refers only to the Word, given in a state in which the externals are quiescent, not to the ordinary states of love and wisdom which are characteristic of angelic life in heaven. These latter are not the Lord's "own" in which He dwells with the angels, and this for the simple reason that they are finite, and "what is finite has nothing of the Divine in it."

     How, then, we ask, does the Lord dwell with the angels in their ordinary states of life? How does He dwell with them in a sense in which He does not dwell with evil spirits? If the thoughts and affections of the angels, being finite, cannot be ascribed to the Lord; if, although they are the Lord's by every right of possession, they inevitably express individual qualities, characteristics, and limitations of the angelic mind which are not the Lord's; what then is that which may he called the Lord's "own" in which He dwells with the angels?

     There is only one thing, in the last analysis, which may rightly be called the "Lord's Own" with man, namely, that which the Writings define as "innocence." Thus we read in the Arcana 10131: "The good of innocence is the one only thing which receives the Lord; for without the good of innocence there is no love to the Lord, nor charity toward the neighbor, nor faith which has life in it; in general, no good in which is the Divine."

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Again, in Divine Wisdom iii: 1: "The Lord dwells with man only in. his innocence." "The Lord is innocence itself." (A. C. 2305, 3994, 5608.) "He is the innocence itself which is in His kingdom." (A. C. 3994.) "As, when the Lord was in the world, He was innocence itself in respect to His Human, and as consequently everything that belongs to innocence proceeds from Him, the Lord is called 'the Lamb.' " (A. C. 10131.) "The good of innocence is Divine good itself with man," and in the same number, "The Divine cannot be received except in innocence. (A. C. 9262.)

     Unlike the particular thoughts and affections produced by the influx of life, moving man's finite mind, the good of innocence is not a finite creation. It is a proceeding from the Lord, a proceeding which remains infinite, remains the Lord's own, in the recipient. It is the proceeding Divine good, even as the Word is the proceeding Divine truth. It is not limited or qualified by man's individual states, but is the same with all men; for in man it is nothing but a willingness to be led by the Lord, a yielding to the pressure and touch of the Lord's hand. Thus, so far as there is innocence, the Lord leads; the Lord's will prevails over man's will; the Lord's wisdom, rather than man's understanding, directs; and in consequence, man's life comes into the stream of the Divine Providence, that he may be carried along to the attainment of all that the Lord foresees and provides for his eternal happiness and peace. Innocence is just that which removes the inhibiting limitations of man's finite will and finite understanding, and places his whole mind at the disposal of the infinite love, and infinite wisdom, of the Lord.

     Goods are genuine, and truths are genuine, with man, only so far as innocence is in them. This because their genuineness does not lie primarily in the finite forms which they take on in any human mind, but in the operation of the Lord, in and through those forms. The Lord can operate in and through them just so far as innocence is present. In this degree, they become means in His hand to impart heavenly good with its delight to man. If, however, innocence is lacking, the outward forms of good and truth avail nothing. They have no saving power. They are as dead things, from which the soul has departed. Wherefore it is taught that "Innocence is the soul" of all good and of all truth, the "esse" from which they derive everything that makes them to be good and truth.

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Nothing of this is derived from the finite form which they take on in man's mind. This is never Divine; it can never be called the "Lord's Own." But the innocence in it is Divine. It is the Lord Himself as to His Infinite Divine Good immediately present with man. It can never be ascribed to man, but is that very "Divine" to which reference is made in the number quoted at the opening of this address, where it is said that "the Divine must be in what is Divine, and not in what belongs to any man." (A. C. 9338.)

     The entire difference between the affections and thoughts of angels, and those of evil spirits, lies in the fact that with angels innocence is present, while with evil spirits it is not. In both cases, it is the very Divine and Infinite Life of the Lord which alone produces every affection and every thought. In both cases, this Infinite Life produces them by influx, that is, by moving and actuating a finite mind. In both cases, the thoughts and affections which result are activities of a finite mind; and these activities, as we have seen, necessarily put on all the limitations of the mind which is moved. These limitations cannot be ascribed to the Lord, and for this reason, even the intelligence and wisdom of the highest angels is so far removed from the Lord's Wisdom that there is no ratio between them.

     But with angels, innocence is present. The presence of innocence is one with the presence of the Lord Himself. So far as innocence is present, resistance to the Lord is removed, and with its removal, the Lord is enabled to act immediately in and through man's will and man's understanding, bending them more and more into accord with the Divine Will and the Divine Understanding. Never can the two become identical. That which man is capable consciously of willing, of desiring, of striving for, is always a finite end, because he can conceive no other. That which man is able consciously to understand is always a finite appearance of truth, for Infinite Truth Itself is beyond the conception of any finite mind. But where innocence is present, although man necessarily strives to attain a human goal which lies within the reach of his finite vision, the Lord can use that striving for the attainment of a Divine end which the man does not see. And man can love to have it so, yielding gladly and freely to the Lord's immediate leading, even though it demands that he relinquish his own will and his own end.

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He can do this, knowing that the Lord will then bring him to the accomplishment of an end far happier than he could possibly foresee. Thus the Divine with him lies not in what appears to him as good, or as truth, for this is always limited and finite. It lies solely in a yielding to the Lord's leading which is called innocence.

     It is only in innocence that the truth of the Word can be received. The truth of the Word is the very Divine and Infinite Wisdom of the Lord. When that truth affects man's mind, it can only produce, however, a finite understanding of truth. This understanding differs with every man. It differs as the form of one mind differs from that of another. In no man and in no angel, to all eternity, can this understanding become identical with the Infinite Truth of the Word. It is always a spiritual "creation" which belongs to the Lord by the right of possession, but which is characterized by limitations which do not belong to Him. Where innocence is not present, this very understanding is used to confirm a denial of God, an insistence upon man's own will, a determination to accomplish man's own selfish end. And at once it is turned into a falsity, the very opposite of the truth. Evil spirits "understand" the Word. In their own eyes they may be very learned, and very astute in their reasoning from the Sacred Scripture. But from the love of self they turn and twist its meaning, that it may appear to favor the ends they have in view. They use the statements of the Word to defend and establish what is evil. Thus when the devil took the Lord up on a pinnacle of the temple, he said: "If Thou be the Son of God, cast Thyself down: for it is written, He shall give His angels charge concerning Thee; and in their hands they shall hear thee up, lest at any time thou dash thy foot against a stone." This is a Divine Truth,-the truth that the Lord, by His Divine Providence, gives protection to all who are in innocence. But in the mind of the devil it was turned into a falsity, namely, that the Lord will protect the evil from the punishment of their sin. This was an ingenious use of the Word prompted by a desire to do evil. And all the teachings of the Word may be so abused by an evil mind as to turn them into dire falsities.

     But when innocence is present, man does not seek to confirm his own love and his own will by means of the Word. He willingly acknowledges that his individual understanding of it is inadequate.

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Even at best it is but a partial understanding. He seeks indeed to understand the Word apart from all personal desire or ambition-to understand it from the pure affection of truth for its own sake. And in his heart he prays that the Lord may overrule his own understanding, and may lead him, through it, ever to greater wisdom, to a more perfect understanding. In this case, while his understanding will never be Divine, the Divine will be livingly present in it-present as the good of innocence, present with power to teach ever immediately from the Word, that is, from the Lord; present to impart to him, at every stage of his spiritual progress, that appearance of truth which is sufficient for the needs of the day, sufficient for the development of his spiritual life. And obedience to this appearance, which is the truth to him, will prepare him for the reception of a more perfect understanding. When this is the case, then, back of man's partial understanding, moving and directing it toward an end which the Lord alone can foresee, lies the Infinite Wisdom of the Word Itself, secretly guiding his thought, secretly creating in him a finite understanding which, with increasing perfection, can grow to all eternity into an image and likeness of the Divine Wisdom Itself. It is evident, then, that the Lord does not dwell with either man or angel in the inevitable limitations of his human understanding, but in the innocence which opens his mind to the leading of the Infinite Wisdom of the Word.

     To summarize, then, the teaching given, it may he said that the "Own" in which the Lord dwells with all things of His creation, from highest to lowest, with all men, both good and evil, with all the inhabitants of heaven and of hell alike, is the Infinite Life which, as a proceeding sphere from God, inflows into created forms, preserving them in order and existence, and perpetually stirring them to finite activities. And the "Own" in which the Lord dwells with angels and regenerating men, as He does not and cannot dwell with the evil, is the Divine Proceeding as innocence, by which man is introduced freely and willingly into the stream of Providence, that he may be led and taught by the Lord alone. It is this innocence that distinguishes heaven from hell; and the degrees thereof distinguish the three heavens, one from another. This is the Divine, the only Divine, in and with the angels, which makes heaven, and which makes the church with men.

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     [Phtograph of the clergy of the South African Mission.]

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SOUTH AFRICAN MISSION 1949

SOUTH AFRICAN MISSION       F. W. ELPHICK       1949

     THE THIRD GENERAL ASSEMBLY of the General Church Mission in South Africa was held at Mayville, Durban, from September 30th to October 6th, 1948, Bishop George de Charms presiding. The Report of the Assembly Sessions, the text of the Doctrinal Addresses delivered by the Native Ministers and an account of the Ordination Service, will be published in the February issue of NEW CHURCH LIFE. Other features of the Episcopal Visit are reported below:

PHOTOGRAPH AFTER ORDINATION SERVICE.

STANDING (left to right): Revs. J. Lunga, B. Nzimande, J. Kandisa, S. Mkize, F. W. Elphick Bishop de Charms, Revs. S. E. Butelezi, A. Zungu, P. Sahela.
SEATED: Revs. J. Motsi, A. D. Vilakazi, P. Sibeko. M. Lutuli, T. Matehinini.

INTERRACIAL MEETING.

     At the kind invitation of the Durban Society, a meeting was held in the Hall on Wednesday evening, October 6th, at 8.15 p.m., Bishop de Charms presiding. It was attended by the members of the Durban Society, the Ministers and Leaders who had attended the Mission Assembly during the previous week, and by some of the members of the Mayville and Verulam Societies of the Mission.

     After the opening service, consisting of the Lord's Prayer and the reading of the 19th Psalm, the Bishop referred to the Native Mission Assembly, and stated that three of the Ministers who had there delivered Addresses would now present the same to this joint meeting. The Bishop then invited each in turn to read in the following order: "The Human Form," by Rev. Aaron Zungu; "The Second Commandment," by Rev. Peter H. Sabela; and "Use," by Rev. Benjamin I. Nzimande.

     The three Addresses together took about an hour for delivery, and each was well received. In the discussion which followed, the Rev. Norbert Rogers expressed his appreciation of the papers given, and noted some interesting points of doctrine relating to "Human Form and Figure," the correlation of the Lord's Prayer and the Ten Commandments, and the tendency to judge the externals of "Use" only.

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     Mr. Neville C. Edley, after expressing pleasure in hearing such addresses from the Zulu people, asked for information as to how translations of the Writings into their language were effected.

     Mr. Louis Levine made an appeal for appreciation of the great work and vigor of the Native Ministers, and said that this appreciation should be expressed in a tangible way, helping to overcome the many difficulties that are encountered in their work.

     In reply to Mr. Edley's question, the Rev. F. W. Elphick noted how Sesuto and Zulu translations of parts of the Writings had been made during the last twenty-seven years. He referred to the work of this kind that had been done by the Rev. Twentyman Mofokeng in Sesuto, and that of the late Rev. Moffat B. Mcanyana in Zulu, as well as to the recent Zulu translation of the Doctrine of Life by the Rev. Aaron Zungu, and sponsored by the Swedenborg Society of London. Mr. Elphick went on to speak of the early history of the Mission under the pioneer labors of the Rev. F. E. Gyllenhaal.

     Mrs. F. W. Elphick, in referring to Mr. Levine's appeal, expressed gratitude for the help which the Mission had so far been given, and noted the present situation in which a number of the Native Ministers, through no fault of their own, could not earn a living by what the Mission provided and extra work besides.

     After the concluding and encouraging remarks by the Bishop, Church songs were sung by the Europeans, followed by Zulu Songs, including, by special request, "Flowers Bloom in Lovely June" by a Zulu quintet. In this manner an interesting, useful, and historical evening concluded the Third Mission Assembly.

TWO MISSION VISITS.

     Deepdale, near Bulwer, Natal-During the two months' stay of Bishop and Mrs. de Charms in Durban, we could arrange for only two visits to outlying Mission centers. The first was to Deepdale, Natal.

     On Saturday morning, September 25th, Bishop and Mrs. de Charms and Rev. and Mrs. F. W. Elphick motored to Creighton, where they stayed at the hospitable home of Mr. and Mrs. Louis Levine (Enid Cockerell).

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This trip enabled our visitors to pass through the district which is mentioned in Alan Paton's latest book, Cry, the Beloved Country. For we passed through Ixopo. It will also be of interest to know that Mr. Paton is brother-in-law to Mrs. W. M. Buss, of Durban.

     On Sunday, the 26th, we went to the Mission at Deepdale, which is about 38 miles from Creighton. The party, which now included Mr. and Mrs. Levine, arrived on time, and were able to have "morning tea" provided by the Rev. and Mrs. Benjamin Nzimande. The Deepdale Mission is in its early stages of growth, and the Sunday morning service and afternoon meeting were held in one of the rooms of Rev. Nzimande's home, which, being on the side of a hill, commands a magnificent view of the Deepdale Valley.

     A congregation of about 60 people attended the morning service, which included the celebration of the Holy Supper, with the Bishop as Celebrant, assisted by the Revs. Elphick and Nzimande. The Bishop's discourse was based upon the Lord's miracle of raising the widow's son at Nain (Luke 7: 11-23), and explained in very simple language the New Church idea of the resurrection and the realities of the spiritual world, and also the way in which we can be resurrected from merely natural states of life. The Rev. Nzimande interpreted the discourse.

     After lunch, supplied by the Nzimande family and efficiently served, a meeting was held, the Superintendent acting as Chairman. The Bishop's remarks were followed by a very useful and animated interchange of ideas. The question of applying for a church site was also considered. Teacher F. W. Beanie was the interpreter. Short speeches were also made by Mrs. de Charms, Mrs. Elphick, and Mrs. Levine.

     Leaving at about 4.45 p.m., we were able to motor back to Creighton and arrive before dark. With another animated evening at the Levines, in which Church, Mission, and Native Life and Problems were freely and usefully discussed, a pleasant stay was brought to a close when we left for Durban on Monday morning.

     "Kent Manor," Eshowe, Zululand.-For nearly five months prior to the Bishop's visit, South Africa was experiencing a drought. But "The Rains Came" on the week-end of October 9-10, when it had been arranged that we would visit "Kent Manor."

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So plans had to be suddenly changed, and the visit postponed until the following week.

     Accordingly, on Saturday evening, October 16th, after the Lumsden-Holden wedding in the afternoon, a party of six motored to Eshowe, Zululand. This time the members were: Bishop and Mrs. de Charms, Mrs. Doreen Buss, Mr. Gordon Cockerell (who kindly drove us up and back in his new car), Rev. F. W. Elphick and Mr. John Elphick. Rains persisted, but we arrived safely at the Provincial Hotel at 9.30 p.m.

     Sunday morning-sunny and bright-found us traveling to "Kent Manor," where we arrived at 10.15 am. The Rev. Aaron Zungu had matters well arranged, and the service was held from 11.15 am. to 12.30 p.m. The Holy Supper was administered, the Bishop being assisted by the Revs. Elphick and Zungu. There were 53 communicants and a congregation of about 70. The Bishop's discourse was on "The Pure River of Water of Life" (Revelation 22: 1), and it was listened to with close attention, the Rev. Aaron Zungu interpreting.

     In the afternoon an open meeting was held, with Rev. Zungu as Chairman. The Bishop addressed the gathering, congratulating the members on the work they had accomplished since his last visit, in 1938.

     Leader J. Mngoma, who had assisted Rev. Zungu for a number of years, was officially recognized by the Bishop as a Leader and Candidate for the Ministry, a Certificate of Authorization being granted to him in the presence of the members assembled,-a ceremony which was much appreciated.

     After the Superintendent had added his congratulations, and Mrs. de Charms had spoken about the American winter and Christmas, in which she and the Bishop would soon find themselves, the meeting terminated with the usual hearty Zulu singing.

     Leaving "Kent Manor" at about 4 p.m., with rain all the way from the Tugela River to Durban, Mr. Gordon Cockerell brought us safely to the city at 7 p.m. But we did not disperse immediately to our homes. Supper was first enjoyed with the Bishop and Mrs. de Charms at the famous rendezvous known as "The Doll's House" near the "Blue Lagoon."

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     We may here conclude by stating that the Bishop intimated to the Native Ministers at their meeting in Mayville that he would not be able to visit all our Mission Stations, much as he would like to do so. He was sorry he could not go to the Transvaal, as in 1938, nor to Hambrook, near Ladysmith, the distances being too great for the time he had at his disposal. But it was most important to meet the Ministers in Durban. This he did, and the meetings were thoroughly enjoyed by all who were able to attend.
F. W. ELPHICK.
CHARTER DAY ADDRESS 1949

       Rev. ELMO C. ACTON       1949

     (Delivered at the Service in the Cathedral, October 15, 1948.)

     We gather here to give thanks to the Lord for the vision and the progress of New Church education. We gather to celebrate the granting of a Charter to the Academy by the State of Pennsylvania,-the Charter which made possible the ultimate accomplishment of the ends and purposes of our educational use. Thus we also give thanks to our Country, whose wise government grants to all her people the freedom of religious education.

     But this day is more than a day of thanksgiving and jubilation. It is a day for rededicating our lives to the use we are celebrating, this rededication to be a reviewing, renewing and strengthening of our faith in the purpose of our work and the means by which we hope to attain our goal. For it is a universal truth that any emotion, affection or love is and remains selfish, sentimental, and natural, unless it be elevated and channelled by genuine truths, and by an increase in the perception of the application of these truths. We need therefore repeatedly to restate our end and redefine our purpose, with the hope that there may be an increase in the clearness of our understanding of the means of accomplishment. For what in the beginning is a spiritual aim falls down into the natural and becomes selfish unless it is continually upheld by an increasing vision of the genuine particular truths which support it. The danger is always present that an oft repeated celebration will become purely historical-an occasion for the whipping up of natural affections which only bring about a merely palliative cure for a diseased and dying body.

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     Our education cannot succeed if the educators alone understand its purpose and the means of its accomplishment. They must be supported in their work by an instructed and intelligent lay body of men and women who see where we are going and how we have charted our course. In the last analysis, the parents of the church are the ones who are responsible for their children's natural and spiritual education; and they cannot fulfill this responsibility unless their support of the school's work is based upon an intelligent understanding of its aims. The basis for the full success of New Church education is established in the home during the first five or six years of the child's life, and this basis must be established by the parents, with whom there must be an ever clearer vision, that they may cooperate with the Lord in laying that foundation upon which the school is to build. It is, therefore, one of the duties of parenthood to prepare for this work by seeking an ever clearer understanding of what we mean by New Church education.

     And not only the parents, but the whole lay body of the General Church must have a conception of the essence of New Church education. For education is a use of the whole Church, and to be fully successful it must be intelligently supported by all her members.

     We add to these groups the student body,-those who are receiving the benefits of our education. They also, with increase according to their advance in the school, must understand why they are receiving this education-why the highly developed educational systems of the world with all their material and intellectual advantages, cannot provide that which we hope to give them. Reception of our education by the students will not effect its full use unless there is with them some understanding of our high purpose; for we need their affirmative and eager reception of our instruction and training.

     Thus we may say that all the groups of the church are gathered here to join in this celebration with the interior prayer that they may be strengthened in their faith in and their understanding of the all-important work before us. All these groups must give affirmative support to those who are engaged in the active performance of this work.

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We mean an affectionate and affirmative support of the workers of the Academy, and also of those engaged in the same work in our local societies. This work is the freely chosen use of their lives, and they should be left free to develop it according to the enlightenment which is given to every man, in whatever use he may he, who sincerely, honestly and justly performs it. Those who are not actively engaged in the work do not enjoy this enlightenment, and should not set themselves up as equals in those judgments which are concerned with the details of its performance. They should give their support to and trust in the judgments of those who, although one with them in end or purpose, enjoy superior enlightenment in the particulars of the performance of the use. This trust is also necessary to the success of our work.

     Heaven and Man.-The end of our education is a heaven from the human race. We have this end in common with other systems of religious education; we differ from them in our particular ideas of what that heaven is and what is the life that prepares for it. And so it is with nearly every other definition of our end. We educate for regeneration; we educate for use; we educate for the coming of the Lord's kingdom. In all of these as general statements we will find general agreement somewhere in the educational world. We differ in our particular ideas concerning what heaven, regeneration, use, and the Lord's kingdom, are. The general truth is natural; the particular truths within are the spiritual, and it is these that are revealed in the Writings. And so we prefer the definition that the end of New Church education is the establishment of the visible New Church on earth.

     We can agree with the thought of the world that education is for the development of the whole man, or of man's humanity; we find ourselves at great variance in our ideas of what the whole man is, or of what is the humanity of man. It is true that no form of education can be rightly formulated unless the true nature of man as the subject of education is known.

     Our idea of man is derived from our idea of the Divine Human of the Lord. It is the Divine Human that is revealed in the Writings. It is the only Man; and by education according to the form of this Man, as there given, we strive to stamp its image and likeness upon those whom we educate. Thus by our education we hope to establish in them the image and likeness of the Divine Human of the Lord.

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We cannot create them into the living form of this image; we cannot regenerate them; we can only impress this form upon the external life of their minds and bodies. They, for themselves, in their adult life, must receive, immediately from the Lord, the internal and living soul of this form.

     In this way we hope for the coming of the Lord's kingdom upon earth. For the New Church is a visible Church which worships the visible God, and in our education we look for the birth of this Church before the eyes of men in the world. The New Church is not an abstract body of doctrine hidden in the interiors of the human mind; it is a "Holy City come down from God out of heaven," a "City set upon a hill, which cannot be hid," a visible doctrine, a practical philosophy, and from these a worship, a spiritual, moral and civil life, yea, a decorous life, which shall show forth the glory of the Father who is in heaven.

     To understand how we intend to accomplish this, the knowledge of the particulars of many doctrines and much experience are needed. But every member of the church should understand the generals of the doctrines upon which it is based.

     The most important is the doctrine of the human organic,-the doctrine which teaches that there are three degrees of life and three organic vessels for their reception. This is opposed to the generally accepted idea that life is a continuous degree. These three degrees of life and their organic recipients are separated by discrete degrees, and have no interrelation other than that of correspondence, which means that the higher inflows into the lower and acts in the lower according to its order and arrangement.

     The second general doctrine is the doctrine of influx-the doctrine which teaches that all life in man inflows, not only the general life of his body and mind, but also the particular life of his thought and affection, and that their quality is determined by man's association with societies in the spiritual world, through which the influx passes in its descent from the Lord to man; the spiritual association being determined by the forms impressed upon man's external life through knowledge and experience.

     The internal man is the soul. It is an organic in which are pure goods and truths which are of the Lord alone.

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It is the primitive of man; it is the very human form itself which distinguishes man from brute animals. It is incorruptible. It is the very image and likeness of God into which every man is created. The existence and quality of this man are unknown and denied in the world; for a knowledge of it can come only through Revelation.

     The external man is an organic existing at birth which is formed and developed by training and education. It is formed through the experiences of the senses and through scientifics and cognitions; and its form depends upon the order in which these are introduced and arranged. This is the man that is trained, instructed, and educated; for the organic of this man is the interior and exterior memories, which receive and store up the material of education.

     The interior man is the organic of the rational. It is formed by the influx of the internal into the external, and its quality is according to the reception of that influx. It is this man we strive to develop and establish through education. For the rational is the truly human, and its development depends upon the order and arrangement of the sensations, scientifics and cognitions introduced from without.

     For the Writings teach that there are arrangements of these knowledges or appearances of the truth which agree with or correspond to the pure goods and truths of the internal, and there are those which do not agree. The arrangement or order of those which do correspond, and which therefore bring out or educate the truly human form of the soul are a matter of Revelation. They are what we call spiritual truths,-the spiritual truth8 of the Writings. These truths are to direct and arrange all the sensual experiences and natural knowledges into which the child is introduced in the course of his education.

     The knowledge of what forms and arrangements of knowledges correspond to and receive the life of the internal man is a matter of Revelation. This Revelation is given to the New Church, and this Church cannot enter into her full responsibility unless she educates her children according to that Revelation. This is why New Church education is so essential. For the truths of this Revelation enter into and set in order every subject taught and every form of discipline and training.

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     Thus the Writings teach the true nature of man, and also the external forms which correspond to and develop the true man. They teach the human states and their progressions into which the Lord leads man in the course of his growth; and they teach the experiences and knowledges which correspond to these states and bring them forth into conscious life in the world. The purpose in having New Church education is not that we may impart New Church teaching in a protected sphere; this can be done in the home, the Sunday School, and special classes; but we have New Church education that we may develop the true man, the whole man, the man who is an image and likeness of his Creator, the man who cannot be known or developed except by the truths of Revelation, which cannot be discovered by experience and reflection.

     By New Church education we impress upon the external degree of life, upon the organic forms of the two memories, the image of a man. This is a plane for the reception of the influx of the life of the internal man or the soul, so that it may descend, come to conscious existence, and form in the interiors the truly rational man who is the angel. We are able to do this because in the Writings are revealed the spiritual truths which arrange the knowledges and experiences introduced by education into forms corresponding to, and therefore receptive of, the pure goods and truths of the internal man, which is an image and likeness of God, who alone is Man.

     Thus our work of education is a real thing, an ideal with an organic basis,-the molding of an organic form which corresponds to and is receptive of the goods and truths of the Divine Human of the Lord, which goods and truths, when received, are man's humanity. How real and practical this process is, may be evident from the following teaching in the Arcana: "Man's very life is from the internal man, which cannot have communication with the external man that is, the conscious man, before the receiving vessels which are of the memory have been formed, which is effected by means of cognitions and sciences. . . . As these vessels are formed, and are arranged in a series, so is the correspondence of the external man with the internal perfected; and still better is this done by means of rational things, which are intermediate. But still there is a lack of congruity unless the knowledges by which the vessels are formed are truths; for the celestial and spiritual things of the internal man find no correspondence for themselves except in truths.

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These are the genuine vessels in the organic forms of each memory, to which the celestial things of love and the spiritual things of faith can be fitted in." (A. C. 1900.)

     These corresponding vessels cannot be formed apart from the truths of the Word of the Lord's Second Coming. Without New Church education, therefore, the New Church cannot be fully established on earth. But let it be clearly understood, especially by the student body, that we can only furnish the pattern for your regeneration and open a plane for it. You, for yourselves, in adult life, must freely choose to fashion your lives according to this pattern. The Lord can regenerate only those who freely choose to follow Him.

     The idea we have presented-that New Church education is the formation of an organic plane for the reception of the goods and truths of the soul-enables us to understand the representation of the bringing up of children at this day that was seen by Swedenborg in the other world. "There appeared children who were being combed by their mothers so cruelly that the blood ran down, by which was represented that such is the education of little children at this day." (A. C. 2125.) In this representation the hair signifies the external habits and knowledges into which parents introduce their children, the combing is the arrangement of these by teaching and training, and the blood represents the celestial life, or the life of remains. Thus, when children are educated and trained from a natural and selfish love, the vessels thus formed cannot catch and hold the celestial life inflowing from the Lord. The Writings reveal the truths, the vessels, whereby the celestial life may be preserved, and may flow down into the conscious, external life of the church, to feed and bring into being the spiritual man, the rational man, who is to become an angel of heaven.

     When we doubt the use of New Church education, or when for personal reasons we are displeased with the school, let us remember that parents can close heaven to their children. While they cannot bring about their damnation, they can remove them from the sphere of heaven during the period of their childhood. By introducing their children into harmful and disorderly spheres and habits, parents do this very thing. Thus, the Writings say, by their own endeavors they shut their children out of heaven, where there is nothing but mutual love.

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Let parents, therefore, who wish well to their children beware of such things. (H. H. 344.)

     We have heeded this admonition, and have made a beginning in the work of New Church education. But an unlimited field of development lies before us. In advancing we must pause from time to time and regain the vision of the Holy City we are striving to build. For we must have a vision of the City in the beginning, and also in the progress of its construction. To increase the clearness of the vision, and to arouse our affection of it and our determination to work and sacrifice for its establishment, we gather here in the house of the Lord and give thanks to Him for what successes we have already enjoyed. May He be with us on the way, and bless and bring to fruition our worthy efforts! And may we in turn look to Him in His Word as the only true Educator of men and angels!
INTERVIEWING THE REVELATOR. 1949

INTERVIEWING THE REVELATOR.       Rev. W. CAIRNS HENDERSON       1949

     (Arranged for Two Speakers at a Swedenborg's Birthday Celebration.)

FIRST INTERVIEW.

     Interviewer. Good evening, Herr Assessor. There are so many things we want to ask you that it is difficult to know where to begin. Perhaps you would tell us first just a little about the mission that makes your life and work so interesting to the Church?

     Swedenborg. "I have been called to a holy office by the Lord Himself, who most mercifully appeared before me, His servant, in the year 1743, when He opened my sight into the spiritual world, and enabled me to speak with angels and spirits." (Letter in Rev. Thomas Hartley.)

     Inter. Now what exactly was that office? Why did it please the Lord to appear before you?

     Swed. "It has pleased the Lord to manifest Himself to me, and to send me to teach those things which will belong to the New Church, which is meant by the New Jerusalem." (N. 1.)

     Inter. I wonder if you would care to enlarge on that?

     Swed. "As the Lord cannot manifest Himself in Person, and yet He has foretold that He will come and found a New Church which is the New Jerusalem, it follows that He will do this by means of a man, who can not only receive the doctrines of this Church with his understanding, but can also make them public by the press." (T. 779.)

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     Inter. I see. And you, Herr Assessor, were that man?

     Swed. "That the Lord manifested Himself before me, His servant, sent me on this duty, and afterwards opened the sight of my spirit, and thus introduced me into the spiritual world, I testify in truth." (T. 779.)

     Inter. And that testimony, sir, we accept without question. But tell me. why was it necessary for the Lord to open the sight of a man's spirit, granting that He could not come in Person?

     Swed. "Who in the Christian world would have known anything of heaven or hell if it had not pleased the Lord to open in someone the sight of his spirit. and to show and teach?" (T. 851e.)

     Inter. There was, then, no other way in which this knowledge could be given. Is that it?

     Swed. "As it is impossible for any angel of heaven to descend, or for any spirit of hell to ascend, and speak with any man, except with those who have the interiors of the mind opened by the Lord: and as this cannot be done fully, except with those who have been prepared by the Lord to receive the things which are of spiritual wisdom; therefore it has pleased the Lord to do this to me, to the end that the state of heaven and hell, and the state of men after death, may not be unknown." (M. 39.)

     Inter. That is both clear and convincing, sir. Would you, to round it off, say why it was necessary that this be done to you?

     Swed. "As with most of the church at this day there is no faith in the life after death, and scarcely any in heaven, nor in the Lord as being the God of heaven and earth, therefore the interiors which are of my spirit have been opened by the Lord, so that I may, while I am in the body, be at the same time with the angels in heaven, and not only speak with them, but also see there amazing things, and describe then ; lest hereafter also people should say, Who has come to us from heaven and has told us that it exists, and of she things which are there?" (A. 9439.)

     Inter. I think we can all see how necessary it was. And now, before we leave this particular subject, we can take it definitely, then, that you were commissioned by the Lord Himself?

     Swed. "Our Savior visibly revealed Himself before me, and commanded me to do what I have done. . . . If any doubt should still remain, I am ready to testify with the most solemn oath that this is the whole truth and a reality." (Letter to the King of Sweden.)

     Inter. That, sir, will not be necessary here. But perhaps we may ask, for the sake of the record, whether your spiritual experiences were in any way given on your own account?

     Swed. "Our Savior permits me to experience this, not on my own account, but for the sake of a sublime interest which concerns the eternal welfare of all Christians." (Ibid.)

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     Inter. Thank you! Now, Herr Assessor, here is a question in which we are much interested. The doctrines of a church are theological matters. So why did the Lord reveal the doctrines of the New Church through you, a layman, instead of one of the clergy?

     Swed. "Such is the Lord's good pleasure, who prepared me for this office from my earliest years. But I will ask you in return: Why did the Lord, when in the world, choose fishermen for His disciples, and not some of the lawyers, scribes, priests, or rabbis?" (T. 850.)

     Inter. That scarcely needs answering, does it, sir? The professional orders to which these men belonged had changed the meaning of the Word to suit their evils. If the disciples were not learned in the Law, neither were they trained and confirmed in the false interpretations taught in the schools. But I see another question here. In 1743 you were, let me see, in your fifty-sixth year, and your whole life had been devoted to study of science and philosophy. How, then, from being a philosopher, did you become a theologian?

     Swed. "In the same manner that fishermen were made disciples and apostles by the Lord. I also had from early youth been a spiritual fisherman." (I. 20.)

     Inter. And what, sir, is that?

     Swed. "A fisherman, in the Word in its spiritual sense, signifies a man who investigates and teaches natural truths, and afterwards spiritual truths in a rational manner." (Ibid.)

     Inter. Thank you! And you became an investigator of spiritual truths because they are founded on natural truths?

     Swed. "The cause has been that the spiritual things now being revealed may be taught and understood naturally and rationally; for spiritual truths have a correspondence with natural truths . . . . For this reason I was introduced by the Lord first into the natural sciences, and thus prepared; and, in fact, from the year 1710 to the year 1744, when heaven was opened to me. The Lord has further granted me to love truths in a spiritual manner, that is, for the sake of truths themselves; for he who loves truths for the sake of truth sees them from the Lord." (Letter to Oetinger.)

     Inter. I can assure you, sir, that this is all most interesting. And what you have just said opens up another line of inquiry. But time is running on, and we had better leave that for a little.

SECOND INTERVIEW.

     Inter. In our first interview, Herr Assessor, you mentioned your preparation. I want to ask you about that. But first, a question arising from one of your earlier replies. Your explanation of why you, a layman, were chosen had an obvious implication. Would I be correct in assuming that you had not studied theology?

     Swed. "I was forbidden to read writers on dogmatic and systematic theology before heaven was opened to me, because unfounded opinions and inventions might easily have insinuated themselves, which afterwards could have been removed with difficulty: and therefore, when heaven was opened to me, I read the Word of God over many times; and as God's Word is the source from which all theology must be derived, I was thereby enabled to receive instruction from the Lord." (Letter to Beyer.)

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     Inter. Now if I might digress for a moment, why did you use the terminology of the Christian Church in your earlier works?

     Swed. "It could have been written no otherwise, because the whole Christian world believes no otherwise." (D. 3217.)

     Inter. I see. It was not that you believed as they did, but that you addressed your readers in the only language they could understand; just as a man who knows that the earth revolves round the sun might speak of it as rising and setting to those who know no otherwise. But what of your own thought before your spiritual eyes were opened, your thought about the Trinity, for example?

     Swed. "From my infancy I have not been able to admit into my mind any other idea than that of one God." (T. 16.) "My natural thought concerning a Trinity and Unity of Persons, and concerning the birth of a Son of God from eternity, I had from the doctrine of faith which has its name from Athanasius; and that doctrine is just and right, provided that by a Trinity of Persons there be understood a Trinity of Person, which exists solely in the Lord Jesus Christ." (R. 961.) "By three Persons I understood three proceeding Divine attributes, which are Creation, Salvation, and Reformation, and are attributes of the one God." (Ibid.)

     Inter. Thank you, sir. That surely puts the matter beyond all doubt. Your case was, I see, just like that of the man who thinks naturally, and speaks according to the appearance that the sun rises and sets, although in his rational mind he is well aware that the earth revolves on its axis and around the sun. However, that was a digression. What I wanted to ask was about your preparation. You said, I think, that you had been prepared from an early age?

     Swed. "It pleased the Lord to prepare me from my earliest youth to receive the Word." (Inv. 55.)

     Inter. And that being the case, your whole life, up to 1743, must have been guided by the Divine Providence?

     Swed. "All things in my preceding life have been governed by the Lord." (D. 3177.) "The tenor of the Divine Providence has governed the acts of my life from adolescence itself, so that at last I arrived at this end, that I could at last understand through the knowledges of natural things, and could thus, of the Divine mercy of God Messiah, serve as an instrument for opening the things which lie inmostly concealed in the Word of God." (W. E. 2/839.)

     Inter. So your coming into these inmost things was entirely by Divine leading, and in no way of your own seeking?

     Swed. "As these things are so dangerous, namely, to scrutinize and explore spiritual and celestial things by means of natural knowledges, it has been granted me by the Divine mercy of God Messiah that I dare not do it of myself, but by the inspiration of God Messiah." (W. E. 2/1281, 2.)

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     Inter. That refutes clearly some of the foolish things said about you. Now, Herr Assessor, you have told me that your office required you to be in the natural and spiritual worlds at the same time. And you have shown us that by investigating nature from a spiritual love of truth you were able to arrive at a rational philosophy, and so had your mind formed by rational truths. But was there not another side to your preparation? Surely there was a physiological basis for your introduction into the spiritual world?

     Swed. "My respiration was so formed by the Lord that I could breathe inwardly for a considerable time, without the aid of external air; so that my breathing was so directed inwardly that the external senses still remained in their vigor. . . . I was also instructed that the breathing is so directed, while I am ignorant of it, that I may be with spirits and speak with them." (D. 3317.)

     Inter. That is most interesting. Now, when did this breathing begin, and how would you say it was developed?

     Swed. "I was first accustomed so to breathe in my early childhood, when saying my morning and evening prayers, and occasionally afterwards when exploring the harmonies of the lungs and heart, and especially when deeply engaged in writing the works that have been published. . . . I was thus, during many years, introduced into such breathings from the period of childhood, especially by means of absorbing speculations, in which the breathing seems to become quiescent; in no other way is an intense speculation into truth possible. Afterwards, when heaven was opened to me, I sometimes scarcely breathed by inspiration at all for the space of a short hour, drawing only enough air to keep up thinking." (D. 3464.)

     Inter. Thank you! You have certainly shown us how fully and wonderfully you were prepared by the Lord. I wonder if I might ask now about your introduction into the spiritual world. How, for instance, was heaven first shown to you?

     Swed. "The kingdom of God was first shown to me in the repose of sleep, but afterwards sometimes in the middle of the day, or in a time of wakefulness." (W. E. 541.)

     Inter. And how fully, sir, were you admitted among spirits?

     Swed. "It has been granted me to be among spirits with every sense, and to perceive their nature by an interior sense." (D. 130.)

     Inter. Just to complete that, could you tell us, in a general way, how your introduction into the spiritual world was effected?

     Swed. "Mankind has been so created that they can speak with spirits and angels, . . . which also, of the mercy of the Lord, has been the case with me; and indeed so that while I was in intercourse with men, I have not differed one whit from myself, as I was before. But when I was with spirits I was then as it were separated from the body, but yet was at the same time conjoined with it, because my spiritual was then with spirits." (D. 722.)

     Inter. And may I ask, sir, whether y6u ever had any premonitions of your introduction into the spiritual world?

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     Swed. "Not only were there dreams for several years, which informed me concerning those things which were being written, but there were also changes of state while I was writing, and a certain extraordinary light in the things which were being written. Afterwards also there were a number of visions with closed eyes; light was given miraculously; and spirits sensibly inflowed. It was as manifest to the sense as are the corporeal senses. Many times there were infestations in various ways by evil spirits in temptations. . . . Fiery lights were seen. Speech in the early morning. Besides many other things, until at last a spirit spoke to me in a few words." (D. 2951.)

     Inter. And were you surprised?

     Swed. "I was very much surprised that he perceived my thoughts." (Ibid.)

     Inter. Thank you, sir. I shall have some more questions to ask you later.

THIRD INTERVIEW.

     Inter. This time, Herr Assessor, I would like to ask about your inspiration. But before we come to that, what was the first thing you had to do after being called?

     Swed. "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." (Docu. 234.)

     Inter. Unlike most self-styled revelators, you did not burst into print at once. But when you did begin to write,-you said before, sir, that your office was to teach the doctrines of the New Church. From whom did you receive those doctrines after your call?

     Swed. "From the first day of that call I have not received anything that pertains to the doctrines of that Church from any angel, but from the Lord alone while I read the Word." (T. 779.)

     Inter. You were not allowed to take anything from others?

     Swed. "I have not been allowed to take anything from the mouth of any spirit, nor from the mouth of any angel, but from the mouth of the Lord alone." (De Verbo. 13e.)

     Inter. And did spirits and angels ever attempt to teach you?

     Swed. "No spirit has dared, and no angel has wanted, to say anything to me, and still less to instruct me, about anything in the Word, or about anything doctrinal from the Word." (P. 135.)

     Inter. But tell me, sir, how could you discriminate between what came from the Lord and what from the angels?

     Swed. "Those who are in a spiritual affection of truth are raised up into the light of heaven, even so as to be able to perceive the enlightenment. Thus it has been given me to perceive what came from the Lord and what from the angels." (E. 1183: 2.)

     Inter. And only what came from the Lord has been written?

     Swed. "What has come from the Lord has been written; what has come from the angels has not." (ibid.)

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     Inter. Now here is an interesting point you could clear up for us, if you will, Herr Assessor. How are we to square with this the fact that you learned much in conversation with angels?

     Swed. "The things which I have learned in speech with spirits and angels are solely from the Lord. Whenever there has been speech, I have been held interiorly and inmostly in reflection upon it, thus as to what I might learn. Thus have I been instructed, consequently by no spirit or angel, but by the Lord alone, from whom is everything true and good." (D. 1647.)

     Inter. I see. You were instructed, not by what angels and spirits said, but by that reflection; and as that was from the Lord, it was He who taught you. I suppose the same thing applies to what you learned through evil spirits?

     Swed. "Evil spirits are kept to speaking those things which are to be observed by me, but they are unaware of it. . . . A perception was also then given me as to what was to be observed, from which it was evident that the things also which I have learned through evil spirits I have learned from the Lord alone." (D. 4034.)

     Inter. So, just to clinch the matter, we should not believe that anything came from any other source than the Lord?

     Swed. "Do not believe that I have taken anything from myself, nor from any angel, but from the Lord alone." (R. Pref. 4.)

     Inter. It would, in fact, be a very serious thing to attribute to you yourself what has been written?

     Swed. "If anyone should attribute to me one iota of the things written, which are truths, he inflicts so great an injury on God Messiah that only He Himself can forgive it." (W. E. 2/1654.)

     Inter. That solemn statement has, I am sure, deeply impressed us. And now, sir, would you mind telling us how you are inspired?

     Swed. "When I think of what I am about to write, and while I am in the act of writing, I enjoy a perfect inspiration, for otherwise it would be my own." (Doc. II, 402.)

     Inter. So you did not, as it were, take dictation, but were inspired as to your thought. Is that it?

     Swed. "All thoughts are ruled by the Lord. There was an influx like a most gentle and almost imperceptible stream, the current of which is not apparent, but which still leads and draws. In this manner that which flowed in from the Lord led all the series of my thoughts into consequences, and although gently, yet powerfully, insomuch that I could not wander into any other thoughts, which was even allowed me to attempt, but to no purpose." (D. 6474.)

     Inter. Now tell me, sir, was your writing, shall I say, conditioned by your states?

     Swed. "My writing was according to the affection and obscurity with me." (D. 4820.)

     Inter. I asked that question because in your MSS. we find passages crossed out and rewritten.

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Well, Herr Assessor, I think you have shown clearly that you were fully inspired by the Lord, and that while you could not err in your final expression of it, you had to work hard as if of yourself to formulate the Heavenly Doctrine in natural language. And now, before time is up, what are your opinions about the ways in which these books written by the Lord through you will be received?

     Swed. "Some will be content with saying that they have the Word, and that there is no need of a revelation, thus rejecting these things which come from heaven." (D. 1464.)

     Inter. Will there be others, though, who will read them, but still persist in their false ideas?

     Swed. "There are such persons as will indeed read these Writings, but still remain in their own opinions, and interpret things according to their own phantasies." (D. 1389.)

     Inter. And what reasons would you give for this?

     Swed. "There are some who do not care for such things; some who care little; some who are in worldly pursuits, which they' prefer; some who attend churches only from habit; and there are very few who receive anything from heaven." (D. 5931.)

     Inter. Now, just to tie all this together-could you make a comprehensive statement on this subject?

     Swed. "There are five kinds of reception. First, those who wholly reject, who are in another persuasion, and who are enemies of the faith. These reject, for it cannot be received by them, since it cannot penetrate their minds. Another class, who receive these things as scientifics, are delighted with them as scientifics and as curious things. There is a third class which receives intellectually, so that they receive with sufficient alacrity, but still remain in respect to life as before. A fourth class receives persuasively, so that it penetrates to the improvement of their lives; they recur to these in certain states, and make use of them. And there is a fifth class, who receive with joy, and are confirmed." (D. 2955.)

     Inter. Thank you, sir. Your answers just now bring other questions to mind-questions on what might be called your attitude to your office, to the things written, to certain criticisms that have been made of some of these things. But with your permission, I shall leave these for our next, and last, interview.

FOURTH INTERVIEW.

     Inter. To go on from just where we left off: In what way, Herr Assessor, would you define your attitude to your office?

     Swed. "It is not my work, but the Lord's, who wished to reveal the nature of heaven and hell, and the nature of man after death, and concerning the last judgment." (D. 6101.)

     Inter. And did it seem quite a normal thing to you to make public the amazing things that were disclosed to you?

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     Swed. "As, by the Divine mercy of the Lord, it has been given me to be at the same time in heaven as a spirit, and on earth as a man, and thence to speak with angels, I cannot do otherwise than open those things of the Word which are called arcana." (A. 4923.)

     Inter. Yet you must be aware, sir, that many will dispute your claim to that privilege. What do you say to that?

     Swed. "Many will say that no one can speak with spirits and angels, that it is phantasy. . . . But I am not deterred; for I have seen, I have heard, I have felt." (A. 68.)

     Inter. On the same grounds, you must know that many will question the Memorable Relations inserted in some of the Writings?

     Swed. "I foresee that many who read the Relations will believe that they are inventions of the imagination. . . . But I assert in truth that they were truly seen and heard, and not in any state of a dozing mind, but in a state of full wakefulness." (T. 851.)

     Inter. And you had no alternative but to include them?

     Swed. "I was commanded by the Lord to write and publish them. Do not suppose that, without such a positive order, I should have thought of publishing things which I well knew many would regard as falsehoods." (Doc. II. 416.)

     Inter. Thank you! And now, Herr Assessor, to bring these interviews to a close I would like to ask a few questions more or less at random about your spiritual experiences. That is, if you have no objections?

     Swed. "As it has been granted me to be in the spiritual world and in the natural world, and thus to see both worlds, I am obliged by my conscience to make manifest these things." (I. 18.)

     Inter. Very good, sir. Then I would like to ask you, first, whether your introduction into the spiritual world differed from that of others who spoke with angels in earlier times?

     Swed. "This has not been granted to anyone in the same way as to me since creation. The men of the Golden Age did indeed speak with angels, but it was not granted them to be in any other light than natural light, but to me to be in both spiritual and natural light at the same time. By this means it has been granted me to see the marvels of heaven, to be among the angels as one of them, and at the same time to imbibe truths in the light, and thus to perceive and teach them." (Inv. 52.)

     Inter. I see. And I take it you mean by this, sir, that the Most Ancients saw spiritual things only as represented in natural light, but that you were able to reflect and ponder over what you saw, to weigh and judge them in your natural-rational thought, and so to describe them; presumably because your mind had been prepared by the sciences, whereas theirs had not. But what was the effect on spirits and angels of your introduction among them?

     Swed. "When my interior sight was first opened, and through my eyes they saw the world, spirits and angels were so amazed that they said it was a miracle of miracles, and they were affected with a new joy.

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This delight lasted for months, but it afterwards became familiar." (A. 1880.)

     Inter. Did you speak with angels in their own language?

     Swed. "When I have been in company with the angels, and in a like state with them, I have spoken with them in their own language, and did not know anything about my own." (H. 255.)

     Inter. And were you, sir, able to be of service to angels?

     Swed. "It has been granted me to instruct the angels, because it has been granted me to be in the two worlds by turns, and from one to explore the other." (De Verbo 3: 10.)

     Inter. Now here is something we should very much like to know. Why did you so often speak with evil spirits?

     Swed. "Because they have the faculty of understanding, and I speak with that, and consequently with the Lord. . . . In this way I was instructed that the faculty of understanding in men and spirits is the Lord's." (D. 3094.) "It has been permitted, also, that I might know their quality." (A. 7479.) "It has been allowed me to speak with even the worst devils, because they can do me no injury, since I am protected by the Lord; and therefore it has never been forbidden me to speak with devils, if they want to speak with me; for this reason also, that I might know the quality' of their life. A further reason is that by my conversing with them they know their own quality. Besides, they are rather to be pitied than that anything evil should be done to them; for if I were not to speak, or if I spoke hard things, sufferings would be added to them, which would be contrary to mercy and charity; for it is Christian to wish well even to them." (D. 1246.)

     Inter. You have told us some most interesting things, Herr Assessor, and if there are no more questions it is only because time is up. But, in closing, I would like to ask you just one thing more. Should your introduction into the spiritual world be regarded as a miracle?

     Swed. "It is more than miracles that I speak in the spiritual world with angels and spirits. This intercourse has been granted by the Lord to no one previously." (Inv. 39.) "The manifestation of the Lord in Person, and introduction into the spiritual world by the Lord, is better than all miracles." (ibid. 43.) "In addition, the spiritual sense of the Word has been disclosed by the Lord through me. This surpasses all the revelations that have ever been since the creation of the world." (ibid. 44.)

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Church News 1949

Church News       Various       1949


TUCSON, ARIZONA.

A Circle.

     In compliance with the request of the members constituting the Tucson group, Bishop de Charms has officially recognized them as the Tucson Circle.

DUBAN, NATAL.

Episcopal Visit.

     October 29, 1948.-Bishop and Mrs. de Charms arrived in Durban on the 1st of September and at once began renewing the friendships they had made on their last visit, ten years ago. The two months they have spent here proved to be a wonderful experience for us all.

     The first few day's, they stayed at the home of the Rev. and Mrs. Norbert Rogers, and subsequently were the guests of Mr. and Mrs. W. G. Lowe, Mr. and Mrs. Scott Forfar, Rev. and Mrs. F. W. Elphick, Mrs. W. N. Ridgway, and finally of Mrs. W. Schuurman (Mr. Schuurman being in Europe on business at the time). Mr. and Mrs. Edley, owing to illness in the family, were regretfully unable to take their turn as hosts. In addition, our friends were entertained by nearly every family in the Society.

     Except for three Sundays, which were devoted to the Native Mission, the Bishop and Rev. Rogers conducted our Sunday services together; and on two occasions they were joined by Rev. Elphick. The Bishop has taken all the doctrinal classes, ladies' classes, children's and young people's classes that had been scheduled. On these and other occasions, it was delightful to hear him speak on church and doctrinal topics. He has made us realize more clearly what the New Church means, and what we have to strive for.

     After the official reception, on the Sunday following the Bishop's arrival, which function was held at the home of Mr. and Mrs. Scott Forfar, the work began in real earnest. And the programme for the week included meetings of the Women's Guild, Theta Alpha, Sons of the Academy, and the Young People.

     There was a doctrinal class given by the Bishop on the subject of The Tabernacle, illustrated with "Kodaslide" pictures. At a social held one evening "Kodaslide" pictures of Bryn Athyn and Glenview were shown, and not the least interesting items on the programme were the messages on the "Wire-Recorder" from friends in Bryn Athyn and England. And we had a great deal of fun on other occasions when recording messages to be sent in return.

     The Fifth South African Assembly was held from September 14th to 19th, and a full report has been supplied by the Secretary, Rev. Norbert H. Rogers. The following three weeks were occupied with Mission meetings which are being reported by Rev. F. W. Elphick. A special note, however, should be made of the interesting event which occurred during that time,-the first of its kind in the history of the Mission. This was a joint meeting of the European and Native members, held at our church at the invitation of the Durban Society. Three of the Native Ministers delivered addresses on the doctrines of the Church, and these were followed by a discussion.

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     The Pinetown group was visited by the Bishop and Mrs. de Charms on several occasions. On one such evening they showed the "Kodaslide" pictures, and also recorded messages to be taken back to Bryn Athyn.

     Kainon School.-It was fortunate for us that we were able to postpone our celebration of the 25th Anniversary of Kainon School until Bishop and Mrs. de Charms could be present.

     In the first place, the present and "just past" pupils of the school took part in a concert organized by Miss Pemberton and Mrs. Schuurman. This was a very successful affair, and proved an enjoyable evening for everyone. The children are to be congratulated upon their performance. By special request the concert was repeated a few days later.

     The adults celebrated the event with a Buffet Supper in the Hall on Wednesday evening, October 25th. About sixty were present, amongst whom were some twenty former pupils of Kainon. Miss Champion, who was the founder of the school, was sadly missed, being prevented from attending by illness. The toastmaster was Mr. Sep Braby. Miss Champion's paper describing the beginnings of the school in Durban was read in her absence by Mrs. Schuurman. The next item on the programme was a paper. given by Mr. Bob Cowley-himself an old pupil of Kainon-who spoke on behalf of the former pupils. Mr. Elphick, who was schoolmaster during the war, followed with a few words dealing with the history and uses of the school. A pleasant evening closed with an inspiring address by the Bishop on New Church education and its relation to this Society.

     Soon after this meeting, Rev. and Mrs. Rogers left for a two weeks' holiday in the Drakensberg Mountains, North Natal, where, we hope, they are enjoying a well deserved rest after the unusual activity of the past few months.

     Weddings.-During the Bishop's visit there have been three weddings in our church, bringing our total for the year up to eight, which is a record.

     Lello-Atfersoll.-One of our old friends and a lifelong member of the Society, Jessie Attersoll, was married on September 4th to Mr. Cecil Lello, of Cape Town, the Rev. Norbert Rogers officiating. A niece of the bride, Elsa Ridgway, was bridesmaid. At the reception, after the usual toasts and speeches, Bishop de Charms spoke for a few minutes on the subject of Conjugial Love. Mr. and Mrs. Lello are now living in Cape Town.

     Ridgway-Shaw.-Mr. Albert Ridgway, of the Pinetown group, was married on Saturday, October 2nd, to Miss Margaret Shaw. The Rev. Norbert Rogers officiated. Mrs. Barbara Anderson, niece of the bridegroom, acted as matron of honor. There was no reception, but a representative gathering of friends attended the ceremony.

     Lumsden-Holden.-The third wedding took place on October 16th, when Mr. John Lumsden, younger son of Mr. and Mrs. H. D. Lumsden, was married to Miss Jessie Holden. of Durban. The Rev. F. W. Elphick officiated. At the reception, held at Westville, the Bishop was asked to speak, which he did with a few fitting words.

     Farewell.-The night before the date of sailing, practically the whole of the Society gathered at Mrs. Schuurman's home to bid Bishop and Mrs. de Charms farewell. During the evening, expressions of appreciation and affection were voiced by various members of the Society, all of which were recorded on the "Wire-Recorder." Presentations were made on behalf of the Durban Society to Bishop and Mrs. de Charms, and following this the Bishop made a stirring farewell address.

     Accompanying our visitors on their return journey is one of our younger members, Jane Forfar, daughter of Mr. and Mrs. Scott Forfar, who attend the Academy' College for a year or two.

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Our very best wishes go with her on this visit.

     It was with sad hearts that we had to say good-bye to our two friends when they sailed yesterday on the "Robin Tuxford," taking Jane Forfar with them. Altogether we gave them a grand send-off. They take with them the deep affection of the Durban Society, and the assurance that the hope, encouragement and inspiration they brought with them will enable us to go forward with renewed energy in our church activities, and in a determined endeavor to see the New Church firmly established in South Africa.

VIDA ELPHICK.

OBITUARY.

Mrs. Charles Umberger.

     One who was greatly esteemed and loved by a host of friends in the Church passed t6 the other life with the death of Mrs. Charles Umberger (Helen Ruth Arrington) at Micco, Florida, on October 23, 1948, in her 49th year.

     Ruth graduated from the Girls' Seminary in June, 1920, and two years later, on April 29, 1922, she married Mr. Charles Grant Umberger, who survives her, together with four children: Grant, Jane Arrington (Mrs. William George Schroeder, Jr.), Margaret Ruth, and Alfred.

     Mr. and Mrs. Umberger made their home in Bryn Athyn until a few years ago when, for the sake of her health, they moved to sea level at Baltimore, and finally to Florida.

     The funeral service was held at Melbourne, Florida, on October 28th, and was conducted by the Rev. Ormond Odhner, who delivered the Memorial Address, and, in the presence of Ruth's father and husband and members of the family, spoke feelingly of the high regard and affection in which she was held by all who knew her. We quote from the Address:

     "Preeminent among all the things which our friend now enjoys as a woman already living in the spiritual world are the loves, affections, interests, and wisdom which she made her own while living here. These loves and interests she will continue to pursue with ever-growing wisdom in the endless day's of eternity; and now she will pursue them, no longer shackled by physical ailment, but rather in a spiritual body as beautiful and as healthy as is her own character.

     "Her use as a devoted wife and mother, as a worker and evangelizer in the Church she loved so well, is too well known to need recounting. She and her husband shared deeply the spiritual ideals of the Church, and gave them ultimation in their own lives and in the lives of their family and friends.

     "As a mother, her life typified the living belief that her children were actually the Lord's, rather than her own and her husband's-that they were given them as a loan from the Lord to be led by them to Him. She sought what was best in them, but ignored not their shortcomings. Comforting, loving, understanding, and faithful to the Truth, she was indeed an exemplary mother.

     "She delighted in any work that might further the uses of the Church, and no task was too small or beneath her dignity. Especially did she love to bring newcomers into the glorious spiritual light that is shed by' the Heavenly Doctrines. Patient with them, and understanding of their problems, she sought out each individual's special interest in the truth, inspired it to growth, and fed it with the truths which she herself understood and loved. And when her own work had reached its limits, she gladly and self-effacingly led them to those who were better equipped to carry on in that work.

     "We can picture her being welcomed by the friends of the Church who have gone before, her greeting them and telling them the news of the Church. We can see her fitting herself into the work of the Church in that world, and little by little extending her acquaintanceship to those who do not as yet know the Truth, that she may lead them to its spiritual light in the same way as she did in this world."

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     "'Blessed are the dead who die in the Lord, . . and their works do follow with them.' So is it even now, we believe, with our friend who has gone before us into the wondrous joy's of eternal life."

TORONTO, CANADA.

     At the Sunday morning services the Rev. A. Wynne Acton has been delivering a series of sermons on "Seeing and Shunning Evil" which have shown the necessity of seeing, recognizing and acknowledging evils as sins against the Lord before we can fight against them, and so allow the Divine influx to remove them from our hearts; presenting also some of the reasons why evils remain hidden from our sight, and the states of mind which prevent us from acknowledging them as sins against the Lord. They have noted also the classification of "those who confess themselves guilty of all sins, but do not search out any one sin in themselves"; and "those who, from religious reasons neglect the search," as well as those who "favor sins, and in consequence are ignorant of them."

     There are 8 pupils in our Day School this year, under the tutelage of the Pastor and Miss Venita Roschman; and Mrs. John Parker gives sewing lessons to the girls once a week. Though our enrollment is small, this seems to be a very happy and industrious unit of potential New Church men and women.

     The ladies held a Fair during November at which the Bingo tables were very popular, as was the "Old Curiosity Shop," which exhibited many unique and interesting relics of days past. In another stall, the silhouettes of many willing models were cut, and when the customers saw their profiles they promptly visited one of the two Fortune Tellers to find what the future might hold for them, if the Teller's clever guesses were to come true. A number of Christmas gifts were purchased at the gay apron counter, while at another spot a peculiar assortment of "White Elephants" were procurable. A luscious selection of homemade cookies. pies and cakes disappeared with rapidity, and much enthusiasm was evidenced as to who would win a pair of tickets to what later proved to be one of the best hockey games of the season. This enjoyable evening painlessly netted the Ladies Circle the sum of $161.00.

     The other big event of the month was the Forward-Sons' visit to the Kitchener Society. Twenty-five gentlemen traveled to our nearest neighboring society and thoroughly enjoyed the renowned hospitality of the Carmel Chapter of the Sons. At the dinner table the Messrs. Murray Hill and Sydney Parker gave papers on the subject of "New Church High Schools in Canada," a topic which brought forth a great deal of interesting discussion.

     An important event occurred on Sunday, November 28th, when Mrs. Lenore Bellinger announced the engagement of her daughter Jean to Mr. Thomas Malcolm Bradfield. We have not had many of these occasions, and are therefore prepared to enjoy them to the full, all joining in to wish Jean and Tom much happiness.

     In the world around us one of the most noticeable occurrences is the water shortage, which has resulted in blackouts" of electricity. These have necessitated many readjustments in daily schedules, and a couple of Wednesday suppers were concluded in candlelight.

     Being British, we have all derived pleasure in learning of the birth of our new little Prince, who is in line to become our King in years to come.

     Miss Mabel Evans has come from the West, and is at present making her home in Toronto, where she is a welcome addition to our group.

     Among the visitors who have been welcomed during November were: Mr. and Mrs. Gilbert Smith from Pittsburgh; Mrs. Alcoa Bellinger, Miss Dorothy Kuhl. Mrs. John Schnarr, Sr., and Miss Stella Bellinger from Kitchener; and Miss Ethne Ridgway from Bryn Athyn.

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     The Toronto Society has sent a message of sympathy and concern to Bryn Athyn in connection with the fire damage which occurred at Benade Hall.

     May we take this opportunity to wish you, our readers, every one, a Happy and Prosperous New Year!

VERA CRAIGIE.

FORT WORTH, TEXAS.

     Since our last report, published in the June issue, we have had two pastoral visits and have gained a new member.

     Last August, the Rev. Harold Cranch was with us for a few hours, and how we crowded all we did into that time was indeed truly marvelous. We had a church service, communion, a group dinner, class, movies of past trips, and a general discussion session and Rev. Cranch still managed to catch his train on time. All who could piled into the car that took him to the station, and the questions and answers and discussions continued all the way to the train.

     In late August, Shirley Norris, of Glenview, joined us for an extended visit with her aunt and uncle, Mr. and Mrs. George W. Fuller. We now have representatives in every age-group, from infant to small fry to junior to senior to tipper senior to senior senior.

     Vacations came and went for all of us; and as all members left Texas and "went to the United States" for their jaunts. We called a halt to suppers and meetings for the summer months. When we resumed our classes, we took up reading the Arcana Coelestia, and all are finding in it much food for thought. We are again holding our classes on the second Friday of each month, and supper and class each fourth Friday.

     In November we were delighted to welcome the Rev. Ormond Odhner to our midst for a week-end. His subject through two classes covered the three states in the world of spirits. With church service and the Holy Supper, and a group supper, the time passed quickly and was most satisfactory to us all. We hope Rev. Odhner can make this a regular stop on his southern trips.

     We lost another member a few weeks ago when Mr. and Mrs. Sam White (Jean Doering) were transferred to New York by American Airlines, and it is not known how long they will be in exile on "foreign" soil. At present writing Mrs. White is visiting her parents, Mr. and Mrs. Cyrus E. Doering, here, but will return to New York to be with her husband for the holidays.

     We all wish to take this opportunity to say to our many friends that we hope you had a very Merry Christmas, and that to each of you the New Year will bring the fulfilment of all your hopes and dreams. May we also wish that there be true peace in the heart of every man, so that there may be peace in a troubled world.

RAYE POLLOCK.

DETROIT, MICHIGAN.

     A Happy New Year to our friends throughout the Church! And may the wise guidance of our leaders, plus the earnest devotion and loyal support of all the members, bring increased activity and substantial growth to the Church during 1949!

     We of the Detroit Circle feel that the year just passed was a most successful one for us. It had been apparent for a long time that our spiritual needs were not being fully met by the infrequent pastoral visits we were receiving. Both services and doctrinal classes, conducted by a visiting pastor, were on a monthly basis. And while the lay services, held in between, were loyally supported by our members and splendidly conducted by a number of our young men, they did not suffice to maintain interest and feed the spiritual needs of an active growing group.

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     Since the coming of the Rev. Kenneth O. Stroh as assistant to our pastor, the Rev. Norman H. Reuter, we have enjoyed a full service of worship on practically every Sunday, as well as regular doctrinal classes and singing practice. A new spirit seems to be permeating our membership, especially noticeable among the young people, who attend services regularly and take their full part in every activity of our Circle.

     This new spirit is also making itself felt in a social way. With a resident minister to help keep us active, we are getting together for good times much more often than formerly. Although we are still not able to hold weekly suppers, we are doing the next best thing by letting slip no opportunity for a party or social time. And this, we believe, serves a real use in the development of a Church Society.

     Just a brief mention of several social affairs we have held since our last report.

     Social Occasions.-On October lath there was a joint celebration at the Reynold Doering's in honor of Rennie's 50th birthday, also as a housewarming, as Mr. and Mrs. Doering had just gotten settled in a fine new home, located in Dearborn, a suburb of Detroit. The guests at this affair numbered 36, and included Mr. Jerry Schnarr and Mr. Herb. Doering, from Kitchener, as well as Mrs. Arretta Doering, Rennie's mother, who has come from Bryn Athyn for an extended visit.

     During the evening there were toasts to the Church, the new home, and to many more happy birthdays for friend Renoir. A fine buffet supper rounded out what was undoubtedly one of our most happy occasions.

     On the evening of October 30th our entire membership was invited to a grand Halloween party, given by Mr. and Mrs. Gordon Smith and Mr. and Mrs. Vance Elder at the latter's home. More than forty of our members and friends attended, most of them attired in costumes both fancy and grotesque. A program of games kept hilarity at a high pitch and sharpened appetites for the bountiful repast which featured traditional Halloween fare. 'Twas a grand evening indeed!

     On November 6th a social evening was held at the home of Mr. and Mrs. Leo Bradin in honor of Mr. and Mrs. Harold McQueen, of Glenview. Harold had been in and out of Detroit several times, but this was the first time he had been accompanied by Mrs. McQueen. We were happy indeed to have them with us at our service of worship on Sunday, November 7th.

     Other recent visitors have included: Mr. and Mrs. Maurice Schnarr and their children, also Mrs. John Schnarr, from Kitchener; Mr. and Mrs. Hugh Gyllenhaal, formerly of Pittsburgh, but now living in Cleveland. As Cleveland is only 39 minutes away by air, we shall hope to see Hugh and Ginny frequently.

     Our young men, several of whom are recent graduates of the Academy, have organized to do the very necessary work of preparing our meeting hall for services-setting up the chancel furniture and the chairs, also removing and storing them away after the service. They take turns in doing this work, as well as in acting as ushers. These young fellows are efficient, dependable, and are performing a real use which is much appreciated by all of us.

     One very great improvement in our Church calendar, made possible by our having a resident minister, is that we can have Easter, Thanksgiving and Christmas services on the proper days, whereas formerly they were either a week early or a week late. Mr. Stroh has prepared a special Thanksgiving Service for Sunday', November 28th, to be followed by dinner and a doctrinal class. Next on our calendar of special days will be the Christmas party for the children, following the service on Sunday, December 19th. A real Christmas Service will be held on Christmas Day, which will be a unique experience for our Circle.

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     As these festival days approach, and we reflect upon their significance to us as members of the Lord's New Church, we realize that we have much to be thankful for. The Lord, in His providence, has brought us, during the year, very much closer to our goal of becoming a full society of the Church. We are going to face the New Year with full confidence that, if we remain united in this ideal, each giving of his very best talents to the work, the Lord is on our side and we cannot fail.

     Again, and most heartily, a Happy New Year to all!

WILLIAM W. WALKER.

November 25, 1948.

COLCHESTER, ENGLAND.

     November 27, 1948.-Sunday services continued throughout the summer with good attendances, and we had many visitors, including the record number who attended the Assembly.

     Bishop and Mrs. de Charms were able to spend about ten days here after the Assembly, before leaving for South Africa. and there were many meetings and social evenings in their honor,

     Miss Phillis Cooper, of Bryn Athyn, visited this, her home town, during July and August, and we were very pleased to see her again, also Miss Celia Bellinger, who stayed till early September.

     We had just resumed classes after the summer break when our pastor, the Rev. Alan Gill, was taken ill. After some weeks we now have the good news that he is making progress, and we hope that this will be maintained until he is completely recovered.

     During his absence the usual activities have been continued as well as possible in the circumstances, and we have been fortunate that the Rev. Martin Pryke has been able to visit us occasionally. He conducted an evening service on October 31st and a morning service on November 14th. And during each of these visits he conducted a class for the older group of young people, and also the Wednesday doctrinal class.

     On other Sundays, Mr. Colley Pryke and Mr. Alwyn Appleton have conducted the services alternately. Doctrinal classes have also been held, Mr. Colley Pryke presiding and reading papers by Bishop de Charms; and we much appreciate Mr. Pryke's efforts, which have made it possible during Mr. Gill's absence for us to continue meeting together at midweek, which is a great use.

     The Day School and the weekly classes for the younger group of young people still carry on. The latter, who are reading Heaven and Hell, are for the time being under the guidance of Miss May Waters.

     Silver Wedding.-Mr. and Mrs. John Cooper gave a social on October 21st in celebration of their twenty-fifth wedding anniversary. It was a very happy occasion, and a large number of friends came along to congratulate them. During the first part of the evening there were games and competitions, followed by delicious refreshments.

     Mr. Alan Waters was toastmaster, first proposing a toast to "The Church," and then to "The Happy Couple," presenting them with an electric lamp as a gift from the Society, while Miss Thelma Pike presented Mrs. Cooper with a bunch of very fine chrysanthemums.

     Both Mr. and Mrs. Cooper responded to the remarks of Mr. Waters, who had referred to their twenty-five years of marriage as an achievement, much of that time being a period of use and service to the Church, Mr. Cooper as secretary of the Society, and Mrs. Cooper as organist. At their request the 36th Psalm was sung, bringing to a close a very happy evening.

     Socials during October included one for the children, a Military Whist Drive arranged by Mr. and Mrs. Alan Boozer, and, on November 11th, a social arranged by Mr. and Mrs. Owen Pryke in aid of the annual Sale of Work which will be held in December.

WINIFRED A. APPLETON.

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BRYN ATHYN.

     We were happy to welcome the Rev. and Mrs. Joao de Mendonca Lima, of Rio de Janeiro, on Sunday, November 7th. It was their first visit to Bryn Athyn, and we regret their stay was so short. Rev. Lima is a Pastor of the Rio de Janeiro Society of the General Church.

     The dock strike which has delayed sailings enabled Mr. and Mrs. Elise Hussenet to extend their stay in Bryn Athyn, where they have been the guests of Miss Creda Glenn, and we were glad to have this opportunity for a longer visit with them. Mr. Hussenet in his youth was a student in our Boys' Academy.

     Women's Guild.-At the meeting on November 9th the Guild heard a report of the Fair, held on the 6th, and the verdict was that it had been a huge success, socially and financially. The proceeds of over $1000 have been devoted chiefly to the purchase of a large coffee urn for the society kitchen.

     After the business had been disposed of, Dean Eldric Klein read a paper on "The College Today," which was most interesting and informative in describing the day by day 8ctivities of the College.

     Bishop's Return.-Disembarking at Boston, and with difficulties in removing baggage, owing to the aforesaid dock strike, Bishop and Mrs. de Charms arrived in Bryn Athyn on Saturday, November 20th, accompanied by Miss Jane Forfar, who is to attend the College. Sunday afternoon everyone gathered on the De Charms lawn to welcome them and to express happiness over their safe return after an absence of four months. And on an evening later in the week a very large audience in the Assembly Hall heard the Bishop's most interesting account of their journey to England and South Africa.

     Club House.-Television-gatherings after Friday Class-television-Young Peoples' Classes-television-Young Married Peoples' Classes, and O     yes-television! All this and lectures too. One of these an interesting illustrated talk on "The Franklin Institute" by Mr. Ralph McClarren, Associate Director of the Institute.

     On November 21st, Theta Alpha gave a tea to introduce the women of the College and the Seminary girls to the women of the Bryn Athyn Society. With good eats, good attendance, good entertainment, and a good time, the object of the meeting was successfully attained.

     The 27th saw a Dinner Dance, where we had music, entertainment, and dancing-all to one's heart's content.

     On the 28th, the Sons had a supper at which Mr. Melvin K. Whiteleather gave an informative talk on Russia.

     The Fire.-But the course of local events was violently interrupted when the shriek of the fire siren was heard at 7.45 on Thursday evening, November 11th, and soon everyone knew that Benade Hall was on fire. It was not long before the roads in every direction were clogged with cars, and crowds had gathered at the scene, where our hays and men were going in and out of the burning and smoke-filled building, the girls helping, too, in carrying books and things to a place of safety in the Assembly Hall.

     We cannot say enough in praise of our valiant fire company and the efficient way in which they went about the big task, skillfully aided by our police in keeping order. Soon it was found necessary to call for other fire companies, and more than twelve came from near and far. By 11.30 p.m. the fire was under control, and had been confined to the one building, though many books had been carried from the Library as a measure of safety.

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     Neighboring schools and churches were most kind and generous in offering the use of rooms, laboratory equipment, textbooks, and anything that might be needed by the Academy,-proferred help which was warmly appreciated and acknowledged. The organization after the fire was so efficient and complete that "business as usual" was the order of the day by Monday.

     The office of the Treasurers and the Book Room found quarters in the commodious recreation room in the basement of Dc Charms Hall, with equipment and stock intact or nearly so, as they had been carried to safety from the first floor of Benade Hall.

     Classrooms had been found in the Library building for the Theological School, the College, and the Boys' Academy, also for the school office and for Dr. Doering. Dean of Faculties. On the second floor of this building are the permanent offices of Bishop de Charms and Bishop Pendleton. The Laboratories have been set up in the basement of the Assembly Hall At the Cathedral the Girls' Seminary has been provided with classrooms in the Council Hall and in choir robing rooms.

     So the work of education goes forward in spite of the unavoidable inconveniences, and it is hoped that it may he possible to construct a new building to replace Benade Hall in time for the opening of school in the Fall.

LUCY B. WAELCHLI.

POSTPONEMENT OF THE GENERAL ASSEMBLY.

     Because of the fire that recently destroyed Benade Hall, it has become virtually impossible to hold the General Assembly next June as announced in NEW CHURCH LIFE.

     Every available space in the Cathedral, and in other buildings needed for an Assembly, has had to be utilized to carry on the work of the Academy Schools. Until Benade Hall has been rebuilt, therefore, we shall not have the facilities to provide adequately for Assembly meetings, nor for the comfort of Assembly guests.

     Primarily for this reason, after careful consideration it has been regretfully decided to postpone the Assembly for one year.

     We fully realize that this decision may cause disappointment and personal inconvenience to many members throughout the Church who had already made plans to attend the Assembly next June. For this we are deeply sorry. But the work of restoring Benade Hall is going forward with all possible speed, and we have every reason to hope that by June 1950 we will be prepared to hold an Assembly that will be far more successful than any we might attempt this year, in view of the many difficulties that have resulted from the fire.

GEORGE DE CHARMS.

Bishop.

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ANNUAL COUNCIL MEETINGS 1949

ANNUAL COUNCIL MEETINGS              1949

BRYN ATHYN, PA., JANUARY 31-FEBRUARY 5, 1949.

Monday, January 31.

8:00 p.m. Consistory.

Tuesday, February 1.

10:00 a.m. Council of the Clergy.
3:30 p.m. Council of the Clergy.

Wednesday, February 2.

10:00 a.m. Council of the Clergy.
3:30 p.m. Council of the Clergy.

Thursday, February 3.

10:00 a.m. Council of the Clergy.
3:30 p.m. Headmasters' Meeting. (Teacher Placement)

Friday, February 4.
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 by Rev. Bjorn A. H. Boyesen.

Saturday, February 5.

10:00 a.m. Joint Council.
3:30 p.m. Corporation of the Academy of the New Church.

Sunday, February 6.

11:00 a.m. Divine Worship.
SOUTH AFRICAN. MISSION 1949

SOUTH AFRICAN. MISSION       F. W. ELPHICK       1949



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NEW CHURCH LIFE

VOL. LXIX
FEBRUARY, 1949
THIRD GENERAL ASSEMBLY.

     The Third General Assembly of the General Church Mission in South Africa was held at Mayville, Durban, from September 30th to October 6th, 1948, the Right Rev. George de Charms presiding.

     The First Session opened at 10.00 a.m. on September 30th, the following Ministers and Leaders being present:

     Rev. F. W. Elphick, Superintendent; Revs. S. E. Butelezi (Hambrook, Natal); Johnson Kandisa (Sterkstroom, C. P.); J. Lunga (Kalabasi, Natal); Timothy Matshinini (Johannesburg, Transvaal); Solomon Mkize (Melmoth, Zululand); Jonas Motsi (Qutbing, South Basutoland); B. I. Nzimande (Deepdale, Natal); Peter Sabela (Greylingstad, Transvaal); and A. B. Zungu ("Kent Manor," Zululand). Leaders M. Lutuli (Verulam and Mayville, Natal); P. Sibeko (Johannesburg); A. D. Vilakazi (Hambrook, Natal); and J. Maseko (Johannesburg). Teachers Paul Butelezi and Philip Ntulj also attended some of the sessions.

     After the opening service, conducted by the Bishop, Mr. M. Lutuli was elected Secretary for the meetings. The Minutes were postponed for action at a later session.

     The Secretary then read a MEMORIAL RESOLUTION for the late Revs. Moffat B. Mcanyana and Philip J. Stole, who had been called to the spiritual world since the last Assembly, held in 1938, and also for all members of the Mission who had passed to that world during the same period. The Resolution was adopted by a rising and silent vote.

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     By request, the Superintendent, Rev. F. W. Elphick, took the chair, and the Bishop addressed the meeting.

     After thanking the Ministers and Leaders for their hearty welcome, Bishop de Charms referred to the fact that, since the last Assembly in 1938, the Mission had been divided. When the Rev. Theodore Pitcairn withdrew from the General Church, some of the Native Ministers decided to follow his leadership, while others remained under the supervision of the General Church. More recently, however, several Ministers, on both sides, have expressed the view that the Missions should again be united.

     The Bishop had therefore spoken to the Rev. Philip N. Odhner, who was now acting on behalf of the Rev. Theodore Pitcairn in South Africa, and it was agreed that the Ministers of both Missions should be asked the following question: "Under what conditions would you favor the coming together of the General Church Mission and the Mission of the Lord's New Church which is Nova Hierosolyma into one body?"

     The Bishop then asked the Ministers and Leaders present at the Assembly to consider this question at a special meeting called for the purpose, and to report their decision at a later session. To make clear the issues between the two bodies, he outlined the differences of doctrinal belief. In regard to the financial support of the Mission, he explained that the General Church has limited funds with which to support many uses. It is in the position of a man with a large family who must divide his income fairly among all his children. The General Church is doing all that it can to help the Natives of South Africa in their effort to establish the Lord's Kingdom among their people. He further pointed out that in Europe and America the New Church has to face many of the financial problems that now confront the Natives in South Africa. He expressed full confidence that wherever men love the Truth revealed in the Writings, and try sincerely to live according to it, the Lord in His Providence will protect the tender beginnings of His Church, and in His own time will cause it to grow and prosper.

     The Agenda was revised, and a question in regard to the sons of Noah was introduced by the Rev. Peter Sabela, who pointed out that in the late C. Th. Odhner's book, The Correspondences of Canaan, in the diagram on page 103, the idea was given that the names Shem, Ham and Japheth were the names of persons, whereas A. C. 1140 states that such names are to be regarded abstractedly, or in a representative sense.

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     The Bishop, in a useful outline, pointed out that although the idea given in A. C. 1140 was not expressed in the diagram, the context of the chapter, and of the whole book, would indicate that the writer meant that those names referred to the Ethnology of the Ancient Church, and were not considered as individual persons.

     Then came the reading of a letter which had been received from Leader J. Mngoma, of Esibudeni, Zululand, who was unable to be present. It had reference to the plea to establish the Theological School at "Kent Manor." After some discussion, in which the Mayville Mission was also considered, it was pointed out by the Bishop that no decision could be made until the matter of the property at Kent Manor has been settled.

     It was decided that the special meeting of the Ministers to consider the question of the two Missions would be held at 2.30 p.m., and be regarded as the Second Session of the Assembly.

     The First Session adjourned at 12.55 p.m.

     Third Session-Friday, October 1st, 10.00 a.m.

     The meeting was opened by the Rev. A. B. Zungu, who read from the Word and led in the Lord's Prayer.

     As Mr. Lutuli was unable to attend the remaining weekday meetings, the Rev. A. B. Zungu was elected Secretary in his place.

Bishop de Charms presided.

     A Letter of Greeting from Mr. C. H. Mofokeng, of Maseru, Basutoland, was read; also a message from the Rev. Norbert Rogers, expressing regret that he was unable to attend the Assembly, but wishing it every success. The Superintendent was asked to send suitable replies.

     The Secretary then read a RESOLUTION which had been adopted by the Ministers at the Second Session, as follows:

     "We, the African Ministers of the General Church of the New Jerusalem, RESOLVE that a basis of co-operation between the two Bodies be sought, and, in so doing, the matters of Faith be excluded.

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And that the heads of the two Bodies be asked to formulate such basis, if possible."

(Signed) J. Motsi, Chairman.
Mofa Lutuli, Secretary.
A. B. Zungu.
S. E. Butelezi.

     Bishop de Charms thanked the Ministers for their decision, and stated that he would communicate this to the Rev. Philip N. Odhner, who represented the Rev. Theodore Pitcairn in this country. As soon as a reply was received, it would he sent to the Committee (above named).

     [At the subsequent conference of the Bishop with the Rev. Philip N. Odhner it was decided that the two Missions will remain distinct, but will cooperate in general uses.]

     The Bishop then outlined the order of the Ordination Service which was to be held on Sunday morning, and of the Holy Supper Service and the Open Session on Sunday afternoon. He also stated that the pictures of The Tabernacle would be shown in the Hall of the Durban Society on Monday afternoon, October 4th. He asked that two Ministers be chosen to send a message to Bryn Athyn over the "Wire Recorder," which would be used on the same occasion.

     UMCAZI-the Mission Journal-was then taken up for discussion, and it was decided to publish only once a year, during August, in order that the reports and addresses of the 19th of June in the various Mission Societies might be published or referred to.

     After a recess, the Bishop announced the names of those who were to be ordained into the First and Second Degrees of the Priesthood. In his referring to the training of the Theological School, and the fact that those whom he had nominated for the First Degree had not yet finished their studies, the question of the maintenance of the Theological School came up again for consideration. It was decided that the Superintendent would do his best with Correspondence Classes, but that there should be oral classes in Durban at a time when students who were in secular work had vacations, and that such vacations should coincide so as to make a class of several students, even for a few weeks. The principle was also noted that students could have support while they were taking their courses, but no promises could be made for their maintenance after their training.

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     The meeting adjourned at 1.00 p.m.

     Fourth Session.-Friday, October 1st, 2.30 p.m.

     After calling the meeting to order, the Bishop asked the Rev. Aaron Zungu to read his Address entitled "The Human Form." An appreciative discussion followed.

     Rev. I. Motsi noted its reference to things infinite and finite.

     The Bishop: The truth in the Word is infinite; the truth received by men is finite. For Truth Itself is infinite, and this is why the Word is different from any other book. The Lord speaks from the infinite through the finite, and this is why we see more and more truth in the Word as we read and reread it, unlike any other book. The letters and words of the Word are the Lord's garments.

     Rev. S. E. Butelezi expressed his pleasure in hearing the Address, and it inspired him to see the continual need to study the Writings. He recalled the Bishop's remarks on a recent occasion when he likened the Word and the Writings to a lake of water. We can only receive a little water in a glass. He regretted that so many of the Native Ministers must do so much secular work to earn a living, instead of being able to concentrate on more study.

     Rev. B. Nzimonde thought the paper represented a great deal of study: it was not done in a few minutes. He noted how the Lord created for use. Love and Wisdom come to us in Use, and all good uses are in the human form. He cited the condition in the other world, where profaners are said to be neither he nor she, but "it."

     The Bishop said that the New Church Doctrines give a different idea of the Divine Human, and answer the question, "Who was the Lord?" Every man has a soul, which is the inmost finite vessel receptive of life from God. Every soul is different, because the Lord has in view an eternal use-the formation of the Gorand Man. Everyone has a love for a particular use. But when God became manifest in the flesh, His soul was infinite, and had no limitation. Hence the Lord's soul was different from that of any man, and He alone could accomplish glorification.

     The meeting adjourned at 5 p.m.

     Ordination Service-On Sunday, October 3rd, at 11.00 a.m., a representative congregation assembled for worship at the Mayville Mission, consisting of the Ministers and Leaders of the whole Mission members of the Mayville and Verulam Societies, and five European visitors, namely, Mrs. de Charms, Mrs. Elphick, Miss Vida Elphick, Mr. John Elphick, and Mr. J. Mumford.

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     The Service was conducted by the Bishop, the Revs. F. W. Elphick and Jonas Motsi assisting. The Candidates for Ordination were, for the Second Degree: Revs. S. E. Butelezi, Johnson Kandisa, Johannes Lunga, Timothy Matshinini, S. B. Mkize, B. I. Nzimande, Peter Sabela, and Aaron Zungu; for the First Degree: Leaders M. Lutuli, P. Sibeko, and A. D. Vilakazi.

     The Confession of Faith, as given in the Liturgy, was recited in Zulu by all the Candidates in unison.

     Following the Ordinations, the Bishop delivered a simple, yet inspiring sermon, the interpreter being the Rev. Aaron Zungu. The text was from Revelation 5: 5, "Weep not: behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof."

     In the afternoon, at 2.15 o'clock, the congregation reassembled, and the Sacrament of Baptism was administered for three infants, the Revs. S. Mkize and Peter Sabela officiating. At 3.00 o'clock the Holy Supper was administered, the Bishop being assisted by the Revs. S. E. Butelezi and B. I. Nzimande. There were 67 Communicants.

     At an Open Meeting following the Communion Service, with the Superintendent in the chair, the Bishop addressed the gathering and spoke of the fuller entrance into the uses of the Church involved in the ordination.

     Rev. M. Lutuli spoke on behalf of the congregation, expressing the great pleasure it had been to meet the Bishop and Mrs. de Charms again after an interval of ten years. He referred to the passing of the Revs. Moffat Mcanyana and Philip Stole, and of the continued devotion to the Church by their widows, and spoke of the struggles of the Mission under present hardships, and of the encouragement and help received from overseas friends.

     Between the speeches there was an interchange of Zulu and English songs, the visitors taking part,-Mrs. de Charms, Mrs. Elphick, Miss Vida Elphick, Mrs. H. S. Forfar and the Misses Jane and Barbara Forfar, Mrs. W. G. Lowe, and Mrs. Mildred Rogers. And so Sunday, October 3rd, proved to be a very happy occasion for the Mission.

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     Fifth Session-Monday, October 4th, 10.00 am.

     After the opening worship, conducted by the Rev. B. I. Nzimande, the Bishop called the meeting to order. He explained the procedure of the afternoon session which was to be held in the Hall of the Durban Society, and then asked the Rev. Peter Sabela to read his Address entitled "The Second Commandment." ("Thou shalt not take the Lord's name in vain.") A very useful discussion followed, and we give a brief resume:

     Rev. Jonas Motsi appreciated the paper, and noted that it was true that other Churches do not know what is fully meant by the Second Commandment, but the New Church does know. It is set forth in the Doctrine of Life, and Swedenborg wrote from the Lord a New Revelation. There are many ways in which the Lord's name can be taken in vain. One word of the Lord can expand and fill the whole world.

     Rev. P. Sibeko also expressed appreciation of the Address, and referred to the "appearances" in the letter of the Word. He wished to know more about "names" as applying to "things."

     The Bishop: In its inmost sense, the Word treats of the Lord alone. The inner story of Israel tells about the Lord's life. A nation, like a man, is born, grows, enters into old age, and dies. So the story of the Lord's life is within the story from Abraham to Solomon. Many of the names mentioned represent states of the Lord's mind. Hence the Israelitish Church was a representative of a Church, and its inner and secret history related to the Lord, from His birth to His crucifixion. For example, Isaac is the Lord as the older child such as He was when He was lost and then found talking to the doctors in the temple. The inner sense deals with the opening of His rational mind And the Writings open up to us this inner meaning. In the Old Testament the Lord was unseen by men, but in the New Testament He was seen. When we read the Word we should look for what is represented in the Lord.

     Rev. F. W. Elphick expressed appreciation of the paper, and referred to the fact that men of every nationality use the Lord's name, as well as other Scripture names, in the senseless habit of swearing. It is very necessary to educate ourselves and our children to refrain from such speaking.

     The Bishop: The fact is that there is power in the Word. Both good and evil spirits flow into the words. It should be remembered that the devil, when the Lord was tempted, quoted Scripture, and the Lord rebuked him by quoting Scripture. The habit of swearing comes from thinking lightly of religion, of the Word, and of the Lord. It can be curbed and shunned by instilling reverence for the Word in children, by having family worship, and by refraining from all jokes which refer to the Scriptures.

     Rev. T. Matshinini thanked the writer of the paper for his address, and was very thankful to be able to have so much instruction from the Bishop.

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     After a recess, the subject of the "Zulu Hymn Book" was introduced by the Rev. Aaron Zungu. The Committee elected at the meeting of the Ministers in 1947 included the Rev. Moffat B. Mcanyana, and it would be necessary to elect another to take his place. As to the matter of printing the book, it was suggested that the Academy of the New Church might be approached. After considerable discussion it was decided that the Revs. Aaron Zungu and M. Lutuli act as a Committee, that all information be collected by them, and the material suitably indexed according to subject; further, that two typewritten copies be made, so that the cost of printing in the United States and in South Africa may be compared.

     The Superintendent reported on the Post Office Savings Accounts. At the Ministers' Meeting in April, 1947, it was decided that each Society of the Mission was to open an account at the nearest Post Office. Representatives of the Societies now reported the amounts on deposit, and the total was found to be L63. It was decided to continue the plan. As an exception, the Alexandra Township Society is investing cash in material for the church building that is to be erected on a site it has already purchased.

     While dealing with these practical matters, it was asked whether a Society might borrow money from the General Church, to be repaid with at least some interest. The Bishop explained that such a practice could not be encouraged, as it might often lead the General Church into an embarrassing position.

     The meeting adjourned at 12.45 p.m.

     Pictures of the Tabernacle.-On Monday afternoon the Ministers of the Mission and some of the members of the Mayville Society attended a meeting in the Hall of the Durban Society at which the Bishop gave an illustrated talk on The Tabernacle, and the occasion proved to be a very happy and instructive one. It closed with the hearing of messages on the "Wire Recorder" and the sending of some. These latter took the form of: 1) On behalf of the Mission, the Rev. S. E. Butelezi gave a message in Zulu, which was placed in English by the Rev. Aaron Zungu; 2) All the Native people present sang in harmony several of their Zulu songs and hymns. A small choir also sang in English "Flowers that Bloom." Our overseas friends may now hear as well as read about these doings!

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     Sixth Session-Tuesday, October 5th, 10.00 am.

     The Rev. S. E. Butelezi opened the meeting by reading Psalm 91 and leading in the Lord's Prayer. The Bishop presided, and suggested that the Rev. B. I. Nzimande read his paper on "Use" now instead of at the afternoon session. This was agreed to, and the address was given. An appreciative discussion followed:

     Rev. Jonas Motsi: There are many wrong ideas concerning use. It does not consist of mere giving to others; it is a matter of work. Adam was commanded to "till the ground." Doing work or a use keeps us from doing evil.

     Rev. J. Lungo: I am very glad about this paper. It gave a good idea about use, according to the New Church Doctrines. Uses have to be done from the Lord, for He can purify. Use only comes to us according to reformation and regeneration.

     Rev. S. Mkise asked for further instruction on the relationship between love, faith and use and the divisions of the Tabernacle.

     The Bishop, in reply, gave extended answers to both questions in his clear and illuminative style, which brought entire satisfaction to the meeting. It was a doctrinal class in itself.

     Rev. P. Sabela appreciated the paper very much. It is true that there are many uses, both good and evil. He had met a man who helped to build the church house, and often condemned others because they had not done as he had done. A man should acknowledge the good use he does as if of himself, but he should also acknowledge that the power to do so really comes from the Lord.

     Rev. F. W. Elphick, in thanking the writer of the paper, stated that the doctrine of use is a very important one. We should transmit very clearly to the people the idea that use has to be done as if of ourselves. The "as if of" principle is in all life, even plant life; for the plant grows from seed "as if of itself."

     The Bishop here spoke of the universal idea of use. The Writings teach that the Lord's love has one end or purpose, namely, a heaven from the human race. Use is that which helps to accomplish that end. There was nothing made which was not for that end. In the Lord there is Love and Wisdom, and from these Use. By means of Truth all things are created, and then each thing so created has stamped upon it the order of its life. Man is born for a special use, but he is the only "thing" in creation able to destroy the order of his life. This is called "evil." The love of the Lord is the giving of His life secretly to others, so that they can feel as if it were their own. But many say, "I can live my life as I like." That is perversion. But man-not animals-has freedom of choice, freedom to use his life either way, for good or for evil. And the freedom to choose, as if of ourselves, makes life to appear as if it were our own. Uses are those things which promote the life of heaven. The angels perform uses to one another.

     Mr. Maseko: Does the use of man to woman, and of woman to man, go as far as the spiritual?

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     The Bishop: The woman loves use itself, and the man loves to understand how to accomplish that use. Use and how to accomplish it are two different things. This makes the partners one in heaven. This is so, because conjugial love is the nearest love similar to that of the Lord's love toward the human race. In the opposite you have the greatest possible form of hell in the world.

     Mr. Maseko: How can this he corrected?

     The Bishop: Conjugial love implies that both the man and the woman must look to the Lord for guidance. If the man wants his way all the time, or the woman wants her way all the time, there will be no true love; for in the end one of them will become entirely subservient to the other. But if they both give up their own wishes, and ask the Lord to help them, then they can learn to work together. For that is conjugial love-a working together. This brings the true marriage-heaven. If not, it is hell.

     The concluding applause testified to the satisfaction of the audience. After a recess, the subject of "Kent Manor" was chosen from the Agenda, and Mr. Philip Ntuli, who had been asked why the Kent Manor Society to represent it at the meeting, spoke at length on the conditions of living there, the number of families living on the farm, etc. This led to the question of the status of the Kent Manor property. In reply, the Bishop briefly reviewed the history of the situation during and since the war, and stated that he would interview the Rev. Philip N. Odhner, since it involved questions of appraisal and expenditures and how "Kent Manor" was to be treated.

     The item on the Agenda relating to "Stipends" was then proposed by the Rev. S. E. Butelezi, who felt that a consideration of the subject was most important while the Bishop was with us. In reply the Bishop, as before, explained what the General Church is able to do.

     Consideration was then given to the "Educational Fund," to which some of the Ministers of the Mission have subscribed, and which now amounts to L24, 17sh. It was decided to continue the Fund and preserve its objective, which is to provide for the foundation of a New Church School for the Mission in South Africa.

     The meeting adjourned at 1.00 p.m.

     Seventh Session.-Wednesday, October 6th, 10.00 a.m.

     The opening worship was conducted by the Rev. P. Sabela. The Bishop presided, and called for the remaining paper, "The Second Coming," by the Rev. A. D. Vilakazi, who spoke in the Zulu language, which was interpreted by the Rev. Jonas Motsi. The paper dealt with a number of passages in which the Scriptures refer to the Second Coming of the Lord, and treated also of the image seen in Nebuchadnezzar's dream.

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An appreciative discussion followed:

     Rev. B. Nzimande spoke of the nature of the stone which smote the image-unhewn-the Lord's Truth. It will be a long time before many people see the truth of the Second Coming of the Lord. Yet it is up to us to help build the New Church, to learn and apply its truth to our own lives. The New Church then becomes more and more a blessing.

     Rev. Jonas Motsi: The address touched my heart. I like this subject of the Church and the image. We can prove it today; for civilization is scattered and scattered; it is in pieces. The Lord based the Christian Church on the Twelve Apostles, and the Church did not become dark all at once, but has now come to pieces. Today there is a New Revelation because Christianity has come into its night.

     Rev. S. E. Butelezi: In July the Superintendent told me that he was conducting studies by correspondence with Vilakazi and others. I doubted the success of this. Today my doubts have been dispelled by hearing this paper. Although I did not do so before, now I believe the division among us was in Providence. But if we keep pointing fingers at each other, how can we carry on evangelical work?

     Rev. S. Mkize: Where among the three heavens is the New Heaven situated?

     The Bishop explained at some length the nature of the three heavens; namely, the celestial, love to the Lord; the spiritual, love toward the neighbor; the natural, the love of obedience. These three main qualities, in their degrees, were in the heavens of the successive churches. After the Last Judgment the Lord formed a New Heaven, identified with the New Church, and this heaven also is of three degrees. But in the sight of the Lord all the heavens are a one-the Gorand Man.

     Rev. S. Mkize asked: How can we explain the division in the Mission to our people? What are we to do when another minister of the New Church visits and gives his idea of the Writings?

     The Bishop briefly reviewed the history of the Christian Church, showing how it became divided. Now, he said, the principle is that we must go to the Writings of the New Church for the truth. It is not what this man says or what another man says, but what is revealed to us in those Doctrines. We must be charitable toward others and give freedom, but it is what the Lord has revealed to us in the Doctrines that builds the Church.

     Rev. S. E. Butelezi: Should there he competition over converts?

     The Bishop: That is wrong. The pastor should not allow people to be confused, and arguments between pastors over a convert should be avoided. The Bishop hoped that policy will be followed on both sides.

     After a recess, the Minutes of the Second General Assembly of the Mission, held at "Alpha," Ladybrand, in September, 1938, were read and confirmed.

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Also, the Minutes of the Ministers' Meetings held in Durban at Easter, 1947, were formally disposed of. The Superintendent was asked to send suitable replies to those who had written to the Assembly.

     The question of the Day School that is conducted by the Rev. S. Mkize at Ezimfabeni, Zululand, was discussed, and it was left to the Superintendent and Rev. Mkize to deal with it according to the local requirements.

     The Bishop, in concluding the Assembly, said that we had had a very good series of meetings, with frank speaking and counsel. We are making a new start, he said. When we know how the question of properties will be settled, then we shall have a better idea of what to do. He stated that the meetings had been of great help to him in having close contact with the Mission work. He felt encouraged as to the future. The Lord will open up ways to go forward. We must persevere and the Church will grow, as elsewhere, and we should keep our trust in the Lord.

     With the Benediction and the closing of the Word the Assembly was adjourned until the next Episcopal Visit.

     With the notes taken by the two Secretaries, Revs. M. Lutuli and Aaron Zungu, and those taken by the undersigned, we trust we have been able to convey some idea of the proceedings of a very happy and useful Assembly.

F. W. ELPHICK.
HUMAN FORM 1949

HUMAN FORM       Rev. AARON B. ZUNGU       1949

     It is a law of the spiritual world that when spiritual substances descend from a higher to a lower degree they take on a different appearance. The lower in successive order is the exterior in simultaneous order. The exterior of good is truth; and the exterior of love is wisdom. "The Divine Good of the Lord is the Esse, and His Divine Truth is life therefrom." (A. C. 3619.) It is said that Divine Truth is life therefrom, and it is so said because the Divine Truth in essence is not anything different from the Divine Good.

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This Divine Truth is simply the form which Divine Good takes in process of activity. The characteristic of that form is the going-forth. This going-forth is the proceeding towards a set purpose, which is the ultimation of use and in use.

     It must also be said "of use," and not only "in use," because the use is essentially prior to the activity of proceeding or of taking form, thus it is "in" the very love of good. This means that the purpose of life, which life is the form of the love of good, herein called the activity of that spiritual substance, has a conatus which pulls toward the achievement of a use. Thus in A. C. 4926 we have the statement: "Good, regarded in itself is nothing else than use. And in brief this doctrine teaches that uses in their variety are "the things according to which happiness is given in heaven by the Lord." (A. C. 7038.)

     Now we have a picture like this, if we can visualize it: We have the Very Esse, the Divine Love of the Divine Good, the origin of all love of good, its source and its fountain. This is the highest state or thing in the Divine Being that is revealed to man and angel. Then we have the going-forth state of that Love towards the effect it loves, which going-forth is called Divine Truth, or the Life from Divine Good; then the state of effects,-creation. And what is creation but the things according to which happiness is given in heaven by the Lord? Now these uses cannot be numbered, even in general, and least of all in particular. Their innumerability is represented in the immensity of heaven and its varieties of life.

     To go back to the origin of these uses: If these uses are set in the Divine order, they result in a form, and in one form only-the Human Form. The Human Form of the Lord is the Form of these uses in their Divine origin and in their Divine order. Therefore the Writings have the statement that "the human form is the form of forms."

     The general features of this form are the head, trunk, limbs, etc. These consist of smaller and yet smaller parts, which in turn are also in the human form, even to the interior organs and the bloods.

     We might say that, in the Divine origin of uses, the Divine Love stretches itself outwards toward ends which are in that Love, and that this stretching forth is done in such a manner as to effect the Human Form. It is so done because the Divine Love would effect those uses Divinely best in that form.

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Thus this tendency to exist or to come forth in the Human Form is the nature of Love. So we have the Divine Human from the Divine Love.

     The Divine Truth, or the Divine Light from the Divine Truth called the Divine Wisdom, is the "arm of the Lord," of which it is said in Isaiah: "Awake, awake, put on strength, 0 arm of the Lord; awake, as in the ancient days, in the generations of old." (51: 9.) And in John: "In the beginning was the Word, and the Word was with God, and the Word was God. . . . All things were made by Him, and without Him was not anything made that was made." (1:1, 3.) This is the reason why there is the Divine Human from eternity. That Divine Human from eternity is impressed upon all the things of creation. The things of creation must have the image of that Human, because they are created to receive the influx of life in that form. Creation has that form in varying degrees of perfection. Materially that form is perfected in the form of man's body. It is less so in beasts, less still in vegetation, and least in the mineral. The heavens are arranged and ordered in that form, which is called the Gorand Man.

     Each use comes-forth in a different form from the other uses, but different only so far as the form must be suited to the use to be effected, although the Love is the common center of them all. But each use, in coming forth, regards each and all other uses. In this way each use is for the good of the other uses, and at the same time for the good of the whole human form. In a plant the various uses take various forms. There is the root, the stem, the branches, the leaf, the flower, etc. The immediate effect towards which all these strive is the seed, but the remote effect is the happiness of the angel in the Lord's kingdom. For towards that use the seed, or the fruit, or the leaf is for use in the animal kingdom, and the latter for use to sustain man's life on the earth, and through which life in the world the angel is produced.

     In the immediate and in the remote effects all the various uses cooperate and concur. In this way they are for each other, while all are for the whole. The success of the cooperation is best achieved when all the uses are in the human form. The love, in desiring to effect the use of holding, for an instance, of clasping with power, etc., takes the form of the arm with its hands and its fingers; while the use of supporting and going forward takes the form of the feet and the leg.

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Thus all the organs of the human form are cooperating forms of uses originating from the love. The heavens, therefore, being arranged to the end that they may receive the influx of the uses from the Divine Human, are necessarily in that human form.

     We read in the Arcana: "Jehovah Himself was the Lord as to the Divine Human when He descended into heaven and flowed in through heaven, for heaven represents (refert) one man as to all his members. . . . The Divine Itself in heaven, or in the Gorand Man, was the Divine Human, and was Jehovah Himself thus clothed with the Human." (A. C. 3061.) "Before the Lord's coming into the world the Divine Human was Jehovah Himself inflowing through heaven when He spake the Word; for Jehovah was above the heavens, but that which passed through the heavens from Him was then the Divine Human; for by the influx of Jehovah into heaven He set forth (retulit) a man and the Divine Itself thence derived was a Divine Man. This now is the Divine Human from eternity, and is what is called 'One Sent,' by which is meant proceeding, and this also is the same as Angel." (A. C. 6280.)

     We have said that the influx of the Divine Human from eternity, when terminated in anything spiritual or natural, left and leaves an impress of the human form in things greatest as well as least. The Lord's Divine Truth is terminated in the Word in its literal sense. Because of this, the Word there is in the human form. It has a head, a trunk, limbs, and all the least particulars of these organs. Some of these stand forth clearly. Those Divine Truths which teach of love to the Lord are the head; those which teach of love towards the neighbor are next in order, and lastly those which teach of the love of self. These general truths have their particulars to which the particulars of these general organs of the human body correspond. In the Word this is given in this form: "Jesus said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets." (Matt. 22: 37-40.) The reception of these Divine Truths in their original form effects an angel of heaven, but the reception of them in an altered form, or in their perversion, may effect deformities or such forms as are described in the Apocalypse when such forms represent evils and falsities.

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     There are two pictures of the human form which are contrasted in the 12th chapter of the Apocalypse. The one is that of the perfect human form,-the woman clothed with the sun, and her man child; the other, a dragon with seven heads and ten horns. "'A woman clothed with the sun, and the moon under her feet,' signifies the Lord's New Church in the heavens, which is the New Heaven, and the New Church about to be on earth, which is the New Jerusalem. . . ." (A. R. 533.) The "great red dragon" signifies "those in the church of the Reformed who make God three and the Lord two." How does it come about that the dragon signifies people,-those people in the church of the Reformed who make God three and the Lord two? (A. R. 537.) They separate charity from faith, and make faith saving, but not charity together with it.

     These people, or that society of people, have received truths from the Divine Human, which truths go forth from the Lord in the Human Form to effect a human form corresponding to His in likeness. But in receiving them they have deranged them into the form of the dragon. In them the influx of the unity of the Godhead has been rearranged by the love of self into several, and confirmed as such. But this is insanity, and not the wisdom by which the head is signified; and because a truth of the Word has thus been profaned, the head becomes seven. Nevertheless, the literal truths are there in the memory,-the diadems on the dragon's head, which shine from themselves when they are possessed by this person or that. The ten horns represent the great power of this false doctrine in captivating the mind of man when he hears that the damnation of the law is taken away, and that the Lord's merit is imputed to him through faith alone, and thus that he can indulge in the pleasures of his mind and body without any fear of hell. (A. R. 539.) By falsifying the influx of truth in his mind, a man thus becomes a form of a beast or animal, according to the nature of the falsification.

     We have another example of the disorderly reception of the influx of truth from the Divine Human, where we read in the work on the Divine Providence about profaners seen in the other life who are "no longer men, and are not called he and she, but it.

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And when they are presented to view in the light of heaven, they appear as skeletons, some as skeletons of the color of bone, some as fiery, and some as charred. . . . The essential cause is, that when a man has first acknowledged Divine things, and believed in them, and afterwards withdraws from them, and denies them, he mixes together what is holy with what is profane; and when these have been mixed together, they cannot be separated without the destruction of the whole." (D. P. 226.)

     The holy things which are here said to be mixed with things profane are truths; for good comes down to man in the form of truths, and these are in the human form. When a man first acknowledges these, believes in them and lives according to them, a being in the human form is born, and then grows in his rational plane. The head of that being is love to the Lord, his breast is love towards the neighbor, and the rest of the body is the love of self when that love is for the sake of the two upper regions of the body-these three, with all the singulars that make them up. But as these are constituted in the life of those truths, they can never be destroyed, because whatever a man thinks, says and does from his will is appropriated to him and remains. But let a man recede afterwards from these spiritual things, and pass over into the opposite, another being is as it were born on the same plane of the rational. The position of this being is now necessarily inverted; for where there is the head of the former, now feet grow, and where the feet, now a head. The form of this latter is an inversion of all order of Divine Truths. This form must remain to eternity. The two forms make an inseparable one, without human identity, or with very little. "They are not called he and she, but it."

     The loss of the human identity takes place in the rational, for this is the plane of the form; but then it is no longer the rational, because the true rational is of good and truth. Therefore it is also said of them that they are "continually in fantastic deliriums, seeming to themselves to be flying on high." And as they are still some sort of loves, they are fiery, and some are charred. This a type of the destruction of the human form.

     In conclusion, let us consider the subject of thought. Thoughts are substances. They are real substances. They are real substances because they are spiritual.

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Thoughts clothe themselves from material that is stored in the memory. The memory is of two kinds, the interior and the exterior. A spirit speaks from the material of the interior memory, while a man in the world speaks from the material of the exterior memory. Thoughts are forms of the affections. Each thought is a form of affection or of love, and, as we have said it is the nature of love to put itself forth in the human form. These thoughts are more or less perfect in that form. In the spiritual world the degree of the perfection of their human form is measured by the forms of the living or growing things that surround the spirit or angel.

     The thought can still be split further into ideas. Thoughts consist of distinct things called "ideas." Thought is not continuous however much it may appear to be so; but each thought is a collection of separate units which in their turn are in a human form. We read: "Be it known that the thought of man is divided into ideas and that one idea follows another as one word follows another in speech. Yet the ideas of thought succeed one another so quickly that, while man is in the body, his thought appears to him as if it were continuous, and thus as if there were no divisions. But in the other life it is self-evident that the thought is divided into ideas, for speech is then effected by means of ideas. . . ." (A. C. 6599.) It is clear then, that all these ideas, thoughts, etc., have the stamp of the human form; for the origin of all things is the Lord Jesus Christ in His Divine Human.

     The doctrine is summarized by Swedenborg in the Arcana in these words: "I will relate some wonderful things. The Lord, who alone is Man, and from whom angels, spirits, and the inhabitants of the earth are called men, He Himself, by His influx into heaven causes the universal heaven to represent and bear relation to one man; and, by influx through heaven and from Himself immediately into the individuals there, He causes each to appear as a man, the angels in a more beautiful and splendid form than can be described; in like manner by His influx into the spirit of man. Yea, with an angel, a spirit, and a man who lives in charity toward the neighbor and in love to the Lord, the very smallest things of thought bear relation to a man, because this charity and this love are from the Lord, and whatever is from the Lord bears relation to a man.

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Moreover, it is these things that make man. On the other hand, in hell, because they who are there are in things contrary to charity and celestial love, in their own lumen they do indeed appear like men, but in the light of heaven as dreadful monsters, in some of whom scarcely anything of the human form is recognizable. The reason is that the Lord's influx through heaven is not received, but is either rejected, or extinguished, or perverted, causing them to have such an appearance. They are in like manner such forms in the smallest things of their thought, or in their ideas; for such as anyone is in the whole, such he is in part, for they are analogous and homogeneous. That form in which they appear is also the form of the hell in which they are; for every hell has its own form, which in the light of heaven is like a monster; and those of them who appear from this light show by their form from what hell they are. . . ." (A. C. 6626.)

     It has therefore pleased the Lord, in His Divine mercy, that the New Church should be given to behold that Divine Human, of whom John says in the Apocalypse: "I became in the spirit on the Lord's day, and 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 having turned, I saw seven golden lampstands, and in the midst of the seven lampstands one like unto the Son of Man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. And His head and His hairs were white like wool, as white as snow; and His eyes were like a flame of fire; and His feet like unto fine brass, as if glowing in a furnace; and His voice like the voice of many waters." (Rev. 1:10-15.)
SECOND COMMANDMENT 1949

SECOND COMMANDMENT       Rev. PETER H. SABELA       1949

     The Lord God hath provided man with Commandments, ten in number, to prepare him for a lustrous future life in the heavenly home, with the provision that he abides by them. To the faithful Christian, joy, happiness, and peace are established in him who observes and retains these Commandments by executing them. As already stated, the Commandments are an aim preparing us for salvation and for the Kingdom of God.

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     We have chosen the second commandment as the subject of our teaching, with a view to correlating it with the Lord's Prayer. This commandment reads: "Thou shalt not take Jehovah God's name in vain, because He will not hold him guiltless who taketh His name in vain."

     Naturally, Jehovah God's name should not be profaned by any violation of good and truth under any possible circumstances, as these qualities come from Him.

     We mark the presence of God's might in our primitive ancestors, in all the nations of the world. As an instance, the Bantu people of South Africa knew of a certain kingly being whom they termed "Mvelinqangi" (the first uncreated Being).

     It is an obvious fact to any Christian that useless oaths, or oaths to exculpate one's self of evil intentions, also when employed in juggleries and incantations, is a contravention of the second commandment. But to swear by God and His Holiness, or by the Word or the Gospel, at coronations, inaugurations into the Priesthood, and inductions into offices of trust, is not to take the name of God in vain, unless he who taketh the oath discards his promises as vain afterwards.

     But the name of God, because it is holiness itself, must be used continually in the holy things pertaining to the Church, as in prayers, psalms, and all worship, also in preaching, and in writing on ecclesiastical subjects. This is so because God is in all religious things; and when He is solemnly invoked, He is present through His name and hears. In such ways the name of God is hallowed.

     In John 12: 28, Jesus said: "Father glorify Thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again." And in the Lord's Prayer we say: "Hallowed be Thy name." (Matthew 6: 9.) Because by the name of God, in the spiritual sense, is meant all love and all faith whereby He is worshipped, and thus, in the supreme sense, all that proceeds from the Lord, therefore the Lord's name ought to be hallowed. For we read: "The name of God means the Divine that goes forth from God, by which He is worshipped. But the name of Jesus Christ means everything of Redemption, and everything of His Doctrine, and thus everything of salvation through His Doctrine." (T. C. R. 298.)

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     In Matthew 12: 31 we read: "All sin and blasphemy shall be forgiven unto man, but blasphemy of the Spirit shall not be forgiven." The blasphemy of the Spirit means blasphemy against the Divinity of the Lord's Human, and against the holiness of the Word. There should be no abusive reactions towards the Lord's Church, because "Jehovah will not hold him guiltless who taketh His name in vain."

     Even the name of any person is not to be abused, because the name does not mean the name only, but quality too. Therefore we read:

     "That by the name of anyone is not meant his name only, but also all his quality, is evident from names in the spiritual world. No man retains the name he received in baptism, or that of his father or ancestor in the world, but everyone there is named according to his quality, and the angels are named according to their moral and spiritual life. Such also are meant by these words of the Lord, 'Jesus said, I am the good shepherd; the sheep hear His voice, and He calleth His own sheep by name, and leadeth them forth.'" (John 10: 3.) Even the names of persons and places in the Word mean the things of the Church.

     "In the natural world also the name of a person does not mean his name only, but his character also, because this adheres to his name. For in common conversation it is customary to say, 'This he does for the sake of his name, or for the fame of his name,' or 'this man has a great name,' meaning that he is celebrated for such things as are in him, as for talents, erudition, merits, and so on. Who does not know that he who disparages and calumniates the name of anyone also disparages and calumniates the acts of his life? In idea the two are joined together, and the fame of his name is thus destroyed. In like manner, one who utters the name of a king, a noble, or any great man with great disrespect also casts opprobrium upon his majesty and dignity. So again, he who mentions the name of another in a tone of contempt, he at the same time belittles the acts of his life. This is true of anyone. According to the laws of all kingdoms it is not lawful to sully and wound with slander anyone s name, that is, his character and consequent reputation." (T. C. R. 300.)

     Lastly, by taking the Lord's name in vain is meant the profanation and blasphemy of the truth and good of faith, as is evident from the signification of the "name of God," as being all in the complex by which the Lord is worshipped, thus all the good and truth of faith, and from the signification of "taking the name of God in vain," as being to profane and blaspheme.

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     By "taking the name of God in vain" is properly signified to turn truth into evil, that is, to believe it is truth, and nevertheless to live in evil; and it also denotes to turn good into falsity, that is, to live holily and yet not to believe. "Those who believe shall have life in His name." (John 20: 31.)
USE 1949

USE       Rev. BENJAMIN I. NZIMANDE       1949

     "In their beginning all uses are truths of doctrine, but in their progression they become goods; they become goods when the man acts according to these truths." (A. C. 4984.) It is clear, therefore, that no one can perform good uses unless he is in the truths of doctrine and acts according to them. In order that we may perform good uses we must first find the source of the truths of doctrine. The source can nowhere else be found but from the Lord. It is for this reason, therefore, that the Lord says, "If ye love me, keep my commandments." (John 14. 15.)

     In loving the Lord dwells all the life of man in performing good uses. Uses cannot be performed without loving the Lord. Man is not born with a knowledge of the truths of doctrine. He must acquire this by a direct or immediate approach to the Lord in His Word, or mediately through other men. The man of himself cannot perform good uses without the direction of the Lord. Therefore, the first thing is to love the Lord. Is the loving of the Lord the loving of His Person? No! it is not. He Himself says that "if ye love me, keep my commandments." And we read: "To love the Lord is not merely to love Him as to Person, but to live according to His precepts." (A. E. 433:2.)

"Love to the Lord exists in charity, because in use; and also, the conjunction of love to the Lord with charity towards the neighbor, thus the conjunction of the Lord with man is in use.

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The conjunction is of such a quality and of such a measure as is the quality and measure of the love of use; for the Lord is in use, as He is in the good which is from Him; and the man who is in the love of use is in use as if from himself, but still he acknowledges that it is not from him but from the Lord." (Divine Wisdom xi: 3.)

     From the above it is obvious that the first thing toward the performance of good uses is the love to the Lord, that is, keeping His commandments. In this way and no other can man perform uses that have a good intention because from the Lord. Uses performed by angel men and by devil men may be similar in their outward aspect, but different in their inward aspect. A devil man may perform uses that are similar to those of an angelic man in outward aspect, but they are different in their inward aspect. For the former performs uses for the sake of self and the world, but the latter performs uses for the sake of the Lord and the neighbor. It is therefore clear that uses have an internal and an external. It is not the external from which they are judged, but the internal.

     Let us consider who the neighbor is to whom we are to perform uses. We shall quote from an article in NEW CHURCH LIFE of August, 1948, page 337. It reads: "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.."

     We have said that in keeping the Lord's commandments dwells the whole life of the performance of good uses. For instance, if a man abstains from adultery because it is a sin against God, then, instead of causing disharmony in that home, he promotes the harmony of the home and happiness in their married life.

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If he abstains from defrauding the neighbor because it is a sin against God, he acts sincerely and justly toward the neighbor, promoting his welfare. It is clear, therefore, that a man who does not keep the Lord's commandments in his heart would, if he had a chance, not care about defrauding the neighbor and committing adultery, if only his reputation and gain were not endangered.

     In every employment of life, one can perform good uses if he acts from the Lord, that is, discharging with fidelity the functions of his employment and the duties of his office, and making himself useful to society in everything. A man may do many things for himself, but this is not his highest purpose. The highest and constant purpose should be to perform use to others, to live for them, to do all things primarily for their sake. Man is not born for the sake of himself, or that he may live for himself alone, but for others.

     That uses are of different quality, and that the greater the use, the greater the delight, is thus taught in the Writings: "The more noble the use, the greater the delight. Consequently the angels have happiness from the Lord according to the essence and quality of their use. For example, the delight of conjugial love. Because this love is the seminary of human society, and thereby of the Lord's kingdom in the heavens, which is the greatest of all uses, it has so much delight in it that it is the very happiness of heaven." (A. C. 997.)

     Those who perform uses from the Lord are greatly delighted when elevated to higher offices. They are not delighted because of themselves and the honors they are to have, but because of the greater uses they can perform. They do not attribute honors to themselves, but to the use.

     Let us quote some passages from the Writings that may enlighten us more about the subject:

     "All the goods which are called the goods of charity are nothing but uses, and uses are nothing but works for the neighbor, for our country, for the church, and for the Lord's kingdom. Moreover, regarded in itself, charity itself does not become charity until it comes into act and becomes work.

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For to love anyone, and not do good to him when we have the power, is not to love him; but to do good to him when we have the power, and to do it from the heart, this is to love him; and then all things of charity toward him are contained within the very deed or work; for a man's works are the complex of all things of his charity and faith, and are what are called spiritual goods, and also become goods by exercises, that is, by means of uses." (A. C. 6073.)

     "That which is conducive to use is to know what is good and true; that which is of use is to will and do what is good and true." (A. C. 5293.)

     "He who loves the neighbor as himself perceives no delight in charity except in its exercise, or in use. Therefore, a life of charity is a life of uses." (A. C. 997.)

     "Use inflows from the Lord, and this through heaven, according to the order and the form according to which heaven has been ordinated by the Lord, thus according to correspondences. Thus does man come into existence, and thus also does he subsist. Hence again it is evident whence it is that man, as to all and single things, corresponds to the heavens." (A. C. 4223.)

     As man is created a form of heaven, therefore, if he opens his mind to the Lord, the Lord will flow into him and perfect that form of heaven in him. As the Lord's kingdom is a kingdom of uses, it follows that every man is created to perform a certain use in the Lord's kingdom in heaven. While man lives in the world, the Lord makes every effort in many secret ways to order man's life in such a way as will enable him to perform that use in heaven for which he was created. In this work the Lord needs man's cooperation. Man's cooperation is self-compulsion in shunning evils as sins as if of himself, but still acknowledging that it is from the Lord. If man does this, he helps the Lord in making him more and more a form of heaven. If man does not cooperate with the Lord in this work, the Lord still makes every endeavor to prevent him from getting into deeper evils, and thus aggravating his state after death. It is with clear understanding that if man goes to hell he goes of his own accord. If he goes to hell, he still performs the use he was created to perform in heaven, but now in an opposite way; these we call evil uses.

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     The love of the neighbor is exemplified in the teaching of the Writings that the celestial angels would undergo hell for a soul, if it were permissible. (A. C. 2077.)

     In conclusion, we may summarize as follows: Man was not created to live for himself, but for others; and in order that he may be able to live rightly for others, he ought to seek wisdom and light from the Lord, because the conjunction of man with the Lord is in use, from which comes his happiness in eternal life.
MR. WILLIAM H. JUNGE 1949

MR. WILLIAM H. JUNGE       SYDNEY E. LEE       1949

     An Obituary.

The passing into the spiritual world of our beloved friend, William H. Junge, is an event in the history of our Church, for he was one of the pioneers to whom we owe so much. His passing brings to mind the contribution to the Church made by the men of his generation. Theirs was a great vision, clearly seen and preserved in the days of small beginnings. Setbacks and discouragements only urged them to greater efforts; and, as we look back across the years, our hearts are moved with affection and admiration. They were so few in number, and yet it was through their love of truth that great spiritual forces found an ultimation and were established in the world.

     Mr. Junge was a worthy representative of this group. He had a part in their councils, and in times of stress his voice was raised, urging charity to one another. He was used to saying: "When we find we cannot think alike, it is time to go back to first principles." Everything connected with the Church was of great importance to him. He was an Academician from the earliest days, a charter member of the General Church of Pennsylvania, a member of the General Church of the Advent of the Lord, a founder of the Immanuel Church, and later he was active in the formation of the General Church of the New Jerusalem.

     As the father of small children, he was deeply conscious of the importance of New Church education. Together with such friends as Hugh Burnham, Seymour Nelson, Harry Blackman and others, he dreamed of the possibility of a New Church community, with its church and school and distinctive social life.

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He helped plan to that end, and worked for it; indeed, when the move from Chicago was undertaken, his was the first new house built in 1893 on the edge of the cornfield that is now the Park in Glenview, then known as Oak Glen. The picture of the first days in Glenview was often on his mind, and, rather than emphasize the labor and sometimes drudgery that was involved, he would express an almost surprised gratitude that the Lord had so blest the effort. In later years, as the community grew, and spread to the west and the north, he would stand, and clasp his hands, and exclaim-Just think!"

     On Sunday, November 28th, a Resurrection Service was held in the Immanuel Church, and Mr. Junge's many friends of the Sharon and Immanuel Churches filled the pews to overflowing. The address by the Rev. Elmo Acton was at once a recognition of our departed friend's work for the Church and an assurance of its continuation. His comment on the use of old age, in connection with our friend's ninety-four years, was illuminating. We quote:

     "The uses of old age are interior, and thus for the most part imperceptible, not only to us, but also to those who perform them. We cannot know them all, but there is one that is clear, and was noticeable in our friend. It is concerned with the teaching that the New Church will grow on earth according to its increase in the other world; for the New Church descends from the New Heaven. Those who in this world have fully accepted the Lord in His Second Coming must form the inmost of the New Heaven, and through them the Lord provides for the interior things of the Church with men who are still upon earth. Our faith and our love is not from ourselves, but from the Lord through the New Heaven.

     "Now, in order that this influx from the Lord through heaven may affect men on earth with power, there must be vessels of reception in the minds of men living on earth, not only the vessels of the goods and truths of the New Revelation, although these are the most essential, but also vessels in the minds of living men in the form of the memories of the struggles and the trials, the triumphs and victories, in the acceptance of those goods and truths by individuals and by the Church as a whole.

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It is through men in whom the memory of these things exists that the sphere inflowing from those in the New Heaven can powerfully affect the men of all ages in the Church on earth. It is this sphere that establishes and confirms the inmost of our faith and life. We are thankful to the Lord for those through whom we receive it."

     WILLIAM HUBBARD JUNGE was born in Boston, Mass., on July 27, 1854, and died in Glenview on November 26, 1948, in his 95th year. He was a third generation New Churchman. His father, Carl Franz Wilhelm Junge, came into the New Church as a young man, being taken by a friend to the church of the Boston Society, where he met his future wife, Phebe Dyer, the daughter of New Church parents. When they moved to Chicago, William attended the church of the Chicago Society on Adams Street, but the family eventually joined the Academy movement and the General Church.

     For many years Mr. William Junge was head of the large drafting room of the North Western Terra Cotta Company, Chicago, and designed the terra cotta work on many famous buildings throughout the country.

     On March 18, 1885, he married Miss Malvina Elise Boericke, who preceded him to the spiritual world on May 10, 1944. The celebration of their Golden Wedding anniversary in 1935 was an event of rare happiness in Glenview; for they were both dearly loved. Their friends, one and all, are deeply moved by the knowledge of their reunion. So, too, must their older friends who now greet them-the men and women of the early Academy days.

     Following in their traditions are the surviving members of their family: 2 sons, 5 daughters, 11 grandchildren, and 6 great grandchildren. The Junge home has long been known for its hospitality, and a visit there is something to remember always. Mr. Junge, with his genial smile and outstretched hand, was a host beyond compare. And, like as not, he would entertain by reading his latest poem. For his verses, serious or witty, recited or sung, have delighted countless social gatherings.

     Random Rhymes was the title of a collection he published in 1929. Up to his last days he wrote a column for a quarterly journal, PROFESSIONAL ENGINEERS, over the signature of "Gorand Dad Bill," which brought him a cheery volume of fan mail. He was the author of the words of six of the songs in our Social Song Book, among them "June the Nineteenth, Day of Days," "To Swedenborg, Our Wondrous Seer," and a favorite of his, "My Wife." During the war, which he firmly believed would pave the way for the growth of the New Church, he wrote a verse which has been set to a stirring tune selected by miss Creda Glenn, and it should be in the next edition of the Song Book:

As warriors true, before the Lord we stand,
In battle front, awaiting His command.
His Truth Divine our guide and stay shall be;
March on, march onward, to certain victory!

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MR. GRIFFITH ASPLUNDH 1949

MR. GRIFFITH ASPLUNDH              1949



[Photograph of the Junges.]
At Their Golden Wedding Anniversary, March 18, 1935.
MR. AND MRS. WILLIAM H. JUNGE.

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     An Obituary.

     An earnest but smiling and friendly man has gone from his accustomed place in the life and uses of the Bryn Athyn Church with the passing of Mr. Griffith Asplundh on December 24th in his fifty-third year. A Memorial Service in the Cathedral on December 26th was conducted by the Right Rev. Willard D. Pendleton, whose address dwelt upon the teaching concerning the eternal use for which a man is prepared in this world, and also expressed the general feeling of the large congregation in paying tribute to our departed friend. He said in part:

     "It is the doctrine of use, now revealed to the New Church, that enables us to see the Lord's mercy in His providential guidance of those whom we love. While we would not hold to them, while we would that they could be spared to us, we know that the Lord hath need of them. Could we but visualize the uses of the other world, and see those whom the Lord has removed to His kingdom in the heavens, there would be no further question in our hearts.

     "It is, then, with an inner realization of the Lord's Divine Providence that we accept the passing from this world of one who was a friend to all of us. I say 'a friend' because Griffith Asplundh was a man in whom the spirit of friendship dwelt. Not only did he delight in his association with others, but he also directed those associations into the performance of use. In this congregation today there are many who have served with him in the interests of the social life of the Church, and each can testify to the genuine pleasure which Griffith found in being of service to the uses of the society.

     "But he was not only an active member of the Church and of the society; he was, more than this, a husband, a father, a brother. It was here, in his home and among his family, that the real man was known and loved. To them his departure from this world brings a sense of loss that words cannot express; and we share their sense of loss, and ask them to accept our deepest sympathy in their bereavement."

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     GRIFFITH ASPLUNDH was born in Huntingdon Valley, Pa., on May 19th, 1896, the son of Mr. and Mrs. Carl Hj. Asplundh. Following his elementary education in our local school, he attended the Boys' Academy, 1912-1914, and then became a student at Pennsylvania State College. His studies were interrupted by the first World War, in which he served with the 103rd Engineers, American Expeditionary Force, in France.

     Returning to State College after the war, he completed his courses and graduated as a Landscape Architect. Entering actively into the uses of this field, he cooperated with his brothers in the extensive operations of the Asplundh Tree Expert Company, of which Griffith was President.

     He served for several years as President of the Civic and Social Club, and was prime mover in the project to enlarge and improve the Club House. He also took an active part in the uses of the General Church, and was a member of the Executive Committee.

     On July 15th, 1926, at Bryn Athyn, Pa., Griffith married Miss Myrtle Nina Elder, who survives him, together with two sons, Barr Elder 21, Paul Scott 17, and a daughter, Leone, 14. He is also survived by four brothers and three sisters, all well-known members of the General Church: Edwin, Oswald, Lester and Carl; Fidelia, Guida, and Alethe.

     It may be well to add a few words of explanation as to the place of Griffith's birth,-Huntingdon Valley, Pa.,-as recorded in NEW CHURCH LIFE, 1896, p. 96. He was the first child born in the home which his parents built in 1895 on the site now occupied by the residence of Bishop and Mrs. George de Charms (nee Fidelia Asplundh), which indeed is an enlargement and remodeling of the original Asplundh house. It was not until 1899 that the name "Bryn Athyn" was adopted by the growing New Church community, which remained a part of Huntingdon Valley until the Borough of Bryn Athyn was established in 1916. (See NEW CHURCH LIFE, 1899, p. 159.)

     In the LIFE for 1895 there are many accounts of the dedications of homes built by the members of the General Church who were moving to the new settlement from Philadelphia, among whom were Mr. and Mrs. Carl Hj. Asplundh (p. 79). When Mr. Asplundh, Griffith's father, passed to the other life on February 12, 1903, eloquent tribute was paid to his great and efficient services in the uses of the Academy, the General Church, and the Bryn Athyn Society and Community. (See NEW CHURCH LIFE, 1903, p. 113.)

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SOUTH-EASTERN UNITED STATES 1949

SOUTH-EASTERN UNITED STATES       ORMOND ODHNER       1949

     Report on a Pastoral Trip.

     On my tenth trip as visiting pastor to the "isolated" New Churchmen living in South-Eastern United States, I was able to bring the services of the Church to 76 of our members and friends. The trip, by automobile, began October 19th, covered 5528 miles in 14 of our States, and lasted 36 days. I preached on eight different occasions, administered the Holy Supper to a total of forty-two communicants, baptized three children and one adult, conducted twenty-nine doctrinal classes, solemnized one marriage, and officiated at a funeral. Besides all this, I held several very informal classes and (Bible) "picture shows" for children.

     So much for cold statistics.

     Native Mid-Westerners call it autumn, but to me it was winter that was setting in just as I left Glenview. Driving south through early fall and late summer, I soon was in the midst of a delightful heat wave. Cotton harvest, one of the best in many years, was in full swing in Northern Alabama, but in spite of that I was able to procure some specimens of ripe cotton on the plants, without too much difficulty. (That was among my orders for the Immanuel Church School.)

     Birmingham, Alabama. Wednesday evening, Oct. 20th, I conducted a doctrinal class in Birmingham, Ala., at the home of Mrs. Toche Echols, for her and her son Magill, on the subject of Self-Examination. Discussion of that and many other points of doctrine lasted for hours. The next morning, Magill's friend, Joseph William Openshaw, came to call while Mrs. Echols was at work. A long discussion of such topics as self-examination, man's ruling love, Providence, predestination and omniscience finally led to a formal doctrinal class on Use. After lunch I drove "Jo-Bill" to work and Magill to College. That evening I held another class for Mrs. Echols and Magill on the subject of Spiritual Peace.

     Fourteen New Church men, women and children lived in Birmingham just a few years ago. Ten have already gone to colder climes, and probably none of these three just mentioned will be here when I return next year. "Jo-Bill" has already been transferred to work in Utah, Magill intends to move North when he graduates from College in January, and Mrs. Echols plans to go with him. The remaining New Churchman, Mr. F. Lewis Kendig, is often away for the sake of his health. I did not see him this visit.

     Atlanta, Georgia. I stayed the week-end in Atlanta with Mr. and Mrs. Thomas Crockett. The first doctrinal class, Friday evening, was on the Progression of Life through the World of Spirits.

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Six persons attended: Mr. and Mrs. Crockett, their daughter, Mrs. Thomas Wheeler, Mr. and Mrs. Jean Daly, and Mrs. L. W. Howell.

     Although Mrs. Howell has been reading the Writings for many years, this was her first contact with the organized New Church. A long time ago she was visiting an uncle in North Carolina, and was browsing through the books in his library, trying to find something light for a rainy afternoon. She passed over a book entitled "The True Christian Religion." (Her uncle owned, but did not read, the Writings.) A few minutes later she suddenly asked herself, "Now, who would have the audacity to claim he had the true Christian religion?" She read the book, found the answer to her question, and has been reading the Writings ever since.

     Mrs. Crockett met Mrs. Howell in an unusual and noteworthy way. She went to the public library, looked up all the volumes there by Swedenborg, jotted down the card-numbers of those who frequently or recently had borrowed the Writings, and found out their names from the librarians. The next step was to contact them-by telephone or in person. Of several leads, Mrs. Howell's was the only one that was successful. But what a worth-while and delightful addition to our Atlanta group she is!

     More New Churchmen, especially the isolated, should try these tactics. I know of several other instances where they have proved successful, and no doubt they will be successful many times again. There are many readers of the Writings who are unacquainted with any New Church organization. Many, in fact, do not know there is any organized New Church. This is one of the best means of finding them.

     Saturday night I held another class on the World of Spirits, treating of the second state there. In addition to those already mentioned, Mr. and Mrs. Durwood Crockett, just returned to Atlanta from many years in New Orleans, were present.

     At the service of worship on Sunday afternoon I baptized Mrs. Jean Daly (Hester Day), and young David Grant Wheeler, the youngest of the three Wheeler children. The Holy Supper was administered to seven communicants. I preached on the Second Coming,-a sermon to explain how the Writings are Divine from their inmost life down to their very ultimate, Divinely-chosen word-order-even though all in them seems to be the result of Swedenborg's own rational thought and conclusion. (Swedenborg noted that, although he apparently arrived at his conclusions as to what he should write by himself, he found by experiment, once the decision was made, that he could not even move his hand to write another word or letter. From this he perceived the truth that the Lord led all his thoughts to certain specific conclusions, that all in the Writings might indeed be "from the mouth of the Lord alone.")

     Columbia, South Carolina. When I arrived in Columbia, S. C., on Monday afternoon, my old friend, Mr. Leighton Cozby, was out on business, but the sad word awaited me that Mrs. Charles Umberger (Ruth Arrington) had passed into the spiritual world, two days before, from her home in Micco, Florida.

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I at once proceeded to make arrangements by telegraph with Mr. Umberger and others to change my schedule so that I might conduct the interment and resurrection service on Wednesday. (I had intended to visit Mr. and Mrs. Umberger on November 4th, and to take them with me to Miami for the week-end.)

     When Mr. Cozby returned to his hotel we at once plunged into doctrinal discussion. The only known New Churchman in South Carolina, he is an avid reader of the Writings, and takes special delight in figuring out the internal sense of the various stories of the Old and New Testaments. He has given me many an idea for sermons. Later on in the afternoon we had a long class on the World of Spirits, for Mr. Cozby is a minister's dream come true; he would not object to doctrinal classes all day long, without intermission.

     Incidentally, these particular classes on the World of Spirits are of the type I like best for small groups. They are not formal compositions, completely written out, but rather a very full outline, replete with quotations from the Writings. This allows for a more personal, informal presentation of the subjects, adaptable to the states of the individuals in the class. When I see a listener express bewilderment or non-comprehension of any point, I can expound it more fully; or, on the contrary, I can zoom through many minor points with almost no explanation at all. Above all, this type of class actually seems to encourage interruptions in the form of questions and discussion; and, as angelic instructors once said to their pupils, "Let us discourse by questions and answers; for the perception of a subject acquired from hearing alone, though it flows in, does not remain unless the hearer thinks about it from himself and asks questions." (C. L. 183.)

     All the activities planned for Tuesday had to be crowded into the morning, so that I might leave for Florida by noon. Shortly after breakfast, I conducted the service of worship at which the Holy Supper was administered. After that, another long doctrinal class ending, appropriately, with the novitiate angel, fully prepared for heaven, at last finding his eternal home. . . . Some have wondered that I should conduct a "full church service" for a congregation of only one. I can only remind them of the quotation, "Where two or three are gathered together in my Name ...," and repeat my assertion that often these "small" services have at least as much of the sphere of genuine worship about them as have any larger ones.

     Brunswick, Georgia. By supper-time, Tuesday, I had driven the 250 miles South to Brunswick, Ga., where the Hansell Wade family lives. I was due to arrive there the next day, to stay until Friday evening, and though I had forewarned them that my plans would have to be changed, I decided to stop and tell them I would drive back up from Florida on Thursday. I had intended to drive on immediately after saying hello, but they did not have much trouble persuading me to stay for a superbly delicious shrimp and oyster supper. (Brunswick is on the Atlantic coast.)

     Just as I was leaving, after supper, to drive at least a hundred miles further South, a telegram came from Mr. Umberger, saying that the service for his wife had been postponed until Thursday.

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This enabled me to rearrange my schedule again, and to get in my visit with the Wades before going on to Florida. That evening, therefore, I conducted a class on Self-Examination for Mr. and Mrs. Wade (Dorothy Echols).

     Wednesday morning and early afternoon were filled to the utmost limit of endurance for my voice, with informal classes for the two Wade boys,-Hansell, Jr., 11, and Marvin, 8. I had with me a very full set of Old Testament pictures on slides-enough for a really comprehensive review of that part of the Word-and several rolls of film on the Christmas Story and the Life of the Lord. The children enjoyed them thoroughly.

     I held another class for Mr. and Mrs. Wade-the one on Spiritual Peace-later in the afternoon, and then bade them good-bye to drive about 150 miles to St. Augustine, Florida.

     A Resurrection Service. Thursday morning I stopped in Oak Hill, where the Harry Hilldale family lives, and after lunch Mr. Hilldale, Mrs. Umberger's cousin, accompanied me to Melbourne to the funeral. Melbourne is a large town not far from Micco.

     The many, many friends of the Umbergers who attended the resurrection service gave evidence of the great love and esteem which Mrs. Umberger evoked in her neighbors, even after only a year's residence in Florida. And many also were the evidences that she had continued in Florida the work for which she was so well known in Bryn Athyn-bringing friends and acquaintances from outside the Church into the glorious light of the Heavenly Doctrines. . . . In the address at the service I dwelt mainly on the teaching that the loves which Ruth Arrington Umberger had made her own were already beginning to find more perfect expression in the new and very real human life upon which she had entered.

     Three of the Umbergers' children-Grant from Minneapolis, Peggy from Baltimore, and Alfred from Glenview-were present, as were also Mr. Alfred Arrington, Ruth's father, from Bryn Athyn, and her brother-in-law and sister, Mr. and Mrs. Jean Richter of Glenview. . . . Mr. Arrington and Miss Peggy have now moved to Florida to reside with Mr. Umberger.

     Oak Hill, Florida. I drove back North from Micco to Oak Hill on Friday, to stay four days with Mr. and Mrs. Hilldale and their four children-Beth 16, Joan 13, David 12, and Douglas 6. That evening I conducted their family worship, and afterwards showed them some of the Bible pictures, an event repeated every other evening I was with them. . . . The four children are all lovely, but young David especially won my heart-he is such a good cribbage player! Perhaps, too, I am pleased with the fact that he wants to be a minister when he grows up; I hope he doesn't change his mind.

     Saturday afternoon and evening, Sunday morning and evening, and Monday evening were devoted to classes on the World of Spirits. The service of worship, with the administration of the Holy Supper, was held Sunday afternoon, at which time I preached on the story of Mary and Martha,-the Doctrine of Use.

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     Dunedin, Florida. Tuesday morning, November 2, Election Day, I drove across Florida to Dunedin for part of my visit with Mr. and Mrs. Charles Merrell. Mr. Merrell retired from business some years ago, and now lives in a beautiful home on the shores of Clearwater Bay. The early part of the afternoon I spent swimming in the Gulf of Mexico, and afterwards, much refreshed and sunburnt, came home for the first of four classes on the World of Spirits. (The Merrels say they especially enjoyed this series, as life in the world of spirits is a very near prospect for them both.) . . . That evening we interrupted our bridge game only a few times to listen to the election results. After all, everyone knew that, in spite of the early returns, Mr. Dewey would be our next President.

     The service of worship with the administration of the Holy Supper took place the next morning, the sermon dealing with man's ability to cooperate with Providence, when yet Providence is never visible in the face, but only in the back. The idea was developed that man, from revelation, can determine what general spiritual ends Providence intends-a heaven from the human race, marriages of conjugial love, genuine freedom in civil government, for example-and can then work towards attaining these ends in whatever immediate circumstances that confront him. This, indeed, is the reciprocal given by the Lord to man in establishing the Kingdom of God on earth.

     Micco, Florida. Thursday morning we had the second of our doctrinal classes, and I then drove back across Florida to Micco, for my visit with Mr. Umberger. The class that evening was on the subject of Spiritual Peace-the peace of mind, you might call it, that can exist only when the mind is rid of disturbing and upsetting evils and falsities. Present, besides Mr. Umberger, were his daughter Peggy, Mr. Arrington, and Mr. and Mrs. Edwards and their little daughter,-friends whom Mrs. Umberger especially had interested in the Church. (They were also present at my class in Micco last year.)

     Miami, Florida. Mr. Umberger and his father-in-law accompanied me the next day on the two-hundred mile journey to Miami. There I stayed in the lovely home of Mrs. David P. Lindsay, whose four sons are all away this year,-either at school or at work. Eleven adults and one child attended the class that evening,-Mrs. Lindsay, Mr. Arrington, Mr. Umberger, Mrs. Margarete Setzer, Mr. and Mrs. Edward Collins (the former Miss Carolina Fritz), Mrs. Collins' sister, Mrs. Metz, and a visitor from the North, Mrs. Robert Wilson and her son Ernest, and Mr. and Mrs. Stanley Brandt (the former Mrs. Hollis Brautigam Hermit, whom many in Bryn Athyn will remember as "Pat"). Mrs. Brandt and Mrs. Wilson, sisters, are converts of Mrs. Umberger.

     Several of those present at these classes on the World of Spirits were hearing the doctrines of the New Church for the first time.

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They seemed utterly astounded at the New Churchman's calm acceptance of the immediate reality of the life after death. As one of them said after the class the next night, "It's absolutely amazing! I've never heard anything like this before, but I think it's wonderful."

     At the service of worship on Sunday morning, Mr. and Mrs. Jordan Johnson of Palm Beach added to our numbers. Ten communicants partook of the communion. At this time I also administered a blessing upon the marriage of Mr. and Mrs. Brandt, who were married in a civil ceremony at Miami during the summer. . . . After the service Mrs. Lindsay graciously entertained us all with a buffet luncheon in her home.

     Miami is always one of the high spots in my Southern Trips. Not only is our group there now the largest of any in the South, but the city itself is lush and luxurious, the weather is warm and delightful, and the swimming is wonderful. But best of all, Miami is the farthest I get from home. By the time I get there I'm always homesick, and thereafter every mile I travel is towards, rather than away from, home-even if it's "by way of Robin Hood's barn."

     Dunedin, again. Sunday afternoon I drove Mr. Umberger and Mr. Arrington back to Micco, via a long and purposeful detour inland to see the rich farming section around Lake Okeechobee-one of the very few parts of Florida I had not yet seen. (It's a worth-while trip.) I drove back across Florida Monday morning to Dunedin, to finish my visit with Mr. and Mrs. Merrell, and to get the subjects of our classes through the second state of the world of spirits (with its unpleasant vastations), on into the third state of instruction for those about to enter heaven, and finally into heaven itself.

     Albany, Georgia. My next stop was at Albany, Ga., where I visited with Mr. and Mrs. Donald Howe for a day and a half. Albany is in the midst of the South's pecan and peanut country, and is located just about at the Northern edge of our sub-tropical lands; farther North comes winter. In Albany the joshing I get throughout the South because I am a "Yankee" is always good-natured, because Mrs. Howe was once of that ilk herself.

     At the service of worship on Wednesday evening the Holy Supper was administered. I preached on the Washing of Feet, emphasizing the teaching that man, from the Lord, must reform his ultimate, natural life before the Lord can regenerate his internal man. The difference between reformation and regeneration was also brought out. . . . The next evening our class was on Self-Examination. Present, besides Mr. and Mrs. Howe, were a Mr. and Mrs. Shurman. A casual remark by Mr. Howe during a business conversation had aroused at least a slight interest in the New Church in Mr. Shurman. What will come of it remains to be seen.

     New Orleans, Louisiana. The ride to New Orleans from Albany was long and rather monotonous, but it did give me opportunity to collect some peanuts drying on the vine in an absent farmer's field, and some samples of different types of soil as well.

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(All for our school back home.) And the first night of that trip a phone call home elicited the sad news that Benade Hall had just burned down.

     The numbers of the group in New Orleans are sadly depleted. Once there were as many as eighteen New Churchmen (and children), there; now there are only three New Church adults and three children resident in the city, though two young ladies are attending Tulane University there this year. I cannot say, however, that interest in the Church is any the less.

     Saturday night's class on the World of Spirits, held at the Herbert Schoenbergers' apartment, was attended by Mr. and Mrs. Schoenberger, Miss Jeannette Caldwell of Bryn Athyn (a graduate student in Social Service), and Miss Elsa Asplundh of Pittsburgh (an undergraduate student in Art). The class, rather short for New Orleans, lasted only two and a half hours. (We take time out for intermission and refreshments, of course.)

     The service of worship was held Sunday morning. Besides the administration of the Holy Supper to four communicants, the sacrament of baptism was administered for little Robert Donald Mayo, son of Mr. and Mrs. Carl Mayo (Mildred Crockett). Many of the Mayos' friends attended the baptism, and they, together with Miss Mary Carol Gross, a friend of Miss Asplundh, increased the congregation to a total of eleven adults and four children. Sunday evening a second class on the World of Spirits was held.

     The Schoenbergers' three children are now all away from home; so they had rented smaller quarters, into which they were moving the next day. I stayed a while to help them, until my presence became less of a help than a hindrance and then left for Texas. . . . The confusion incident to moving and the shortness of this visit made this stop almost "all business," without much of the usual enjoyment of the wonders of New Orleans: the world-famous restaurants of the French Quarter, the storied relics of Spanish and French colonial days, and (purely for educational purposes!), the astounding night clubs of Bourbon Street.

     Groves, Texas. From New Orleans on, this year's trip took me through all-new territory. Usually I go straight home from New Orleans; this year I had scheduled two stops in Texas and one in Oklahoma. So, on through Southern Louisiana I went: rice fields by the score; immense peat bogs, burning for the third week and filling miles after miles with dismal smoke; and cane fields, ripe and being harvested. In some places so much cane had been dropped along the roads that the going was quite rough. It was interesting to see the farmers burning their cane fields before harvesting them-tremendous, roaring, sweeping fires which consume nothing but the chaff; the sugar itself is unharmed.

     My first stop in Texas was at the small town of Groves, a suburb of Port Arthur, where live Mr. and Mrs. Henry Bernard Bruser and their three small sons. Mrs. Bruser is the daughter of the Herbert Schoenbergers.

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Mr. Bruser had been unexpectedly detained in Atlanta on business, but on Tuesday and Wednesday evenings I conducted two classes on the World of Spirits for Mrs. Bruser-two long classes interrupted with lively discussion. Earlier each evening I showed the oldest boy, "Hank," aged six, many of the Bible picture slides I had with me.

     Thursday evening I drove the whole family through a hot, pouring rain to the nearby town of Orange to meet "Daddy's train." (Orange is sixteen miles from Groves, but in Texas, that's nearby.) (And for another parenthetical, "evening" in the South means any time after lunch.) On the way home we stopped at an almost private, out-of-the-way inn for the best Southern Fried Chicken I have ever tasted. And oh, what biscuits!-They were so good that I simply had to succeed in doing what no one else had yet done-getting the recipe for them from the innkeeper. Admittedly I had to give her in exchange my most prized recipe for onion pie, but I think the exchange was worth-while.

     Back in Groves, at a short service of worship I baptized the youngest Bruser boy, Herbert Brent. The rest of the evening was filled with informal discussion and conversation.

     Fort Worth, Texas. My next stop in Texas, from Friday evening until Sunday noon, was at Ft. Worth, where I stayed with Mr. and Mrs. Cyrus Doering and their son Loyd. ("Cy" put on one of his famous charcoal-broiled steak suppers that evening, and now I know why I've heard so much about them.)

     Class on Friday was at the home of Mr. and Mrs. Robert Pollock and their two little children, Elton and Edmund. Present, besides the Doerings and the Robert Pollocks, were Mr. Tom Pollock, Mr. and Mrs. George Fuller, Miss Shirley Norris, Mrs. Louise Brickman Carlisle, and Mr. "Grif" Griffith. The Ft. Worth group is widely known for its lively doctrinal discussions, and this first class on the World of Spirits seemed to give ample opportunity to put their minds and voices to work. . . . An unusual doctrinal slant to the discussion came from Mr. Griffith who, though a devoted reader of the Writings, is still a member of the "Church of Christ," a very literalistic sect. He believes he finds more agreement between that Church's doctrines and ours than actually exists. I hope that the dawn of the truth that the two are irreconcilably different will bring him whole heartedly among us.

     Saturday afternoon, an informal meeting was held, again at the Robert Pollock home. It is notable that the meeting adhered strictly to its purpose of doctrinal discussion, and in a spirited manner, too. Main points discussed were the relative importance of heredity and environment as influences upon the mind, and the order of reformation and regeneration-whether they proceed from internals to externals, or vice versa.

     The whole group met for "Friday Supper" on Saturday night at the home of Mr. and Mrs. George Fuller-a delightful social occasion, followed by another class on the World of Spirits. The description of the third state there-that of final instruction for those about to enter heaven-elicited much discussion of the difference between a basic choice of good, which any person in any church can make, and the perfection of regenerate life, possible only by a life according to genuine truths, after the basic choice of good.

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     At the service of worship held at the Doering home on Sunday morning, there were ten communicants at the administration of the Holy Supper. The sermon I preached was on that phase of the Lord's glorification which can be called the rejection of His maternal human. Emphasis was laid upon the fact that the church is one's spiritual mother, and that the Lord not only rejected from Himself everything taken from His natural mother, Mary, but also rejected everything taken from His spiritual mother, the church of the day, utterly supplanting it all with the religion of the Divine Human.

     Okmulgee, Oklahoma. I left Ft. Worth at noon, as I was very anxious to drive the 280 miles to Okmulgee, Okla., before dark. In Okmulgee I had a "lead" to follow to a possibly large group of New Churchmen. (To avoid rousing any reader's hopes, I will say at the outset that this whole expedition was a complete failure.)

     Okmulgee is a rather small town-about 16,000 people. In the middle of it stands a quaint Indian museum. About four years ago, Mr. O. E. Asplundh of Glenview was in the town on business. During a spare hour he visited the museum and found the curator reading a volume of the Writings. To Mr. Asplundh's even greater surprise, the curator told him that about twenty residents of Okmulgee gathered every week to read the Writings. Unfortunately, Mr. Asplundh lost the curator's name.

     With that much to go on, I started to work in Okmulgee on Sunday evening, November 21st. No, there was no longer any male curator of the museum; about three years ago a woman had taken on the job. There had been an elderly man there about four years ago, named Swain; he had died. I telephoned his family, one by one. None of them had ever even heard of Swedenborg, and one of them had just gone over Mr. Swain's library . . . . Oh, yes, a Mr. Jolly, another old man, had taken Mr. Swain's place, but had died after six months in office; his family, if any, had disappeared without trace. . . . I roused the city's head librarian from a bridge game. She was very nice about it; she had heard of Swedenborg, but knew nothing at all about him; the library had none of his books, and she had never received any requests for them. . . . I went to bed.

     Early the next morning I left Okmulgee and stubbornly drove over five hundred and fifty miles that I might sleep that night on the rich, flat lands of Illinois. (I'm becoming a Mid-Westerner!) And the next day I got home in plenty of time for a very special day of Thanksgiving.

     For a few months, now, my travels will not cover over fifteen hundred miles a month. Tomorrow it's Madison, Wisconsin; Monday it's Rockford, Ill.; next week, St. Paul, Minn.; next month, Indiana, Missouri, Kansas, Bryn Athyn, Wisconsin, Minnesota and Illinois again. . . . General Church Circles? I go around in them!     ORMOND ODHNER.

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HAGUE, HOLLAND 1949

HAGUE, HOLLAND       Various       1949

     Mr. Emanuel Francis, writing to Bishop de Charms, gives an account of events in the Society at The Hague during the past summer, and his letter will be of interest to our readers.

     Dear Bishop:

     Celebrating New Church Day, I first of all read to the members of our group who were present your 19th of June Message in the original English, and then in a translation into the Dutch language. We all enjoyed it very much, and it gave us the feeling that you yourself were in our midst, which made us very happy.

     After I had addressed the congregation about the signification of the 19th of June, the Secretary and the Treasurer read their reports. Then Mr. Hes and Mr. Buithuis surprised us with interesting papers, which were discussed animatedly. For the rest of the time we enjoyed pleasant games together. In this atmosphere, it seems, the piano had enticed Miss Hetty Engeltjes, for she took her place before the instrument and let us hear the deep thoughts of a Mozart and a Beethoven in beautiful sounds. This kindled the fire of the musical sentiment of Mr. Henry Bulthuis, who entertained us with the music of Debussy and Rachmaninoff, and afterwards with playful rhythms of his own. Both our artists deserved our cordial applause.

     With a glass of wine we remembered our Glorious Church. All of this increased our feelings of spiritual kinship, and, being in high spirits, we departed for our homes.

     One afternoon the bell rang, and three young people entered our home. They introduced themselves as being young Swedenborgians from Stockholm. We gave them a cordial welcome, and they told us that they were traveling on foot through Germany, Holland, Belgium and France. As our meal was just ready, Mrs. Francis invited them to join us, and we gathered around our family table. They were: Mr. Rolf Westling and his sister, Miss Inga-Britt Westling, and Mr. Lars Hultgren, two strong, agreeable faced young men, and a pretty young girl, from the Stockholm Society of the Rev. Gustaf Baeckstrom.

     When we had made arrangements for them to spend the night with us, we assembled in the drawing room for a pleasant talk. But in their luggage was a guitar, and Lars Hultgren was soon persuaded to sing some sweet flowing Swedish songs in a sympathetic voice, accompanied by his instrument, and was also joined by his friend Westling in a duet. Suddenly Miss Westling took her place before the piano and regaled us with classical music in a musicianly manner, much to our enjoyment. The following morning our young friends gathered up their luggage and, after a cordial adieu, set forth on their travels to Belgium and France.

     The telephone rang, and an English-speaking voice gave us a message from Mrs. Cole and her daughter Aubrey, asking us to meet them at a restaurant in town. We were very glad to meet them there, and we had a good time, but too short for a visit with such valued friends from Bryn Athyn. Yet they had had the opportunity to see Princess Juliana, and as Americans they had the privilege of standing in the front row to witness the Princess in a solemn reception of Red Cross Sisters back from the Netherlands Indies.

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After a pleasant talk in the restaurant, Mrs. Cole and her daughter departed by auto with our cordial greetings and best wishes for a good time on their further travels.

     I was greatly surprised to receive a letter from the Rev. Erik Sandstrom announcing his plan to visit us, and it was proposed that we meet at the restaurant of the railway station. So in the early morning I stood at the door of the restaurant with a copy of NEW CHURCH LIFE in my hand, as I waited for the train from the Hook of Holland. This official magazine of the General Church, well known to New Churchmen, did the expected service. For soon I heard the sound of a voice, saying, "Are you Mr. Francis?" So we met one another in the cordial greeting as of two men who had been lifelong acquaintances.

     After lunch at our home we had a long talk about several subjects of the Writings. We had arranged for a meeting in the evening, but vacations and other impediments prevented some families from attending. Nevertheless we had a very useful time. Rev. Sandstrom answered several questions, and his explanations brought animated discussions and great satisfaction. All present hope ardently to see Rev. Sandstrom again. Early the following morning I accompanied him to the station where he was to take the Scandinavian Express to return home. A warm salute followed him on his journey.

     About a week later the telephone rang again, and we were gladdened with the announcement of a visit from Mr. Holmstrom, of Pittsburgh, U. S. A. We passed a pleasant evening at home, and had a very animated talk together. We hope we shall see him again.

     We were planning to circulate monthly addresses and papers to our members and our isolated friends in the country, when In, there came a letter from Mrs. W. D. Pendleton asking us whether we would be interested in receiving sermons. It came as a question, and thankfully we accepted this offer. Since then Miss Creda Glenn has regularly sent us a set of sermons, augmented by the sermons sent us regularly by Mrs. Warren Reuter, of Glenview. All this spiritual food satisfies a great need, and I feel strongly moved to give my warm thanks for the sending of it. Now I am able to circulate useful literature uninterruptedly to all the members and friends of our group.

     Another plan is now realized by instituting the Swedenborg Study Circle, which anyone can enter as a member who has an interest in the study of the Writings. The organization remains under the auspices of the government of our group, and is divided into centers (centra) in the country to such an extent as there are men able to take on the functions of heads of centers. We already have four such centers-at Nymegen, Scheveningen, Rotterdam, and Rijswijk, Z. H.-the heads respectively being Messrs. M. Rijksen, N. G. Pierson, W. H. Weiss, and myself. We hope to extend the number of centers to other places, perhaps to Batavia, Netherlands Indies, and to other places in Hollanc1.

     As a source of literature we already have our library, but we need booklets and brochures or pamphlets containing interesting subjects from the Writings in a brief exposition to attract newcomers. The Swedenborg Study Circle is not financially in a position to issue such literature by itself in the beginning. Perhaps there are friendly New Churchmen who have duplicates of such literature. They now have the opportunity to give it a useful distinction as serving as attractive matter for our spreading of the knowledge of the Writings. If so, they can send it to my address for distribution among our several centers.

     Finally, I will thank you very much, dear Bishop, for your arrangement giving the opportunity to the Rev. Martin Pryke to visit us once or twice a year.

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Our group was very agreeably surprised by this message from Rev. Pryke, and was most satisfied with it.

     I hope you have had a blessed sojourn in South Africa and a safe return home. Be assured of our feelings for your welfare, and I remain, with our warmest greetings,

Very sincerely and
faithfully yours,
EMANUEL FRANCIS.
Emmastraat 26,
Rijswijk, Z. H., Holland.

     GLENVIEW, ILLINOIS

     The last quarter of 1948 will go down in the annals of the Immanuel Church as an eventful period. During it, two births, two engagements, two weddings, and two deaths have occurred, reminders-all of them-that time marches on!

     The births: To Mr. and Mrs. Warren Harrer (Gloria Asplundh), a son, their first child; and to Mr. and Mrs. John Barry (Gloria Smith), a son, their second child.

     The engaged couples are: Miss Beverly Blackman to Mr. Horace Brewer, and Miss Marylin McQueen to Mr. Arthur Wille.

     One of the two weddings took place in Bryn Athyn, where Mr. Kendall Fiske and Miss Gerda Synnestvedt were married on November 20th, the other in Glenview.

     On Monday evening, December 20th, in our beautifully decorated church, Mr. Winton Irving Brewer and Miss Yone Loel Acton were united in marriage, the Rev. Elmo Acton officiating, and Bishop Alfred Acton taking part in the service.

     The bride, in a white velvet gown of period design and fingertip veil cascaded from a tiara of orange blossoms, looked sweet as well as beautiful. Her sister Sharon was maid of honor. She and the three bridesmaids-Greta (a sister), Winyss Acton (a cousin), and Jeanne van Zyverden (a friend),-were dressed in robin's egg blue satin, and carried red roses. Jill Heilman was flower girl, and Anthony Odhner was ring bearer. Mr. Horace Brewer was best man, and the ushers were friends from Windsor, Pittsburgh and Glenview. O yes-the groom! Winton bore himself well-dignified, not perceptibly nervous, evidently very happy. The reception in the assembly hall was also a joyous occasion. Toasts to the Church and to the Bride and Groom were responded to by Bishop Acton and the Rev. Elmo Acton. Also, there was much flashing of bulbs and clicking of cameras.

     Baptisms and Confirmations have stimulated our affections at our Sunday services of late. Thanksgiving was observed by a special service on November 25th, and on the following Sunday two services were held,-in the morning the Holy Supper, and in the evening a Service of Praise.

     Ministerial Visit-In October we had the pleasure of welcoming Dr. William Whitehead, of Bryn Athyn, and his visit was indeed a joyous occasion. At Friday Supper on the 29th he pleased everyone with his well-known variety of subtle humor-followed by a serious paper. On the following Sunday evening, at a well attended meeting of the Glenview Social Club, Dr. Whitehead addressed us with "Reflections on New Church Citizenship"-exceedingly interesting. And he also delivered the sermon on Sunday morning.

     The house that is being built for our assistant pastor is nearing completion-to the great satisfaction of all concerned. Also, the addition to our school building is well on its way to being ready for occupancy, much to the delight of both teachers and pupils.

     The sale of Academy Savings Stamps continues unabated at our Friday Supper meetings.

     One big event during November was the Bazaar, the proceeds going to the Women's Guild being $752.47. A committee is using this money for the much needed improvement of our society kitchen.

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     Once again, on Sunday, December 12th, Professor Jesse Stevens conducted an orchestra concert in which old and young (mostly young) played a variety of instruments for the entertainment and edification of an appreciative audience.

     Our Christmas celebration began with a children's service on the evening of the 24th, during which Tableaux were shown, the scenes being:

1) The Shepherds Looking Toward Bethlehem;
2) The Manger Scene;
3) The Open Word surrounded with Candlesticks and with Four Men Angels and their Trumpets. The society Christmas Service was held on Christmas morning, and on Sunday the Holy Supper was administered.

     And so we come to the end of the year 1948. Certain it is that we have been greatly favored in our leadership-in the apparently unlimited energy of our Pastor and Assistant Pastor. We speak of this with somewhat of awkwardness, because both of these men are inclined to turn a deaf ear to anything that smacks of praise. Nevertheless, let it be recorded that we are in good hands!

     Obituary.-With the passing of Mr. William John Smeal on December 8th in his 77th year, a longtime faithful member has left us for the higher life. Born in Chicago, he came to Glenview at the age of twenty-four, together with his parents, his brother Hugh and his sister Florence. He had a keen interest in the affairs of the church, both in Chicago and Glenview. In the earlier days he was a valued member on various committees in arranging for General Assemblies and other church meetings. He had a sustained delight in supporting the work of the Immanuel Church School, as well as the activities of the younger members of our society.

     Mr. Smeal was the first Clerk of the Village of Glenview, serving with Mr. Hugh Burnham, who was the first Mayor. Associated with the Butler Paper Company, and later with the G. A. Soden Company for many years, he later became President of the Glenview State Bank, a position he held until quite recently, when ill health made it necessary to retire.

     "Uncle Willie," as he was known to many of us, was essentially an unselfish man, quiet and unassuming. For years his untiring care of his invalid mother, and later of his brother and sister, kept him away from many church meetings, but during all this time he was a steadfast supporter of the uses of the Immanuel Church. And we can rejoice with him that he can now resume the work of usefulness which was his delight.
HAROLD P. MCQUEEN.

KITCHENER, ONTARIO.

     A much enjoyed annual event in Kitchener is the Theta Alpha Banquet. This year it was held at the school on November 17th, and all the ladies of the society were invited. A delicious chicken dinner was served on gaily decorated tables aglow with candles. "Voices From the Future," by Professor Vinet, was the title of the paper read. Lively entertainment followed, ending with a skit on a college sitting room scene during exam week. Mrs. Cairns Henderson was toastmistress, and the entertainment committee: Janet Hasen, Rita and Laura Kuhl.

     A few nights later, November 20th, the Sons had their turn when the Kitchener Chapter entertained twenty- five of the Toronto Forward-Sons at a supper at the church. At the meeting which followed the subject discussed was "A New Church High School in Canada." Mr. Sydney Parker of Toronto and Mr. Murray Hill of Waterloo read papers in which they pointed out the need for New Church high-school education, and also the restrictions and problems involved in instituting such a high school. A long discussion followed, and the subject is still in that stage.

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It is hoped that there will be more such joint meetings.

     The November Social was held on the 26th, and Court Whist was played. High score prizes went to Rosalie Stroh and Fred Hasen; the low score prize to Miss Venita Roschman. Doughnuts and coffee were served by the committee-Mrs. Nelson Glebe and Mrs. Fred Down-after which the young people danced to recorded music.

     The Christmas Season brought enjoyment and pleasant work to the society as one and all took part in the services and festivities.

     On Sunday evening, December 19th, young and old gathered for the Christmas Tableaux. Seven scenes beautifully portrayed the story of the Lord's birth. Mary's part was the central theme this year, and she appeared in all but the first scene, which was the Prophecy of Isaiah to King Ahaz. The singing of the Christmas hymns between the scenes is always enjoyed, as the children choose their favorites, and there is usually time for them all.

     On the afternoon of Wednesday, December 22nd, the school children had their Christmas party, to which all the children of the society were invited, as well as mothers and special guests. The pupils of the school entertained with short plays and recitations. Games, songs, and refreshments were enjoyed, but best of all was the Christmas tree with presents for all the children.

     The Children's Christmas Service was held on Christmas Eve, with all the grown-ups present. This is one of the favorite occasions of the year, when all the children and the adults enter in procession bearing their special Christmas offerings. The decorations of greens and candles, the singing of carols, and the children's recitation-all add to the sphere and enjoyment derived from the Christmas story. At the close of the service the children received gayly decorated gift packages of candy, fruit and nuts from the Church.

     On Christmas morning the adult service was held, and the pastor preached on the text, "This shall be a sign unto you, ye shall find the babe wrapped in swaddling clothes, lying in a manger."

     The following day being Sunday, a lovely evening service was held, the pastor preaching on the text, "So number your days, that ye may apply your hearts unto wisdom."

VIVIAN KUHL.

CHICAGO, ILLINOIS.

     Our Thanksgiving Service was, as always, a lovely one. For all of our special services Mr. Cranch has made folders containing the order of worship and the words of the songs, and these have been enclosed in artistic covers which he has designed and made himself. This year the cover featured the picture of a priest of Biblical times offering sacrifices upon an altar. The sermon dealt with this early form of the observance of Thanksgiving.

     Our Bazaar was successful beyond our fondest hopes. Mrs. Charles Lindrooth and Mrs. James York organized all the details in a most efficient way. The tables were so covered with enticing merchandise that it was difficult to see all that was displayed. Supper was served in cafeteria style. The children were invited, and their good behavior and enjoyment of the occasion added to the festivities. Many of our friends from Glenview came, and helped in their generous manner. It was a happy event in every way, and this was not diminished when it was announced that the proceeds were over $420. I believe that it was such a successful undertaking because all-men, women and children-helped in so many ways.

     For Christmas, Mr. Cranch completed a series of three groups of doctrinal classes begun in 1946. At that time he dealt with the spiritual meaning of the Advent and the spiritual truths involved in the Christmas story.

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Last year he gave two classes on the Virgin Birth, and on the preparation for the Lord's Advent as provided by the Old Testament prophecies. The second class showed how Providence ruled on the historical plane by scattering the Jews, so that the prophecies would be made known in many parts of the earth. This year his classes dealt with the reflected light from the Ancient Church, as shown in the ancient mythologies-the Egyptian story of Osiris, the Finnish Kalevala, and the Greek Hercules.

     For the folder containing the service and songs for our Christmas service, Mr. Cranch made a cover which depicted the Madonna and Child. These folders are not only works of art in themselves, but they are a great help in having the service go smoothly.

     After the giving of presents to the children at the end of the service, we had our Christmas dinner. There was turkey and all that goes with it in abundance, and only $1.25 was the maximum for adults, but I am sure that many gave what they thought it was worth, as there was a profit of $12.00.

VOLITA WELLS.

BRYN ATHYN

     Deep snow and very cold weather provided for us the setting of what is known in northern climes as an "old-fashioned Christmas," and our observance of the festival took many forms in church, school and home in the course of more than a week.

     The Women's Guild arranged a Christmas program for its meeting on December 14th in the Council Hall, which was beautifully decorated with candles and greens. The address was given by the Rev. William Whitehead, and in the course of his inspiring and impressive remarks on the meaning of the Advent, he spoke of the Lord's birth as a focal point in history. Considering the more than thirty years of the Lord's own development while He was on earth, we should not be concerned in regard to the slow growth of the church. The Lord must come to each one of the church in a personal way.

     For the musical part of the program there were piano and vocal selections, two numbers on the French horn, and singing by the Campus Quartet. Christmas hymns were sung by all present, after which refreshments were served.

     Tableaux-On Sunday afternoon, December 19th, old and young came to the Assembly Hall, where the Christmas Tableaux were presented, the Rev. Hugo Lj. Odhner presiding. The four scenes were: 1) Mary's Visit to Elizabeth; 2) The Nativity; 3) Angels Appearing to the Shepherds; 4) The Wise Men Seeing the Star, and the Wise Men Presenting Gifts. The children love these tableaux, and all others are impressed and stirred by the ever new story so graphically depicted.

     In the evening there was a "Christmas Sing" at the Club House, where carols were sung by a women's group under the direction of Mrs. Wynne de Maine, the Campus Quartet sang, and all present joined in the songs of Christmas time.

     Glencairn.-At the invitation of Mr. and Mrs. Raymond Pitcairn, old and young assembled in the great hall at Glencairn on the evening of December 22nd to join in singing all the well-loved Christmas hymns, and to hear the music of the season in vocal and instrumental numbers which included many appropriate selections by the horns, as on these occasions in other years.

     An elaborate program of music in various forms brought an uplifting and stirring expression of the joys of the Advent theme. Under the direction of Mr. Frank Bostock, the orchestra played the Frescohaldi Prelude, and also accompanied the choir and congregational singing. As solo numbers, the Rev. Hugo Odhner sang "Come All Ye Faithful," and Miss Elsa Asplundh the solo part of "So Sweet And Clear."

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     The Cathedral Choir was heard in chants and carols; the Whittington Chorus sang the anthem, "Unto Us A Child Is Born"; Miss Hildegarde Odhner's Choristers rendered some 14th and 16th century carols; and there was a Seminary Choral Recitation of the Magnificat and of the Luke Story of the Shepherds.

     Mr. Pitcairn spoke words of welcome to all, and Bishop de Charms gave a Christmas Message.

     A notable evening came to a close with the united singing of the hymn, "Break Forth, O Beauteous Heavenly Light!" (Liturgy, p. 524.)

     Services.-The Children's Christmas Service was held in the Cathedral on the afternoon of December 24th. With the beautiful decorations, the procession of the children, their recitations and singing, this service is always most impressive to the very large congregation. "Why Do Little Children Sing?" was sung as a solo from the organ loft, and added much to the service. And all were moved by the Bishop's address to the children on The Meaning of the Star.

     On Christmas Eve there were several groups of carollers who went about our snowbound community, bringing the glad message to many homes and a feeling that this was indeed an old-fashioned Christmas.

     Our Advent Service on Christmas Morning was marked by special music and a sermon by Bishop de Charms on "The Gifts of the Magi." The next day, Sunday the 26th, our celebration of the Advent of the Lord came to a fitting conclusion with the Holy Supper Service in the Cathedral.

     New Years.-The customary Civic and Social Club Dance was not held on the evening of December 31st. No one seemed enthusiastic about it until it was decided not to have one. Then everyone wanted it! So there was dancing at the Club House, and breakfast on the morning of the New Year.

     So may the New Year bring Peace, and Joy, and Prosperity to all! And, in the words of Tiny Tim, "God Bless Us, Every One I"

LUCY B. WAELCHLI.


     Visitors.-The Rev. and Mrs. Gilbert H. Smith came from their home in Vermont at Christmas time to visit Miss Lucy Potts, and it was a great pleasure to welcome them to Bryn Athyn once more.

     Rev. James Wang Sum, after two years of study under the Rev. Theodore Pitcairn, left for China shortly before Christmas. He was ordained on October 24, 1948, and intends to establish a New Church Mission at his home in Hong Kong.
     
LADYBRAND, O. F. S.

     A Wedding.-On Saturday afternoon, December 4th, 1948, Miss Beryl Mary Waters, elder daughter of the late Mr. and Mrs. Edward J. Waters, of "Alpha," Ladybrand, was married to Mr. Ivan Bergh, son of Mr. and Mrs. Victor Bergh, of Louis Trichardt, Transvaal.

     By the kindness of the Methodist Church authorities of Ladybrand, the ceremony was conducted in their church by the Rev. F. W. Elphick, according to the New Church rite. A congregation of about fifty witnessed the ceremony, which was graced by a beautiful decoration of flowers.

     The Reception was held at the Waters' home, "Highbury," with Mr. Wilfred Waters as Master of Ceremonies. Toasts to "The Bride and Bridegroom," "The Bridesmaid" (Miss Naomi Waters), and to the "Parents," were duly honored and responded to. And so, mid gala colors-flowers on every table-and in a sphere of good-fellowship, the newly married couple received hearty congratulations and best wishes for their future happiness. They left for a seaside resort in Natal, and intend to visit our friends in Durban while on their honeymoon.

F. W. ELPHICK.

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SUPREME TRUTH 1949

SUPREME TRUTH       Rev. JOAO DE MENDONCA LIMA       1949


Announcements





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NEW CHURCH LIFE
VOL. LXIX
MARCH, 1949
No. 3
The Hidden Treasure and the Pearl of Great Price.

"The kingdom of heaven is like unto treasure hid in a field, the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls, who, when he hath found one pearl of great price, went and sold all that he had, and bought it." (Matthew 13: 44-46.)

     For the great majority of Christians, the Word as a "field" of knowledge has no greater importance than any other, be it scientific, historic, or artistic. Many consider the Word inferior to the great human works of science, literature and history. Having no knowledge of the significance of its symbols, they judge the Word to be a conglomeration of historical facts, infantile legends, incomprehensible prophecies, moral precepts not always sublime, fantastic narrations, and religious rites inapplicable in modern times.

     They find all this in the letter of the Word. But the Doctrine of the New Church teaches us that the historical facts, the legends, the prophecies, the moral precepts, the so-called fantastic narrations, and the religious rites, contained in the letter of the Word, are symbols of spiritual things having nothing to do with the history of humanity or with science and the literature of men. The Word was not given to teach us natural things, but exclusively that which refers to our salvation, to the future life, to the action of Divine Providence, and to our relations with God, all these things being essentially spiritual subjects.

     The letter of the Word is a vast field of knowledge, deeply hidden therein,-the most precious treasure of spiritual truths.

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Laboring in this "field,"-that is, studying the teachings of the letter of the Word with the desire to obtain food for our souls-we can begin to discover, as if by chance, the "hidden treasure" in the interior of its symbols. These symbols providentially hide and protect this treasure of spiritual truths from covetous eyes and profane hands, so that they cannot be employed in the satisfying of evil passions.

     The discovery of this "hidden treasure" by mere chance, as it so appears, never happens except by the action of Divine Providence. So when we are found to be in condition to receive and apply these spiritual truths without danger of profanation, the Lord permits us to discover them. Not all reach this state of preparation. Many never reach it, because they are not interested and never make the least effort; others, because they deliberately oppose any attempt in this direction.

     The Lord, by His Divine Providence, keeps constant vigil over each one of us, watching every opportunity to conduct us into the state of preparation that is necessary to the discovery of spiritual truth. He created us for eternal happiness, and continually seeks to prepare us for this end. But our evils, our wicked sentiments, form terrible barriers that oppose the designs of Providence. They are the obstacles that hinder us from discovering the "hidden treasure." Only by combating them with the help of the truths taken from the letter of the Word can we begin to reach the mental states in which we are able to receive spiritual truths with benefit. To enter into possession of this "treasure" in any other way is useless, if not prejudicial.

     It is necessary for the man who discovers the "hidden treasure" to "sell all that he has," if he would worthily obtain this property. Our possessions, spiritually speaking, are our sentiments and our thoughts. Before the process of regeneration begins, "all we have" are falsities and evils. Our sentiments or affections germinate from the love of self and the love of the world which fill the heart, and these loves constitute the real roots of evil. Our thoughts flow from our evil sentiments, and for this reason are full of falsity. This "all we have" must be cast off, must be "sold," so that we may acquire the "field" in which the "hidden treasure" is found. The money with which we buy the spiritual "field" is the product of the sale of "all we have." It is the effort we employ to renounce our evils, by the light of the truths we encounter in the letter of the Word when we are laboring in this "field " which is when we read and meditate upon the teachings therein.

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     The man who discovered the "treasure," not being owner of the "field," hid the treasure and went to search for the means of acquiring it. According to the laws of that epoch, treasure found belonged rightfully to the owner of the land, and not to the discoverer. Hence it was necessary for the man in the parable to buy the land, in order that he might become the legal owner of the treasure he had discovered.

     Spiritually, exactly the same happens. The letter of the Word constitutes the "field" in which was found the "treasure" of spiritual truths. The truths of the letter-the "field"-do not belong to us: they are of the Lord. We can, if we desire, acquire these truths, for the Lord is always disposed to make us a present of them, but He can only do so when we are firmly resolved to apply them in the reform of our conduct. This is their price. It is is only when we love the truth and apply it to life that it is incorporated into our spiritual patrimony.

     We must therefore begin to apply to life, in the reform of our conduct, the literal truths of the Word, and most especially the truths of the letter of the Ten Commandments, which are the synthesis of the whole Word, if we are to be in condition to enter into possession of the "hidden treasure-into possession of spiritual truths, hidden behind the veil of the natural truths of the letter. We must become owners of the "field" of the letter, if we are later to enter into the enjoyment of the spiritual "treasure."

     The enjoyment of this "treasure" is obtained by making use of it. by properly employing it in the work of regeneration. The truths of the letter take us to the reform of the external conduct; the spiritual truths conduct us to the regeneration of the sentiments and thoughts of our internal man. The truths of the letter clear and prepare the soil for the sowing of the seed. The spiritual truths are the seeds that will hear fruit in an abundant harvest of the goods of love to the neighbor and to the Lord. The truths of the letter are the "field," without the ownership of which we cannot enter into the enjoyment of the "hidden treasure" therein.

     The discoverer of the "treasure" had to hide it to prevent others from taking possession of it and thus depriving him of it; for he was not yet owner of the "field."

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We must proceed in like manner when, for the first time, we discover the treasure of the spiritual truth. It is always in states of mental exaltation, in which our soul ascends to the Lord, in meditation upon the truths of His Word, far from the disturbing influences of the world, states of spiritual tranquillity in which our evil passions are dormant or absent;-it is always in states like these that we may make the discovery of spiritual truth, that the Lord can open the eyes of our minds to see between and beyond the clouds of the letter the radiant truths of its spirit. These states, however, cannot last very long. The imperious solicitations of the world and of our evil sentiments are not yet conquered; they attract us again to their confusing influence, obliging us to descend the mountain of our mental elevation to the plane of our daily life in the performance of our earthly activities.

     And then we must again hide our treasure. Our meditation has made us see that we are not yet owners of the "field"; we have not yet acquired the truths of the letter by applying them in the reform of our conduct. Our mind is still filled with falsities, errors, and worldly conceptions, which oppose the spiritual truths of which we had a glimpse, and are able to destroy them forever in our spirit if we leave them exposed to their mortal critics, instigated by evil passions which yet dominate us. It is necessary again to hide the "treasure," while we labor to acquire the "field" in which it is encountered. It is necessary that the spiritual truths which we have just discovered should not be exposed to the shocks of our falsities and evil sentiments before we have first acquired a solid base of natural truths by the application in the reform of our life. While we wage the battles of reform, our "treasure" remains hidden in the interior of our heart, to be utilized when its most terrible enemies have already been conquered. Having "sold all that we had," and bought the field with the product of this sale, we are then able to return to our treasure and utilize it without the fear that "others" will take it from us. These "others" are the falsities and the evils which we renounce with the help of the truths of the letter, then to enter into the enjoyment of spiritual truths.

     Admirable and infinitely varied are the ways which the Divine Providence of the Lord employs to conduct us to the discovery of the "hidden treasure."

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These ways are always adapted to our own spiritual conditions, thus varying with different individuals. Frequently it is necessary to employ terrible probations, cruel misfortunes, and losses that we consider irreparable, to establish a favorable state in our minds for this discovery. Often it is when we feel everything crumbling around us, owing to the sudden loss of the terrestrial happiness in which we have been living enchanted, without the least preoccupation in respect to eternal happiness. Often it is under the rude blows of adversity, by which the fragility and instability of the worldly venture is proven; often it is in states in which we feel that the help of men is of no avail, and we understand our weakness; often it is in these states of anguish and of suffering that we turn to the Lord, imploring His help, His protection, that He may liberate us from the despair which threatens with terrible talons, pointing out to us the road of desertion and of suicide.

     Then, suddenly, our spiritual eyes are opened, and we see the Light,-the Light of spiritual truth, the "hidden treasure" in the "field" of the Word of the Lord. The despair flees in terror as the birds of night flee to the darkness of their caves at the first sign of dawn. A soothing balm is poured on our wounds, and we feel their cruel pain no more. And by the light of this new truth we shall then understand that what we had taken to be a great disaster was but the merciful action of the Divine Providence for the benefit of our eternal blessedness, though sacrificing our transitory earthly happiness.

     Once a man is in possession of this precious "treasure," with which he goes on discovering continually new riches of spiritual truth, he then needs to become a merchant.-a "merchant seeking goodly pearls." A "pearl" in the Word represents the knowledge of spiritual truth, painfully and gradually acquired in the conflicts of the temptations through which we must pass, if we are to realize the work of regeneration. We know that a pearl originates in the suffering produced by a foreign body-a grain of sand-introduced into the shell of an oyster. To defend itself, the oyster proceeds to isolate the intruder, involving it in successive layers of substance which constitute the pearl. The foreign body represents a falsity which produces or provokes the suffering in temptation.

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The successive layers by which its action is neutralized symbolize the knowledge of spiritual truths which we acquire little by little, and which in the end forms a "pearl,"-the harmonious and beautiful conjunction of spiritual knowledge.

     The merchant who buys and sells merchandise represents one who feels pleasure in acquiring truths and transmitting them to others, receiving new knowledges in exchange. And therefore the "merchant seeking goodly pearls" is the man who procures the spiritual truths of the Word. This "merchant" knows of the existence of these truths, and frequently studies the Word in search of the spiritual "pearls" that interest him so much. And it is when he is meditating upon the spiritual truths of the Word that he discovers a "pearl of great price."

     Now this "pearl of great price" is the Supreme Truth which the Apostle Paul inspiredly declared when writing to the Colossians: "In Jesus Christ dwelleth all the fulness of the Godhead bodily." (2: 9.) The Divinity of the Human of the Lord Jesus Christ is therefore the "pearl of great price-the Supreme Truth of all the Word. When we begin to understand without any shadow of doubt that the Lord Jesus Christ is the Only God, the Creator of heaven and earth, a great light shines in our spirit, and we then feel the necessity to "sell all that we have, that we may buy this "pearl of great price."

     Beginning to understand that the Lord Jesus Christ is the Only God, the Creator of heaven and earth, the Only Fountain of Divine Wisdom and of Divine Love, whose merciful Providence continually defends us, and secretly conducts us to eternal blessedness in the kingdom of heaven, and that from love He created His creatures; beginning to understand that to Him only we owe our existence, and to Him only we owe eternal happiness, for which He mercifully prepares us by life in the world; beginning to understand that He is All in all to us, that He alone is worthy of our love and worship, and that we are to love Him above all things;-then shall we make the resolve to sell all that we have and keep only this "pearl of great price."

     If we have already sold all that we have to acquire the field in which we discovered the "hidden treasure," what more must we sell? By the first sale we are delivered from the falsities and evils that oppose love to the neighbor, and this has led us to the spiritual truths of the Word.

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By the second sale we will renounce the love of self, which is diametrically opposite to love to the Lord, as the love of the world is diametrically opposite to love to the neighbor. When we discover the "hidden treasure-spiritual truth-and we acquire the field in which it is found by fighting against the falsities and evils that induce us to injure others, we are acting principally from love to the neighbor, that is, from charity. The possessions from which we have been delivered are the evils of the love of the world-the evils of the second table of the Decalogue. When, however, we discover the "pearl of great price,"-the celestial truth which opens to us the wonders of Divine Love, even as the "hidden treasure" has opened to us the magnificences of Divine Wisdom-then the possessions we renounce are the evils of the love of self, from which we are delivered by keeping the commandments on the first table of the Decalogue.

     To acquire the "pearl of great price," it is not sufficient to acknowledge that the Lord Jesus Christ is the Only God of heaven and earth. Beyond this, it is necessary that we procure a rational understanding of this truth, that it may be given its just value, and be really regarded as the "pearl of great price," as the most precious of all pearls. It is only then that we decide to "sell all that we have," that we may really acquire this pearl. And this acquisition must be incorporated in our lives by living in accordance with it, by renouncing everything in us which opposes it, by loving it to the end, and above all things which before had value for us.

     This Supreme Truth is the complex, the synthesis, of all the truths which flow from it as the rays of light emanate from the sun. The whole of the Word, from the first verse of the Book of Genesis to the last verse of the Book of Revelation, treats, in its most profound sense, of this Supreme Truth in its manifold aspects. The Lord Jesus Christ as the Only God, Creator of heaven and, earth, is Life Itself, and the Origin of all that exists. He is, consequently, the Origin of our proper existence. And to Him we owe our being and the life which animates us.

     The Essence of Life is Divine Love, Divine Wisdom being its Form and Manifestation. It is by Divine Wisdom that Divine Love manifests itself to men.

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It is by Divine Wisdom that the Lord gives us knowledge of the wonders of His Divine Love, and of His merciful dispositions on our behalf. It is by Divine Wisdom that Divine Love opens to us the mysteries of creation, the laws of Divine order by which the heavens and the earths were formed. It is by Divine Wisdom that Divine Love opens to us the mysteries of our proper being, and teaches us to reach, through terrestrial vicissitudes, our glorious final destiny in the eternal blessedness of heaven.

     Divine Wisdom is the light of the spiritual sun, which illuminates the heavens and is reflected in the minds of men on the earth, enabling them to see the truths that are necessary for their regeneration. Divine Wisdom is the Word which "in the beginning was the Word, and the Word was with God, and the Word was God." "And the Word became flesh, and dwelt among us." (John 1: 1, 14.)

     The Lord Jesus Christ in His Divine Human is the Divine Wisdom that became flesh and dwelt among us. It is the Divine Wisdom accommodating Itself to the comprehension of men. The Word became flesh when It took upon Itself a material body to reach down to the limited and perverted human intelligence. He dwelt among us and manifested Himself to us to redeem us from the power of hell created by our own evils, and to teach us the way of regeneration that leads to eternal happiness in heaven.

     In the Lord Jesus Christ the Word became flesh and dwelt among us. "In the beginning was the Word, and the Word was with God, and the Word was God." For "in Him dwelleth all the fulness of the Godhead bodily," in the inspired expression of Paul. The Lord Jesus Christ, being externally a visible manifestation of the Divine Wisdom, is internally the Divine Love, the Essence of God, the fulness of the Godhead.

     For this reason John, enunciating the Supreme Truth in another form, says: "In the beginning was the Word, and the Word was with God, and the Word was God. All things were made by Him, and without Him was not anything made that was made. In Him was life, and the life was the light of men. And the light shineth in darkness, and the darkness comprehended it not. And the Word became flesh, and dwelt among us." Amen.

LESSONS:     Isaiah 11: 1-9. Matthew 13: 33-46. A. R. 916.
MUSIC:     Liturgy, pages 459, 466 480.
PRAYERS:     Nos. 71, 87.

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INGREDIENTS OF LIFE 1949

INGREDIENTS OF LIFE       GARTH PEMBERTON       1949

     (At the Fifth South African Assembly, September 15, 1948.)

     There are three main factors which go to make up the life of man,-namely, that he is a spiritual being, that he is a twofold being, and that he has a purpose in life. That he is a spiritual being is plain from the fact that it is his spirit that lives and re-lives after he passes out of this world, and it is recognizable from the fact that he is able to raise his mind above his natural states. But that he is a twofold being is not known to many outside the New Church. Yet it is the knowledge of this fact that is so important, and to which we do not give nearly enough attention.

     Our other self, or our inner man, is our real spirit, not our apparently normal self by which we are known. That inner spirit of ours exists, as it were, as another man in the world of spirits. It associates, though it does so unconsciously, with every type of humanity, from the highest to the lowest, in its daily intercourse with the inhabitants of the intermediate state. Angelic spirits, as well as vile and evil spirits, are our choice as companions; and it is very definitely the choice we make-which our spirit makes-that is the cause of our actions, our loves, our desires, our very whims in this, our apparent life. What we experience here on earth is the direct effect of what our spirit has chosen to associate to itself. But let me put the matter more clearly in the words of the late Bishop W. F. Pendleton:

     "In order to understand how it is and why it is that no man has any power of his own or from himself against the evil which rises up from hell, it is necessary to know something of the environment of man in the spiritual world, of his surroundings in the spiritual world while he is still an inhabitant of the world of nature. The two worlds are together, and the spiritual world is in the natural world as the soul is in the body. Man is an inhabitant of both worlds.

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He is at one and the same time a man in the natural world and a spirit in the spiritual world. He is at one and the same time among men in the natural world and among spirits in the spiritual world. By the speech of his mouth and by the actions of his body he is in the natural world, but by the thoughts of his understanding and by the affections of his will he is in the spiritual world. Man is therefore a twofold being, and lives a twofold life. This is so, because the two worlds in which he lives are together, not separated by degrees of space or moments of time. His real life, however, is in the spiritual world, and his apparent life in the natural world; nor does he know by any consciousness that he is among spirits and angels who are in the spiritual world. But his real life is there nevertheless-the life of his love and the life of his thought. It is necessary to know this-to know that our real life is in the spiritual world, that we are intimately associated with the inhabitants of that world, in all the activities of our thoughts and affections." (NEW CHURCH LIFE, 1932, p. 388.)

     Clearly, then, the utmost importance should be attached to our vision of ourselves in our invisible state. There can, however, be no definite advantage, no useful purpose served, unless that vision is made into a practical view of ourselves as a very nearby spirit in association with numerous nearby spirits as if they were normal human beings influencing our lives. A vision of our spirit in a dim and distant sphere somewhere in the clouds will have none but fleeting results. Not until it is seen and felt as a scene, as it were, taking place somewhere nearby can we come to appreciate the importance of the spirit cause having its natural effect on everything we think and on every action of our lives.

     It requires no dreaming to place a practical view of the activities of our spirit or inner man in clear perspective. No amount of effort is necessary to give ourselves an honest opinion of the spirits with whom we associate, and the angelic or evil influence that is being imposed upon us. The effort that is required is the determination to rid our spirit of all unsavory associates and the willingness to recognize them as such. Inherently our natural man prefers to enjoy being angry if the occasion demands it, or delights in malice or hatred, if it is so felt towards some human being.

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Discontent and disagreeableness come as a certain morbid joy to those who are dissatisfied with their lot or with the action of their relatives and friends. A ready reference to the position held by our inner spirit will quickly reveal, however, that all these states, together with similar evils, are due to our laxity in allowing evil spirits to mingle freely in our midst. To act with character when such circumstances arise is as much our duty to our inner self as our normal, natural man must act when faced with such sins as adultery, blasphemy, theft, etc.

     Readiness to recognize the importance of the fact that we are twofold beings will thus emphasize the purpose for which we are created, namely, that by a regenerate life we may build our own edifice for the future. With complete spiritual freedom to choose to become an angel or a devil, Providence has granted us the right to build up our own happiness for the future. In doing so we automatically make our own home to eternity. The purpose set before us, therefore, is to create within ourselves a desire for some of the great many delicacies of life offered us by the Lord. But the first and supreme desire should be to love the Lord our God with all our heart and soul. From this love all other loves develop; and, taken together, they re-form, as it were, into a still greater love for the Lord.

     "So is the kingdom of God, as if a man should cast seed into the ground; and should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how." (Mark 4: 26, 27.) Man must desire his own spiritual growth; must seek by means of his spirit all the ingredients in life that will give him a great measure of happiness to eternity. And after his efforts, he will "sleep, and rise night and day," for "when the fruit is ripe," the Lord cometh immediately to put in the sickle, because the harvest is come.

     The human mind is like ground, which is such as it is made by cultivation. To cultivate, man must as it were plant in his mind the seed of truth, which in successive stages the Lord causes to grow; but at the same time weeds spring up around the plant, and cause anxiety and distress. Persistently they retard the growth, but as persistently the Lord, unknown to man, checks their influence. So the purpose of life goes on. Man plays one part, the Lord the other.

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Man's part, though the primary essential, is infinitesimal. The Lord, by means of His Holy Spirit, does the greater part. Essentially man seeks, the Lord directs and guides. Essentially man must make his own character, and discover in himself what heavenly joy and happiness he desires, and the Lord builds his house.

     In his early manhood, unspoilt youth is in a loan state. He is largely devoid of evil. But the evils of his proprium must reveal themselves. Gradually the weeds begin to accumulate around his young life. If his young plant is to survive, he must begin to seek the waters of truth which are needed for his growth. But with it come grievous temptations. The weeds grip tightly into the roots of his moral life. Anger and blasphemy-weeds of destruction-envelop him. Having dedicated his life to the Lord, he learns the truth that "The Lord shall fight for you, and ye shall hold your peace." He learns that man is a twofold being, and that he is actually living in the midst of evil. Whereas previously everything in the garden had seemed to be lovely, he now discovers that his inner man is associating with many evil spirits. He learns that his life on earth is only apparent, that his real life is in the spiritual world. In despair he discovers that he is full of evil. Humility is born, and the waters of truth advance. Thus, in successive stages, doth man advance as the waters of truth advance from the extremities of his life to his inmost loves. By continually keeping the ground fertile, cultivation ensures continuity; rationality develops; new truths are recognized; and love-real, pure, spiritual love-is born. When the proprium has as it were been put to sleep, then the Lord operates unhindered. A spiritual understanding is born. Goodness and truth are conjoined.

     The whole process of man's regeneration, and his subsequent spiritual advancement, is a lifelong struggle, filled as we are with innumerable evils. Contrary to all appearances, man runs the whole gamut of spiritual experience. The ingredients of life are many and varied, and within each ingredient there are many varieties. Our spiritual state is constantly changing, as new thoughts, new temptations, new loves and new valuations are brought before us. Even where there is true love between two people, variations in state are constantly taking place-now its celestial, now spiritual, often natural; and when they are in the loves of their proprium, they even descend to evil states.

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     If this is so between conjugial partners, how much more so with the average normal person! But especially is this so with the regenerating man, who analyzes and digests all phases of the life that confronts him. Spiritual associations with angelic spirits bring with them a full appreciation of all that underlies the quality of goodness. A strong, clear line of demarcation is seen in the differences between beauty in life and ugliness in life, between spiritual charm and disagreeableness, contentment and dissatisfaction, spiritual sympathy and a sour outlook, between the joy of a sweet, pure nature and a downright bad temper, between the uplifting nature of a sound moral life as compared with loose morality.

     All these ingredients, although not specifically or continually thought about, are nevertheless the background of a regenerating man's mind. They constitute plants in his life which have as it were, to be cultivated, on the one hand, or weeded out on the other. In fact, the whole process of life is nothing more than careful gardening. The more meticulous the care and attention to detail we give to the cultivation of the garden of our mind, the more certainly will we discover evil weeds, destructive pests and unfertilized ground. We cannot hope to eject them from our garden until such time as we recognize that the Lord does the work for us, provided we employ His servants.

     To reach us, the Lord acts through angels and the good spirits whom we attract to ourselves. Regeneration cannot start until we are willing to raise our minds, to desire the Lord's help to fight for us. Not until we recognize and believe from the inmost recesses of our mind that it is our real self which lives a real life in the spiritual world, and that it is not a distant, visionary thing, but a substantial fact; that it is not a matter of occasional consideration, but a very vital and most important part of ourselves, which should be in the near forefront of our minds at all times; not until then will we take a serious view of everything we do in life, however small or trifling.

     A serious view of life, however, does not mean long, mournful faces, nor a dull earthly life. A serious life is synonymous with a spiritual life, and a truly spiritual life is a happy life, nay, is happiness itself.

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The man who is in the affection of good and truth lives in an internal delight, and nobody knows what true happiness is until he has experienced this delight. Spiritual happiness-another ingredient in life-far transcends every kind of worldly happiness. It is given to us as a taste of heaven itself; it is a forerunner of things to come. The internal happiness which, as it were, has been concealed in the interiors comes forth in full bloom when a regenerate man puts off his body, and the true nature of his spirit is revealed. He who is in mere external things cannot possibly appreciate the heavenly joy, nay, the unspeakable happiness, that can be attained even while on earth by a conjunction with heaven in spiritual manna.

     But such happiness is for the most part fleeting-a taste-to come and go according to the state of regeneration in those concerned. Here today, gone tomorrow, because today our inmost man is in close association with angelic spirits, while tomorrow the evils of our proprium desire more worldly loves. Such is temptation. Such is the necessity to select our spiritual associations.

     A regenerating man, by continually seeking his inmost spiritual loves, ascends in happiness as the higher degrees of his mind are opened; that is to say, the more closely a man is conjoined to the Lord, the happier he becomes. As all perfection increases towards the interiors, so a truly spiritual life is perfected towards every good, and thence towards every happiness. If man is not conscious of an inmost spiritual life, in which there is a strong desire to be conjoined to God, he has nothing; he cannot even commence to regenerate. That is to say, if he is a completely natural man, and has no desire for spiritual things, the purpose of life in him is, as it were, dead.

     Only by means of inmost love can a man know what he wants. It is the ladder by which he climbs to heaven. Love is the chief ingredient of life. True spiritual love is the most wonderful thing in the world. It embraces all heavenly delights with natural pleasures-and the greater the inmost spiritual love, the greater the joy and happiness. We are taught in the Writings that love is the very esse of life with everyone, that it is the inmost vitality of man. For he grows warm from its presence, cold from its absence, and from privation of it he dies. Moreover, love receives the things, one and all, which are congenial to itself; it desires them, seeks them, and imbibes them as it were spontaneously, because it is willing to be continually enriched and perfected by them.

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     But while we are taught that love is the life of man, a distinction must be made between good and evil loves. Goodness, in all its manifold varieties, is love; but evil pleasures are hatreds. Man is, as it were, set in the midst between these two, and there is a constant warring; for in proportion as heavenly affections inflow, love is in the ascendant, but when selfish and worldly things come first, hatred actually exists, if we could but see it in its naked state.

     The chief distinctiveness of the New Church, we are taught, lies in its conception of love-in its higher and inmost conception of love, and in its intimate knowledge of evils and hatreds. From no other source can man learn to probe to such heights and depths. Therefore our three main factors in life-that we are spiritual beings, that we are twofold beings, and that we have a great purpose in life,-should all join forces, as it were, to establish and create in ourselves a keen desire and determination to avail ourselves of such vast truths as are at our disposal.

     Through the Writings we can learn in great abundance full details of all the ingredients of life. The full implications of every kind of good and every kind of evil are there to be learnt. The Writings show us the great necessity to have a thorough awareness of what spirits we are associating with. They bring to our conscious mind just what a great purpose there is-or should be-in life. In great detail they show how every detail is important. Above all they show how marvelously wonderful and in what amazing order heaven is; and they vividly reveal the dire necessity to avoid life in hell to eternity!

     We also learn from the Writings that the cooperation of our twofold selves, our natural and spiritual man, is vital: that we must recognize that every ingredient in life has its bearing on our future; that nothing can be achieved unless we have a set purpose; that there must be a spiritual love within us, and that that love must be our strongest motive in life. But all this involves a regenerate life. We are taught that with the regenerating man there is a conscience of what is good and true; that with the regenerate there is joy when he acts according to conscience; that with the regenerate there is a new will and a new understanding, and these are his conscience through which the Lord acts; that with the regenerating man there is a celestial and spiritual life.

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Furthermore, with the regenerate the internal man has the dominion, the external man being obedient and submissive. And we are further taught that the internal man has the capacity of knowing on reflection what the internal man is and what the external, whereas the unregenerate man has no capacity to understand these matters, being altogether ignorant.

     From these facts it is plain that man-a spiritual being, but also a natural corporeal man-must continually raise his mind above the animal level which is his natural state, and seek the higher concepts of life. He must be like Jacob, who went unto Padan Aram, where twelve sons were born to him before he returned to Isaac his father. That is to say, he must forsake his natural loves, and learn the spiritual truths represented by the twelve sons, and when he has brought them into his life, he can return to Isaac, representing the Lord. Then, and then only, will he become a rational being, capable of being blest by the Lord. Then will he be able to sing from his heart:

The Lord is my shepherd:
I shall not want.
He maketh me to lie down in green pastures;
He leadeth me beside the still waters;
He restoreth my soul.
Yea, though I walk in the valley
Of the shadow of death,
I shall fear no evil;
For Thou art with me;
Thy rod and Thy staff,
They comfort me.

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APOCALYPSE 1949

APOCALYPSE        GEORGE DE CHARMS       1949

     A Series of Talks to Children.

XV.

THE SOUNDING OF THE FIRST ANGEL.

     Last time we learned what happened when the seventh seal of the book was opened. There was silence in heaven, because all the angels were expecting the Lord to come down and perform the judgment for which He had been preparing. And then John saw seven angels, each one having a trumpet, and each one was to blow his trumpet to call together certain spirits who were to be judged. But before the angels sounded their trumpets, there appeared another angel who had a golden censer. He came and stood at the altar, and burned incense before the throne, so that when the angels sounded their trumpets, and the judgment fell on the evil spirits, the angels might not be hurt. And the angel took the censer, filled it with the fire of the altar, and cast it unto the earth, in order that the smoke arising from it might protect all there who were good and who worshipped the Lord.

     Then the first angel sounded. This sounding of the trumpet was to call together all who were to be judged. You remember that among the Israelites, whenever they wanted to call the Children of Israel together, the priests would sound upon the trumpets. Whenever there was a feast, to which all were to come, the trumpets were sounded throughout the camp. But especially they were sounded when a battle was to be fought. When Joshua led the armies of Israel against the city of Jericho, the Lord commanded them to march once around the city each day for seven days, and on the seventh day they were to march seven times around it. They did this, and then the priests blew with the trumpets, and Joshua said unto the people, "Shout! For the Lord hath given you the city."

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And when the trumpets sounded and the people shouted then the wall of the city fell down, and the Israelites rushed in and captured the city and burned it with fire.

     The trumpets were blown because the Lord was to come down and judge the inhabitants of Jericho. The Children of Israel did not break down the wall. It was the Lord who overthrew it. He came down with great power, shaking the ground as with an earthquake, and causing the wall of the city to fall. And whenever the Lord comes down to judge men, there is heard the sound of a trumpet. When the Lord descended upon Mount Sinai to speak the Ten Commandments to Moses, it is said: "There were voices and lightnings, and a heavy cloud, and the exceeding loud voice of a trumpet, and the voice of a trumpet that sounded louder and louder, and the people in the camp trembled greatly." The people trembled, and were afraid, because they knew when they heard the trumpet that the Lord was coming down to judge the evil.

     Through all the ages the sound of a trumpet has been associated with a battle. The soldiers rush to arms and form in battle array at the sound of the bugle. You cannot hear that sound without being inspired with something of awe, because it means a battle, and a battle is a judgment; for in battle many men are killed, and everyone who is killed enters into the other world and is there judged in the great hall of judgment which John saw. Our soldiers now are called together by the sound of a bugle. And so it has been always. And because of this, when the Lord came down in the spiritual world to judge the evil spirits, John heard the angel sounding a trumpet.

     That this would happen, the Lord Himself foretold in Matthew; for He said to His disciples that, when the Son of Man should come to perform the last and great judgment, "He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other."

     This is what John saw and heard when the seven angels sounded,-the seven angels whom the Lord had sent with a great sound of a trumpet to call together all those who were good, and to separate them from all those who were evil, that the evil might be punished and cast into hell, and that the good might not be hurt, but be carried up into heaven.

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     Now in our lesson today we have read about what happened when the first angel sounded his trumpet. As soon as the sound had come forth, John saw the most terrible and awesome things happening in the spiritual world. He saw hail and fire mingled with blood cast down upon the earth, and they destroyed the third part of the trees and all the green grass. Just think of it! The lightning was so terrible that it burned up almost everything that was in sight. Beautiful trees caught fire and burned to the ground. The grass was all scorched and died. And all this happened because the angel blew his trumpet.

     Now you know that the angel was a good man, and would not want to cause so much damage; but it is a true thing that when men are wicked, and like to do evil things, then good men seem evil to them. Just as a child's parent seems like the worst person in the world when the child has been naughty; for the child is afraid that his parent will punish him. But when the child has been good, then he loves to see his father, because he knows that he will not hurt him, but will love him.

     So it is with evil men. To them the angels appear to be terrible enemies, because they know that they are evil themselves. Even the Lord Himself seems to them to be a God of wrath, but this is caused from their own wickedness. And so the hail and the fire and the blood that rained down upon the earth when the first angel sounded his trumpet was really a representation of the evil deeds of the wicked men that were then in the world of spirits, and who were then called to judgment by the sound of the trumpet and cast into hell.

LESSON:     Revelation 8: 1-7.


XVI.

THE SOUNDING OF THE SECOND ANGEL.

     We return today to the vision of the seven angels standing before the throne of God, each having a trumpet with which to call together those in the spiritual world who were to be judged. Last time you heard what happened when the first angel sounded, namely, in one part of the spiritual world there was a terrible storm of hail and fire which destroyed all the trees and the grass.

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     And now, when this had happened, the second angel prepared to sound. And John stood in this great hall of judgment, where were all the angels of heaven, and where in the midst was the Lord sitting upon a great throne. And John looked down upon those who lived in the world of spirits, which is between heaven and hell, and there he saw a great ocean, its mighty waves beating upon a rocky shore. And on the coast, beside the seashore, there rose a high mountain on which many men and women were living. Everything seemed peaceful and happy, and the people were worshipping the Lord and singing songs of praise to Him.

     But they were wicked people. They did not love the Lord. They worshipped Him with their lips, but in their hearts they desired to do all kinds of wicked things. They delighted in hurting others, in killing them and in destroying everything they had. They worshipped the Lord only that they might be thought good. And for a long time, you remember, the simple people who had just come from the natural world did think that these wicked men were good, and they lived among them.

     But when the sixth seal of the book had been opened, these good spirits had received the seal of God in their foreheads, and had been taken away by the Lord, so that they might not suffer when the wicked were judged; even as, long, long ago, the Lord had sent His angels to lead Lot and his family out of Sodom before that city was destroyed. So now there lived on this high mountain only the wicked, and all was ready for their judgment. They did not know that they were going to be judged. They did not know that the angel was going to sound on his trumpet, because they could not see up into heaven. In their hearts they did not believe there was any heaven, nor did they think that there was any God who could punish them.

     Then the angel sounded on the trumpet. And at once the whole mountain caught on fire. It became a mass of flames, and the Lord sent a great earthquake which shook the mountain until it turned over and fell into the sea. Then the ships that were sailing on the sea were burned up, and all the fish that lived in the sea were destroyed And the evil men were cast into hell, where they were kept bound, and no longer allowed to deceive and hurt the good people who came from the earth.

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     All this happened because they hated the Lord. In the spiritual world, love is fire, because the Lord's love is the sun of that world, and the source of all fire there. And that fire, which is the Lord's love, does not hurt anything, but causes things to grow, and keeps animals and men warm. But when it is turned into hatred by evil men, then it becomes a fire that destroys, and kills, and burns up. You know that when anyone gets very angry, then his face gets red, and he becomes hot. This is because of his love which is excited, and if be is angry because he hates some one, then he burns with the desire to hurt and to kill.

     This was the fire that burned up the mountain in the other world. It was not from the Lord. It was from the evil spirits themselves. It had been smoldering in their hearts for a long time, but they had kept it shut in so that no one might see that it was there. And that they might hold it in, they pretended to worship the Lord. But when the angel blew on his trumpet, then the Lord would not let them pretend any more. He made them let out the hatred which they felt, and it poured forth as a great flame, destroying everything before it.

     Now hatred will do the same to you. That is why the Lord tells us to love one another. He says we are not to hate anyone, not even our enemies. We must indeed fight against our enemies, because if we did not do so they would hurt us. But we must not hate them. For if we should grow up to hate one another, then we would always try to do harm to others, and because of this we would have to be punished by the Lord when we go into the other world. This is the punishment that would come upon us. Our hatred would turn against ourselves, and would cast us into hell. Let us try, then, always to obey the commandment which the Lord gave to us when He was in the world, "Love one another, as I have loved you."

LESSON:     Revelation 8: 7-9.

(To be Continued.)

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CANADIAN NORTHWEST 1949

CANADIAN NORTHWEST       Rev. KARL R. ALDEN       1949

     A Pastoral Visit.

June 17 to August 14, 1948.

     Going by train this year, I found myself in Chicago with a half hour between trains. So I went into a phone booth and called the home of the Rev. Harold Cranch. No one answered, but when I came out of the booth, there stood Harold! Greeting me warmly, he handed me a camera and four rolls of color films, and then gave me a fifteen-minute lesson in photography. It was grand to see my fellow missionary, and his thoughtfulness has led to the acquisition of many beautiful Kodachrome transparencies of the folk throughout the Northwest.

     After the account of last year's trip to the Northwest had been published, the following letter was received:

Dear Mr. Alden:

     It was most interesting to read of your pastoral visit to the Canadian Northwest in NEW CHURCH LIFE, but it grieved us to hear that you had been in Duluth and we did not know about it. We have always wondered if some pastor would visit Duluth. My sister and I have read Swedenborg's Writings for some years, and feel them to be of equal authority and holiness with the Bible. Kindly look us up when you come to Duluth again. We have no piano, but would love to hear your violin.

Sincerely,
(Signed) Mrs. R. B. BOOTHROYD.

     It was grand news to hear that there are New Church people living in Duluth-a fact unknown to me a year ago, when I had to wait ten hours there for the train to Canada. This year I received a hearty reception in Duluth. As Mrs. Boothroyd and I had never met, she was advised to identify me by my violin. This proved very satisfactory, as I was the only one to get off the train carrying an instrument. Mr. Boothroyd, although not a reader of the Doctrines, was nevertheless most cordial and cooperative. Mrs. Boothroyd's sister, Mrs. Blanchard, is a convinced receiver.

     The manner in which Mrs. Boothroyd became interested in the Doctrines will bear relating. Her father was a tailor, and among his patrons was a blind musician and piano teacher. One day, while he was being fitted for a suit, the daughter overheard him say to her father, who happened to mention Swedenborg's Writings, "Mr. Rolf, that is some day going to be the Church on earth."

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She was a little girl then, but the words kept ringing in her ears down the years that "some day that was going to be the Church on earth." That was when she lived in North Dakota. Years passed, and she married Mr. Boothroyd, moving to Duluth.

     Here, for ten winters she had a copy of Heaven and Hell in the house and never looked at it. Her deeply religious nature sought to find a home, first in Methodism, then in the Episcopal Church. No peace of mind, no vision of truth, no answer to the yearnings of her soul, were there. Presently there came a mimeographed personal discourse from a man named A. P. Bell of California. Though not himself a member of the New Church, in the course of his letter he quoted from True Christian Religion. Mrs. Boothroyd sat right down and ordered a copy. That was twelve years ago. When it arrived, she recognized its contents as the truth she had so long sought. Night after night she sat up until four in the morning reading the work. In rapid succession she obtained other works until she had acquired a truly wonderful New Church library. It includes such treasures as the Potts' Concordance, The Word Explained, and, in addition to the Writings, many collateral works, among them The Growth of the Mind. She takes and reads NEW CHURCH LIFE and THE MESSENGER regularly. Mrs. Blanchard, whose husband died a year and a half ago, is as enthusiastic about the Doctrines as her sister, and has a New Church library almost as complete.

     On the evening of my arrival I showed lantern pictures, and they rejoiced to see the views of the Cathedral and the work of the Academy. The following day we had a church service with the Holy Supper. The altar which was set up in the living room was surrounded by gorgeous peonies.

     On the train from Duluth to Emo, Ontario, I was awakened at 1.30 am. and required to sign an agreement not to sell my violin while in Canada! If the customs official had known it, he would have appreciated the humor of the situation. The train pulled into Emo at 2.30 am., and I was pleased to find a taxi waiting. The next day, Sunday, I went by taxi to the farm of Mr. and Mrs. Floyd Hatle (Lillian Rempel). Lillian's sister Susan was staying with them. I had been asked to baptize the Hatles' year-old daughter, Louise, and the baptismal service was held in the morning with a sermon. In the evening, four of the neighbors' children came in, and I showed them the Old and New Testament pictures with suitable comments. The following morning we had another service at which I administered the Holy Supper.

     That afternoon I took the bus for the beautiful hundred-mile ride through the Lake of the Woods country to Kenora, Manitoba. There I was met by Tommy and Ruth (Rempel) Atkins, who took me to their farm, where I found Alice Rempel and a friend of hers, Miss Karen Pearson. We sat up until 12.15 am, showing pictures and talking; but as I wanted to get a picture of Tommy, I had to get up at 6 am, to take it before he went off to work. After breakfast we took a 2 1/2-hour boat ride around the north end of Lake of the Woods. In the afternoon we had church for the two girls, with the Holy Supper. Along about five o'clock they saw me to the train for Winnipeg.

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On the way one of them remarked, "You didn't play your violin enough." "Why," I said, "I didn't want to bore you." She replied, "It is not often we get a chance to hear the violin played by one who knows how!"

     Wally and Elsie (Funk) Stewart met me at the train in Winnipeg, and they were very cordial. We spent the evening talking until about midnight. We planned to have a service at their home next evening, and they invited me to have dinner with them. The service was well attended, and it was followed by a talk on the Tabernacle with slides. The desire for ministrations of the church is well illustrated by the fact that the sermon was well over an hour long, and yet the interest did not flag. And after it was over, they were eager to hear more about the Tabernacle and to continue with the doctrinal instruction. Two of the men present then wanted to see the pictures of the Cathedral and the Academy. This took another hour, and brought us to eleven o'clock. I suggested that my host telephone for a taxi to take me to my hotel. Mr. Eric Bergh spoke up and said, "I'll take Mr. Alden to his hotel in my car."

     As we sat in his car in front of the Royal Alexander Hotel, he gave me a rough sketch of the way in which he had searched all his life for the religious answer that would satisfy him. Born the son of a Baptist minister, he couldn't accept all of their beliefs. He wanted something that would have a universal coverage, that would give him some Divine plan to the church, something that he could grasp. About a year ago he came across the Writings, and at once became an enthusiastic reader. He passed through the stage of believing that the whole world would welcome the Writings as he had done. Now he believes that it is the design of Providence that they should be for the few. I told him how Mrs. Boothroyd had gathered a complete set of the Writings and the Concordance. "That is my ambition, too," he said. He was especially fascinated by my description of the Academy Library, with its ten thousand volumes by or about Swedenborg. It was past one o'clock when I finally left the car and entered the hotel.

     The following day was spent in pastoral calling and a delightful dinner party at the hotel with Mr. and Mrs. Walter Stewart and Miss Edna Funk. After this I took the train for Roblin, Manitoba.

     Stalwart Dave Friesen met me at the station. He had made plans for every minute of my stay, driving me around as his son Eddie had done last year. My reception in Roblin was extremely cordial. First we went out to Eddie's farm. He is married, and has a three months old baby. He is now an ardent New Churchman, being convinced that the Writings are the Word, and his wife seemed to share his beliefs. After lunch his brothers, Pete and Dave, came in, and we had a grand theological discussion. Dave asked, "What difference does it make if we do believe in two Persons?" I replied, "You want God to forgive you because of your love of Christ, and not because you have repented. There is no easy way out with the New Church belief." Again he asked: "How can it be that rich people do not have it easier than poor people getting into heaven? Why, when you are worried with trying to work hard enough to make a living, how can you read the Writings?" I told them the story of George Wiebe, and how he looked back on the depression years as golden moments in his life, when he had read three pages of the Writings and then sawed three logs!

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     The afternoon passed all too rapidly. I was entertained for supper at Pete's house, and he had invited his wife's parents, who are Greek Catholics. The attendance at the service that evening was greatly curtailed by heavy rains which made the roads impassable. After the service the pictures of the Tabernacle evoked appreciation. Mr. Gottlieb, formerly a Catholic, has attended all of my services ever since I first met him in Buggy Creek, eight years ago. After breakfast the next morning Dave drove me over to Isaac Funk's house. He has bought a farm and is building a new home. His sons were getting water. We tried to find them, but were unsuccessful. This was a real disappointment, as the services in Isaac's house have been so gratifying in the past.

     On the way out to San Clara, we passed the little church at Silverwood where I preached the funeral sermon for Sam Lenderbeck last year. Several remarks which had been made on the sermon were told me. Mr. Nolan said, "Why, he didn't make them cry; he tried to make them happy!" I dropped in on the organist who had been so helpful to me in planning the funeral service. Then we stopped in at the home of Richard Klassen, son of Dave, who has five children, including twins. First met at Flin Flon, he was one of those men who find more fun in being their own boss as farmers than in working for higher wages in the mines. We arrived at Dave Clausen's, his father, at noon, and the house glowed. They had moved the stove into the cook house and repainted the room, and had made every preparation for what might he called the "San Clara Assembly." After dinner we had a 3 1/2-hour service and the administration of the Holy Supper.

     Mr. and Mrs. Frank Sawatzky were my host and hostess at Boggy Creek. On Sunday morning they drove me the three hilly miles to the New Church building, where the congregation of sixty-six pretty well filled the little church. All the folks from Roblin had come up except the Jake Friesens. "The Three Marys" were the theme of the sermon, into which I wove all the questions which individuals had asked me by the way, and gave the answers. Although the discourse lasted more than an hour, the interest did not seem to flag. Many old friends were present, including Gladys Middleton, with her husband and their twins. I also met again Irene Sawatzky Gibson, whose marriage I attended two years ago.

     The following day's service had been set for eleven o'clock. The sky was cloudless as we drove in from Frank's in his Model T. It was a small congregation, as the folks from Roblin and San Clara had gone home. They agreed to sit together, and when it came time for the sermon, I came down in front to give it. The text was, "Ask, and it shall be given unto you; seek, and ye shall find; knock, and it shall be opened unto you." Many doctrines, all stemming from love, wisdom and use, are involved in that text. While I was preaching, a very ugly cloud came up, and just as the service was finished the downpour began-rain in sheets with hail the size of peas. Anxiously the farmers watched the size of those hailstones. The storm lasted thirteen and a half tense minutes, but the size of the stones did not change.

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The survival of an entire crop might depend upon those few minutes of storm. Mary Sawatzky related how they were hailed out ones before when the storm had lasted only ten and a half minutes, and it had spelled complete ruin. In my sermon I had mentioned the patient faith of farmers who plant year after year, in spite of failure and disappointment. Afterwards Jake Funk said to me, "It is the ministers who have patient faith to come up here year after year to plant the seeds of truth when so little progress is made." A pleasant supper with Jake Funk and his family concluded my stay in Boggy Creek. I was driven to Benito station by Mr. Funk and his son Raymond.

     On the train to Swan River a young man came up and said, "Do you remember me?" "Sure," I replied. "You're Mr. Martin." A smile spread over his face. "We're all expecting you. The conductor said you got on at Benito." This was Keith, who works in the baggage car. When the train pulled into the station, I was so anxious to get around to the Martins' that I left my raincoat behind-never to recover it. Keith was waiting on the platform, and we walked rapidly to the house. His father was scything in the back yard, and his welcome was hearty and unaffected. We went into the house, and Mrs. Martin greeted me with a friendly smile. She had supper ready for Keith, and I sat down and ate some bread and jam and had a cup of tea. Mrs. Martin said that she had enjoyed my Christmas and Easter messages, and told me about a friend of hers who was grieving over the death of her son. I told her about our idea of the life after death, and later sent her a copy of Heaven and Hell. Meanwhile her husband was becoming impatient because we were not getting down to music. He and I played violins while Keith played the piano and a friend strummed on the banjo. They were all very musical, and we played piece after piece without pause. Time passed very rapidly. Before I knew it, it was within three minutes of train time, and raining heavily-no raincoat They loaned me one of Keith's, and I went dashing through the gumbo. Keith ran ahead and held the train, and I, soaking wet, just made it.

     On the following day I arrived in Flin Flon, and was met at the station by my host, Mr. Julius Hiebert, Jr. He took me to his lovely home, which yet has had its full measure of sorrow, with the death of Johnny a year ago, and with Inez, Mrs. Hiebert, in the hospital with arthritis. In her absence, her daughters, Helen 15, and Phyllis 17, made a noble effort to keep the home fires burning. Her two boys are Marvin 10, and Billy 8. They are regular recipients of the Sunday School lessons, and Helen was very enthusiastic over her contacts with Miss Virginia Junge.

     We held a service at the home of Earl Lester. Dalmar Funk and his wife Irene brought their baby Shirley out to be baptized. This, together with the administration of the Holy Supper, made a full service. In addition to the Ernie Funk, Julius Hiebert, and Lester families, there was present a young man named Darryl Johnson, who boards with the Hieberts, and he appeared to be very much interested. I preached on the Second Coming of the Lord, emphasizing the fact that a coming of the Lord is really a revelation of Him, the first coming being a revelation of Him in the flesh, and the second coming a revelation in rational truth.

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     The last day in Flin Flon I breakfasted with Julius and Darryl, who had just returned from the mines. I spent the morning writing letters, and left at noon to go over to Ernie Funk's to lunch. Before lunch I called an orchestra practice to prepare for the service. Ernie had just bought a new guitar, which he plays very well, and Julius plays the violin. Ernie was able to get some fine harmony into "Nearer, My God, to Thee." After dinner we bad a two-hour picture show. The children were then excused, and we had a service for the adults. With Ernie playing the guitar, the music went beautifully. I felt a sphere of encouraging interest. After our service I said good-bye and went with Julius to the hospital to have a service with his wife. I then went to Dick Hiebert's for supper, and afterwards the children begged me to play "Old McDonald." We established an international record with twenty verses of the Grasshopper Song. The evening was devoted to music, Glenn Hiebert and Ernie playing guitars, Dick Hiebert and I violins.

     Irvin Hiebert 19, Julius' oldest son, is a member of the Reserve Heavy Antiaircraft Division. His outfit left Flin Finn on the same train as I did, and so I had the whole town down to see me off! It was reminiscent of war days as they marched down the street to the skirl of bagpipes and the rhythm of half a dozen drums.

     When we arrived at The Pas three hours later, there was no one there to meet me. There had been a terrific flood, and I thought perhaps Ed Wiens had moved to British Columbia. There were hundreds of people on the station platform, but no one whom I recognized. I asked several persons if they knew Ed Wiens. As no one did, I called a taxi and went to a hotel. The next day. while cashing a check at the bank, I asked the teller whether she knew Ed Wiens. "Yes, he is at home this very minute. If you will call Dave's taxi, he will take you there." So I walked in on the astonished Wiens family. In the excitement of the flood they had forgotten all about my visit. Their excuse was a good one, as their farm, embracing about a square mile, was completely covered with water to a depth of from three to sixteen feet. The flood had broken the dikes and spread the Saskatchewan River over a ten-mile plain. The water had risen slowly and they had managed to save the cattle and the lives of the people, but their farms were ruined. I went with Ed to view the sad spectacle of his selling 165 bushels of registered seed for the price of commercial wheat. After dinner he saw me off on the train to Prince Albert and thence to Rosthern, Saskatchewan.

     Jake Epp met me at the station and took me to his commodious house. His wife had not been at all well. We decided to hold a service after dinner. Wilfred Klippenstein joined us, also Mr. Gerhardt Ens and his daughter-in-law, Helen Ens. After the service we played and sang hymns for half an hour, following which Klip and I took off for his house. On Sunday we had our big service. The Ungers, mother, father, and fifteen-year-old boy, were present in addition to the Klippensteins. We also had an evening service on Saturday, and lantern slides for the youngsters. Mr. and Mrs. Klippenstein drove me forty-five miles to Saskatoon, where we enjoyed dinner and a movie together.

     My next stop was Benton, Alberta, arriving at 12.45 am.

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My good friend, William Evens, was waiting at the station in a brand new car. We sat up for a good talk with Rose, his wife. Of the children, only Mabel and Ted were home. We had a service at Benton, and the next afternoon went over to the Nelson Evens farm at Oyen, where we had a service in the evening followed by lantern slides. The following day we had another service at which the Holy Supper was administered.

     I then caught the 4.15 am, train back to Saskatoon, where a surprise awaited me. I had just arrived at the hotel when there was a telephone call from Mrs. Agathe Wiebe, daughter of Julius Hiebert, asking me if I could come to her house an hour early in order to meet Leonard and Rene Hiebert, son and daughter of Cornelius Hiebert of Boggy Creek, who were leaving town at 6.30. I gladly acquiesced. It was wonderful to meet old Julius Hiebert and his loving wife again. They now have a hundred descendants, a start having been made with thirteen children and fifty-six grandchildren, the remainder being great-grandchildren. Although I had not contemplated preaching in Saskatoon, except a little service for the old couple, I was surprised by a congregation of some thirteen people. Wilfred and Linda Klippenstein came in especially for the meeting. After the service I showed pictures until midnight. It was indeed hard for me to say good-bye to Julius Hiebert and his wife. They have bought a little house for themselves in North Battleford, and were going there the next day.

     The following day I went down to Regina and spent the evening with Mr. and Mrs. Clements and their two children, Peter and Wendy. Mr. Clements plays the banjo and the mandolin, and Peter the drums. We had a musical evening.

     Arriving at Broadview the next day, my time was cut short by a threatened railroad strike, which was disappointing to the friends there. But the railroads would not guarantee any transportation after the 14th. The meeting in Broadview was attended by all of the families with their children. Owing to the distances it was impossible to begin before 9.30 p.m. The music of the service was greatly helped by the presence of an organ and Mrs. Middleton, Sr., who played. There were seventeen in attendance, and seven partook of the Holy Supper. After the service we had lantern slides until a very late hour. We got to bed at one o'clock, which left little time for sleep before we had to get up to catch the 4.30 train to Secretan. I was fortunate in securing a berth, and so was able to finish out the night's sleep.

     I had telegraphed ahead to Secretan that I would arrive two days early, but as the telegraph office is twelve miles from the Rempels' and as there are no telephones, I arrived as soon as my telegram. Naturally, no one was there to meet me. It had rained heavily the night before, and so the gumbo was at the height of its wretchedness. No one had as yet dared to go over the roads. I offered a substantial sum of money to anyone who would attempt to drive me to the Rempels place. Finally I found a man who was willing, and he surely could drive in gumbo. You never saw such a succession of skids. The back wheels were always trying to catch up with the front wheels, and the mud splashed up through the floor boards. The driver was quite a character.

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     The Rempels were very much surprised and apparently delighted to see me two days early. They made me very comfortable, and everything was done to make me feel genuinely welcome. At once I went over to see Lena Loeppky, the widow of Jake Loeppky, who passed into the spiritual world in March. She has taken his departure like the good New Church woman that she is. "But it's very lonely, Mr. Alden," she said. "Every time something unusual happens, I think, 'I'll have to tell that to Jake,' and then the pang comes over me that I can't." Ike Loeppky's children were all in Secretan, and so we set four o'clock that afternoon for Sunday School. When the time came, there they were, bright and smiling: Margaret Loeppky, Leona and Betty Rempel, Gordon Loeppky, Richard and John Rempel, and Ike Loeppky's sons, Bryan, Lyle, and Lynn.

     I told them that I was going to make them work awfully hard. I commenced teaching them Hagios, the Greek Sanctus, and Shema Yisrael, the Great Commandment in Hebrew. I told them we would have a concert and surprise their parents. They also memorized the 23rd Psalm and some other Scripture passages. I felt that although the railroad strike had deprived Broadview, it had given me a chance to work for five days with this group of earnest children.

     In the evening we held a service at the home of my host and hostess, Mr. and Mrs. Henry Rempel. The living room was crowded with about twenty-five adults. Their eager reception of the truths was an inspiration. After church we had pictures for an hour. When the folks had gone we had pie and postum and a fine talk about the doctrines. Mr. and Mrs. Rempel are readers of the Writings, and love nothing better than to converse about them. Things went enthusiastically in Secretan, with all the children attending Sunday School and all the adults attending church. At recess I played baseball with the boys, and we had a grand time. I got beaten 8-7 in the final game, but Richard, by way of consoling me, said I had only lost by one run!

     The next evening a service was held at the home of Mrs. Jake Loeppky, and on the following day we had Sunday School and church at Pete Rempel's. The meetings were enhanced by the presence of Alice Rempel, whom I had met before at Emo, and who had come home during my visit to Secretan. She was one of the girls who had conducted the Sunday School in Secretan for a period of years. Looking back over the years, the progress made with this group of children has been truly rewarding. When it came time for recess, the boys were unanimous that they would rather see more lantern slides than go out to play baseball. We knelt and said the Lord's Prayer. After that I showed them the pictures of the Lord's Life and that of Paul the Apostle.

     After supper, Anna, my hostess, said to me, "Mr. Alden, the girls wondered if you would preach on The Three Marys again." So I prepared to do this by looking over the places where the Mary stories occur. The service did not commence until 10 p.m., as we had to wait for Ike and Harriet Loeppky to come up from Coderre. The service went very well, and even the five young boys paid splendid attention.

     The next day, Sunday School was an inspiration.

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I had lunch at Lena's, and it was a heartwarming sight to see the five little boys come over the hill to escort me to Sunday School, and to help me carry my things. I finished teaching them Hagios and Shemah, and to my great joy they were able to go through both songs word perfect.

     After supper we drove eighteen miles to Coderre, where Ike and Harriet Loeppky live. We had to wait until ten o'clock for all to assemble. In addition to the Loeppky tribe, the local telephone operator, Miss Davis, attended. She paid close attention, and stayed until midnight talking about the sermon with Harriet and Ike. After the service we had some music. Harriet served an ample lunch, and we got home at one a.m.

     When I came down to breakfast, Margaret and Henry greeted me with "Happy Birthday!" For five years now I have celebrated my birthday in Secretan, and this cordiality was really touching. It so happened that the big service was to be held this day. The whole group was present-twenty-nine of them,-and after the sermon the Holy Supper was administered to seventeen communicants. After the service, the women provided a fine chicken dinner which was eaten at four sittings. The festive feature came when they handed me a pile of birthday cards, out of which dropped dollar bills as I opened them. I shall keep these cards as lasting mementoes of affectionate friends.

     In the afternoon at 2.30 we left by automobile for Herbert, fifty miles away. At Chaplin there is a new sodium sulphate plant which takes the alkali from Lake Chaplin and processes it. While visiting the plant we attempted to drive around the reservoir, and the road looked fine and hard but we broke through the crust and were ensnared in gumbo. It was two hours before we were able to proceed, and meanwhile the people in Herbert were waiting for me to conduct Sunday School at four o'clock. We arrived about six o'clock, and I was obliged to rest before the service. All the adults had come down from Secretan and there was a goodly gathering of Herbert folks. I preached on the Second Coming of the Lord, and I felt that I had a very sympathetic audience. A luncheon followed the service.

     The next morning I met Ruthan Zacharias's little Sunday School, which she has maintained for a number of years. Before school the family gathered around the piano, and with the aid of the violin sang many hymns. Mrs. Zacharias sings soprano, and Leo and Jake sing bass. Golden-haired Alice Rempel listened. At 9.30, Henry and Margaret and Pete and Anna, and four Herbert ladies, and the four children of the Sunday School arrived. I asked Ruthan to do everything as she always did except for the lesson and the address. Gladys Funk, six, recited the 23rd Psalm and sang a song. One boy, eleven, recited the Ten Commandments. Another boy recited the Creed. They all read the Ten Blessings together. Then I gave them a talk on Daniel. We followed it with a hymn and the benediction. The whole group of about fourteen came to the station to see me off. It was indeed a sad farewell to people of whom I have grown very fond.

(To be Continued.)

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GLEANINGS FROM NEW CHURCH HISTORY 1949

GLEANINGS FROM NEW CHURCH HISTORY              1949

     A COLCHESTER PAMPHLET.

THE NONCOMFORMIST CHURCHES OF COLCHESTER, together with an account of the 17th Century Dutch Refugee Church. Compiled by Alderman E. Alec Blaxill, OBE., J.P. Published, with photographic illustrations, by the Museum and Muniment Committee of the Borough Council, 1948. Pamphlet (or Occasional Paper) No. 1; pp. 30; stiff cover; price one shilling.

     A copy of this booklet has been sent to us, and it calls for more than a passing notice in our pages, since it devotes a chapter to "The Church of the New Jerusalem," giving an account of the beginning and development of the New Church in Colchester which includes a brief but accurate outline of the history of the General Church Society there.

     More than this, it brings to view one reason why Essex County became a fruitful region for the reception of the teachings of the New Church by a number of its citizens. For we are told in the Preamble that "the prominence of Essex in the annals of Evangelical Nonconformity is second to that of no other county in the kingdom."

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As a center of Nonconformity, it fostered independent minds that were capable of dissenting, not only from the tenets of the Established Church, but also in some cases from all the old tripersonal creeds,-minds that were open to receive something new, and found it in the faith of the New Church and its light upon the doctrine of the Trinity and other Christian beliefs. So New Churchmen in Colchester, conforming to their new faith, were "nonconformist" more than others, but in time came to be regarded as the respected body of worshippers that is accorded a chapter in this pamphlet.

     Alderman Blaxill, it would seem, has made a useful hobby of research in the fascinating realm of early church records, and his findings will he valued by students of church history, as he here presents some interesting phases of the development of the Christian Church in England after the Reformation. These are set forth in his accounts of local nonconformist bodies, illustrated with photographs of ancient documents, communion cups, and church buildings, including Wesleyan Methodist Chapel and the pulpit from which the Rev. John Wesley preached during one of his visits to Colchester.

     In the Preamble he mentions that "the port of Colchester at the Hythe was amongst those in the eastern part of England which in 1525 received and distributed Tyndale's translation of the New Testament throughout the land." In the chapter on "The Society of Friends" we find the photographic reproduction of a letter signed by George Fox, the founder, of whom Swedenborg speaks favorably in the Writings, and similarly of William Penn. (Last Judgment Post., no. 58; S.D. 3771.)

     The compiler is content with factual history, and his mode of treatment is devoid of theological bias. This is in pleasant contrast with the attitude manifested by some of the clergy when Hindmarsh first delivered a lecture on the Doctrines of the New Church in Colchester, an incident mentioned in the chapter on "The Church of the New Jerusalem," which begins:

     "Colchester has figured in the history of the Church of the New Jerusalem (the 'New Church' as it is usually called) since the very early days, when a group was formed in this country to spread the teachings of Emanuel Swedenborg, who lived from 1688 to 1772. Hence its adherents are sometimes known as Swedenborgians.

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Swedenborg passed through Colchester on his way to London in May, 1744, after landing at Harwich.

     "The first record, however, is of a meeting which was addressed by Robert Hindmarsh on Friday, July 26th, 1816. It was held in a large room in the Angel Hotel. Permission had originally been given for this meeting to be held in the Town Hall, but this was withdrawn at the last moment by the Council, on representations from local clergy and ministers. Robert Hindmarsh was one of the earliest receivers of the new doctrines in this country, and extremely active in spreading them. Further lectures were given from time to time by well-known members of the body." (Page 20.)

     We printed a photograph of the Angel Hotel in NEW CHURCH LIFE for 1929, and of the room in which the lecture was delivered (pages 1 and 257), and we shall append below Hindmarsh's account of the occasion. Meanwhile, as few of our readers will have the opportunity to read the pamphlet under review, we believe it will be useful to reprint here its outline of the development of the New Church in Colchester, following the early days of Hindmarsh:

     Public worship was first held in an old Chapel in Saint Helen's Lane, formerly occupied by the Presbyterians, and is shown as so occupied in a map dated 1848. The first exact date which can he traced for these meetings is August 27th, 1837, but it seems evident from the character of the record that they had been held for some time previous to that date. This particular group seems to have ceased to function about 1853.

     From that date until 1881, whilst there remained adherents to doctrine, there is no record of their meeting together for worship.

     Towards the end of 1881, however, the Rev. Joseph Deans, a well-known New Church minister, started a long series of public lectures. As a result, early in 1882, the Colchester Society of the New Church was formed and first met for worship in a room in the Shaftesbury Hotel. The Society was at first under the guidance of visiting ministers sent by the General Conference of the New Church.

     About the year 1890 the majority of the members of the society joined a fresh organization of the New Church formed in the U.S.A., and have maintained that connection ever since. The remainder of the group retained their membership of the British General Conference of the New Church. They continued to meet for public worship at the Shaftesbury Hotel.

     On November 9th, 1890, the Rev. E. C. Bostock became the first regular Pastor of the group which had joined the organization in the U.S.A. His past orate continued until September, 1893.

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The Rev. T. F. Robinson then became the first resident Pastor of the Society. His pastorate finished in January, 1896, although he continued to visit the Society in Colchester until the Rev. W. H. Acton became resident Pastor towards the end of 1897. During this period worship had been held in the large upper room in the Shaftesbury Hotel.

     On November 27th, 1898, the first service was held in a room in Osborne Street, which had been rented by the Society. This room was formerly an Infants' School under the auspices of St. Botolph's Church. A New Church Day School was held in the Osborne Street building. The Rev. W. H. Acton's pastorate terminated in 1901, the Day School was closed, and services ceased to be held in Osborne Street.

     For a short period the Society received the ministrations of the Revs. E. C. Bostock and Andrew Czerny, until the Rev. F. C. Bostock returned to the United States and the Rev. Andrew Czerny became the Society's Pastor, although resident in London. A room 'at the back of the Corn Exchange' having been secured for public worship, the first service was held there on Sunday, October 13th, 1901.

     In March, 1902, a small room in Priory Street was rented, and the first record of public worship there is dated April 27th, 1902, and on May 28th the group was formally organized as part of the General Church of the New Jerusalem. The Rev. Andrew Czerny continued as Pastor until his death in July, 1919. In 1920 he was succeeded by the Rev. F. E. Gyllenhaal.

     In 1923 a plot of land was purchased, in Maldon Road, and in 1924 the present church building was erected. It was dedicated by the Bishop of the Church, the Right Rev. N. D. Pendleton, on August 17th, and from then onwards services have been held there, and all the activities of the society (including a day school) have been centered in this building.

     In August, 1928, the Rev. Victor J. Gladish succeeded the Rev. F. E. Gyllenhaal as Pastor. He returned to the U.S.A. in 1940, and in July, 1940, he was succeeded by the Rev. Martin Pryke. In 1946 the Rev. Alan Gill, a Colcestrian and uncle of Mr. Pryke, returned from a ministry in Canada and became Pastor.

     There has been a slow but steady growth in membership, and from this little group members have gone to all parts of the world to continue their activities in the spread of their faith. (Pages 20-22.)
LECTURE AT COLCHESTER IN 1816 1949

LECTURE AT COLCHESTER IN 1816       ROBERT HINDMARSH       1949

     As the rise of a Society of the New Church in the neighborhood of Colchester had attracted some notice in that large and respectable town, and had even called forth there a professed opponent of the doctrines, in the person of a Methodist Preacher who had endeavored to vilify the character of Swedenborg and make his sentiments appear ridiculous in a small pamphlet which had been extensively circulated, it was thought that it might be useful in checking this opposition, and in improving the attention thereby excited into a serious and profitable inquiry into the real merits of the case, if convenience could be obtained for Mr. Hindmarsh to deliver a Lecture or two in that town.

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     Two friends, therefore, went over from Brightlingsea to make inquiries, who, not being able to find any other suitable place, applied to the Mayor for the use of the Town Hall, stating the object to be the delivery of a Theological Lecture; and the Mayor, without hesitation, immediately granted the request. Posting and handbills were accordingly circulated through the town, apprizing the inhabitants "that on Friday, the 26th of July, by permission of the worshipful the Mayor, a Lecture would be delivered in the Town Hall by Mr. Hindmarsh, from Manchester, on some of the most important doctrines of the New Church, called the New Jerusalem, particularly the doctrine of the Divine Trinity, the doctrine of life, or the way to heaven, and the state of man after the death of the body."

     Hereupon, as was afterwards learnt, the Corporation and the Clergy of the town took the alarm, and insisted upon the Mayor's revoking his consent; which was notified to the inhabitants by counter proclamations and the assiduous vociferations of the Town Crier. In the meantime Mr. Hindmarsh, with some friends from London and Manchester, had arrived, but remained without any knowledge of the change till about three o'clock on the day appointed. On the spur of this emergency a large room was engaged at the Angel Inn, a few paces from the Town Hall, and proper measures were taken to announce the change in the place of delivering the Lecture. Notwithstanding the shortness of the notice, the room was crowded almost to suffocation by seven o'clock, the time of commencement, and many went away unable to obtain admission. The number in the room was supposed to be not less than from four to five hundred.

     Previous to the commencement of the Lecture, and after the people were assembled, the landlord informed Mr. Hindmarsh that he had been threatened with a fine of forty pounds if he permitted the Lecture to be delivered in his house, and he desired to know if anything of a political nature was intended to be introduced.

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Mr. Hindmarsh assured him that his subjects would be purely theological, that he was in no danger of any unpleasant results from the meeting, and that he should stand completely indemnified for anything he might suffer on account of it. The landlord, being satisfied with this assurance, told him he might begin as soon as he pleased.

     The Lecture is stated by some who were present to have been of the most clear and convincing description, and it appeared to give much satisfaction to the greater part of the audience. Some few indeed, near the door, among whom were noticed two or three Methodist Preachers, were heard at times to mutter disapprobation, saying of the Lecturer, "Why, he denies the doctrine of a Trinity of Divine Persons! He sets aside the atonement, the merits of Christ, justification by faith alone, and the resurrection of the material body!" Finding, however, that the company in general was too much engaged in listening to the doctrines of the New Church on these subjects to suffer their attention to be withdrawn for a moment from them, they at length discontinued their opposition, and remained silent.

     When the Lecture, which lasted an hour and a quarter, was concluded, one of the Methodist Preachers present asked leave to propose some questions, which being granted, he abused the permission by haranguing those who chose to listen to him, without giving Mr. Hindmarsh sufficient opportunity to reply; who, therefore, seeing a disorderly spirit beginning to manifest itself, and judging that no real good could be done by controversy, prudently put an end to the meeting, earnestly recommending to the company to reflect seriously and without prejudice on the important subjects which had been laid before them that evening. (Rise and Progress of the New Jerusalem Church, pages 258, 259.)
CZECHOSLOVAKIA 1949

CZECHOSLOVAKIA       JAR. IM. JANACEK       1949

     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, maintaining Sunday worship, publishing a magazine, and translating the Writings into the Bohemian language. Last year, in the January issue, page 24, we published a letter which he wrote to Mr. Anton Sellner, of Bryn Athyn, and we are now privileged to print another which Mr. Sellner received in January of this year, as follows:

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Dear Brother in the Lord's New Church:

     First of all, I am wishing you for the Christmas holidays and the New Year an abundance of the Lord's blessings. Excuse my not writing to you for so long a time, but my wife is not well, and I am taking care of her, so could not write sooner.

     I think of you often, and read your letters over again. You have no idea how dear you are to me, for I feel so alone, with no other minister to talk to, but only those who are my members, who look to me for instruction. I long to talk with those who are already far advanced in the New Church Writings. I feel alone as in the desert. Yet I am happy in heart and mind, because our members are so interested in spiritual living, and it is pleasing to read their letters, and to see that the New Church is taken good care of by our members.

     I am sorry I am getting old, for I would like to live long yet, to spread the Heavenly Doctrines in our land, since the Lord has planted the seed in so wonderful a way, as I have described in my article, "The Beginning of the New Church in Czechoslovakia." I will be glad to read the English translation of this article by Mrs. K. Novak, of Valencia, Pa., near Pittsburgh. Born of Bohemian parents in America, and married in America, she will return here in the spring after a visit with her parents in Valencia.

     It will interest you to know that there is a minister in Slovakia, a New Churchman, who has written a pamphlet on "The Internal Sense of the Word,"-the first in the Slovak language.

     In closing, I heartily greet you and Miss Eudora, who sent the picture of The Sending of the Twelve Apostles throughout the Spiritual World, which I and my members like so much.

     Greetings again, and from my dear wife, who was responsible for my translating the Writings into Bohemian.

Your devoted brother in the Lord's New Church

JAR. IM. JANACEK.

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NOTES ANE REVIEWS 1949

NOTES ANE REVIEWS       Various       1949

RECEIVED FOR REVIEW

EN NY KRISTEN KYRKA (A New Christian Church) by Erik Sandstrom. Appelviken, Stockholm, 1948. 12mo; stiff cover; pp. 90. Price, Kr 2:25.

WHITHER GOEST THOU? A study of evidences and reasons for believing in life after death. By the Rev. Clifford Harley. North of England New-Church House, 34 Dalton Street, Manchester, 1948. 20-page pamphlet. Price sixpence.

EVERY EYE SHALL SEE HIM. A Study in the Promised Second Coming of Christ. By Rev. Clifford Harley. 24-page pamphlet. Price one shilling; cloth 2/6.

CHRISTENING THE CHILDREN. By Rev. Arthur Clapham. 8-page pamphlet. Price threepence.

THE RELIGIOUS PROBLEM OF THE ATOMIC AGE. By Rev. Edgar C. Howe, B.A. 20-page pamphlet. Price threepence.

The last three pamphlets listed above were published by The Missionary Society of the New Church, 20 Bloomsbury Way, London W.C. 1, England.

ARCANA COELESTIA - A NEW LATIN EDITION.

     The Swedenborg Society hopes to publish this year the first volume of the new Latin edition of the Arcana Coelestia which is in course of preparation. The original edition of Volume I was published by Swedenborg at London in 1749,-two hundred years ago.

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CHURCH NEWS 1949

CHURCH NEWS       Various       1949

     BRYN ATHYN.

February 1st.-Winter has struck Bryn Athyn with full force just as the ministers are arriving for the Council Meetings. January has been unusually mild, but now snow, sleet, rain and cold winds have descended upon us and our guests. Among the visiting ministers, the Rev. Martin Pryke has braved the elements, coming by air from London.

     The demolition of Benade Hall is progressing very rapidly. Huge cranes are in operation, with something on them [technically known as a "crab"] that bites off a piece of the roof, swings around and drops the "bite" on the ground; and woe betide the hapless individual who comes too close. Massive trucks back around to haul away the debris. Cars do not come to the front of the buildings any more to disgorge school children. It's too dangerous. They can come only to the corner of the Library, and the children walk in prescribed places (we hope) to the Elementary School.

     Women's Guild.-The January meeting of the Guild was a Cooking Class, no less, held in De Charms Hall. A number of ladies who are famous for some special recipe showed the members of the Gild how they "do it." It was most informal. We sat in a circle, with a kitchen table and all equipment in the center, and the lady who was demonstrating, er-demonstrated. They even produced some finished products, and some wonderful recipes were added to the kitchen libraries of a number of Bryn Athyn households.

     Club House.-The usual doctrinal classes are being held there, though none will be held during the week of the Council Meetings. A regular game night has been instituted for Thursdays, and a very successful card party was held for the benefit of the Girl Scouts.

     A Memorial Meeting for Benade Hall was held on Saturday evening, January 22nd, and anyone could come who had been born before April 6, 1902, the date of the dedication of the building, and a good many did. Mr. Don Rose, as Master of Ceremonies, recalled the Dedication Ceremony by reading from the account given in NEW CHURCH LIFE, giving excerpts from the speeches by Bishop W. F. Pendleton, Rev. E. C. Bostock, Mr. R. M. Glenn, Rev. C. Th. Odhner, and others.

     The building housed all departments of the Academy,-the schools, from kindergarten to theological school, the library, book room, and the business offices. The chapel was used not only for school openings and graduation exercises, but also for the Sunday services and doctrinal classes of the Bryn Athyn Society, and this for a period of seventeen years, or until the Cathedral was dedicated in 1919. The gymnasium was used for Friday suppers, banquets, and social gatherings, and a General Assembly met in this commodious building in 1904.

     Mr. William R. Cooper showed pictures on the screen that brought more memories than we knew we had. There were pictures of graduating classes-boys and girls. There were pictures of the first families that moved from Philadelphia to the new settlement that is now Bryn Athyn,-the W. F. Pendleton family, the Hickses, Actons, Odhners, and a group of the Pitcairn, Glenn, Smith and Wells families.

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There were photographs of Mr. John Pitcairn, Mr. Robert Glenn, Professor Price and Mr. Carl Hj. Asplundh, all of whom had so much to do with the early life here, and with the uses of the Academy and Society that were housed in Benade Hall. And there was a photo of Mr. Van Horn! How many of you remember Mr. Van Horn? One could go on at great length about this meeting, for it gave each one there a very pleasant feeling of having had a delightful visit with old and dear friends.

     Swedenborg's Birthday was observed at Friday supper on January 21st, when Bishop Acton gave a most interesting and illuminating address on the Providential Preparation of Swedenborg for his function as revelator, showing how this preparation took place in Swedenborg's development of knowledge in scientifics, and how at times his hand was kept from putting down a statement lest he make an error, although he was not aware of this at the time.

     We are glad to report that Bishop de Charms is recovering from the illness that has kept him at home for several weeks. Everyone looks forward to having him among its soon.

LUCY B. WAELCHLI.

DETROIT, MICHIGAN.

     Our entire membership had been invited to a New Year's Eve party at the home of Mr. and Mrs. Norman Synnestvedt. All who could possibly do so accepted the invitation, a total of 34 joining in the merriment and adding to the din. Something seemed to be in the air, but we had to wait until midnight to learn what it was.

     At one minute before twelve the guests were called together in the dining room, where, just as the bells were proclaiming the birth of a New Year, our host, Norman, gave us the happy news of the engagement of the Rev. Kenneth O. Stroh to Miss Virginia Blair, daughter of Mr. and Mrs. J. Edmund Blair, of Pittsburgh.

     As a matter of fact this announcement had to be made in two installments. So great was the excitement and noise when the guests learned that our new minister was engaged, that it was a few minutes before order could be restored and the young lady's name announced. Then the noise started all over again, and many were the expressions of delight and happiness in the splendid news, which, if Miss Virginia could have heard them, would have assured her a hearty welcome as a future member of our Circle. When, finally, the excitement had subsided we all raised our glasses in a toast to Virginia and Kenneth, and to a long and happy life together.

     This is the first opportunity we have had to record the fact that a distinguished Bryn Athynite, Mrs. N. D. Pendleton, attended our Thanksgiving Service on November 28th. She was visiting at the home of her brother and sister-in-law, Mr. and Mrs. Geoffrey S. Childs, in Saginaw, Michigan. That service was followed by one of our monthly dinners and a doctrinal class, and we were glad that our guest was able, on her initial visit, to observe so much of our activities. We trust she was favorably impressed by what she saw. It certainly was a great pleasure to have Mrs. Pendleton worship with us, and we hope she will favor us with another visit soon.

     Christmas.-We had two observances of Christmas this time. The first was on December 19th, when we had an appropriate service, then a grand dinner served by the Women's Guild, followed by the year's big event for the children, our Christmas festival.

     Then, on December 25th, we had what was an innovation for our Circle-an Advent Service held on Christmas morning. This was made possible by our now having a resident minister. That this service was much appreciated was attested by the surprisingly large attendance. Mr. Stroh's fine sermon, and the beauty of the Christmas music, impressed us deeply with the real significance of this day of days.

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     The entertainment given at our Christmas festival merits special mention in this report. The program was arranged and directed by our clever impressario, Walter Childs, who also himself appeared in several numbers. As "Bing" Childs, and assisted by the Cook sisters (Muriel, Freda and Beatty), he and the girls gave a clever pantomimic version of the real Bing singing a popular song. It was done with the aid of a Crosby record, but the illusion was perfect and the number was enthusiastically received.

     Others appearing on the program included Freda Bradin, vocalist, Peter Synnestvedt, trombonist, and two of our young men, Vance Birchman and Bruce Elder, who, in very clever rhyme, reviewed the career of Walter Childs from birth to the present day. It was a very humorous skit.

     The part of old Santa was played by Rennie Doering, who varied the usual method of entrance by arriving packed in a crate. When the top had been removed, Santa emerged laden with candy, to the amazement and delight of the children, who received Santa's gifts with enthusiasm.

     On Sunday, January 9th, we had as visitors Mr. and Mrs. Bruce Scott of the Toronto Society, who were spending the week-end at the home of the Bellingers, our Canadian members, in Windsor, Ontario.

     Mr. Stroh will attend the Council Meetings in Bryn Athyn during the week of January 30th. On that date our service of worship will he conducted by one of our lay readers, Mr. Sanfrid Odhner.

     Rev. Norman H. Reuter, our visiting pastor, will pay his quarterly visit to our Circle on February 26th and 27th, conducting a class on Saturday evening and officiating at the Sunday service of worship. We are planning for a big Sunday, with dinner to be served after the service and a doctrinal class during the afternoon.

WILLIAM W. WALKER.

TUCSON, ARIZONA.

     Five months have passed since our visiting pastor was here in August. The record of our activities since then reads fairly well, but the going was rough. Most of us seemed more than ordinarily beset by worldly cares, and there was no home available that was large enough to carry on our church uses as we had last year.

     The instruction of nine children seemed to be of primary importance. Mrs. Irma Waddell solved that problem for us by offering to teach a weekly Sunday School class in her home. Next to be decided upon was a plan for adult activities. There was little in favor of frequent services, since we had no minister, no regular place of worship, no music, and few accessories. So once a month we've held a service, and once a week we've met to read and discuss Heaven and Hell.

     Bishop George de Charms has given us great encouragement. In answer to our request he officially recognized our group as an organization of the General Church. This was on November 26, 1948. In commemoration thereof he presented us with a beautiful red morocco-bound copy of the Word for use in our services of worship. It is a treasure we shall cherish.

     For the Christmas celebration. Mr. and Mrs. Dan Wilson gave us the use of their largest apartment at Laguna Plaza. The Wilsons and the Guy Aldens decorated it with pine boughs, berried branches, and mistletoe-the central ball of mistletoe being the incredible size of some three feet in diameter. We also had a beautiful scene of the Nativity which Mrs. Richard de Charms, of Bryn Athyn, helped us to locate, and Mrs. Boggess, of Bryn Athyn and Tucson, helped us to buy.

     The service centered around the children's tableaux. Mr. Guy Alden gave a short talk, and Mrs. Ned Spicer led the children in Christmas songs. Afterwards we gathered about the Christmas tree, and there were stockings of candy as well as presents for all the children. (The little girls' dolls were dressed by Mrs. Glenn Smith.)

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     Wednesday, the 19th of January, rolled around and the Rev. Harold Cranch arrived in Tucson. Two strenuous days awaited him. Everyone wanted to talk to him about group matters, individual questions and observations, general church news, and news of friends.

     The children stayed home from school to attend a service all their own. This was followed by lantern slides-some of stories from the Word, and some of other groups and church centers.

     Then the grown-ups got together for a class on "The Science of Correspondences." For this gathering, Guy and Helen Alden let us use their brand new home. Many of the members of the Circle were able to be there, and we had three guests besides, one of these being Mrs. Jessie Kitzelman of Chicago, who is wintering in Phoenix.

     This class was held on Wednesday night. On Thursday we had a supper and a service. We couldn't expect a chop suey supper to have the air of a banquet, but it was reminiscent of Friday Supper. Tables were set in a long line through the Aldens' dining room and living room. Nineteen of us sat down together, but not for long. Tables had to be cleared, and chairs set up for the service. While we were doing this, Rev. Cranch made a hash trip to a nearby hospital to see John Waddell who was awaiting surgery.

     By the time the service got underway the hour of ten was near. First came a baptism, that of Dan Wilson, our faithful treasurer. Then followed a sermon, the Holy Supper, and the dedication of the Alden home. Still we were not ready to take our leave, so we stayed on to see some slides. Eventually, of course, we had to call a halt. But there'll be another pastoral visit, and we are already looking forward to it.

     In closing, we should like to thank those who especially remembered us: Mrs. Vida Schnarr, who made a few calls when driving through Tucson; Mr. Don Rose, who telephoned greetings from Phoenix; and the individuals and groups who sent Christmas cards to our Circle.

BARBARA G. CARLSON,
Secretary, Tucson Circle.

WASHINGTON, D. C.

     Though silent for a year, the Washington Society has been very active. On May 23, 1948, sixteen of our members traveled to the Trimble home in Laurel, Maryland, for a meeting with members of the Arbutus Circle and their pastor, the Rev. Morley Rich, the occasion being an Episcopal Visit by Bishop de Charms, who conducted a most inspiring doctrinal class. After a fine supper we spent an enjoyable social time.

     The next morning some of us-the hardier ones, of course-journeyed to Arbutus for a combined service of worship, after which thirty-three of us had dinner together with appropriate toasts and speeches.

     June the 19th was observed by a service at the home of Dr. and Mrs. Philip Stebbing, Wayside, Maryland, on the banks of the broad Potomac. Forty-one persons attended Divine Worship, which included the administration of the Holy Supper. This was the last service of the season until September.

     In July, many of is again went to the Stebbing Farm in Wayside for a day's outing and the presentation of gifts to three of our young people who have gone to school in Bryn Athyn. That makes our contribution five scholars to the Academy Schools. Yet, when our services were resumed in the fall, we still managed to have a good sized congregation. Colonel and Mrs. William Kintner have left us for their new army post, but Mr. and Mrs. Thomas Aye and their small daughter, formerly of Pittsburgh, and Mr. and Mrs. Richard Hilldale, of Philadelphia, help restore our numbers.

     The Christmas party was held at the home of Mr. and Mrs. David Stebbing, and was a gala affair. After a service especially adapted to the children, thirty-five sat down to a very fine dinner, provided by our genial and generous hosts.

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This, for the Washington Society, was quite a novelty, as there are very few of us who are able to entertain so many at one time.

     Our doctrinal classes are well attended, with twenty-seven adults present at the last one. Several of these are guests from Convention who add to the interest and value of the class by their eager and sincere questions.

     With the next year ahead we are looking forward to many meetings and inspiring classes conducted by Bishop Acton. It is a privilege to have him still among us after all these many years.

E. M. H.

KITCHENER, ONTARIO.

     New Years.-We gave 1949 a big welcome at a gala dance at the church on New Year's Eve. The holiday split was reflected in the lighted Christmas trees, white streamers and sparkling snowflakes, while a big snow man greeted one and all from the center of the room and kept getting mixed up with the dancers. As the midnight hour approached, we were well equipped for the welcoming. Fancy hats, noise makers, and serpentines were passed around, and soon all was confusion, out of which came many good wishes. A delicious lunch followed, and then dancing until three. Mr. and Mrs. Cecil James were responsible for this very successful party.

     Women's Guild.-A new executive was elected at the annual meeting of the Women's Guild on January 5th. Officers are: Miss Dorothy Kohl, President; Mrs. Ed. Hill, Vice-President; Mrs. Leonard Hill, Secretary; Mrs. Alfred Steen, Treasurer; Mrs. Cecil James and Mrs. Fred Down, Executive Members; and Mrs. Rud Schnarr and Mrs. Cecil James, Hospitality Committee.

     In January the pastor gave a very interesting series of three doctrinal classes on the subject of the Divine Omnipotence, Omniscience, and Omnipresence.

     Our new society treasurer is Mr. John E. Kohl, who succeeded Mr. Fred E. Stroh; and the society secretary is Mr. Robert Knechtel, who succeeded Mr. John E. Kuhl.

     The society surprised Mr. and Mrs. Philip Heinrichs at a wedding shower on January 23rd at the home of Mrs. Ed. Hill. Anne and Philip recovered enough from their surprise to open the heap of gifts amidst the ohs and ahs of the audience. Refreshments were served during the usual social chatter.

     Welcome newcomers to our society for the winter are Mr. and Mrs. William Evens. Sr., and their daughter and son, Mabel and Ted. Mr. Evens owns a large wheat farm in Alberta which requires no attention while it is snowed under. We hope the visit will become an annual occurrence.

     Swedenborg's Birthday.-The school children, gayly decked in Swedish costumes, celebrated with a party and luncheon at the school on January 28th. Strenuous games and always popular Swedish dances helped the children work tip good appetites for the dinner. When the ice cream and cake had disappeared, songs and readings followed. The children recited Swedenborg's Rules of Life, and the members of the 4th, 5th, 6th and 7th grades took turns reading "An Imaginary Visit to Swedenborg," by the Rev. C. Th. Odhner.

     The grown-ups celebrated with a banquet and social evening on the 29th. Miss Korene Schnarr came up from Toronto to prepare its a feast that was worthy of the day. The Rev. Henry Heinrichs as toastmaster introduced the speakers. Mr. Fred Hasen responded to the toast to the Church, and Mr. Nathaniel Stroh to the toast to Swedenborg. Our pastor, the Rev. Cairns Henderson, gave the main paper of the evening, entitled "An Outline of Swedenborg's Philosophy," which illustrated Swedenborg's course of studies through the sciences, comprising three cycles, in his search for the soul.

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His philosophical books were noted, and the periods at which they were written.

     For the social part of the evening, progressive table games were played. After a strenuous taxing of brains and various talents, Keith Niall and Rosalie Stroh came out on top.

VIVIAN KUHL.

LOS ANGELES, CALIF.

     Under the guidance of the Rev. Hindrik Boef, the Los Angeles area group continues to have Sunday services and doctrinal classes. It is too bad that everyone cannot attend regularly, but long distances to travel, young children, and Sunday work-hours, all contrive to prevent the attendance of one or other every Sunday.

     However, on special occasions everyone makes a big effort, even if the youngsters come alone as was the case at our impressive, candlelight Christmas service on Sunday, December 26th, when over twenty were present. Afterwards we had a light supper and social hour, which we all enjoyed, including the babies.

     Our New Year's service was equally impressive, but alas, only four were able to be present to hear the wonderful sermon-the text being from Isaiah 40: 31, "They that wait upon the Lord shall renew their strength. etc." Right here I will relate a strange coincidence. On his recent visit Mr. Cranch preached an equally fine sermon from the very same text. It was most interesting to the four who had heard Mr. Boef's sermon two weeks before.

     It was for the week-end of January 14-16 that the Rev. Harold Cranch was with us. That was the week of Southern California's most unusual weather-and I do mean "most unusual." He arrived in the midst of snow, ice and wind-six inches of snow in our yard, and practically all of the oranges blown off the tree into the snow. Such is life in sunny California!

     Mr. Cranch stayed with the Charles Robbins family in North Hollywood, where nine of us gathered for a class on Saturday night.

     On Sunday at 11 a.m., thirty adults and four children came to church for an impressive service conducted jointly by Mr. Boef and Mr. Cranch. The sacrament of Baptism was administered for Mrs. Lambeth Wilson of Corona by Mr. Cranch, and the Holy Supper was administered by Mr. Boef. As usual we remained afterwards for lunch and an enjoyable afternoon.

     On Monday, Mr. Stuart Synnestvedt brought Mr. Cranch from North Hollywood to Altadena for the day and evening-lunch and afternoon at the Synnestvedts', dinner and evening at the R. S. Davis's, where he checked up on the granddaughters' Sunday School work, which included showing them the next in the series of colored slides depicting the Life of the Lord which he is giving them each visit. These classes are so interesting that the adults usually come in also.

     In connection with the Sunday School work, Mr. and Mrs. Stuart Synnestvedt have taken over that duty for these girls; so they run around the block to the Synnestvedt home on alternate Sundays. At present they have postponed giving the Theta Alpha lessons, and are teaching from the wonderful "Talks to Children on the Apocalypse," by Bishop de Charms, as published for some months in New CHURCH LIFE. The children have been very much interested, and seem really to be assimilating what they hear.

     To continue with Mr. Cranch's visit, John Potts came on Monday evening, and the Robbins drove over to take Mr. Cranch back, and so we had another very enjoyable evening.

     Now we are looking forward to a small celebration of Swedenborg's Birthday. So goes New Church life in and around Los Angeles, where members live from ten to fifty miles apart.

RUTH A. DAVIS, Secretary.

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TORONTO, CANADA.

     Slowly we are recovering from the activities of December, 1948. Always a busy month, this year seemed to be exceptionally so. However, it is the kind of business that most of us enjoy.

     Christmas.-The festive season commenced at 115 Dowling Avenue when our pastor gave the Ladies' Circle a thoughtful and seasonal paper on the spiritual meaning of the simple Christmas story. The business session at this meeting appeared to be merely the pleasant chore of spending money to spread the season's cheer in various ways among various people. This done, they partook of dainty refreshments, served in Christmas style by Mrs. Joseph Knight.

     It was on December 10th that the Forward-Sons treated themselves to a Turkey Dinner. Thirty-seven gentlemen can, and did, do a lot of damage to a twenty-seven pound bird, not to mention the vegetables and trimmings, and even had capacity left for hot mince pie. They were then content to sit back with cigar, or cigarette, and to listen complacently to an interesting paper on "The Reformation" given by Mr. John White. Later in the evening some of the members played bridge, others did a chore or two, and yet others soulfully sang carols.

     Sunday, December 19th, was a very eventful day. In the morning we all very much appreciated a service that led our thoughts toward the anniversary that was about to be celebrated. About one o'clock a large group of friends met at the home of Mr. and Mrs. Fred Longstaff, where Mr. and Mrs. Robert Raymond announced the engagement of their daughter Eileen (Bunny) to Mr. John (Pete) Bevan. This was not a big surprise to anyone, but it was with much pleasure that their friends wished Bunny and Pete every happiness. Cocktails, Christmas cake, cookies and sweetmeats added to the sphere of goodfellowship which prevailed.

     At seven o'clock the Christmas Tableaux were presented at the church under the guidance of the Misses Frances Raymond and Katharine Barber, assisted by Mrs. Frank Longstaff, Mr. Gordon Anderson, Mr. and Mrs. Joseph Pritchet and Mrs. George Orchard. The portrayals were very lovely, being done in simple style with bright colors and suitable music. The scenes depicted were: "The Rejection of the Word," "The Annunciation," "The Meeting of Mary and Elizabeth," "The Naming of John," and "The Nativity." Explanatory comments were made by the Rev. A. Wynne Acton, and the pictures were accompanied by vocal and instrumental music. Well over one hundred attended this always impressive event. And this busy day closed with several private gatherings for the singing of Christmas carols.

     At the Christmas morning service we joined with enthusiasm in the singing of the well known and much loved Christmas hymns, and we then quietly listened to the beautiful sermon on "Peace" from our pastor, this sending us all home with a real knowledge of what the Lord's Advent should mean to us. The chancel was effectively decorated by Miss Lillian Bond and Mr. James Bond, also the entrance to the church.

     All the Christmas dinners, which were served at various times in various homes, were preceded by the traditional "Open House" at 79 Jameson Avenue, with Lenore Bellinger as the cordial hostess.

     The next day, Sunday morning, we again congregated at our beloved church, to hear yet another penetrating sermon, this time with "Contentment" as its theme.

     Many private parties were held all through the season, but on Tuesday, December 28th, the children had a wonderful time at their official party, with a Christmas tree, games, balloons, whistles, candy, and supper served at a brightly decorated table.

     On Wednesday the "Intermediate Group" had their Christmas Party at the home of the Rev. and Mrs. Acton with Mr. John Parker assisting.

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The members of this class thoroughly enjoyed themselves, their companions, and the refreshments which were served.

     After the service on Christmas Day, our pastor spoke on behalf of the congregation in expressing appreciation to the people who work continually to keep the externals of the church going smoothly. Particularly he mentioned Mrs. Clara Scott, the organist, and evidenced this by the presentation of some musical recordings to her.

     On New Year's Eve one hundred guests joined in dancing and merriment under the guidance of a professional Mistress of Ceremonies. The Hall was most artistically decorated, being bright with varicolored stars. twinkling snow, green shrubs, and balloons; and the guests, not to be outdone, arrived in their most elaborate attire and gayest moods. Before the dance, Mrs. Clara Swalm and her daughter Marion entertained at a cocktail party, attended by a large proportion of the gathering, and such affairs do serve to "break the ice," particularly if they do not last too long.

     Various novelty dances were maneuvered, until at the midnight hour the pastor ushered in the New Year with a few suitable words. "Auld Lang Syne" was sing with great gusto, and then tremendous ovation met 1949. After further dancing a delicious hot supper was served to the accompaniment of popular songs, with attempted harmony by the guests Then the dance carried on again until two o'clock, when the dancers moved on to private parties until the larger hours of the morning. In charge of this gala event was Mrs. Lenore Bellinger assisted by her daughter and son, Jean and Philip, and Mary Baker, Ethel Raymond, Lois Parker, Ivan Scott, and others.

VERA CRAIGIE.

IN GRATEFUL ACKNOWLEDGMENT.

     The members of the General Church keenly appreciate the many kindly expressions of sympathy in the Academy's loss of Benade Hall and the consequent injury to our uses. These have come from New Church friends in many parts of the world, and have also been voiced editorially in the journals of the Church, as in these highly valued utterances:

     "It is with very deep regret that we have learned that a disastrous fire destroyed Benade Hall. the central building of the Academy Schools at Bryn Athyn, on November 11th. We tender our sympathy to our General Church brethren in what must be a very serious blow to them. . . . To rebuild will place a heavy burden upon the General Church, but we doubt not that its members will put their trust in the Divine Providence, which is present in good and ill, and will bend themselves to the task with all their might. It may be that their efforts will establish a still greater testimony to their faith." (THE NEW-CHURCH HERALD, December 11, 1948.)

     "On behalf of our readers we extend to our friends in the General Church of the New Jerusalem sympathy in the grievous loss they have sustained in the almost total destruction by fire of the central Academy building. Benade Hall. on November 11th." (THE NEW-CHURCH MAGAZINE, January-March. 1949.)



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Sons of the Academy

STAMPS AND CERTIFICATES.

Gain, gusto, & gift!

YOUR CHILD may want to come to our Schools. But how will you finance his Academy schooling? Start him saving stamps now, and start buying Sons of the Academy Tuition Deposit Certificates: you'll spread the cost over several years-and draw interest on the Certificates, as well!

YOUR CHILD may not want to come to our schools: his friends and his home, if not in Bryn Athyn, may have more appeal to him than a distant Academy. But you can begin to build his interest now. Start him saving Sons Stamps, and help him look forward with real gusto to his Academy adventure!

You MAY have no preschool-age child of your own. But you can help your grandchildren, nieces, nephews, or your friends' children come to our schools. Give them the ideal gift for New Church boys and girls,-Sons of the Academy Stamps and Certificates!

     The Stamp Plan.

The Stamp Plan was devised to offer you and our children these benefits. Here's how you may take advantage of them:

BUY STAMPS, at 25 cents each, from your local Representative-or, if you are isolated, from the Treasurer, Academy of the New Church, Bryn Athyn, Pa. Canadian isolated may buy them by mail from Mr. Harold Bellinger, 772 Dougal Avenue, Windsor, Ontario. Ask for a free folder, in which 40 stamps may be pasted by your child.

When the folder is filled, the Treasurer will exchange it for a $10 Tuition Deposit Certificate.

BUY TUITION DEPOSIT CERTIFICATES, in any multiple of $10, directly from the Treasurer of the Academy. You may buy these in your own name, or designate the child you wish to benefit. Beneficiaries may be changed at any time.

The Certificates are your receipt that the amount you have paid (or your child has saved in Stamps), plus any interest the Certificate has accrued, is on deposit at the Academy, and is redeemable in Tuition and Fees.

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Start saving now! Send your personal check or a Postal Money Order (made out to "H. Hyatt, Treas.") to the Treasurer, Academy of the New Church, Bryn Athyn, Pa.
ANNUAL COUNCIL MEETINGS 1949

ANNUAL COUNCIL MEETINGS       W. CAIRNS HENDERSON       1949


Announcements






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NEW CHURCH LIFE

VOL. LXIX
APRIL, 1949

     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, February 1 to 4, 1949. Bishop de Charms was absent for reasons of health, and at his request the Right Rev. Willard D. Pendleton presided in his place. In addition to Bishop Pendleton there were present throughout the sessions thirteen members of the pastoral degree and three members of the ministerial degree, namely: the Rev. Messrs. A. Wynne Acton, Elmo C. Acton, Karl R. Alden, Bjorn A. H. Boyesen, C. E. Doering, F. E. Gyllenhaal, W. Cairns Henderson, Hugh Lj. Odhner, Ormond de C. Odhner, Martin Pryke, Norman H. Reuter, Morley D. Rich, William Whitehead; Raymond G. Cranch, David R. Simons, and Kenneth O. Stroh. The Rev. W. B. Caldwell was present at two sessions, and the Rev. Harold C. Cranch arrived in time to attend the last two sessions.

     On account of the Bishop's illness the usual meeting of the Consistory was cancelled. The Council held six regular sessions, four in the mornings and two in the afternoon, one open session, and one joint session with the Executive Committee. During the week, the Principals of local schools met with Bishop Pendleton to consider Teacher Placement, and there was a meeting of the Educational Council Committee at which also Bishop Pendleton presided.

     After opening the first session with prayer and a reading from the Word, Bishop Pendleton read a message to the Council from Bishop de Charms. Later in the same session it was resolved that the Council send affectionate greetings and its hopes for a speedy recovery to the Bishop, and that Bishop Pendleton be requested to convey this message in person.

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Opportunity was given during the week for the Secretary of the General Church, the Secretary of the Council of the Clergy, and the Editor of NEW CHURCH LIFE to comment on the reports they would present to the Joint Council.

     Three major papers, two of them arranged for by the Committee on Program. were heard at the regular sessions. Rev. Hugo Lj. Odhner read a paper on "Modern Biblical Criticism" in the Old Testament Field, his purpose being to invite discussion of the problem as to what shall be taught in our Theological School about Biblical Criticism. Rev. Ormond de C. Odhner presented two papers, one on "The Divine Omniscience," the other dealing with "Divine Providence in Natural Events."

     Attention was given also to various matters of practical import. Rev. Norman H. Reuter raised a question in regard to the functions of the first degree of the priesthood. Rev. Hugo Lj. Odhner presented informally the need for a committee on New Church literature and introductory works. Rev. Martin Pryke introduced a discussion of our Manpower problem in the priesthood of the General Church, and the Rev. K. R. Alden made it known that he was desirous of being relieved this summer of the trip to the Canadian Northwest.

     Towards the close of the regular sessions the purpose of the Open Session was considered, the matter being referred finally to the Bishop. The Secretary raised the question of planning for the next annual meetings, and it was resolved that the Bishop be asked again to appoint a committee to prepare a program for several sessions. The Council also appointed a committee, consisting of the Revs. F. E. Gyllenhaal, N. H. Reuter, and H. C. Cranch, to consider resumption by the General Church of the publication of NEW CHURCH SERMONS. After a two hour meeting, this committee agreed to recommend to the joint Council, to which it was to report, that a committee be appointed by the Bishop to study the subject further and report to the Joint Council in 1950. This action was heard by the Council of the Clergy, and approved by it. Another resolution instructed Dr. Odhner to thank the committees of ladies who so kindly and graciously served refreshments at the morning recesses.

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     The Open Session of the Council was held on Friday, February 4, following the usual Friday Supper of the Bryn Athyn Church. Bishop Pendleton presided, and the Rev. Bjorn A. H. Boyesen gave an address on "The Friendship of Love" in which the doctrine was applied both to regeneration and to education. Several speakers contributed to the discussion that followed this most interesting and useful paper. In the course of their remarks, the friendship of love was contrasted with the inmost friendship of conjugial love in which there is no domination; the fact that we were sometimes rather afraid of forming any friendships was noted and we were warned of the dangers into which the church would run if friendship were placed before charity.

     With the Bishop of the General Church absent, the meetings were necessarily of a different character in certain respects. His presence, leadership, and contributions to our discussions were keenly missed, but the Council recorded its warm appreciation of the able manner in which Bishop Pendleton presided in his stead.

     As in previous years, there was a number of very pleasant social gatherings during the week. Among these we would mention a luncheon at the Club House on Tuesday, February 1, at which the clergy met with the male members of the Academy Faculty and heard an informative talk on plans for the new Benade Hall, and a delightful dinner and social gathering of the clergy at the home of Rev. and Mrs. Hugo Lj. Odhner, at which the subject of "Evangelization" was thoroughly discussed in all its aspects. Mr. and Mrs. Harold F. Pitcairn again entertained members of the Joint Council and their wives at an equally delightful dinner party, and Mr. Raymond Pitcairn was host at two luncheon parties. In any of these gatherings our founding fathers would have felt at home, for their sphere was that of the distinctive social life of the Academy.

W. CAIRNS HENDERSON

Secretary, Council of the Clergy.

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FRIENDSHIP OF LOVE 1949

FRIENDSHIP OF LOVE       Rev. BJORN A. H. BOYESEN       1949

     A Doctrinal Study.

(Address at an Open Session of the Council of the Clergy, February 4, 1949.)

     Undoubtedly many New Churchmen are familiar with the warning given in the Writings that man should guard against a friendship of love with anyone." (T. C. R. 449.) And undoubtedly, for the most part, they who are familiar with this teaching have also a correct idea, generally speaking, as to what the Writings mean by a "friendship of love." However, the subject contains a few problems which may well be worth consideration.

     It is quite clear that by this particular kind of friendship is not meant such ordinary friendships as regard uses of mutual service between neighbors. It is not the kind of friendship which we conclude with our business associates or casual acquaintances. These friendships, we are told in the Writings, are perfectly normal; and, because they are based upon some function or use, they are not only not harmful, but are desirable, and even altogether necessary. For human society depends on them, because it is a society of uses and functions. If men were not associated for such ends, or in communication with one another on the basis of such ends, the human race would eventually perish, and with it the heavens, which rest upon society on earth as upon their own foundations. Consequently, "the friendship of love must not be confused with our normal external friendships.

     But this is not the only distinction which must be made. The fact is that with equal care the friendship of love must be distinguished from that mutual love which, in the New Church, we call charity, and which the Writings describe as the very internal essence of the church and of the heavens themselves. This love consists essentially in wishing the neighbor well, or in loving his genuine good. It is the love of being of genuine spiritual service to him, which love is not only temporal but also eternal, and therefore also the same thing as an internal love of use.

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And, indeed, to see the distinction clearly is even more important in this instance. For the Writings point out to us that not only is charity in this manner an interior affection, but that, unfortunately, the friendship of love is also. And it is in this very fact that our difficulty in distinguishing between them resides.

     It is not very difficult to see the difference between "normal external friendships or acquaintances," on the one hand, and the "friendship of love" on the other, for the simple reason that in normal friendships there is not present any actual binding of one spirit to another, so that they are loath to separate. But as soon as the external cause for the friendship ceases, the friendship ceases also, and usually without any real sense of loss or sadness. It is characterized by a willingness to surrender the friendship as soon as there is no particular use or benefit in it. But in the instance when we are asked to make a distinction between charity and the friendship of love, this distinction is far more difficult to make, and this because they have certain both inner and outer appearances in common. And yet this is the instance where it is most important, and where we should consequently be most eager, to see the distinction; for while charity leads us in the way to heaven, the friendship of love drags us down even into hell itself.

     This friendship of love is described in the Writings as, so to speak, the love of friendship for its very own sake: regardless of good or evil. It is defined as both an interior and an exterior love of another at the same time, regardless of his quality, and also without any real use in view. It therefore arises from some purely personal motive, such as a hidden or secret desire to derive some personal delight or satisfaction from him. And thus it is in reality no more than the mere love of another's person, both interiorly and exteriorly. And this is the kind of friendship against which the Writings so solemnly warn us.

     But what is it that makes this kind of friendship so dangerous? The reason is given in the Writings in a law, which, they say, is well known in the other life, and, as a matter of fact, is therefore operative in the entire spiritual world, both before and after death, although men in the world seldom realize it. And this law is that "evil may be inspired into the good, but good cannot he inspired into the evil." (T. 448.)

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     This may indeed sound very strange to us. At first sight we may even be tempted to accuse our Lord and Creator of unfairness if this be so, for it may appear from this law as if evil constantly had the advantage over all good, and as if men consequently had very small chances of reformation and regeneration. It would seem as if we could reasonably ask: "What, then is the use of our educational and regenerative efforts? Is not our whole system of penology, of all kinds of emendation, of education, instruction, worship, and consequent reformation and regeneration, based upon the hope that good may be inspired into those who are evil, and that they may thereby be changed? But if good cannot be inspired into the evil, but only the converse, what then is the good of all our strivings and efforts?"

     These may indeed seem to be very legitimate questions. But we believe that the answers to these perplexing problems may perhaps be found if we consider what is really meant by "inspiration." Strictly speaking this term means to breathe in, or, in reference to another, to breathe something into him, no matter what it is. And. in the most complete and authoritarian sense, it means to do so regardless of his individual choice. It means to infuse into another, or to inflict upon him, one's own spirit, without giving him the opportunity to accept or reject it according to his own freedom and reason.

     Of course, we are quite willing to admit that, in the last analysis, such complete inspiration can never be altogether accomplished, unless there is at least some degree of willingness-or appearance of such willingness-on the inspired person's part. But while this is true, we also draw attention to the fact that "such willingness" is-very often-no more than an appearance. People often seem and even think themselves to be willing, when, interiorly, if they knew better their own will, they would not be. Such, for example, might often have been the case with the ancient prophets, of whom we know well that they were actually in a manner compelled to speak the words and do the deeds which Jehovah commanded them. By some overpowering sphere, they were so inspired with awe, and indeed also with such a complete confidence in the origin of this sphere, that they dared not but do the bidding of Jehovah's and His Angel's commandments.

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Because of their confidence, awe, and fear, they undoubtedly felt-at least in a measure-as if they acted by their own consent. And yet we can hardly doubt that there was not much of either personal freedom or reason in their actions. On the contrary, we are rather assured in the Writings that they labored under a dictate and a command when they wrote the Word, and actually understood very little themselves of the real meaning of what they did and wrote, and were thus in reality possessed. Their own personality was laid asleep, and they were reduced into a state of being mere instruments in the Lord's hands, operating under the government of a dominant sphere which really created a circumstance of necessity. They could not do other than they did.

     As a further example, very much the same thing is also true of our children, of whom we all know that they live and move and have their being under the government of the spheres of their parents, teachers and elders, who, according to their youth, completely dominate them. And yet we are also perfectly familiar with the fact that the children nevertheless do not on this account feel entirely deprived of their own freedom and reason. On the contrary, and because they are so completely surrounded by the sphere of their elders that they know no other, they feel very much as if they were in freedom, and as if, in every respect, they are personally in agreement with their parents. And yet we know perfectly well that this is not the real truth. The children are neither individually free, nor have they in actuality any real choice. The truth is rather that, like the ancient prophets, they are so completely living under the authority and sphere of others that, knowing no other conditions of life, they do not know anything else than that they are free, and they believe that they feel and think as these others by their own consent and choice. And so, as a practical matter, it is actually the fact that our children are, at least for a time, so long and so far as they remain children, actually in a measure possessed by us. It is almost as if it were an ownership of one spirit by another. And this is also apparently exactly the same as the Writings mean by "a friendship of love." But in the case of the relation between children and adults-and especially children and parents-it is called "storge" rather than the friendship of love.

     But if this be so,-if our relation to our children is actually of the nature of the friendship of love,-and if this is the kind of friendship which the Writings so solemnly warn us against, is not then our relation to and our affection for our children an evil thing?

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Well, as a matter of fact, it very easily and very often does have, at least in the beginning, some very bad features in it. For in the measure that our love of our children is such a close joining of their spirits to ours as to be the love of their spirits regardless of their quality, regardless of good and evil, with such a claim of ownership as looks only for one s own satisfaction in and through the children, as tries to mold them altogether according to our own image-as for the sake of pride, family conceit, or for the sake of deriving any other form of selfish delight by means of the children-then the love of our children becomes indeed nothing else than exactly that friendship of love against which the Writings so solemnly warn us.

     But the redeeming and hopeful feature about parental and teacher storge-(for, believe me, teachers may be afflicted with it almost as much as parents)-the redeeming feature is that it usually has within it a desire that the children shall develop into individuals in their own right. While storge, so long as this is necessary, claims authority over the child, yet it usually also looks forward towards the time when this authority can be relaxed, and when the child's spirit may thus feel, think, and act according to its own freedom and reason. In the measure that this is true, our storge changes from a state wherein it has much of the friendship of love in it to that other state wherein it becomes more and more like genuine charity. It is capable of becoming in time a mutual and free relation, which regards the good of use. And this relation does not have anything of possessiveness-or possession-in it. It neither inflicts one's own spirit upon another, nor claims another's spirit as one's own. It is not afflicted with pride over another, nor tries to mold his spirit in one's own image, nor even does it seek through another the satisfaction of one's own personal delights. It is completely without a sense of ownership, and loves nothing higher than that others shall feel completely as their own, too.

     It is evident from this example that "the friendship of love," whereby we mean the interior joining together of men's spirits-so far that it opens up to them the reception of inspiration from one to another-is allowable, and even necessary, only to the extent that it has for its aim the very cessation of this state.

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It is allowable, and even useful, only as a temporary thing, which has interiorly within it the desire and purpose that the state of the dependence of one upon another shall come to an end, and that each one shall be established in his own freedom, according to his own reason, and thus in complete concordance with his own inmost love. Or, what is the same thing, we may say that storge is permissible-and a very desirable and even angelic thing-only as a source and means for the implanting of such affections, habits, and thoughts, as prepare a man for his own responsible development. In short, it is useful only as a means for the insinuation of such things as we call remains which are implanted for no other purpose than that a man may have a counterbalance to his hereditary evils, and that he may thus come into the freedom of choice between good and evil tendencies, as is and should be our aim with our children.

     But if, on the other hand, the friendship for another man's spirit goes beyond this, and lasts even into adult life, regardless of his quality, it becomes that other kind of interior friendship which is so extremely dangerous. And it is dangerous because evil may then be inspired into the good, that is, into those who otherwise would be capable of receiving good; but good cannot be inspired into the evil, because the truth is that no man can receive good simply by inspiration. For, while a tendency to good may indeed he so inspired, which is the ground for all our educational and reformative efforts, yet actual good itself cannot be acquired except from the Lord on the basis of an individual choice; and this requires the previous implantation of remains. It is the same as if we say that storge and education prepare us for our personal acceptance of good, but they do not actually implant any such good, but at best, as we have seen only tendencies toward it. But evil can actually in a sense be implanted-even in its actuality-for tendencies toward it are already present from the very moment of our birth. They need only be aroused, and when they are so aroused, it appears immediately as if the one who is so affected is inspired with evil.

     This, then, is the ground on which the Writings warn us against the friendship of love. And the teaching is that this thing is not only dangerous in the relation between a good and an evil man, because the evil would then inflow into the good, and deprive him, so long as the relation exists, of his freedom and reason, and thus also, at least temporarily, of his opportunity to reform and regenerate as of himself;

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but it is dangerous even in the relations between men who are otherwise well disposed; for the truth is that even such men as strive to regenerate are interiorly full of hereditary evils. If one such spirit is so closely adjoined to another that they cannot bear to separate, but their friendship becomes, so to speaks their one dominant passion, this situation would most surely lead to the arousing of their evils, and consequently to such dominance of the one over the other as would impair his free choice and self-control.

     For let us note that this is exactly what always characterizes evil. It is ever intent upon acquiring dominance over others, by whatever means are at hand, whether foul or fair. If it cannot do so by open and obvious methods, it does it by reminding the other of favors done, for which it claims merit and gratitude; and if this does not work, it does not hesitate to resort to whatever flattery or other deceit may gain its aims. Although in every respect it may seem as the highest form of personal loyalty, it becomes nevertheless an overbearing personal influence which does nothing else than arouse what is weakest and worst in us.

     And perhaps its greatest danger lies is the fact that, under the disguise of friendship, it often becomes so utterly subtle that it is almost impossible to discover it, even in our own hearts. It becomes deceitful almost beyond imagination, because it looks like a love which apparently ceases under no circumstances, and which is apparently always there to lend support and inspiration, while, in reality, it labors only in the attempt to remove from the neighbor everything that is truly worth-while in his own life-namely, his own distinctly human decision about his own character. It plays on the strings of our hereditary evils, soothing us with the pleasant tunes of our own importance, even while, at the same time, it robs us of our own personality and spiritual freedom, and consequently practices spiritual blackmail. And for these reasons, too, positions of power and authority are grave responsibilities, which open up to men very serious temptations. And this is perhaps especially true of parenthood and teaching positions, which place men in authority over individuals in the being, who are not as yet capable of guarding against the dangerous pitfalls of the "friendships of love."

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     In the light of these teachings it is no wonder that the Writings also warn us that these friendships are especially detrimental in the life after death, and most especially as a hindrance to the process of preparing in the world of spirits for our final abode. As soon as man enters the other life, this process begins with a gradual separation from us of all those affections which do not agree with our ruling love. At the same time there is a correspondent outer change of our environment, both as to the scenery and our personal associations. This is the period when one person is separated from another, a friend from his friend, brother from brother, parents from children, and often husband from wife, if their interiors do not agree. And all these personal removals represent some corresponding superficial affections, which are thereby separated; and new associations are established which are more in agreement with our real loves, and which look toward our final settlement in a life which is properly our own, and among those who are really of our own kind. (See T. 447.)

     Such separations normally take place gradually, and more or less unconsciously, even as the changes of our superficial affections. As in the world, they are not unlike the outgrowing of certain attachments which have no real basis. They take place slowly, and as it were without pain or grief or a sense of loss. In the other life they are usually completed by the end of the first state in the world of spirits. But, to quote the Writings, "those who in the world contracted with each other friendships of love cannot like others be separated according to order, and assigned to the society correspondent to their love; for they are bound together inwardly as, to the spirit, nor can they be severed, because they are like branches grafted into branches. Therefore, if one as to his interiors is in heaven and the other as to his in hell, they remain fast to each other, much like a sheep tied to a wolf, or a goose to a fox, or a dove to a hawk; and he whose interiors are in hell inspires the infernal things belonging to him into the one whose interiors are in heaven. . . . Consequently, when the good are thus joined fast to the evil, their interiors are closed, and both are thrust down into hell; and one who is good suffers hard things there, but after a lapse of time is taken out, and then first begins preparation for heaven." (T. 448.)

     Swedenborg speaks further in the same number, and says: "It has been granted me to see cases of such binding, particularly between brothers and relatives, and also between patrons and their dependents, and of many with flatterers, these having contrary affections and diverse genius;

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and I have seen some like kids with leopards, kissing each other, and swearing to their former friendship; and I have then perceived that the good were absorbing the enjoyments of the evil, holding each other by the hand, and together were entering into caves where crowds of the wicked were seen in their hideous forms, although to themselves, from the illusion of fantasy, they seemed in lovely forms. But after a while I heard from the good mournful cries of fear, as if on account of snares; and from the wicked I heard rejoicings like those of enemies over their spoils." And we believe that this situation is exactly what the Writings mean by "the false heavens in the lower earths," where the simple good are held captive as "souls under the altar."

     We may thus conclude that the matter of friendship is a far more important thing to consider carefully than we usually realize. In the law that evil can rather easily be inspired into the good, because of their hereditary evil, while good cannot be acquired except by an individual choice, lies very great reason for prudence and caution in the establishment of our friendships. In this lies the basis for our realization in the Church of the need for the protection of our young. In it is the ground for the establishment among us of distinctive New Church social life, distinctive New Church education, and distinctive worship, all of which look forward-not to the establishment of personal attachments-but to the accomplishment of social, educational, and religious uses in the sphere of mutual charity and the acknowledgment of the Lord. In it lies the ground for every judgment, whereby good and evil are separated from each other, to the end that evil may be confined within the narrowest possible limits, while good tendencies may be implanted and protected in a sphere of use and perfected in freedom according to reason. And this should look toward the highest possible fulfilment of that life which should characterize each man within the New Church,-the freedom to discover and develop as of himself his own inmost love and use.

     The fact is, that our whole consideration of this subject leads us finally to the necessity of acknowledging the all-important truth that all good is from the Lord alone, and that in fact nothing but good is from Him.

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We must realize, too, that if this be so, evil must have another origin than the Lord. And, since we are supposed to believe that-besides the Lord-the human creature is the only one with a degree of responsibility, we must also admit that man must be the only possible source of evil. Indeed, the teaching is that, ever since evil arose, man is from birth so full of evil that, of himself, he is nothing but evil. And the consequence is therefore, logically, that he cannot either create in himself or inspire into another anything that is good; for, being from himself wholly evil, this ability is not in him. It is, and was, and always will be the Lord's alone. Even when good is with a man-as indeed it can be-it is still the Lord's. And all that a man has-as if it were his own-is merely the ability from the Lord to accept the Lord's good in himself. And if a man does this, the Lord imparts it to him as a permanent loan or gift, which feels as the man's own. He may receive it through another, perhaps, but the inner truth still remains that the real reception takes place through the use of our choice.

     What we should try to do for our children-in the last analysis, at least-is not to inspire good into them. For the fact is that we can make no man-not even a child-good. The best that we can do is to implant in children the knowledges of good and truth, to instill in them principles from the Lord's Word, and try, as long as they are under our so-called authority, to assist them to live according to these principles. Our use is to help them experience a good life's delight, and we may thus hope to be the means of implanting in them tendencies toward good, which may remain to their adulthood and counterbalance their heredity. And then we may hope that-by their own choice-the Lord may create actual good in them.

     Similarly, in our endeavors to regenerate and reform ourselves; and, if such be the case, in our serving as a means to the regeneration of others, our responsibility is not that of trying to create good in them. That is still beyond our power. And any man who tries to do so is not only presumptive, but also ridiculous in his attempts to accomplish the impossible. Man's duty in his own reformation and regeneration is rather, in all his functional, social, marital, and other relations to his neighbor, to compel himself to shun as sins against God all the evils which are forbidden in the Word, and try to do in his life the goods which are there commanded.

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These are the first and second essentials of charity; and it is noteworthy that they have nothing to do with the creation or inspiration of good, either into oneself or into others. The man who is in charity knows and recognizes that he cannot do this. He knows, as if by an instinct from the Lord, that while both charity and the friendship of love are interior bindings-and especially so the charity which exists in marriage-yet, while the friendship of love claims, insists upon and compels the friendship, charity, in a very different way, is merely grateful for it.

     While the friendship of love looks for personal gain or self-satisfaction; charity looks for the opportunity to serve and give. While the friendship of love actually requires to be obeyed, and tries to mold others in its own image, charity is content to give advice, and wishes others to make up their own minds about it. Where the friendship of love uses flattery, spurious loyalty, threats, or blackmail, or boisterous shouts to have its own ideas heard to gain its own aims, charity quietly practices self-examination, and seriously compares its own standards with the revealed principles of the Word. It tries to detect whether they are actually "the man's own" in the bad sense of that word, or the Lord's revealed principles with him. And if he who is in charity suspects or discovers that his aims or ideas have anything merely human and selfish in them, he repents. And in this repentance he actually tries to shun as sins, not only against the common neighbor, but also against the Lord, whatever is contrary to His Word.

     And so, while on many occasions and in many states it may indeed be difficult to distinguish clearly between the friendship of love, which after all is nothing but the love of self in disguise, and charity, which is the love of the neighbor and the Lord, it is nevertheless not quite so hopeless as we sometimes think. In reality it is no more difficult than to practice self-exploration and self-control in accordance with a standard beyond ourselves. And this is almost the whole point around which the subject revolves. We shall admit that this is not always easy. But it is not actually meant to be especially easy either. In fact, it is not meant to be any easier than human life itself is. For the simple, honest truth is that this is exactly what human life-in the natural world-is all about. It is the process of choosing between the loves into which we are born and the loves which we may receive from the Lord.

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It is a process of choosing between the lusts and passions which bind evil spirits together in hell and the higher emotions or loves which conjoin the angels of heaven with one another and with the Lord.
JOINT COUNCIL 1949

JOINT COUNCIL       Various       1949

     FEBRUARY 5, 1949.

     The fifty-fifth regular joint meeting of the Council of the Clergy and the Executive Committee of the General Church of the New Jerusalem was called to order at 10 a.m. on February 5, 1949, in the Council Chamber of the Bryn Athyn Church, Bryn Athyn, Pa. Prayer was conducted by the Rt. Rev. Willard D. Pendleton. The following gentlemen were present:

     Of the CLERGY: The Rt. Rev. Willard D. Pendleton; the Rev. Messrs. A. Wynne Acton, Elmo C. Acton, Karl R. Alden, Bjorn A. H. Boyesen, W. B. Caldwell, Harold C. Cranch, Fred E. Gyllenhaal, W. Cairns Henderson, Hugo Lj. Odhner, Ormond de C. Odhner, Martin Pryke, Norman H. Reuter, Morley D. Rich, William Whitehead, Raymond G. Cranch, David R. Simons, and Kenneth O. Stroh.

     Of the EXECUTIVE COMMITTEE: Messrs. Daric E. Acton, Kesniel C. Acton, Edwin T. Asplundh, Lester Asplundh, Edward C. Bostock, Geoffrey S. Childs, Randolph W. Childs, Edward H. Davis, Richard R. Gladish, Theodore N. Glenn, Hubert Hyatt, Harold P. McQueen, Hubert S. Nelson, Philip C. Pendleton, Harold F. Pitcairn, Raymond Pitcairn, Arthur Synnestvedt, and Norman P. Synnestvedt.

     1. A message from Bishop de Charms was read, expressing regret that his illness prevented him from attending the meeting, and appointing the Rt. Rev. Willard D. Pendleton to preside in his stead.

     2. Bishop Pendleton then called for the MINUTES. The Minutes of the 54th regular meeting were adopted as printed in NEW CHURCH LIFE, 1948, pp. 268-278. The Secretary also read extracts from the Minutes of the Special Meeting of available members of the Joint Council on December 13, 1948, called by Bishop de Charms to consider the question as to whether the General Assembly, already scheduled for June, 1949, should be postponed for a year, on account of conditions due to the fire in Benade Hall.

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At this meeting it was the unanimous consensus that the 19th General Assembly should be postponed for a year.

     3. The Report of the SECRETARY OF THE GENERAL CHURCH was summarized and received. (See page 165.)

     4. The Report of the Secretary of the CORPORATION OF THE GENERAL CHURCH was read and accepted. (See page 168.)

     5. The Report of the COUNCIL OF THE CLERGY was presented by its Secretary, Rev. W. Cairns Henderson, and read in part. On motion, it was received and filed. (See page 168.)

     6. The Report of the TREASURER OF THE GENERAL CHURCH was called for. Mr. Hubert Hyatt, explaining that a full Report was being sent out, gave a summary. See May issue.

     During the discussion of the Report, the Rev. Martin Pryke expressed hope that in England orphanage help will soon be borne locally. Something like a Contributions Committee is being organized. Mr. Geoffrey S. Childs felt that provision should be made for ministers to be fully compensated for travelling expenses incurred in the course of duty.

     On motion, the informal Treasury Report was accepted.

     7. The Rev. W. B. Caldwell, Editor of NEW CHURCH LIFE, read his Report. (See page 174.)

     The Editor concluded by reading extracts from letters of our members and others expressing appreciation of our journal. Rev. Hugo Lj. Odhner read a letter conveying appreciative greetings from Mr. M. Rijksen, of Nijmegen, Holland. Rev. Martin Pryke warned against too great optimism as to the distinctive spirit with the majority in the older New Church bodies. Rev. Norman H. Reuter suggested the reprinting in pamphlet form of the "Interview" with Swedenborg which had been contributed by the Rev. W. Cairns Henderson to the January, 1949, issue of the LIFE.

     On motion, the Report was accepted.

     8. A Recess was taken at 11 am.

     9. On reconvening, the Council heard the following Report of the GENERAL CHURCH RELIGIOUS EDUCATION PROGRAM COMMITTEE, read by the Director, the Rev. F. E. Gyllenhaal:

     This Committee supplies doctrinal instruction for parents, and religion lessons for children from the cradle to the ninth grade or first year High School, inclusive.

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     The doctrinal instruction consists of papers on various subjects; for example: On Education, by Bishop George de Charms; Notes on Family Worship for Little Children, by Bishop W. D. Pendleton; "The Use of the Letter of the Word," and "The Memorable Relations," by Bishop de Charms.

     The religion lessons are stories from the Word (neither consecutive nor didactic) selected from Genesis to Revelation, inclusive, for kindergarten and grade 1, together with outline pictures; consecutive and systematic lessons on all the books of the Old Testament, from Genesis to the end of II Kings, together with Questions and Answers and Reviews, for grades 2 to 6 inclusive; and the Life of the Lord for grades 7 and 8. Grade 9 boys and girls have been supplied with certain lessons, also with several books, such as "Elements of the True Christian Religion," "The Wedding Garment," "The Life of Swedenborg," and others; but this course has not yet been finally planned and written.

     This work is done by a committee of voluntary workers consisting of: Mrs. Richard de Charms, Miss Margaret Bostock, Mrs. L. W. T. David. Miss Eo Pendleton, Mrs. D. E. Acton, Miss Jean Junge, Mrs. Harold F. Pitcairn, and the Rev. Harold C. Cranch. Mr. W. H. Alden, Jr., is treasurer, and Mr. Arid Gunther is Librarian. The President of Theta Alpha is ex-officio a member of this committee. The members of the committee were appointed by the Bishop of the General Church.

     To date, upward of 270 papers and lessons have been produced, and these have been distributed to upward of 300 children and 250 parents. These numbers do not include parents and children outside of North America, nor within one group in the United States. Nor do the 270 papers and lessons include separate papers containing questions and answers on the lessons and outline pictures of which upwards of 150 have been produced. The pictures have been done voluntarily by Mr. Cranch, also by Mr. Winfred Hyatt, Mr. Donald Moorhead, and Mrs. Edward Lee. There still remain 190 lessons to be written and mimeographed. Revision of the lessons already in use is being done as time permits.

     Special lessons adapted to three levels-primary, intermediate, and senior-have been sent out yearly at Thanksgiving, Christmas, Swedenborg's Birthday, Easter and June Nineteenth, together with pictures.

     The work of distributing all of this material is under the direction of Theta Alpha, and is paid for by Theta Alpha.

     The committee has bought or has been given the following equipment:

     4 cases, each having 105 pigeonholes 11 1/2 X 9 X 3, total 420 pigeonholes for storage of lessons, etc. The material for these cases was bought at approximately $90. The cases were assembled and stained by Mr. Gunther.

     1 Royal typewriter with 14" carriage (new).
     1 L. C. Smith typewriter with 14" carriage (reconditioned).
     1 Speed-n-scope with 8 styli and 3 shading plates.
     1 New mimeographing machine.
     1 Cabinet for support of the mimeographing machine and for storage of supplies.

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     1 rack with 2 iron poles or bars and metal hangers for stencils, supplied by Mr. Gunther.

     As better tools are acquired, better work is done. Our immediate need is a new Royal typewriter with a 14" carriage for stenciling, to replace the worn out L. C. Smith machine; a case with 105 pigeonholes for Miss Junge in Glenview, where the work of grades 7 and 5 is done; and three more similar cases for the main office in Bryn Athyn.

     In Bryn Athyn the mechanical work is dune by girls and women employed and paid by the hour. and by a scholarship girl who is required to do 10 hours of work a week from September to June. During the past year the following have been so employed: Beth Synnestvedt, Rachel David, (Mrs.) Cora M. Smith, Edna Funk. Rita Kuhl was scholarship girl until June. At present the work is being done by Anne G. Sowers, Joan Kohl, Marjorie Soneson, and Pamela Jones who is the scholarship girl.

     Though it would be more economical in the long run, productive of more consistently good work, and easier, for the Director to have a full-time assistant, the use to those employed in the present manner is such as to justify the continuance of present methods. For not only are the college girls thereby fully informed of this work within the Church, but they are also thereby enabled to earn money wherewith to continue their studies here.

Respectfully submitted,
F. E. GYLLENHAAL.
February 5th, 1949.

     Mr. Gyllenhaal also reported that fifteen issues of the PARENT-TEACHER JOURNAL had now been published by mimeograph since he took charge of this work. The JOURNAL is not issued by the General Church officially, but is authorized by the Bishop, and 529 copies are being distributed, some to England; but one of the problems is the excessive cost of mailing.

     Bishop Pendleton pointed out that only a few years ago the important work now done by Mr. Gyllenhaal was in an embryonic stage. Mr. Gyllenhaal had encountered many problems and difficulties, and we owe him a great debt for developing this undertaking, to which so many contribute, and from which so many benefit. The PARENT-TEACHER JOURNAL was about to fail some years ago, but is now on a sounder basis. It is a vital publication, and has met with increasing appreciation as a worthy educational effort.

     Mr. Norman Synnestvedt expressed his pleasure in what Mr. Gyllenhaal had done in giving space in his journal for furthering the Sons of the Academy "Stamp Plan," which stimulates a desire on the part of the children to come to our Bryn Athyn schools.

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     The members were invited to inspect the equipment of Mr. Gyllenhaal's work shop, especially the use to which the many "pigeonholes" are put.

     On motion, the Report was accepted.

     10. On motion, the Council went on record as hoping that it will be possible to hold the 19th General Assembly at Bryn Athyn in June, 1950.

     11. The following REPORT was then read by the Rev. F. E. Gyllenhaal:

     A Committee, consisting of the Revs. F. E. Gyllenhaal, Norman H. Reuter and Harold C. Cranch, was appointed by the Council of the Clergy at its session on Thursday morning, February 3, 1949, with instructions to report to the Joint Council at its meeting on Saturday morning, February 5, 1949. After a two-hour meeting, the Committee has agreed upon the following report and recommendation:

     Subject: Resumption by the General Church of the publication of NEW CHURCH SERMONS to fill needs now being met by three separate voluntary productions and distributions of sermons to approximately 350 addresses.

     Recommendation: That a Committee be appointed by the Bishop to study the subject further, and to report to the Joint Council in 1950.

     This action was heard by the Council of the Clergy at its final session, and was approved by it.

Respectfully submitted,
FRED E. GYLLENHAAL,
Chairman.

     Rev. Harold C. Cranch explained that, besides the 350 addresses which receive copies of sermons in various ways, there are 200 more in the West which are in need of this service. The material used at present is mostly too advanced for the needs of new receivers or those in the small circles. Certain benefits would accrue if the enterprise were organized as a General Church use.

     Mr. Harold McQueen urged that the change be made without delay. But Bishop Pendleton believed that the proposal needs further study, since it involves not only funds, but assurance of a constant supply of sermons, as well as organization and an editor in charge. The sermons now being informally distributed from Bryn Athyn, Glenview, Chicago, etc., are not edited.

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Mr. Cranch, for the people he had in view, seemed to need a special type of sermon; others needed another type. Rev. Norman H. Reuter admitted a divergence within the Committee. The most urgent need is for material to meet the state of people entering the Church. But both types of sermons are needed, and the situation can hardly be met by only publishing one weekly sermon. At any rate, the whole-hearted backing of the Church is necessary for success in this work.

     On motion, the Recommendation of the Committee was accepted.

     12. By a rising vote, the Council paid honor to the memory of Griffith Asplundh and George K. Fiske, members who had died during the year, and associated itself in the sentiments contained in memorial resolutions passed in the Executive Committee.

     13. On motion, the Secretary was instructed to draft a message to Bishop de Charms, conveying our affection, our regret at his absence and his illness, and our hope for his complete restoration to health.

     14. The Secretary was instructed to convey thanks to the Bryn Athyn Women's Guild, which had provided morning refreshments throughout the week of our meetings.

     15. The Rev. Harold C. Cranch gave some account of his work on the West Coast, from where he had just returned, and stated that, with the approval of the Bishop, our group in the Los Angeles region is worshipping together with the congregation of the Rev. Henrik Boef during periods when no General Church clergyman is available to offer ministrations. A discussion followed, during which Mr. Cranch placed the situation before the meeting.

     16. The Council adjourned at 12.27 p.m.

Respectfully submitted
HUGO LJ. ODHNER,
Secretary.

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ANNUAL REPORTS 1949

ANNUAL REPORTS       Various       1949

SECRETARY OF THE GENERAL CHURCH.

     During the calendar year of 1948 the membership of the General Church shows an increase of 35 persons. 69 new members were admitted, 30 deaths were reported, 3 resignations took place, and 1 name was dropped from the roll. The membership on January 1, 1949, stood at 2516, of whom 1496 reside in United States and 1020 abroad.

     Membership on Jan. 1, 1948               2481
      (U. S. A.-1468, Abroad-1013)
     New Members (Certificates nos. 3803 to 3871)          69
      (U. S. A.-49, Abroad-20)
     Deaths (U. S. A.-20, Abroad-10)          30
     Resignations (Abroad-3)          3
     Dropped from roll (U. S. A.)          1
      Losses          34
      Net gain in membership               35
     Membership on Jan. 1, 1949               2516
      (U. S. A.-1496, Abroad-1020)

     The Rev. F. W. Elphick, Superintendent of the General Church Mission in South Africa, reports on Jan. 1, 1949, a membership in the Mission of 496 adults, with whom are associated 103 young people and 261 children. The report covers 13 groups and societies, scattered in the Cape Province, Natal, Zululand. Transvaal, and Basutoland.


NEW MEMBERS.

January 1, 1948 to December 31 1948.
A. THE UNITED STATES.

Tucson, Arizona.
Mr. Emmett Pratt Waddell,
Mrs. F. P. (Elsie Lucille Thomas) Waddell,
Mrs. John Alexander (Irma Cooper) Waddell,
Mr. Seid Waddell.

North Hollywood, California.
Mr. Charles Arthur Robbins,
Mrs. Charles A. (Patricia Edmonds) Robbins.

Pacific Beach, California.
Mr. George Aron Lundborg.

College Park, Georgia.
Mrs. Jean (Hester Day) Daly.

Herrin, Illinois.
Mr. Charles Allen Whittenberg.

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Glenview, Illinois.
Miss Yone Loel Acton (now Mrs. Winton Irving Brewer),
Mr. Roger Irving Barnitz,
Mr. Horace Harvey Brewer,
Mr. Winton Irving Brewer,
Mr. Louis Snowden Cole, Jr.,
Miss Doris Fiske,
Miss Marion Fiske,
Mr. Bernhard David Holm,
Mr. Ralph Doering Junge,
Mr. Daniel Bruce McQueen.

Evanston, Illinois.
Mr. Rudolph McLean Barnitz.

Detroit, Michigan.
Mr. Gordon Bruce Smith,
Miss Elaine Louise Steen.

Saginaw, Michigan.
Mr. Geoffrey Stafford Childs, Jr.

White Bear Lake, Minnesota.
Mr. Gerhardt King Wille.

Union, New Jersey.
Mr. Laurence Murray Cronlund.

Bryn Athyn, Pennsylvania.
Mr. Edward Boyd Asplundh,
Mr. Louis Duncan Carswell,
Mr. Dandridge MacFarlan Cole,
Mr. Carl Robert Gunther,
Mr. Oliver Randolph Odhner,
Mr. Dandridge Pendleton,
Mr. Lawson Pendleton,
Miss Mildred Donette Rose,
Mr. Clyde Knapp Smith,
Miss Helga Synnestvedt,
Miss Janna Synnestvedt,
Miss Joy Synnestvedt,
Miss Karen Synnestvedt.

Philadelphia, Pennsylvania.
Miss Ruth Elizabeth Follmer,
Mr. Byron Donald Gates,
Mrs. Byron D. (Thelma Booth) Gates.

Pittsburgh, Pennsylvania.
Mr. Hugh Anders Gyllenhaal.

Akron, Ohio.
Mr. Jefferson Jay Edgar,
Mrs. J. J. (Dorothy Gwendolyn Mozena) Edgar,
Mr. John Richard Norris.

Lakewood, Ohio.
Miss Eleanor Wood Fuller.

Wyoming, Ohio.
Miss Sylvia Merrell.

Youngstown, Ohio.
Mrs. Randolph Carlysle (Estella Naomi Dyne) Norris.

Spokane, Washington.
Mrs. Harold N. (Evelyn Kobberoe) Taylor.

B. CANADA.

Mission City, British Columbia.
Mrs. Elden Lloyd (Helen Margaret Nickel) Fairburn.

Robson, British Columbia.
Mr. Peter Letkemann,
Mrs. Peter (Jean Marie Lawson) Letkemann.

Kitchener and Waterloo, Ontario.
Miss Laura Patricia Kuhl,
Mr. Gordon Elmer Rogers,
Mr. Randolph Richard Stroh,
Miss Rosalie Annette Stroh.

Toronto, Ontario.
Mrs. James Wilson (Vera Hilda Addison) Bond,
Mr. Neil Carmichael,
Miss Doreen Joyce Scott.

C.     GREAT BRITAIN.

Derby.
Mr. Harold Keith Morley.

Criccieth, Caernarvonshire, N. Wales.
Miss Eunice Holland.

Portsmouth.
Mr. Thomas Daniel Hugill.

Worcestershire Park.
Mr. Samuel Blythe,
Mrs. Samuel (Eleanor Susannah Purse) Blythe.

D. SWEDEN.

Stockholm.
Mr. Nils Edward Wennerholm.

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E. SOUTH AFRICA.

Cavendish, Natal.
Mr. John Marcus Lumsden.

Durban, Natal.
Mr. Horace Cyril Braby.

Pinetown, Natal.
Mr. Durham Ridgway.

Westville, Natal.
Miss Ray Cockerell.

DEATHS.

Reported during 1948.

Asplundh, Mr. Griffith, Dec. 24, 1948, Abington, Pa.
Balcaen, Mr. Prosper A., in Belgium, c. 1946.
Boericke, Mrs. Felix A. (Selma Boericke), Oct. 15, 1948, Bryn Athyn, Pa.
Boker, Mrs. Vitus Arthur (Anna Andersen), Minneapolis, Minn., Aug. 13, 1948.
Boyesen, Mr. C. Ragnar, Sep. 4, 1948, Oslo, Norway.
Dimmick, Miss Alice Mary, Feb., 1945, in England.
Doering, Mrs. Catherine, Aug. 15, 1948, Toronto, Ont.
Doering, Mr. Henry, June 19, 1948, Bryn Athyn, Pa.
Fiske, Mr. George Kendall, Apr. 19, 1948, Glenview, Ill.
Gunther, Mr. Adolph K., Dec. 21, 1947, Arbutus, Md.
Gyllenhaal, Mrs. Selma Amanda (Nelson), Feb. 12, 1948, Glenview, Ill.
Hug, Miss Lydia M., June 19, 1947, La Gorande, Ore.
Junge, Mr. William Hubbard, Nov. 26, 1948, Glenview, Ill.
Merle, Mr. Joseph Marcel, Oct. 26, 1948, Chicago, Ill.
Near, Mr. Myron F., late of Florida. Dates unknown.
Newall, Mr. Leonard, Portsmouth, England, Nov. 28, 1947.
Parker, Mrs. William E. (Cole), Nov. 18, 1948, Cleveland, 0.
Pleat, Mr. Charles Frederick, Aug. 3, 1948, Philadelphia, Pa.
Pollock, Mrs. Thomas F. (Esther Marelius), Feb. 21, 1948, Fort Worth, Tex.
Ridgway, Mr. William Nicholls, July 3, 1948, Durban, Natal.
Scalbom, Mrs. Oscar Luther (Elizabeth Burnham), Feb. 9, 1948, Glenview, Ill.
Schnarr, Mrs. Wilfrid (Pearl Hickman), June 18, 1948, Toronto, Ont.
Smeal, Mr. William John, Dec. 8, 1948, Chicago, Ill.
Sodderland, Mr. Leendert, c. 1938, in Holland.
Stamps, Miss Agnes, Mar. 10, 1948, Toronto, Ont.
Trautman, Mr. August John, Sept. 6, 1948, Pittsburgh, Pa.
Umberger, Mrs. Charles G. (Helen Ruth Arrington), Oct. 23, 1948, Micco, Florida.
White, Mr. John F., July 24, 1948, Flaxley, So. Australia.
Wiedinger, Mrs. Mary L. (Falk), June 19, 1948, Evanston, Ill.
Williams, Mrs. Carrie S., Nov. 9, 1948, in California.

RESIGNATIONS.

Cockerell, Philip Graham, Durban, Natal.
Cockerell, John A., Durban, Natal.
Greenwood, Miss Mabel B., Baldock, Herts., England.

168




DROPPED FROM THE ROLL.
Smith, R. Morton, Philadelphia, Pa.
Respectfully submitted,
Hugo Lj. Odhner.

Secretary.

CORPORATION OF THE GENERAL CHURCH.

REPORT OF THE SECRETARY OF THE GENERAL CHURCH OF THE NEW JERUSALEM,
INCORPORATED, TO THE JOINT COUNCIL.

     This report is submitted by me as Secretary for the Corporation and for the Executive Committee.

     Since my report of January 1, 1943, three new members have joined the Corporation. Five members died during the year 1948:

Griffith Asplundh,
Henry Doering,
George K. Fiske,
William H. Junge,
William J. Smeal.

     Mr. Asplundh and Mr. Fiske were members of the Executive Committee.

     The total membership of the Corporation is now 183.

     During the year covered by this report there were no meetings of the Corporation, but there were three meetings of the Executive Committee.

     At the meeting of April 2, 1948, the principal subjects discussed were: Incorporation in Pennsylvania; Ministerial Salaries; and The Holding of a General Assembly in 1949.

     At the meeting of April 30, 1948, the Employment of the Theological Students and Ministerial Salaries were considered.

     At the meeting of June 11, 1948, a report of the Rev. Martin Pryke, on behalf of the Committee on Education in Great Britain, was read; and consideration was given to use of the trust funds donated for Translation of the Writings into Spanish or Portuguese.

     As usual, the consideration of the financial affairs of the Church occupied much of the time of the Executive Committee.

Respectfully submitted,
EDWARD H. DAVIS.
Secretary.
January 1, 1949.

COUNCIL OF THE CLERGY.

January 1, 1948, to January 1, 1949.

     There were no deaths, and no resignations from the Council, in the year 1948. Two Authorized Candidates were ordained into the First Degree, and received into the Priesthood of the General Church.

169


Thus the total membership of the Council of the Clergy has increased from thirty-three to thirty-five.

     This total is made up of three priests of the Episcopal degree, twenty-eight of the Pastoral degree, and four of the Ministerial degree. Eight members of the Council are retired or engaged in secular work, though some of them assist from time to time in the work of the Church. There is still one priest of the Pastoral degree in the British Guiana Mission, and there are now nine of the Pastoral degree and three of the Ministerial degree in the South African Mission. As in 1947, there are three Authorized Leaders. A list of the Clergy of the General Church and its Missions appears in NEW CHURCH LIFE for December, 1948. PP. 362-366.

     The statistics concerning the RITES AND SACRAMENTS of the Church administered during 1948, compiled from 24 reports received up to February 9, 1949, together with the final though still incomplete figures received for 1947, are as follows:

                    1948     1947

Baptisms               132     150     (-18)
Confessions of Faith     26     35     (-9)               
Betrothals                18     21     (-3)          
Marriages               36     36
Funeral Services          27     25     (+2)
Holy Supper:
Administrations          170     192     (-22)
Communicants          3959     4283     (-324)
Ordinations               2     0     (+2)
Dedications (Homes)     6     10     (-4)


     In addition to the 36 Marriages mentioned there was one Blessing of a civil marriage. There were also 11 Ordinations of African Native Ministers, and 16 Baptisms and 6 Administrations of the Holy Supper in the South African Mission which are not included in the above figures. Attention is drawn to the fact that the number of Betrothals reported is exactly half that of the number of Marriages.

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:

     ORDINATIONS: On June 19, 1948, I ordained Kenneth Oliver Stroh and David Restyn Simons into the First Degree of the Priesthood, and received them as Ministers of the General Church of the New Jerusalem.

     On October 3, 1948, I ordained the Revs. Stephen E. Buthelezi, Johnson Kandisa, Johannes Lunga, Timothy Matshinini, Solomon Mkize, Benjamin I. Nzimande, Peter Sabela, and Aaron Zungu into the Second Degree of the Priesthood; and Leaders Mafa Lutuli, Paul P. Sibeko, and Abel D. Vilakazi into the First Degree of the Priesthood, recognizing all of these as Ministers of the Native Mission of the General Church in South Africa.

170




     PASTORAL APPOINTMENTS: In July, 1948, the Rev. Kenneth O. Stroh was appointed Assistant to the Rev. Norman H. Reuter, and by mutual agreement was received as the Resident Minister of the Detroit Circle.

     At the same time the Rev. David R. Simons accepted appointment to teach Religion and undertake general educational direction of the boys of the 7th and 8th Grades in the Bryn Athyn Elementary School.

     EPISCOPAL VISITS AND ASSEMBLIES:

     Because of an extended trip to England and South Africa, no District Assemblies were held in 1948.

     However, during May and June I paid Episcopal Visits to the North Jersey Circle, to the New York Society, and to the Advent Society in Philadelphia.

     I also presided at a joint Local Assembly of Baltimore and Washington, May 22-23, 1948.

     During my trip abroad I visited the Michael Church in London the latter part of July, and addressed the New Church Club at Swedenborg House on July 30th. Over the week-end at July 31-August 2, I presided at the Thirty-Fifth British Assembly in Colchester.

     At the request of that Assembly, I appointed a Committee on Education in Great Britain, to do whatever may be feasible toward the ultimate establishment of a New Church School there.

     I spent two months in South Africa, dividing the time between the Durban Society and the South African Mission.

I presided at the Fifth South African Assembly. September 14-19; and at the Third General Assembly of the General Church Mission in South Africa, held at Mayville, Durban, September 30-October 6.

     I also visited Mission Stations in Bulwer and Kent Manor.

PASTOR OF THE BRYN ATHYN CHURCH.

     As Pastor of the Bryn Athyn Church, I preached 6 times, addressed the Children's Services twice, and gave four Doctrinal Lectures.

     Except when absent on Episcopal Visits, I conducted services and presided over the Board of Trustees, the Pastor's Council, and the Bryn Athyn Society.

     I wish to make grateful acknowledgment of the added assistance in the Pastoral Office so generously given by the Rev. Hugo Lj. Odhner, the Rev. Frederick E. Gyllenhaal, and by others who have filled the pulpit from time to time throughout the year.

PRESIDENT OF THE ACADEMY OF THE NEW CHURCH.

     As President of the Academy of the New Church, 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.

171




     For the able direction of the Academy,-during my extended absence-by the Right Rev. Willard D. Pendleton, and particularly for his efficient leadership in handling the emergency caused by the fire in Benade Hall, I would express my deep appreciation. A report of my official acts as President of the Academy will be 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, served also as Assistant to the Bishop of the General Church. The fire which destroyed Benade Hall added greatly to his responsibilities, and as a member of the Building Committee he has been actively engaged in formulating plans for the new Benade Hall. In addition to the duties of his office, he has conducted a series of classes for the young married couples of the Bryn Athyn Society on the subject of "Marriage, the Home, and the Church."

     Rev. Elmo C. Acton reports that he has again served as Pastor of the Immanuel Church of the New Jerusalem, Glenview, Ill.

     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 three times in Bryn Athyn, once in Baltimore, once at Yeagertown, Pa., and conducted eight services at Wallenpaupack, Pa. His doctrinal class for beginners was recommenced on a monthly basis. During the summer he visited the New Church people in the Canadian Northwest. A detailed account of this trip will appear in NEW CHURCH LIFE for March, 1949.

     Rev. Gustaf Baeckstrom, Pastor of Nya Kyrkans Forsamhing in Stockholm, and of Den Nye Kirkes Menighet, Oslo, reports that he has continued to serve as Editor of NOVA ECCELSIA and Manager of the Book Room in Stockholm. He visited Oslo twice, conducting one public and two private services, at one of which the Holy Supper Was administered, three doctrinal classes, and the celebration of the Nineteenth of June; and has also visited isolated people in Malmkoping, Kristinehamn, Mariefred, Torsby, and Gamla Upsala, and administered the Holy Supper.

     Rev. Bjorn A. H. Boyesen reports that, in addition to his duties as Pastor of the Pittsburgh Society and Principal of the Local School, he preached once in Toronto and once in Kitchener, Ont., Canada.

     Rev. Walter E. Brickman, engaged in secular work, submitted a statistical report.

     Rev. W. B. Caldwell continued to serve as Editor of NEW CHURCH LIFE.

     Rev. Harold C. Crouch reports that he has been engaged as Pastor of the Sharon Church, Chicago, Ill., and Visiting Pastor to the Western States.

172




     Rev. E. R. Cronlund, also engaged in secular work, preached three times in Bryn Athyn during the year.

     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.

     Rev. Frederick W. Elphick, Superintendent of the General Church Mission in South Africa, notes that in addition to his regular duties he is. at the request of the Bishop, assisting the Pine Town (Natal Circle) conducting services and classes on the second and fourth Sundays in the month, and that he has assisted he Pastor of the Durban Society on six occasions. As there was need to curtail expenses, only one distant station could be visited; but Mayville (Durban) received nine visits, and, in company with the Bishop. contact was made with the Native Societies at Bulwer Natal, and "Kent Manor," Zululand. Isolated European members have also been visited.

     Rev. Frederick F. Gyllenhaal, Teacher in the Bryn Athyn Elementary School. Preacher-in-Charge of Children's Services, and Director of the Religion Lessons Committee, reports that he preached twelve times in Bryn Athyn and gave twenty-five children s sermons.

     Rev. Henry Heinrichs, although engaged in secular work, preached eight times in Kitchener and four times in Toronto. and assisted twice in the administration of the Holy Supper.

     Rev. W. Cairns Henderson, in addition to carrying out the duties of Pastor of Carmel Church, Kitchener, and Principal of the Carmel Church School, continued to serve as Secretary of the Council of the Clergy; preached twice in Toronto, three times in Montreal, once in Ottawa, and once in Barberton; and gave three doctrinal classes in Montreal, and one each in Cleveland, Youngstown, and Barberton, Ohio.

     Rev. Hugo Lj. Odhner, Assistant Pastor of the Bryn Athyn Church, Professor of Theology in the Academy of the New Church, and Secretary of the General Church, reports that, in addition to his duties in the Bryn Athyn Church. he preached once and gave an address in New York. He again supervised the work of the Cathedral Guilds, and served as a member of the Bishop's Consistory. In the Academy, he taught two courses in the Theological School, a College Religion Course, and two courses in Philosophy.

     Rev. Ormond Odhner served as Visiting Pastor to the North St. Paul and Rockford Circles; South-Eastern U. S. A., Wisconsin, Illinois, Indiana, Missouri; and as Assistant Pastor of the Immanuel Church. In addition to preaching. and conducting doctrinal classes and children's services, he taught Religion and Hebrew in the Immanuel Church School.

     Rev. Martin Pryke, Pastor of Michael Church, London, and visiting Pastor for Great Britain. Paris, Brussels. and The Hague. performed all the normal duties arising out of his posts in Great Britain, and made one visit to Paris, Brussels, and The Hague.

173


Pressure of duties made it necessary for him to resign from the Advisory and Revision Board of the Swedenborg Society. He has acted as Chairman of the Committee on Education in Great Britain, Secretary of the British Finance Committee, member of the Council of the Swedenborg Society, and Acting Editor of the "News-Letter."

     Rev. Norman H. Reuter has continued to serve as Visiting Pastor to the North Ohio Group, the Detroit Circle, Southern Ohio Groups, the Erie Circle, and the isolated throughout Ohio. During the year he conducted throughout his territory 60 adult services, 30 children's services, 108 doctrinal classes, and 39 children's religion classes, travelling approximately 22,000 miles in so doing. The appointment of the Rev. Kenneth Stroh as his assistant and Resident Minister in Detroit made possible a much increased program for that Circle and more activity in other places.

     Rev. Morley D. Rich, Pastor to the Advent Church, Philadelphia, and Visiting Pastor to the Baltimore, New York, and North Jersey Circles, and to one family in Richmond. reports that ministrations to the groups in his charge included approximately 70 services, 90 doctrinal classes, 30 other meetings, 20 children's classes, and 30 children's addresses. In addition, he preached once in Bryn Athyn and gave three Young People's Classes there; and he acted as Secretary of the 1948 Educational Council Meetings.

     Rev. Norbert H. Rogers, Pastor of the Durban Society, refers appreciatively to the Fifth South African Assembly, and mentions that, during the recent visit of the Bishop, Kainon School celebrated the 25th anniversary of its founding. Except that a Conjugial Love Class has replaced the Young People's Class, the usual services and classes have been held. Sermons and Sunday School lessons are sent out regularly to the isolated. The work of visiting the Pinetown Group has been taken over by the Rev. F. W. Elphick.

     Rev. Raymond G. Cranch, engaged in secular work, reports one visit to Shepherdstown, West Virginia, where a service was conducted.

     Rev. David R. Simons reports that, in addition to his duties as a Teacher in the Bryn Athyn Elementary School, he has preached eleven times and conducted four children's services.

     Rev. Kenneth O. Stroh, Assistant to the Rev. Norman H. Reuter and Resident Minister of the Detroit Circle, reports that in addition to his duties in Detroit he has preached in Pittsburgh, Pa., and Urbana, Ohio and has given doctrinal classes and children's classes in Wyoming and Urbana, Ohio, and one class in East Lansing, Michigan.

Respectfully submitted,
W. CAIRNS HENDERSON. Secretary.

174




EDITOR OF "NEW CHURCH LIFE."

     Recently we saw a cartoon that pictured two men meeting on the street. One said to the other. "What do you do? The answer was, "I write." "Well, isn't that a coincidence, I read!" said the first. Doubtless both of these gentlemen had learned reading and writing in school, but now one likes writing, the other likes reading just as some like to talk, others like to listen. It is by tongue and pen that the ideas in one mind are conveyed to the mind of all-other through his ears and his eves-a mode of communication that is slow and cumbersome when compared with the mode prevailing in the other world. where ideas can be communicated immediately from mind to mind. But we are living under the limitations of the natural world, and must conform to its processes, being content to employ its methods of transmission, even in teaching the truths of revelation-spiritual ideas-which we communicate by speech, writing and printing to the listener and the reader.

     In the pages of a book or magazine the writer meets the reader, and the reader meets the writer, and each has something to give to the other. A mutual use is performed. The General Church maintains a monthly magazine for this purpose,-that information and instruction, knowledge and light in the things of the church, may be conveyed to readers by those who write. The Church is therefore grateful to those who contribute what they have written, in order that it may be placed before those who read.

     I believe it is a fact that NEW CHURCH LIFE is going to an increasing number of readers, both within and outside of our general body, as indicated by about thirty new subscribers each year, and by letters received from time to time, not only from our own members, but also from others, some in distant parts of the world, who greatly appreciate what our writers provide from month to month, and who are moved to express their gratitude for it, and to state how much it means to them. It would seem that this function of the General Church is bringing writers and readers together, and that a mutual use is being performed where the spark of a love for the Heavenly Doctrine is kindled into flame and its light of truth.

     It is for us to maintain and improve the service thus rendered. In the Writings there is a wealth of subjects for selection, many of which are seldom treated. There is need for the shorter article which does not attempt to exhaust a given topic, but which is most readable to many, and, in fact, is more likely to be read by the busy man and woman. And, in a magazine of limited space, a variety of topics can only be provided when there are short papers to balance the long ones, which indeed have their place and their use.

     It is a fact, also, that regular readers, while valuing what the regular writers present, like to see a new face. On the arrival of a monthly issue I can hear a reader exclaim: "Look who's here! Where has he been keeping himself all this time? He does write. Well, isn't that a coincidence. I read!"

     Circulation.-The figures furnished by the Business Manager show that, during 1948, the number of copies mailed each month increased from 851 to 860, and the number of paid subscribers from 709 to 729, a net gain of 20.

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During 1948 we added about 30 new subscribers, but lost about 10 by deaths and other causes-a net gain of 20. The changes in the last five years, and the net gain of 189 subscribers during that period, are shown in the following tabulation:

1943     1947     1948

Paid Subscribers                          940     709     729
Free to our Ministers, Public
     Libraries, New Church Book Rooms,
     Exchanges, etc.                    89     114     117
Free to Those in Military Service          323     28     14

Total Circulation                         952     851     860

Respectfully submitted,
W. B. Caldwell.
CANADIAN NORTHWEST 1949

CANADIAN NORTHWEST       Rev. KARL R. ALDEN       1949

     A Pastoral Visit.

(Continued from the March Issue.)

     When I arrived at Creston, British Columbia, in the heart of the Canadian Rockies, I was met by both Henry and Margaret Toews (pronounced Taves). I was delighted to meet Mr. Toews, who had been absent on my two former visits because of his work on the forest patrol.

     Henry Toews is a mighty hunter. Once he killed three cougars, all from a single stance. He told me many wonderful tales of the woods, and I enjoyed him immensely. Soon we went fishing, and in less than half an hour caught nine succulent rainbow trout. A year ago the cat got the mess, but this year we saw to it that they got to the frying pan, and I can testify that they were delicious. My host took me for a walk in the woods, and showed me many of the tricks of the woodsman's craft. He showed me bushes that had been trampled down by bears, and stumps torn apart by their great claws in their search for ants. He has had all sorts of adventures with grizzly bears.

     In addition to the Toews family, the eldest daughter, Ruby, her husband and two children, were home. I was much impressed with both Ruby and her husband. In the afternoon we had Sunday School for an hour and a half, followed by a fresh trout supper. In the evening we held a church service with pictures following. The next day there was an unexpected change in my plans. The Toews decided to drive me in their new truck to the south end of Arrow Lake. As part of the trip we had to take a ferry boat across lovely Kootenay Lake.

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The scene was picturesque, with the snowcapped mountains in the distance and the azure hued water lapping the projecting rocks at their base. To me it was startling, soul-satisfying scenery.

     When I arrived at Robson, I looked up Peter Letkemann, and found that he had gone to the train at Castlegar to meet me, and was greatly disappointed when I failed to get off. I had already engaged a berth on the "SS Minto," but the Letkemanns would not hear of my not staying and spending the night with them. At their house, who should turn up but Dave Friesen of Roblin and his wife and two children. They gladly joined us in a service which had a rather remarkable setting. Because of the intense heat, we decided to hold the service outdoors. I prepared an altar in the shadow which the setting sun east from the house. I placed the altar in the east, and the congregation sat with their backs to the house. On either side rose high, beautiful mountains. As an opening sentence I used the words, "I will lift up mines eves unto the mountains, from whence cometh my help." There were ten adults present, and four partook of the Holy Supper. In such a setting there was something quiet and uplifting. I spent the night with them, and the next day caught the boat for Renata.

     My good friend Jake Friesen, the violinist, met me at the dock at Renata. After supper at the Henry Friesen's house I went on to stay with Billy Rempel and his wife, who live on the first bench up the mountain. From their house there is an extensive view up the lake. Here in Renata, Mrs. Abe Harms has conducted a New Church Sunday School for two years without interruption Last winter the Mennonites opened a Sunday School, but all the children continued to attend Mrs. Harms' Sunday School. Altogether there were thirty-one children. We held classes for them every day during the four days of my visit, culminating in a gorgeous Sunday School picnic, which was held in the house because of torrential rain. The wonderful cooperation of Mrs. Henry Friesen in the enforced absence of Mrs. Abe Harms was deeply appreciated. The classes were held in her house, and when the rain compelled us to go indoors for the picnic, the games were played and refreshments were distributed under her hospitable roof. You can imagine thirty-one children rubbing shoulders for two hours and a half

     Last year I had commenced to teach the children Hagios, the Greek Sanctus, and this year I finished the work, being rewarded by their singing it with sureness and confidence at our final class. Here the progress of the years may be noted in the fact that four years ago there were only about eight children in the Sunday School which now numbers thirty-one.

     The first adult service was held at the home of Henry Friesen. To my great surprise and delight, who should turn up but Mr. and Mrs. J. J. Funk of Winnipeg, who were visiting her father, Mr. C. F. Friesen. There was a full attendance, and the singing was especially good. The second evening service was held at the home of Henry Funk. The subject of the sermon was The Second Coming. The third service was held at Billy Rempel's house, and consisted of a talk on The Tabernacle with lantern slides, followed by a general review of all the lantern slides.

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My stay in Renata was all too short. I had especially enjoyed my host and hostess and their three little girls, who had made life so warm and smiling for me. When I boarded the steamship, it was with real sadness at the parting.

     On board the boat, as a member of the crew, was Henry Friesen, and he had invited me to dine with the crew. I accepted this invitation, and found to my great surprise that the food was served in about twice the quantity that one received in the main dining room. I enjoyed the rough and ready he-man atmosphere. When night came on, Henry suggested that I might show the crew the picture of the "SS Minto" of which I had a slide. Imagine their delight at seeing on the screen a picture of the boat on which they worked! I then showed them pictures of the Renata people, some of whom they knew. After this they asked me to show them pictures of the Cathedral and the Academy and many of my Bible slides. We must have looked at pictures for more than an hour. Then we entertained the crew with a concert, one playing the guitar, Henry and I the violin. I ended the evening with an hour's talk on the doctrines with the chief engineer. The crew adopted me, and from then on, with the exception of one meal, I ate in the fo'c'sle, and to my amazement they would not allow me to pay for my meals.

     Landing at the head of Arrow Lake, it took me 7 1/2 hours to get to Revel- stoke, only 28 miles away. The train was nearly three hours late, and it was a mixed freight and passenger accommodation train. At Revelstoke I caught the Canadian Pacific transcontinental train which had fourteen Pullmans on it. And I had a most interesting experience with the colored porter who asked me if I was a professional violinist. I told him that I was not, but that I was a Swedenborgian minister. "Wa's dat Swedenborgian Church? Ah do'n nevah hea'd of it," he said. "Well, to begin with, we don't believe in three persons in the Godhead," I said. He told me that his father was a Baptist, and that his grandfather was a minister. He said that he had studied all the religions he came in contact with, and he saw some good in all of them.

     By this time I was having tea with him in his little kitchen. I had become his guest, and he took care of me all the way to Kamloops. I patiently explained the main points of our doctrines, and I recited the Creed with appropriate comments. He listened with rapt attention to all that I said, looking deeply into my eyes to see if I really meant all that I was saying. He was delighted with the idea of "the Word that was in the beginning" being the Divine Plan which the Heavenly Architect used. I touched on marriage and the doctrine of regeneration. Our discussion lasted an hour and a half, and it had fled by like the wind. Before I knew it, it was time to get ready to get off the train. Said he: "Yo sho' is a remarkable man, and Ah've learned a lot from you." I took his name and address, and told him to get a copy of Heaven and Hell. He helped me off the train when we arrived at Kamloops.

     There was no taxi at the station, but a very kind Kamloopian took me and my bags to the hotel. Said he, "Just wanted you to know what hospitable people we have here." The next day, early in the afternoon, I called upon Mr. A. G. McDonald. who is now in his 94th year.

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He is a constant reader of the Writings, and one of those loyal supporters of our church who read the LIFE from cover to cover. After we had shaken hands and exchanged the usual pleasantries of old friends meeting, he produced $75.00-a $50 bill, a $20 bill, and a $5 bill. "The $50 bill is for the General Church," he explained. "The $20 bill is for Bishop de Charms. The $5 bill is for you." I could not help being deeply moved at this generosity, and said something to that effect. Whereupon A. G. replied: "What else but the New Church can save the world, Mr. Alden?" I had a most enjoyable four hours' conversation on the doctrines with this earnest student. I left my violin with him, telling him I would return after supper.

     As the evening was beautiful, I thought I would walk to the hotel. The road led me within three doors of the home of Leslie McLean's mother, in whom I was so interested two years ago, and whom I failed to contact last summer. As I passed, I noticed a baby coach on the lawn, and walking up to the gray-haired lady who was pushing it, I said, "Pardon me, does Mrs. McLean's mother live here?" "Yes, Mr. Alden, they are expecting you. Leslie phoned to the hotel several times to ask whether you had arrived." With these words, Joy, Leslie's wife, came down and shook hands with me. I found out that they had arranged to picnic in the park, and would return early in the evening. After supper I returned to Mr. McDonald's house and told him of my delight at meeting the MeLeans again. He gladly excused me at nine so that I might have a visit with them. Leslie was truly glad to get someone with whom he could converse on theological matters, and I found that he had read much of the True Christian Religion. He has been attending a Reform Pentecostal Theological Seminary, although he does not follow their doctrine in every detail. We had a wonderful discussion which lasted right up until the time my train left Kamloops, at half past one in the morning.

     In Kamloops I had received a telegram from Alec Craigie asking me to get off the train at Mission City, where Mr. and Mrs. Elden Fairburn (nee Margaret Nickel) live. They met me at the station, and we had a jolly breakfast at their house. About ten o'clock we left to motor to Vancouver, stopping on the way for lunch. At Vancouver we repaired to the home of Mr. and Mrs. Alec Craigie, where arrangements had been made for an evening service. The appointments were beautiful, with brilliant flowers crowning the altar. At this service Mrs. Fairhurn and her two children were baptized.

     That night I embarked upon the steamer for Victoria, where I was met by Fred Frazee. He hustled me into his car, and soon he and Olive and I were having a grand reunion at 3440 Whittier Avenue. For various reasons the expected visitors who were to make up the "Victoria Assembly" had been unable to come-all but Mr. Bert M. Berg, of Port Angeles, Washington State. We had scarcely finished breakfast when the phone rang, and Mr. Berg was on the wire. Fred told him how to reach the house, and in short order he arrived. He is of Swedish extraction and above middle age. Having heard of my visit to the Northwest, he had written to ask where he could meet me.

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After we had chatted for a while, I said to him. "How did you come into the New Church?" "That is a long and strange story," he replied. However, he was prevailed upon to tell it.

     Mr. Berg's Story.-It was back in 1914. I was 34 at the time and had been living in San Francisco. I had begun to read the Bible, not regularly, but earnestly. The many contradictions of the literal sense bothered me exceedingly. I could not understand such things as God's tempting David to number the people, and then punishing him for doing it; Abraham's being commanded to sacrifice his son Isaac; God's saying after the worship of the golden calf that it repented Him that He had made man, and then saying in the Psalms that God is not a man, that He should repent. I said to myself, "If any other book contradicted itself like that, I would burn it up." At the same time a voice within me said. "This book is holy. You cant do that to it." I was in a terrible state of mental perturbation. After three days my face was toward the East. and I saw the words, "it has been written." It didn't say where it had been written, but I was given to understand that the answer had been given and was written down. Some days later I had a sudden urge to go to the public library. Now this was strange, as I had never gone there before unless I had something definite that I was going to look up. So I went to the library, not knowing why. When I got there I went straight to the reference room, where I saw a sign on a shelf of books: The World's Best Literature. I stretched out my hand and took a volume at random. When I opened it, it was a book by Swedenborg with his picture in the front and a preface by Frank Sewall. I had read only fourteen pages when I realized that here was the explanation of the contradictions which had tempted me and filled my soul with despair. A sudden warmth surged into my heart. I wanted to cry aloud that I had found the truth. At once I secured as many of Swedenborg's Writings as I could find in San Francisco. Within six months I was ready for baptism into the New Church, which rite was performed by the Rev. Joseph S. David. These Writings enabled me to distinguish in life's experiences between the wheat and the chaff.

     Such is the story of this New Churchman who made the journey from Port Angeles to attend our assembly in Victoria. We had two services and many long doctrinal discussions, into which Mr. Berg entered with enthusiasm. He had never seen either the Potts Concordance or the Spiritual Diary, and he was thrilled to meet them in Mr. Frazee's library. Whenever there was a spare moment, we would find him absorbed in reading their contents. We urged him to come with us to Langford and Ladysmith, but a previous engagement made this impossible for him, so on the third day we bade him an affectionate farewell.

     I had learned earlier in the summer that Mr. and Mrs. Peter H. Wiens were living with their daughter Lillian and her husband, Jack Barwick, at Langford, which was on the road the Frazees and I would travel to reach Ladysmith, where Mr. and Mrs. William Harms dwell.

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So I wrote to them and asked if they would like a pastoral visit. They assured me that they would, and so we set out to arrive there by lunch time. I cannot forego remarking on the exquisite scenery which is visible from that highway, No. 1. Everywhere the blue waters of the sound sparkle in their setting of great cedar and fir trees, which stud the mountainous convolutions of the shore. This is great salmon fishing country, and many boats were riding at anchor while their occupants angled for this prince of piscatorial delights.

     Mr. Peter Wiens was the shepherd of one of my former visits at Boggy Creek-the man who demonstrated to me so beautifully that sheep d hearken to their master's voice. We arrived at Langford at 11.30, and were received with great cordiality. Mrs. Wiens is the mother of Mrs. Frank Sawatzky, of Boggy Creek, Manitoba, and of Mrs. Dave Friesen, of Roblin, Manitoba, also of Ed Wiens, whom I had visited at The Pas.

     Mr. Wiens said to me, "Old Mr. Keefer, a violinist, wants to meet you." "With pleasure," I replied. We went to find him. He is a bachelor of 83, living in a cabin not far away. With him lives a young man, also a bachelor. Mr. Keefer proved to be another such fiddler as Mr. Martin, whom I had met at Swan River. "I have never had a lesson," be said to me as we shook hands. But he played beautifully, and he has written over a hundred pieces, some of which I played and thought had some merit. Soon we were swinging along merrily. We saw, we played, we loved.

     After a half hour of music, he invited us to hold our church service in his cabin. This was an excellent place, as one of the bedrooms gave off the dining room and provided a vestry from which the minister could enter the room that had been set aside for the altar and chancel. I got Carol, age ten, to pick a bouquet of flowers for the altar, and these looked beautiful with the gold altar cloth, which has now traveled sixty thousand miles through the Northwest. Upon the altar cloth rested a fine, morocco hound copy of the Word. Mr. Keefer and I practiced the hymns together, and then sent for the folks. We had a fine, dignified service, and both bachelors paid close attention to the sermon. It was four o'clock before we left for Ladysmith and the Harms' home.

     We arrived at a quarter to seven. They had finished their supper, but it did not take long for them to prepare a gorgeous repast-homemade sausage, spring chicken, carrots, peas, corn, strawberries, preserves, three kinds of cake, steaming coffee. A neighbor who played the guitar helped with the music for the service. We opened with "Nearer, my God, to Thee," then "Shall we gather at the river?" and concluding with "Holy Night." After the service I showed the pictures, which were enjoyed very much. The evening ended with a midnight feast.

     The next morning I played young son Ed for the table tennis championship of Ladysmith, and lost to my Canadian opponent, three sets to one. Mr. and Mrs. Frazee left for Victoria, and my host and hostess took me to Nanaimo where I embarked for the lovely ride across the bay to Vancouver. There I way met again by my host and hostess, Mr. and Mrs. Alec Craigie. We had arranged to have the Holy Supper service at their house, and Mr. and Mrs. Elden Fairburn had come in from Mission City to be with us.

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The service was very much appreciated. The following day I conducted a children's service for the Craigie children, David and Faith. I was interested in David, now a lad of fourteen, because once in Toronto when David was six I was asking the children questions, such as: "What is contained in the head ?" The answer expected was: "Nose, eyes, mouth, etc." David raised his hand, and said: "Please, sir, the cerebrum and the cerebellum. He is now a very interesting lad, and I was sorry that time did not allow me to get more thoroughly acquainted with him.

     My plane for Fort St. John left Vancouver at 9.05 p.m. I had telephoned to the Rev. John Zacharias to pay my respects, and I suggested meeting him at the airport. I got down there an hour ahead of time, and had a very pleasant visit with him and his wife. Mr. Zacharias has given his life to the continuous visiting of New Churchmen throughout the Canadian Northwest. He has never allowed the rigorous hardships of the road to stand in the way of his ministrations. Over a period of nearly a decade I have enjoyed my acquaintanceship with this forthright man.

     Fort St. John lies east of the Rocky Mountains, 600 miles north of Vancouver in the Peace River District. The ride over the mountains took place in a driving rain storm, but it did not seem to bother the pilot in the least, as he made at Prince George-the halfway point-one of the most skilful landings I have ever had. It was impossible to tell when the wings ceased to hear the load and the three tires took over. It was 2.10 am, when the plane arrived at Fort St. John, yet there were my great friends, Mr. and Mrs. Marshall Miller, waiting to meet me and take me the sixty miles to Dawson Creek. We arrived there at four in the morning, and it was five before we had finished exchanging news notes. There was one amusing incident. It had not rained in Dawson Creek for many weeks. Marshall's neighbor commented on this fact as I was entering the house. Marshall said, "Mr. Alden will bring rain. It never fails." This was about 10 am., and at 5.30 the same day it commenced to rain, and rained hard all night. In the morning I overheard a comment of the neighbor to Mrs. Miller: "I wish you'd get rid of that minister, We've had enough rain now."

     I was slated to go on gumbo roads the 32-mile drive to Ground Birch to see Grady Moore and Mike Kerchuk, but the conditions were so had that Marshall did not care to risk it in his car. We inquired around and found that the small bus was going to run on schedule. It was a weird ride, but I had to get out and push only once. One who has never ridden on those gumbo roads can hardly picture what the experience is. Neither Grady nor Mike was in sight when we got to Ground Birch, but as I was eating at a lunch counter Mike walked in. He could not arrange for a car to take me to his cabin, but sent a stone boat for me. That is a wooden sled, a kind of land raft pulled over the ground by horses. Driving it was Alvin Nelson, a New Churchman whose farm adjoins that of Grady Moore. I had ridden in almost every other type of conveyance, and so I welcomed this new experience, although the 2 1/2 mile ride on this springless vehicle gave me the feeling of having been soundly spanked.

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Alvin's quarter of land is north of Gradys. His cabin is fourteen by eighteen, with a bed, a cookatove, and a table. The land is higher than Grady's. and from the roof of the cabin I saw a beautiful view of the Rockies over which I had flown the day before. The air is full of life and vitality. One cannot but he inspired by these strong men who have conquered the obstacles and made homes in the wilderness. We had a few tunes for a house-warming. He turned on his excellent radio,-a boon in these lonely parts, bringing music and news from the outside world.

     After a visit with Alvin, I went over to Grady Moore's After a chat, he and I went out shooting. He has a fine rifle, which he keeps in the pink of condition. He had set up tin cans on all the fence posts for targets. When I missed, Grady would hit the target with deadly accuracy. It had been arranged for me to conduct my meetings at the house of Mike Kerchuk, whom I had met last year, and who owns the two sections south of Grady's farm. Because of his father's illness, it was impossible to hold a service at Grady's house; nor could he leave his father to attend elsewhere. So I had to bid him a sad farewell, and go on to Mike's. He had invited a Ukrainian friend. Mike Bay, to join us. He was quite a character. Before long I had gained his confidence and we were discussing the deeper problems of religion and philosophy over a cup of Mike's hospitable coffee.

     After supper I started to show my pictures at 7.30 and kept it up until midnight. As scenes of The Lord's Life were shown, Mike Bay and I had long discussions about the subjects they suggested. Alvin, because of the horses, had to return home before dark, and so he missed the pictures. Mike Bay is a very religious man who has thought a lot. He has a leaning toward the Pentecostal religion, but he does not believe in faith alone. He prays on the bare floor, and carries a Bible wrapped in a flour sack. He has a forthright devotion to the Lord. We both listened to each other carefully. He had given up smoking, and described the long fight it took, which was to him a matter of religion. As bedtime drew near I began to wonder what arrangement would he made for sleeping. But Mike Kerchuk had it all planned. I was to sleep in the bed in the cabin, and he on the floor of the granary. A more generous piece of hospitality I could hardly imagine-the old story of giving up one's bed for the guest, an act which is gracious indeed. I was quite lonely in the cabin. I thought of cougars, bears, and ghosts, and it was some time before sleep overtook me. I could hear mice or squirrels chasing around, and it needed only a little imagination to magnify these sounds into the padded footsteps of a mountain lion. I awoke in the morning to hear my host cautiously trying the latch on the cabin door. His friend, Mike Bay, was out searching for water with a willow divining rod walking up and down and up and down, holding the rod in both hands. If he gets to a place that would make a good well, the rod begins to jerk in his hands, so he told me.

     After breakfast, Alvin Nelson arrived and drove Mike Kerchuck and me to Ground Birch, where Ted Hawley was to meet us in his truck. Ted wasn't sure he could make it to Dawson Creek next day, because of the mud. The bus driver said he would take me free of charge to Progress, eight miles, if I would come along and play.

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There was a guitar player on board, and for those eight miles we had a merry concert. Meanwhile the Hawleys waited at Ground Birch to bring Alvin and Mike in to Progress. They had decided to go with me to Progress, to Dawson Creek, and then to the Erdman Heinrichs' farm on the following day, when a service was to be held.

     I took rooms at the Dawson Creek Hotel for Mike, Alvin and myself, they to be my guests. With Alvin I had a pleasant adventure that evening. At the suggestion of the guitarist on the bus, I went to the local broadcasting station, introduced myself, and asked the announcer if he would like me to take part in the program with "The Northern Yodler," the guitarist's sobriquet. Without even an audition, the answer was "Yes." At 8.30 p.m., Alvin and I appeared at the studio. Gathered for this half hour of hillbilly jazz and song were: A dark complexioned girl guitar player who sang tearful songs about "Mom," a brother who sang and played guitar while his sister put in a rich alto, the Northern Yodler, and myself. The breezy announcer wore a ten gallon hat and imitated the latest manners of a Hollywood M.C. It was a lot of fun. I was introduced as "a talented violinist from Philadelphia," but when I tried to play I was so nervous that I could hardly keep the how on the strings. At least I had vibrato! I played a selection from the William Tell Overture without accompaniment, and later with guitar accompaniment I rendered "The Irish Washerwoman Jig." After the broadcast I asked the announcer if he knew any pianist who might like to play a little with me. He took me into the music store next door and introduced me to the proprietor and his wife. It turned out that I needed no introduction, for, back in 1945. they had heard me play on the train between Edmonton and Dawson Creek. We had had dinner together on the train. They were then on their second honeymoon, having been married only ten days before he went overseas with the troops. She had gone down to Halifax to meet him after the war was over.

     At this point in my narrative I have to report the mysterious disappearance of Mike Kerchuk, who had asked to be baptized at the service on the following day. When Alvin and I returned to the hotel, there was no Mike to greet us. Later I learned that he had knocked on the door of my room at 11.00 p.m., and, failing to find me, he had gone off. He had changed his mind about wanting to be baptized, and had chosen this way to get out of his embarrassment.

     Next day, Alvin and I went by taxi to the Erdman Heinrichs' farm. It was Sunday, and the day for the big service in the Dawson Creek area. After dinner we had church in the spacious living room of their new home, and at the close of the service I administered the Holy Supper. After I had rested for an hour, Erdman came to me and asked me if I would explain our beliefs concerning the spiritual world to Mr. and Mrs. Shearer. He is a Seventh Day Adventist, and she a Convention girl from Rosthern. For an hour and a half I explained the doctrine to them, with the result that they asked me to come to their house the following night to continue the discussion. Following our talk we had supper, and then pictures until midnight.

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Up at seven the next morning for another church service before I had to leave the farm to return to Dawson Creek. Erdie, Stevie and Anna brought Alvin and me into town in their truck. When we arrived we had milk shakes together and a jolly time.

     Leaving these friends. I took a taxi to the home of Mrs. Procter (nee Edna Miller) where I had promised to show lantern slides to a group of some seven children under five years of age, this including two of the neighbors' children.

     Present also were Thelma and Marjory, two more of the Marshall Miller girls, both now married. After an hour's show we had supper and then drove out to see Leona. still another of Marshall Miller's daughters. We got back to town at 9 o'clock and found Mr. George Shearer waiting to take me to his house.

     I had just started showing them some of my lantern pictures when big Fred Heinrichs walked in. The Shearers have one son, Billy, so there were five of us. They had electric lights and a freshly painted white wall which made a very good screen. George and Mary were very appreciative, Then they begged me to play my violin, and at 12.30 am. Mary invited us to a midnight feast which she had prepared. After the meal we had a merry conversation about school days, their pranks and their heartaches. It was 2.00 a.m. when I finally left, my new-found friends expressing regret at the parting.

     At 4.00 am, there was a knock on the door of my hotel room, and Erdman Heinrichs was there. Linda Hamm from Bryn Athyn, Mrs. Heinrichs' sister, had just flown in from Chicago, and Erdman and Lena had come in to meet her. The four of us had early morning coffee at the Blue Bird Cafe and a warm-hearted chat. I got back to bed at 5.15, but I was too much excited to sleep.

     At 9.30 I boarded the train for Gorand Prairie. asking the conductor to wake me up at Lymburn station, where George Wiebe lives. I thought that I might see someone that I knew on the platform. Well, who should be there but George himself! I asked him to sit by me, and we had a fine chat. He is still an ardent reader of the Writings, and we had a discussion of the subject of the internal and external man. He got off at the next station, wishing me Godspeed. It was a curious meeting, because if his binder had not broken down that morning, forcing him to go to the nearest big town, he would not have been on that train, and I would not have seen him.

     As I was leaving to board the plane at Vancouver, Alec Craigie had said to me: "Don't think this work of yours is unimportant." This was spoken with such earnestness that it made a deep impression upon my mind. Times of doubt and discouragement come, when it seems impossible that a yearly visit can be productive of any lasting good. But the assurances of a friend make everything seem worthwhile.

     At Gorande Prairie, Alberta, the Lemkys were at the station to meet me, and we drove at once to the homestead of Mrs. John Lemky, the mother of the clan. We decided to hold all of our meetings at her ample home, as my visit would he reduced a day by a change in the airplane schedule. That afternoon we had a doctrinal class, followed by a great dinner which all the boys and their families attended.

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In the evening we had a church service. The next day we had a long picture session in the afternoon, and the Holy Supper service in the evening.

     The wheat crop in this region gave promise of being unusually good unless unforeseen tragedies were in store. As usual it rained, making the roads very difficult to travel, with the result that I did not see any of the four sisters or their children. However, the attendance on the parts of the boys was 100 per cent.

     The following morning, very early, we set off for the airfield. The plane came over the horizon on time, and I had to bid my friends a fond farewell. Now I was winging my way to Edmonton, where Dr. and Mrs. C. J. Madill reside. As they had expected the plane to arrive after supper, they were surprised to see me drive up to their front door a little after eight in the morning. Mrs. Madill had a great surprise for me. Her son Floyd had asked me to baptize his baby boy, and she had invited all the New Church people in Edmonton to be present on the occasion, as well as a number of the friends of her son and his wife.

     I spent a heart-warming afternoon of music, playing with the talented pianist, Mrs. George Norbury, selections from her own compositions. Her husband, Major Norbury, joined us for festive tea. He had been a lad in Liverpool with Bishop Alfred Acton.

     The evening service was one of the high points of this summer's trip. The Madill house is so arranged that the dining room can he used as a chancel, the parlor as a nave, and a room off the dining room as a vestry. Gorgeous flowers adorned the altar, and Mrs. Norbury presided at the piano. The room was filled to capacity, and the baptism, arranged with godfather and godmother. was impressive. The sermon was on the subject of the Second Coming, and emphasized the full meaning of the vows that had been undertaken.

     The service was followed by a festive evening in honor of the newly baptized child-Robert John Wayne, son of Mr. and Mrs. Floyd Alexander Madill (Evelyn Lorraine McLaughlin). Among those present was Mr. Nelson, the father of Alvin Nelson, of Ground Birch, B. C., with whom I had spent such pleasant hours a few days before.

     The following day I flew to Toronto, where I was entertained by my wife's sister, Mrs. Lenore Bellinger, and then from Toronto to New York by plane. and by bus to my summer home at Lake Wallenpaupack. This busride was the longest part of the journey, actually taking longer than the 1000 miles from Winnipeg to Toronto. It was Saturday night when I arrived, and the next day we welcomed the summer congregation which assembled for Divine Worship at our home, "Valhalla."

     The visit to the Northwest had been immensely stimulating. It was wonderful to meet all those splendid New Church men and women again, and to perceive their hunger for the truths of the Church. It is my hope. my earnest prayer, that some day the Church will be able to minister to them much more adequately. "The harvest truly is plenteous, but the laborers are few."

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CHURCH NEWS 1949

CHURCH NEWS       Various       1949

     PITTSBURGH, PA.

     This report has been unavoidably delayed, and in our chronicle of events we must take you back to the Bachelor's Dance on November 6th, which was ably managed by Messrs. Robert Blair, Lee Horigan and Stephen Pitcairn. confirming our opinion that the Social Committee is good at making appointments.

     The Eighth Grade boys, assisted by mothers, served an enjoyable and ample supper on November 12th, demonstrating that it is not only the girls who can cook a Friday Supper.

     Thanksgiving morning saw many guests, school returnees, society members, day school pupils, and bevies of tots and babes in arms, assembled for the combined service for adults and children, which opened with the procession of children bearing fruits of the harvest as an offering to the Lord.

     A Wedding.-On Saturday evening, November 27th, the marriage of Miss Gina Dorothy Thomas to Mr. Stanley Alan Rose was solemnized in our church, the Rev. Bjorn A. H. Boyesen officiating. A feature that made this wedding outstanding was a half hour of music preceding the service. Mrs. Alexander H. Lindsay sang several solos and a duet with Mr. E. B. Lee, Jr., to her own harp accompaniment. A group of the Pittsburgh Opera Company, of which Mr. Thomas is a member, sang the Lohengrin wedding march from the balcony as the bridal party in lovely gowns of changeable taffeta in fall shades and with contrasting bouquets preceded the bride. Mr. Thomas escorted his daughter, gowned in white satin, up the aisle to the chancel. where the groom and best man awaited. The church was attractively decorated with chrysanthemums, greens and candles.

     A reception in the auditorium followed the ceremony. The pastor responded to a toast to the Church and to the bride and groom. Toasts to the fortunate parents of both were proposed, accompanied by sprightly remarks. The auditorium was suitably decorated, and a huge wedding cake predominated. There was dancing with orchestral accompaniment, and much gaiety pervaded the occasion.

     A shower for Miss Elinor Ebert, to which the society was invited, was given jointly by Mr. and Mrs. Gilbert Smith and Mr. and Mrs. Elmer Horigan at the Horigan home in Fox Chapel on Sunday afternoon, December 5th. She received many gifts, and it was a gay event. A series of parties, teas and showers preceded Elinor's departure for Weslaco, Texas, where she became Mrs. Elmer Brickman on Christmas Day. All good wishes and much happiness, Elinor and Elmer!

     The same evening, the Pittsburgh Chapter of the Sons of the Academy met at the home of Mr. Charles Brown to hear Mr. Harold P. McQueen, of Glenview, expound the art of "Better Letter Writing." There was a good attendance and the talk aroused considerable discussion.

     Christmas-During the month of December the doctrinal classes dealt with five reasons for the coming of the Lord to earth as a Man.

     Our Christmas Representation was placed in the hall between the school rooms and the church several weeks in advance, affording the children an opportunity to view it several times and become familiar with it.

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Mr. and Mrs. John Alden were again the committee for it.

     On the evening of December 22nd the society was invited to the home of Mr. and Mrs. Theodore N. Glenn for a "Christmas Sing," when the singing of hymns and carols inspired the Christmas spirit. Mrs. Leander P. Smith played the piano and Mrs. Alexander H. Lindsay the harp, also singing several solos, as did others among our capable singers.

     There were four Tableaux at the Children's Christmas Service, the scenes being: The Annunciation; Mary's Visit to Elizabeth; The Nativity and the Shepherds; and Simeon Blessing the Babe in the Temple. Mr. Ulrich Schoenberger did the staging, Mrs. Schoenberger the costuming, Mr. Robert Kendig had charge of the lighting, and Mrs. Bessie Smith composed the music, which was admirably arranged and pleasantly varied. As there was no suitable hymn for the first tableau, Mrs. Smith composed music for the words of the Angel in the first chapter of Luke.

     The pastor read a Message of Greeting from Bishop and Mrs. George de Charms, and a Christmas letter from Miss Zoe Iungerich. who is now in Honolulu. The afternoon closed with the dispensing of gifts to the children. In the evening a group of young people went caroling, and visited about a dozen homes. In spite of the cold weather they stirred the Christmas spirit at their various stops, ending up at the Daric Acton's, where they thawed out and were served refreshments.

     Nearly one hundred adults and children attended the church service on Christmas morning. The pastor's address dealt with the story of the Angel Gabriel at the time of the Lord's birth. On Sunday morning, December 26th, the service for adults heard a sermon on the words, "And thou, Bethlehem Ephrata."

     A Television Dance, ushering in a new era in our social life, was held in the auditorium on December 28th. This was really something! A good time was had by everyone, and our thanks go to the committee: Mr. and Mrs. Robert Kendig, Mr. and Mrs. J. Murray Carr, Mr. and Mrs. Bert Nemitz, and Mr. and Mrs. James Blair of State College, these last being guests who were drafted to assist the committee. The many guests, from north, south, east and west, inspired numerous parties and made the holidays gala indeed.

     During January we were privileged to have as our guests Bishop and Mrs. Alfred Acton and, a week later, Bishop Willard D. Pendleton.

     On Sunday evening, January 23rd, at the home of Mr. Daric Acton. Bishop Acton addressed the Pittsburgh Chapter of the Sons of the Academy, treating the phases of Swedenborg's life by which he was prepared for his function as revelator. There was a record attendance of forty-three. On the following Tuesday evening, at the home of Mrs. Daric Acton, the Woman's Guild heard Bishop Acton speak on various features of the spiritual world. The ladies were happy to hear him and to greet Mrs. Acton.

     Swedenborg's Birthday.-The Day School celebrated this event with a holiday and banquet on Friday evening, January 28th, sponsored by the Pittsburgh Chapter of Theta Alpha. Mrs. Theodore N. Glenn and Mrs. John W. Frazier were the able committee. The younger grades entertained with a short play, and with Swedish folk dances and songs; the older ones gave speeches on different stages of the revelator's life and mission. Master Bradley Smith was the toastmaster.

     We were indeed delighted to welcome "home again" our former pastor. the Right Rev. Willard D. Pendleton, who came to be with us for the observance of Swedenborg's Birthday. A banquet was held on Saturday evening, January 29th, and for this a delicious meal was prepared and served by Mrs. Joseph A. Thomas, Mrs. Silas A. Williamson, and Mrs. Stella Bellinger.

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Bishop Pendleton delivered a most interesting address on "The Intermediate Period of Swedenborg's Life," this being from his 27th to his 47th year. This paper gave us a much more intimate understanding of the period, his travels, and his preparation for his high use. Appropriate toasts were honored and songs sung.

     On Sunday, Bishop Pendleton preached the sermon, the text being Genesis 41: 51. Mrs. Alexander H. Lindsay played selections on the oboe and accompanied the congregation in the singing.

     On Sunday evening the society met in the auditorium to hear from Bishop Pendleton a first-hand account of the plans for the rebuilding of Benade Hall. This he illustrated with lantern slides of the floor plans, and gave a description of the provisions to be made for the chapel, classrooms, offices and laboratories. A very happy and satisfying week-end.
     ELIZABETH R. DOERING.


     FORT WORTH, TEXAS.

     Our group started the new year with our annual business meeting, at which we elected the following officers: President, Mr. George W. Fuller; Secretary, Mrs. Robert Pollock; Treasurer, Mr. Thomas F. Pollock. We are still maintaining our twice-a-month meetings, with a Friday supper at one of them. We are also continuing the reading of the Arcana.

     At the beginning of February we welcomed the Rev. Harold Cranch for a two-day visit. As is always the case when he comes, it is either the coldest winter or the hottest summer in the history of Fort Worth, and this year was no exception. We had ice, sleet, snow and rain, plus below zero temperatures, all in a week's time. And a day or so after he left, it was beautiful, mild and sunny!

     In spite of the weather we had a good two days of activity. Supper and class were held the first night at the George Fuller home. The next afternoon Mr. Cranch conducted a class at the Robert T. Pollock's, and at the same place in the evening there was a church service with the communion. The service was to have been held at the home of Mr. and Mrs. Cyrus F. Doering, but the conditions prevented.

     That was the day the sleet deprived us of electric current. By the evening it was restored at the Fuller home, which made it easier for us to remain there for the service, at which we had fourteen candles. And afterwards there was social time and Mr. Cranch proposed a nice toast to our March bride and groom, Louise Brickman Carlisle and Mr. H. H. Griffin. A short speech was given on our ideas of true conjugial love, which are a delight to hear, even to all of "old marrieds." Of course, toasts were also offered to the Church and to our Visiting Minister. As always, we disliked seeing Harold leave, but we are very grateful for his visit each time.
     RAYE POLLOCK.

     SOUTH AFRICA.

     THE NATAL MERCURY, Durban daily newspaper with a circulation of over 40,000, features a "Saturday Sermon" each week, and the Rev. F. W. Elphick was among those ministers of different denominations who were invited to submit sermons for publication. He accepted on condition that he was to be free to mention the source of the teachings he would set forth, and to quote from the Writings.

     To this proviso the editor offered no objection, and accordingly Mr. Elphick has contributed eleven sermons during the last two years, these taking the form rather of doctrinal articles presenting the New Church teachings on such subjects as "The Power of Truth in the Universe," "Jerusalem-Old and New," "Two Essentials of Religion." "Defining What Charity Is," and "Reflections on Prayer."

     The form is not evangelical, but Mr. Elphick has beard occasionally from readers who are strangers to our faith, and meanwhile the articles are proving to be of interest and value to New Church people in South Africa, both European and Native.

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     CZECHOSLOVAKIA.

     We have received from the Rev. Jaroslay Im. Janacek an announcement of the death of his beloved wife, Emilie, who passed into the spiritual world at Prague on February 8th, 1949, at the age of 79 years.

     Our sympathy is extended to him in this parting from one who has shared his, great love for the Heavenly Doctrines, and who has been his devoted companion and helper in his labors of many years for the establishment of the New Church. (See New CHURCH LIFE, 1938, page 518.)
EDITOR.

     GLENVIEW, ILLINOIS.

     When our friends from the West Coast visit us, they are sure they're in the East. And when the folks from the East call on us, they think they're "out West." That still leaves us right in the middle! And a good location it is-if you like visitors-which we do. During January and February they came from eleven States, and from England.

     At a meeting of the society on January 18th, Miss Helen Maynard presented a paper on "The Purpose of Science in our Schools." This was followed by numerous questions and comments, and then we adjourned to one of the school rooms for light refreshments.

     Swedenborg's Birthday was celebrated on Friday evening, January 28th, and once again it was a pleasure to welcome Dr. Acton, who gave us an outline of Swedenborg's preparation for his function as revelator. The well-known "seventh inning stretch" was again employed-and with good results.

     Building.-February 14th was a red-letter day for the Ormond Odhner family. For that day they moved into the house built by the members and friends of the Immanuel Church for its Assistant Pastor. Since the house is at present surrounded by the rich black earth of this region-(mud when it's wet, and it is wet), frequent bathing of young children and washing of outdoor clothing has been in order. Already the house has been used for receptions and classes.

     The addition to our school building is coming right along, and it might be completed before the end of the present school-year.

     The week-end of February 18-20 took on the aspects of a local assembly. It was the occasion of the meeting of the Executive Committee of the Sons of the Academy, and visiting committee members were: Rev. Martin Pryke of London; George Woodard and Ralph McClarren of Bryn Athyn; Norman Synnestvedt and Sanfrid Odhner of Detroit; Daric Acton of Pittsburgh. Our Friday Supper was omitted, but Mr. Pryke presented a paper on the subject of "Correspondences" at a general meeting.

     The next day the Executive Committee met for luncheon and a business meeting, and in the evening 185 people sat down to a banquet, quite a number from Sharon Church being present, all members from both societies having been invited. Mr. Warren Reuter, President of the Glenview Chapter, was toastmaster and introduced as speaker of the evening the Rev. Martin Pryke, who gave an account of his work in Great Britain and on the Continent. This was followed by remarks from the visiting Sons. It was a most enjoyable occasion. Mr. Pryke also delivered the sermon at the Sunday service.

     Since our last report we can account for two births, two baptisms, three engagements, and two weddings, though one of these last took place in Bryn Athyn with the marriage of Mr. Kenneth McQueen and Miss Jeanne van Zyverden on February 5th, the groom being a member of this society.

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     A welcome addition to our numbers came when Mr. and Mrs. John Scalbom and their two young daughters moved in on February 19th.

     Our good friend, Mr. Jean Richter, is now at home after several weeks in the hospital following an automobile accident on January 8th. It may be some time before he is up and around again, but we are all pulling for him.

     TORONTO, CANADA.

     Obituary.-It was with a deep sense of loss that the members and friends of the Olivet Society learned of the passing from this world of Miss Blanche Somerville at Bryn Athyn on January 11th, 1949, in her 73rd year. She had been an active and devoted member of this society for many years, and there are few people in this world who have as many friends and as few critics as "Auntie Blanche" as she was affectionately known to us

     This marks the end of the well-known and charming New Church home at 99 Tyndalt Avenue. If the walls could speak, they would tell some Wonderful tales of the gala events there, of beautifully gowned ladies, well groomed gentlemen, epucurian meals, fine toasts, creative music, and thoughtful discussions and speeches Miss Blanche held tenaciously to such customs and courtesies, kept at a genuinely high level. She was at all times genuine. Artificiality had no place in her life, from her affections, thoughts and aspirations to the smallest details in her home That, perhaps, is our best tribute to her

     Two days later we parted from another highly valued member with the passing to the spiritual world of Miss Doris Margaret Raymond at the age of 46 years To her many friends it seemed an evidence of the Lord's mercy, and a reason for rejoicing that she will now return to health and usefulness after a long and trying illness.

     She was the eldest daughter of Mr. and Mrs. Frank Raymond, and spent her childhood on their farm in Northern Ontario. Coming to Toronto to attend High School, and later Normal School, it was eventually the good fortune of the Olivet Society that Doris offered her services as teacher in our Day School. where for two Nears she found her greatest satisfaction and use, happy and productive for both teacher and pupils.

     Here she was ever alert to all the activities of the society and the church as a whole. Here, too, her interest was in the children, their growth and development, their school work and social doings. It is not hard to imagine her now in the vigor and beauty of young womanhood, carrying on this use to a fuller extent in the other world.

     On January 9th we had the pleasure of hearing the Rev. W. Cairns Henderson preach a remarkably effective sermon on "Gratitude." It was brought home to us that true gratitude shows itself in a desire to do something in return, and particularly is it possible to express our gratitude for the Lord's love and mercy by doing everything in our power to establish His Church in the hearts of men.

     On the same week-end, our pastor visited the Montreal Circle, thereby making it possible for them to enjoy a Sunday Service.

     Swedenborg's Birthday was commemorated by the adults on Wednesday, January 26th. It was supposed to be the usual weekly supper, but to our pleasant surprise 73 persons arrived to join in this "Feast of Charity." Miss Edina Carswell and Mrs. Percy Barber were the hostesses, and did nobly in coping with the overflow.

     After a recess, Mr. Acton read his paper on "Swedenborg in the House of Nobles," a comprehensive outline of the life and times of that period which we heard with interested attention.

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     On the lighter side, a grouts of unrehearsed ladies sang a series of verses composed for the occasion by Mrs. Clara Sargeant The tables were cleared, and Bridge occupied the guests until a further supply of refreshments appeared to conclude a very pleasant evening.

     The children celebrated on Friday, January 28th. After a few games, conducted by Mrs. George Baker, Miss Venita Roschman, and Mr. Acton, the young guests were invited to sit at a prettily decorated table, and proceeded to enjoy a good hot supper, topped off with ice cream and birthday cake, which had been prepared by Mrs. Robert Scott and Mrs. Bruce Scott. Then came the part of the program which always makes this event an outstanding one on the year's calendar-the speeches prepared by the children themselves. You would enjoy reading all of them, but space forbids.

     Ordinarily this would conclude the party, but this year there was an added attraction in the form of a play performed by the children with Mr. Acton in the title role and Miss Venita Roschman as stage manager. It was Swedenborg in his garden, and was most effectively and affectingly done, to the thorough enjoyment of the parents and friends who had been invited to come in time to see it and thee conduct the small guests to their homes.

     It was on February 12th that the St. Valentine Dance was held, under the efficient convenership of the Misses Lillian Bond, Corona Carswell, Katherine Barber, Stephanie Starkey, and Mrs. Lorna Foley. Elaborate and effective decorations transformed the Assembly Hall into a Ski Club, and with Mr. Robert Brown as Master of Ceremonies the party swept along at high speed and with much merriment Some very original stunts were introduced into the dance program, so that everyone joined in and failed to realize the passage of time until midnight.

     Personal.-Mr. and Mrs. James Bond have gone to New Toronto to join Mr. and Mrs. Orville Carter. Mr. and Mrs. Sydney Parker are planning to return to their Weston house. Mr. and Mrs. Reginald Anderson have bought a new home in the Kingsway. Mr. and Mrs. Joseph Knight are in Vancouver, and plan to visit Victoria and San Francisco before returning to Toronto by way of Chicago. Mrs. Knight is carrying her left arm in a plaster cast, because of a bad break before leaving Toronto.
     VERA CRAIGIE.

     BRYN ATHYN.

     It was deeply gratifying to all that Bishop George de Charms was able to return to his duties on February 22nd, after an absence of seven weeks during which he was kept at his home by illness.

     ASSEMBLIES IN EUROPE.

     The Thirty-sixth British Assembly of the General Church of the New Jerusalem will meet in London, July 30-August 1, 1949. The Right Rev Willard D Pendleton will preside as representative of the Bishop.
     He will later preside at the First Scandinavian Assembly of the General Church, which will be held at Stockholm, Sweden, August 12-14, 1949. All members and friends of the General Church are cordially invited to attend these Assemblies.

     Further details will be given in later issues.
BOOKS WANTED 1949

BOOKS WANTED              1949

     The undersigned wishes to purchase three or four copies of the work entitled The Testimony of the Writings Concerning Themselves, by the Rev C. Th. Odhner, Second Edition, 1920. Will those having one or more copies for sale please communicate with me.

HAROLD F PITCAIRN.
Bryn Athyn, Pa.
STARS AGAINST SISERA 1949

STARS AGAINST SISERA       Rev. HUGO LJ. ODHNER       1949



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. Announcements






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. NEW CHURCH LIFE
MAY, 1949
No. 5
     "They fought from heaven; the stars in their courses fought against Sisera" (Judges 5: 20.)

     The book of judges describes an epoch when the tribes of Israel, colonizing Canaan, were involved in continued feuds and tribal frictions, and had to bend down six times to the yoke of foreign oppressors. The story is therefore pitched to the high notes of passion. It is a tale of alternate despair and jubilation; it tells of lapses into idolatry and moral degradation, but also of revivals of patriotic rapture, of heroism and rebellion, where mercy was neither asked nor given.

     Only nations with such primitive ethics, and with as crude a sense of justice as that of the Jews and their foes, could serve to picture the struggles that go on in the mind of man-behind the curtain of civilized behavior. For those outward cruelties and naked passions of Jew and pagan, by which modern man pretends to be shocked, are no strangers in the hidden life of the mind,-that life which becomes revealed after death when external restraints are removed.

     In the Sacred Scripture, therefore, the early history of Israel is used as a representative of spiritual vastations which attend the sporadic efforts of regenerate life, before man's mind is purged from the lusts of evil and the persuasions of falsity which are rooted in his evil inheritance and are gradually revealed as man's life progresses. And each miraculous deliverance of Israel from a foreign master represents the mode by which the Lord loosens the hold of some general evil and-in an image-restores the order of heaven in the mind.

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When man falls a prey to states of self-merit, and his mind is possessed by a merely natural good that is in itself hypocritical, it is as if the portly king of Moab had established his pleasant summer court in Jericho; and even as deliverance came only when the left-handed Ehud of Benjamin ruthlessly stabbed this usurper king, so the fight against insincerity, sentimentalism, and hypocrisy can only succeed when the Divine Truth is employed to expose the evil internals of merely natural good,-truth apparently cold and relentless as steel, yet employed in Divine mercy to judge and to liberate.

     Many years later the Israelites were again weakened by giving in to the idolatries and superstitions of the nations. But here a different spiritual state is described. The Canaanites occupied the northern parts of Israel, patrolling the highways with chariots of iron. The soldiers of Sisera, the Canaanitish captain, swarmed over the fertile valleys and for twenty years ravaged and plundered the land from Mount Ephraim and northwards, gathering spoil continually from the garden-countries in the plain of Megiddo and the tribal homes of Issachar and Zebulon and Naphtali. The highways were impassable, and every year saw the tribes of Israel more scattered and impoverished.

     It is notable that there are highways even in the mind of man and in the realm of the spirit (A. E. 940.) These spiritual highways are the accustomed paths of our thought, through which passes the merchandise of the mind in unending caravans laden by the sustaining ideas and delights which make life seem worth living, and which bind our whole experience into a unity subservient to the love that rules in the inmosts of our spirit. Where a good love rules, these highways of thought are laid out in patterns of truth, and the main thoroughfares represent the general doctrinal acknowledgments which are drawn from the Word, and which are loved as the ways of life.

     Yet falsity may invade the mind-falsity of evil which feeds upon ignorance; falsity which begins to establish citadels at the very crossroads of our lives; falsity which captures our imagination and obsesses it to prevent free rational judgment. This can happen, and even with regenerating men, in temporary states of temptation, when the externals of the mind are invaded by scandals against goods and truths, and there is an apparent shutting off of the interiors of the mind, an isolation from heaven.

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In such a state the power to think from one's own faith and to will from ones own real love is intercepted by evil spirits. The thoughts are as it were scattered, the genuine affections are submerged.

     But a more permanent condition of such spiritual lethargy sets in where a church has reached its state of consummation, where falsities of doctrine have usurped a ruling position as the official creed of the church. The highways of thought are then closed off; and if man would attain to the good of charity, and exchange the perceptions of truth with others, his mind must travel fearfully by roundabout by-ways, unauthorized by the creeds. It is as if Sisera, the captain of the Canaanites, controlled all the highways of the mind. For Sisera in the Word, represents the falsity which, originating in evil states, is bent upon destroying the church as to all truth and thus subjecting it. Men begin to feel that there is nothing worthy of belief, nothing to guide them to spiritual ends. The natural mind lies defenceless against the inroads of illusions and discouragements, and false philosophies of life seem to separate the natural mind from the remains of spiritual perception that are still stored up deeply within it.

     This is the state in the consummated church; but it also recurs with every regenerating man in his states of spiritual temptation. The spiritual states that remain alive are scattered, and are unable to join together in common action-even as the land of Galilee was utterly cut off from Ephraim and the tribes of Israel were isolated from each other and deprived by the Canaanites of the means of procuring sufficient arms to resist the invaders. Then it was that Deborah arose, a mother in Israel. A wise woman who used to sit under a palm tree on Mount Ephraim, and to whom the Israelites came up for judgment. For never, during this period, was the whole of Israel under foreign rule. "Ephraim" represents the understanding of the spiritual man, "Deborah" its governing affection. When truth is not seen in light, and there is no official judge in Israel, then man has to rely on a state of affection-an affection that can seek out and arouse the necessary truth still acknowledged in the mind, some truth which can be inspired by holy purpose to gather the scattered teachings of truth to revolt against the persuasions that captivate and sometimes entrance the natural man.

     The fact is that truth alone has no strength.

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It needs a strong love to give it impetus to fight and dispose of the falsities of evil; even as Deborah roused the hesitant Barak, and accompanied him on his path of war: and even as Sisera perished ignobly, at the hands of a woman. The glory of this victory fell, not upon Barak, but upon two women, one a mother in Israel, the other a Bedouin's wife. And, whatever the appearance, so it is with our battles of temptation. The thing that is assaulted by the hells is really our love of good and truth; and the victory which the Lord gives is given, in the final analysis, through the love that sustains us and restores illustration and bears tip our purpose and inspires our conviction. Temptations come to test and confirm our spiritual love.

     Yet the battle is fought out between acknowledged truths and the invading falsities. On the one hand, Sisera with nine hundred iron chariots and a multitude of horsemen and a mighty host arrayed on the plain of Megiddo; on the other hand, Barak, sweeping down from Mount Tabor with ten thousand footmen from Naphtali and Zebulon, a rabble poorly armed, but fired with zeal and prophetic conviction. And Sisera was discomfited, his host thrown into confusion, his heavy chariots caught in the flood waters of the river Kishon. Sisera himself, separated from his fleeing hosts, wandered as a fugitive through the hostile country until he sought refuge, weary and ill, in the tent of Jael, a Bedouin's wife, who slew him in his sleep.

     It is the fate of disowned falsity that is here described. Its power and prestige lost, it looks for refuge among the simple and ignorant; yet it is so discredited, so apparently worthless, that even the perception of the simple good reviles it.

     In the inspired song of triumph which Deborah and Barak sang to celebrate the victory, the story is repeated in prophetic language that is rich in allusions such as the Ancients loved. The spiritual meaning tells of the perversion and final restoration of the truth of the church. As the first story emphasizes the outward events, so the poetic paraphrase reveals the inward feelings, the emotional setting, the inner aspect of the battle. It is in the song of Deborah that the words of our text occur: "They fought from heaven; the stars in their courses fought against Sisera." For in the midst of temptation man fights as of himself, and as by his own power, though at the Lords command.

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It is only after the battle is over that he can fully acknowledge that the Lord alone gave the victory-that the stars of heaven fought against Sisera.

     In an external sense, these words seem to testify to the ancient belief in "astrology," the belief that the events on earth and the lives of men are predestined or at least influenced by the courses of the heavenly bodies. In a broader sense, these phrases could be taken as a poetical expression, meaning that all circumstances, even to the course of nature, conspired to Sisera's fall.

     But in the spiritual sense we may glimpse a reason which led the ancients to the strange superstition that the stars exerted a power over men's lives. For the inward truth, known in the Ancient Church, is that the firmament, with all its stars and planets, signified spiritual things. When this knowledge had perished, the stars were actually thought of as heavenly societies, or as the actual embodiment of archangels or spiritual beings. The wise men from the East saw in the star of Bethlehem an outward token of the prophecy of the birth of the Redeemer.

     But since the ancients once knew that in the spiritual realm angelic societies appear at times as stars and planets, and that each man, as to his ruling love, is conjoined with a spiritual society, the society of his personal destiny, these truths were easily turned into the fancy that the position of the stars in the firmament controlled the fates of men.

     Yet, in the spiritual sense, the stars which fought from heaven against Sisera represent the knowledges concerning spiritual things against which the falsity of evil continually and vainly seeks to do battle. (A. E. 447:4.) Falsity, despite its ambition and its seeming might, is predestined to fail. Its defeat is written in the stars in the very order of heaven. For the ultimate judgment, the last verdict of truth, belongs to the structure of creation itself, to the laws and the order, not alone of the physical universe, but of the rhythm and swing of the vast unseen spheres of the spirit which exert their untiring influence upon the world of space and matter. All things evil and false are doomed to be eventually laid bare-shown to be empty of happiness, and founded on illusion, vanity, and folly.

     Where can we find a more fitting picture of the Divine justice than in the myriad stars which, dispassionate and aloof from human struggles, always describing their precise circles, yet observe every event.

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Their coursing paths are as the eternal laws of the Providence of the Lord, which cannot be cheated or avoided, but which permit evil to take place, while providing that its results are nullified in the end.

     It is not possible for man to read the silent destinies written in the firmament. But the laws of life are written where we may interpret them more easily-in the Scriptures of truth and in the Heavenly Doctrine. There spreads a firmament of truths wherein each group of stars gives an amazing answer to some question of our hearts.

     How often we are disheartened when worldly circumstances seem adverse to the uses that we love! How anxiously we are wont to weigh the visible results, and to labor in spirit if the fulfilment of our expectations and hopes is delayed! Let us rather make sure that we do our part to attune our lives and thoughts to the order of Providence. When our minds are oppressed by alien thoughts that confuse and scatter our spiritual strength, pray God that we do not fail to hearken to the Deborah who can inspire us with a renewed purpose! And when the battle of temptation is joined, let us remember that no human reasoning, however clever and persuasive- no horses or chariots of iron-can avail against our faith and our salvation so long as the stars in their inevitable courses be with us. For they shall fight from heaven, allies of omnipotence. Amen.

LESSONS:     Judges 4. Judges 5: 1-12, 19-24. A. E. 940.
MUSIC:     Liturgy, pages 426, 450, 456.
PRAYERS:     Nos. 103, 110.

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PROVIDENCE 1949

PROVIDENCE       Rev. NORBERT H. ROGERS       1949

     (At the Fifth South African Assembly, September 17, 1948.)

     We are taught in the Writings of the New Church, in the work on The Divine Providence, that "the appearance is that man is led and taught by himself, but the truth is that he is led and taught by the Lord alone." (D. P. 154.) More specifically it is said that "unless man were led every moment and fraction of a moment by the Lord, he would depart from the way of reformation and would perish," (D. P. 202) so that "each one, from infancy even to the end of his life, is led by the Lord in the least particulars, and his place foreseen and at the same time provided." (D. P. 203.)

     That this is so, and, indeed, that it must be so, is clear to every New Churchman, to every real Christian, and to every believer in the Divine. For there is no doubt that to all appearances man leads and teaches himself, that he thinks and acts from himself, and that he lives from himself. And there is equally no doubt that if God is-if He is more than a figment of human imagination-He must have the control and the direction of all things in the universe, from greatests to leasts. Otherwise there would be such a lack of cooperation between the parts of the universe, and such a collision of forces, that nothing could possibly exist.

     It requires no great effort of the intellect to grasp this fact. Simple men can readily perceive and accept the truth that, despite appearances, it is the Lord who governs all things, and provides for them. And we are confident that there are many in the world, besides ourselves, who have such an acknowledgment of the Divine Providence. Nevertheless, neither with them nor with us is it necessarily a genuine acknowledgment.

     It is one thing, and a relatively easy matter, to accept a truth in theory and in generals. It is much more difficult to accept it in practice and in the particulars of life. It is relatively easy to know a truth and to speak about it, but much more difficult genuinely to believe it, to think it, to love it, and to live it.

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Yet it is the extent of this more difficult pact that determines the quality and genuineness of acknowledgment. For acknowledgment depends upon the knowledge of truth entering into the thought, the love, and the life of man, thus upon its confirmation with him. Otherwise the truth has no effect upon man; it remains outside of him, as it were, and he remains beyond the scope of its constructive power. That this is the case in regard to the Divine Providence, is indicated by the teaching that "those who confirm themselves in the appearance, and not at the same time the truth, are unable to put away from themselves evils as sins; but those who confirm in themselves both the appearance and the truth are able to do so, for in appearance it is man who puts away evils as sins, but in truth it is the Lord. The latter class can be reformed, the former cannot." (D. P. 154.)

     For a variety of causes, the proper confirmation of the truth of the Divine Providence in life as well as in thought, in practice as well as in theory, in particulars as well as in generals, presents many real difficulties which can be overcome only in time by means of study, reflection, effort and humility on the part of man. The chief cause of the difficulty is, of course, man's proprium, which, we are taught, is replete with evils of all kinds, and consequently resists the acknowledgment and reception of all things true and good flowing forth from the Lord. For the human proprium, like all vessels, is qualified by its content, which, being evil, causes it to oppose the Divine, to will not to submit to its leading and control, and to contrive by all manner of means to divert man from confirming in himself the truth concerning the Lord's Divine Providence. Hence the genuine acknowledgment of Providence is contrary to man's own nature, and can be attained only in so far as man overcomes himself, refusing to be diverted from his purpose, and rigorously shunning his evils as sins. And this, as is well known, is by no means an easy task, even though we are assured that the force of proprial evil with each man is most exactly balanced by the "remains" which the Lord insinuates into him, and that the Lord's infinite power is ever at man's disposal, as it were, for use in putting evil away.

     But, apart from proprial causes, man's difficulty in acknowledging the Divine Providence arises from his being conscious only of the appearance that he thinks and acts from himself, and not at all of the Divine Providence, whose nature is hidden from his senses, and whose operations are continually secret; thus, whereas the appearance comes to man's knowledge as a compelling force, the truth comes to him by means of revelation, which he can freely reject or bend according to his desires.

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     The difficulty, furthermore, comprehends the age-old problem concerning the distinctions and relations between the Infinite and the finite, between God and man. The solution of this in turn involves a rational concept of the one only God of heaven and earth, the Lord Jesus Christ, the Creator, Redeemer, and Saviour of mankind. It involves a concept of His Divine Love, Wisdom and Power, as well as of their proceeding and operation It involves, too, a rational concept of man as a vessel of life, of his several faculties and attributes, of the extent and limits of their use, of the purpose of creation and life, of the manner in which regeneration proceeds, as well as of all things relating to the spiritual world, and to heavenly life and use. And it involves forming a rational concept of the nature of the Divine Providence, of its end and function, as well as of its laws and modes of operation. Indeed, there is no doctrine-no truth of the Word-that does not in some way have regard to the Divine Providence, and that is not needed in arriving at a perfect acknowledgment of it.

     The very statement of this fact is doubtless somewhat discouraging, giving the impression that the subject is too immense and too complex for man to grasp, and thus far too difficult for practical acknowledgment. It is not astonishing that the human tendency is to be content with a general theoretical acknowledgment, and to exclude in one way or another the question of Providence in regard to the practical particulars of thought and life. This is what they do who adopt a fatalistic attitude, believing that all will happen as God wills regardless of what man does, and thus that man need not make the effort to be in the stream of Providence, being there already, as it were. And so also do all they who are not in the endeavor to conform themselves to the leadings of Providence.

     For the ignorant, who have not the truths concerning the Divine Providence, and for the simple, who cannot grasp them, more than this cannot be expected. It is sufficient for them to perceive and acknowledge the generals, the fact that there is a Providence over all things, provided that in their ignorance and simplicity they retain a quality of innocence-a willingness to be led by the Lord and to obey His commands as they see them-and do not confirm themselves so much in the appearances of self-life and self-leading that they resist the Divine leading and reject the Divine teaching.

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For such the lack of intellectual development, and the fact that they are unable to know or to grasp the what, the why, and the how of the Divine Providence, are not insurmountable stumbling blocks to the fulfilment of its ends. Because of their innocence they can be kept by the Lord in the stream of Providence. Indeed, the retention and cultivation of innocence may well be said to be one of the most important spiritual requirements of both the ignorant and the learned, of both the simple and the wise. The retention and cultivation of innocence may well be said to be one of the most important reasons why those who have the truths of revelation and can grasp their meaning need to study and to live the truths.

     It devolves upon New Churchmen to study the Writings, that they may have a rational concept of the Heavenly Doctrine, and so come to think intelligently and live wisely. But by this is not meant that their study and effort should be to become intellectual giants, capable of learnedly discussing the most arcane subjects, and of plumbing the depths of the Infinite, as it were. There are limits to every human mind, beyond which it cannot go. And, besides, it is rationality rather than learning that is the mark of New Churchmanship. And rationality-the ability to perceive truth in the light of truth,-though it requires knowledge, is by no means simply an accumulation of knowledges. Rationality is rather the ability to fit together the knowledges that are gained so that they clarify the truth in the mind, perfecting man's vision, love and worship of the Lord, and enabling him to lead a better and more useful life. This involves an affection of truth, innocence, and humility.

     It is for these reasons that New Churchmen, in order that they may the better cooperate with the Divine Providence and conform with the Divine will, are required to study the Writings, and to increase their knowledge of the particulars of doctrine. In doing so, however, they may become confused at times by the apparent complexity of the teachings, and feel lost in the immensity of the subject they are studying. This is not an uncommon experience for those who are in the process of attaining true rationality.

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It is a reminder of the need of humility, and a call, as it were, to return for a time to the security of fundamental principles. But it is not in itself a cause for discouragement.

     For, fundamentally, to conform to the leadings of Providence is not so overwhelmingly difficult as it may sometimes appear. All that is needed essentially is a desire and effort to learn truths, and the endeavor to live them. Like the essence of religion, it consists in acknowledging the Lord Jesus Christ, and in shunning evils as sins against Him. It is to help us to do so more perfectly and rationally that all the other doctrinal things are needed.

     To conform rationally to the leadings of Providence requires a rational concept of it, and this is possible only in so far as we come to know, to understand, and to confirm in ourselves the truths that are revealed to us in the Writings. The chief of these truths concerns the Lord, for, as is well known, the doctrine of the Lord is the foremost doctrine of the church, upon which all the others depend, and by which they are qualified. So also the quality of a man's religion-the state of his spiritual life-depends on how he regards the Lord.

     But though at least a knowledge of this all important doctrine is required as a means of coming to an understanding of Providence we cannot attempt a presentation of it, even in summary, in this address. Still, it is to be noted that the Writings teach us that the Esse of the Lord is the Divine Love. It is Infinite Love; Love that is wholly without limitations or imperfections; Love that contains in itself every quality of love in its perfection, and that can display nothing else but that perfection.

     Divine Love.-Among the qualities of love which are Divinely present in the Lord are life with its activity, mercy, wisdom, and power, so that the Lord is said to be Life itself, Mercy itself, Wisdom itself, and Power itself. Or, in other words, by virtue of His Infinite Love, the Lord is Infinitely Living, Infinitely Merciful, Infinitely Wise, and Infinitely Powerful. And because genuine, unperverted love is synonymous with good, the Lord is also Infinitely Good.

     It is also to be noted that, unless perverted, love is not characterized by any inclination to turn back upon itself. For we are taught that "the essence of love is to love others outside of itself, to want to be one with them, and to bless them from itself." (T. C. R. 43)

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This threefold essence of love necessarily qualifies the Lord in such an infinitely sublime way that we cannot begin to conceive how much He yearns with His whole Being to direct His Divine Love to others outside of Himself, to be conjoined with them, and to shower His blessings upon them. Yet this is the secret of Creation; and it is the secret of Providence.

     For love is by no means a passive thing, which can exist indefinitely in a stationary state, as it were. It is an active, living force, which must find expression according to orderly means, and which must go forth to attain its proper ends. Its satisfaction, its enjoyment, its delight, and its use are dependent upon this. Nay, more, the retention of its proper nature and quality, and its continued existence, depend upon its orderly expression, and upon the attainment of its ends. By being repressed, love is transformed into a destructive force; by being diverted to ends foreign to its nature, it is perverted and extinguished; and by being vented upon nothing, it is dissipated. Thus the prime requirement of love, made necessary by the nature of its essence, is that there shall be an object outside of itself towards which it may direct itself, and through which it may attain its ends.

     The nature of its object has considerable bearing on how well the love can attain its ends through it, and so find its satisfaction. For though love is ready to include all objects within the sphere of its activity; though it is willing to lavish itself upon inferior objects, making the most of them, as it were, adapting itself to them, and contriving to attain something of its ends so far as their limitations make this possible; it cannot remain content with inferior objects. It requires an object that is worthy of it; it requires that there be a similitude between its subject and its object, between the one who loves and the one who is loved. And it continually seeks to discover such a worthy object, or at least to render more worthy the objects that it has. In so far as this endeavor on its part is realized, so far does it find fulfilment, contentment, and fructification, and to that degree does it find greater satisfaction in its lesser objects.

     The point we have in mind may be illustrated by considering the case of man. The normal man's love for inanimate objects-for things-does not in itself satisfy him, and it cannot be compared with his love for animate objects-for animals.

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Neither is this in itself fully satisfactory, nor can it be compared with his love for human objects. Indeed, man's love, or capacity for love, is not fully satisfied until he finds another human being like unto himself who complements him. When he has found such a one to love, he experiences the delight of his love; and his love for other men, for animals and things, is increased and rendered the more pleasing and useful.

     To attain its proper ends, the Lord's Divine Love required an object outside of itself, and worthy of it. But as there is not, nor can ever be, another Divine Being besides the Lord, it was necessary for Him to create the objects of His Love. For this reason, then, the Lord undertook to create the universe and all things in it, and finally fashioned man in His own image and likeness. Man is the proper object of the Lord's Divine Love. For he, above all else, is a similitude of the Lord, by virtue of which he is rendered worthy of the Divine Love.

     The Infinite and the Finite.-An important fact of creation is that, although it was accomplished by the Lord from Himself, it could by no means be infinite. It necessarily involved a finiting of the Lord's Infinite Substance, which was effected by His Infinite Wisdom. Thus all things in the created universe, from greatests to leasts, and from lowests to highests, have their origin in the Infinite, but are themselves finite.

     Now all that is created and finite is essentially different from its Infinite Creator. For what is finite cannot but be limited, whereas the Infinite is not. The Infinite may well impose certain limitations upon itself, as in creation, and as in the exercise of Providence, but these self-imposed limitations have no effect upon its essential nature-they do not change it in the least; and if they should be removed. the Infinite would remain the same as it always is. On the other hand, the limitations of the finite are an intrinsic part of its nature and being, so that if they should be removed from it, it would immediately cease to exist.

     These intrinsic limitations of the finite not only cause it to be essentially different from the Infinite, but also cause it to lack all the positive qualities attributed to the Infinite, such as life, power, love, wisdom, order, and unity.

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The finite must receive its life and its power, its substance and its form, its state of order and cohesiveness, from the Infinite Divine, and this continuously so long as it exists. For in itself the finite is inert and incohesive, and if left to itself it would immediately fall into chaos, as it were, and disintegrate into nothingness. Hence the Writings describe things finite as being nothing in themselves; as being vessels for the influx of life from the Lord; as being wholly dependent upon the Lord for all things. So also the Writings teach us that the Lord did not rest with the completion of creation, in the sense that He left what He had created to its own devices, but that He set Himself to the task of providing for its subsistence, which involves maintaining and perfecting its order, as well as foreseeing and supplying all the needs of its existence and life. This is why there is a Divine Providence.

     Man is no exception to the truth that created things are wholly dependent upon the Lord. He has his origin in the Infinite, but he himself is, and will always remain, a finite creation of the Lord. He is created, and is indeed re-created, in the image and likeness of God, but he is by no means God, nor will he ever become God. Within certain limits he is like the Lord, but he is by no means the some as the Lord: he is by no means equal to the Lord, but is ever inferior to Him.

     Man's inferiority to the Divine cannot be overcome, but it is lint without its advantages, as it were. For it calls forth from the Divine Love a continual effort to reduce the extent and degree of man's inferiority. It calls forth from the Divine Love a continual effort to perfect man by making him continuously more nearly like the Divine itself, thus rendering him ever more worthy of the Divine Love. And since man is finite, while the Divine is infinite, the possibilities of man's perfection are unlimited in the true sense of the word. Furthermore, since man is immortal, the process of his perfection, which begins at his conception, continues to all eternity. This means, for man that he need never experience the boredom of standing still, nor the tragedy of descending from the heights, but can always look forward to the attainment of better things, to progressing upward into more perfect states of life, and to experiencing the ever more exquisite delights which result from an increase in intelligence, wisdom and use. And, for the Lord, it means that each man presents Him with opportunities for use-the use of providing for his eternal betterment and happiness.

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This is the Divine end of Creation and of the Divine Providence.

     The Divine Ends.-The attainment of this end is certain. Of this we are assured in the Writings. (e.g., A. C. 5284.) Moreover, we are able to see from our reason that this must he the case. For if there is a Divine Providence,-that is to say, if the Lord is infinitely Good, infinitely Wise, and infinitely Powerful-He must be able to foresee all needs and to provide for them, and He must be able to control all things and so direct them that they all concur to the fulfilment of His will, and thus to the attainment of His Divine ends.

     It does not so appear to man. Of this there is no doubt. And the reason is that the Divine Providence, in all that it does, regards what is infinite and eternal (D. P. 47) because it is Divine and its ends are Divine; whereas man, being finite, looks rather to what is temporal and limited. What man of himself regards as good and desirable is inevitably of a temporal and limited nature, to a greater or lesser degree, and thus falls short of what is actually and eternally good and desirable. Indeed, what man of himself desires frequently opposes the attainment of the Divine end and must be overruled in Providence. It is contrary to order, contrary to the essential needs of his own salvation and true happiness, and so cannot be allowed to happen. This is the reason why man is so often denied the things he longs for; it is the reason why he is required to give up so much of what he cherishes; it is the reason why his efforts so frequently fail; and it is the reason why the Divine Providence does not openly manifest its power to attain its ends in the way man would wish.

     The Divine Providence does most certainly attain its ends. Nevertheless, it is to be observed that how well it does so is conditioned by the objects through which the ends are attained, especially by man. The Divine Providence has for its end, we are taught, a heaven from the human race. (D. P. 27.) This end is most certainly being attained continually. But to what extent the human race enters into heaven is affected by men; for there are those who do not become angels of heaven. More particularly it may he said that the end of the Divine Providence is that every man born into the world shall live to eternity in heaven. Indeed, it is taught that man is predestined to heaven.

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But how well an individual man fulfills his destiny depends not a little on the man himself. There are those who regenerate and come into heaven itself as they were intended to do. But there are also those who do not regenerate, and who therefore cannot live in heaven. Still, the end of Providence is attained to some degree through them. For the Lord, in His mercy, provides for them what may be called "a substitute heaven." In other words, it may be said that the end of Providence is that man shall live to eternity, being continually perfected as to his state of life and happiness. This end is most certainly attained. But man determines whether it shall be attained with him most fully in heaven, or to an inferior degree in hell.

     To help us to understand why man is permitted to condition the fulfilment of the Divine end of Providence, we must consider again the essence of love, and the requirements it places upon its proper objects. It will be recalled that the essence of love is threefold. It is, first, to love others outside of itself; it is, second, to want to be one with them; and it is, third, to bless them from itself. The first of these attributes of love's essence required that there be outside objects to which it could direct itself. The second attribute requires that the object reciprocate the love. For to want to be one with another is an effort to conjunction with it; and the effort cannot be satisfied-it cannot rest-until the conjunction has been effected. We are taught that love is the medium of conjunction. However, actual conjunction between two things cannot properly be effected if only one of them loves, and not the other-if only one of them is in the effort to conjunction, and not the other. That there may be true conjunction, the love of the one must be reciprocated by the love of the other; and the effort of the one must be in harmony with the effort of the other. Hence we are taught that man has been given the capacity to love the Lord, and that the conjunction of the Lord with man is a reciprocal conjunction.

     The third attribute of love's essence, which is to bless others from itself, requires that the object of love be perceptive of its blessings. For, as can easily be seen, there is no purpose in giving blessings to things which are in no way affected by them, and which cannot perceive any benefit or delight from them.

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And so it is that man has been given the capacity to perceive the manifold blessings which the Lord gives him continually, and to use them for his benefit.

     Man's Reciprocation.-In creating man, the Lord gave him the capacity to reciprocate the Divine Love, and the capacity to perceive and use the Divine blessings. And in order that man might properly exercise these capacities, the Lord also gave him the faculties of freedom and rationality, which cause him to be in the image and likeness of God, and which set him apart from the rest of creation.

     How important these faculties of freedom and rationality are to man cannot be too greatly stressed. They enter into everything that man is and that he becomes, so much so that they are an integral part of his humanity. If man were to be deprived of them, he would cease to be human-he would cease to be a man in the true sense of the word. That is to say, were man deprived of his faculties of freedom and rationality, he would cease to be a worthy object of the Divine Love, he would be unable to come into conjunction with the Lord, and he could not he Divinely blessed. Because of this, it must necessarily be one of the paramount concerns of the Divine Providence to preserve and to perfect man's freedom and rationality and his exercise of them. Indeed, we are taught that the first law of the Divine Providence is that man shall act in freedom according to his reason. This law enters into all the other laws of Providence, determining all the ways and means by which it operates to achieve its ends. In all that it does, and in all that it provides, Providence is continually guarding man against the diminution and loss of his freedom and rationality, and is continually encouraging him to use them more fully and well.

     In so far as we grasp the real significance of this important fact, so far will we be able to understand the reason why in Providence it is necessary for man to live in appearances, and why Providence must operate in secret ways. For otherwise man would have no need to exercise reason in the conduct of his life, nor would he have the opportunity of exercising any freedom of choice. He would be neither free nor rational, and so he would not be a man.

     Now the Divine Providence is universal. It provides for, governs, controls and directs all things in the created universe, in heaven and on earth, in the spiritual and natural worlds.

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Every least thing is Divinely foreseen and provided for every moment to eternity. (A. C. 2679, 5122.) And the Divine Providence is constant. It is constant in leading and drawing man into heavenly states. It continually acts to perfect man, to bring him into closer conjunction with the Lord. and to increase his capacity to receive and to enjoy the Divine blessings. And to this end it bends all things whatsoever, so that we are taught that "more things of Providence concur in each moment with every man than can be comprehended by any number." (A. C. 5894.)

     Nevertheless, in its operation, the Divine Providence is variable, acting by countless different ways and means, and continually adapting itself to the ever changing needs of its creations, especially man. And so it is that although we may acknowledge that the Divine Providence governs all things and provides for them, and that it directs all things to an eternally happy outcome, we can never know just how it will accomplish this. We can never know just what means it will use in the achievement of its ends, nor, in any given circumstance, just what needs are being provided for. The reason is that man is a free and rational being, and that the Divine Providence is constrained to preserve this freedom and rationality. It is constrained to lead man in freedom according to his reason.

     In general, the Divine Providence operates by two modes. The one is internal, and the other external. That is to say, it continually flows into man's interiors, where it activates his better affections, implants new ones, and sheds light upon his understanding according to his needs, and in so far as the man allows. And at the same time it contrives to lead man externally by way of his senses in such a way that it appears that he leads himself. The chief of these external means is the Word, by which the Lord, without taking away the least of man's freedom, consciously teaches him how to live in accord with the Divine Providence, and leads him towards heaven. But all other things which come to man's conscious apperception are also made use of as means in the external leading of Providence. For all things that man learns, and all things that befall him, are disposed by the Divine Providence to contribute to the fulfilment of its ends with man.

     In this connection it is to be noted that the freedom and rationality, whose preservation is a prime object of the Divine Providence, are interior things, which are quite distinct from man's external freedom and reason.

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The interior freedom and rationality are necessities of life and salvation; but his exterior freedom and reason are not. And so it is that the force of circumstances frequently compels man to think and to act in ways which of himself he does not freely choose. This is in Providence, and is a part of its external leading. But it is only his external freedom and his external reason that are affected in this way, never his interior freedom and rationality. The Divine Providence sees to it that this is so, for it never allows external things to compel man interiorly. Indeed, the restrictions which in Providence are imposed upon man's external freedom and reason are largely for the sake of preserving and perfecting the interior freedom and rationality which are essential to man's humanity.

     Another thing to be noted is that man's freedom is real. Thus, although man can never entirely thwart the Divine Providence in the attainment of its ends, he can use his freedom to cooperate with it, and so enable those ends to be most perfectly fulfilled through him. On the other hand, he may abuse his freedom so as to act against the Divine Providence, and thus restrict the attainment of the Divine ends with him. If man acts against the Divine Providence, he commits evil. And this is permitted in Providence for the sake of preserving man's freedom. Evils are permitted by the Lord, not because He wills them, but because man freely wills them.

     The fact that the ends of Providence with man are fulfilled variously, according to the way in which he uses or abuses his freedom, makes it all the more necessary for the Divine Providence to operate variously to provide for the eternal needs of every man. And so we read that "the Lord foresees, provides, and disposes everything; but some things from permission some from admission; some from leave; some from good pleasure; and some from will." (A. C. 1755, 2447, 9940.)

     What takes place from the Divine will most certainly happens, and can in no way be interfered with. As for instance, it is of the Divine will that all things shall be under the government of the Divine Providence. It is also of the Divine will that all things shall contribute to man's eternal good. These things are most certainly the case, though we may not always be conscious of them.

     On the other hand, what takes place from permission has to do with evil, and depends upon man almost entirely.

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It is permitted for the sake of higher goods. For instance, if man wills, he is permitted to do an evil, lest he fall into more serious evils, lest his freedom be taken away entirely, and lest he be cut off completely from the reception of anything living and happy from the Lord. The fact is that man is more conscious of the permissions of Providence than of any other phase of its operation. These are the things which come to his notice in a forcible manner. They constitute the acid test of the extent and quality of his acknowledgment of the Lord's Divine Providence.

     When misfortunes befall us, it is only sometimes that we can guess at why they were permitted only sometimes can we imagine what possible good may come out of them. More frequently we can see no reason for the permissions that occur, and we become utterly confused in so far as we strive to discover the Divine purpose from our own natural intelligence and wisdom.

     Yet every permission constitutes a call to us to turn our thoughts to the Lord. It is an invitation to consider once more the ends of Providence and its modes of operation. It is an exhortation to put away our proprial ends and our trust in our own prudence. And it is a reminder that we are to renew our striving to make our ends conform with those of the Divine, and to put our trust in the Lord.

     We may not see at the time how we can improve our cooperation with the Divine Providence. We may not know for certain whether we are actually going forward in the way in which the Lord is seeking to lead us. But of this we may be sure, that in so far as we humble ourselves before the Lord, and as of ourselves strive to do His will, we will be led by the Divine Providence, which leads man "through various states, now glad, now sorrowful, which man cannot possibly comprehend, but still all are conducive to his life to eternity." (A. C. 8560.) In so far as we strive to follow the leadings of Providence, we will be led into its stream and will be carried by it continually into things that are happy. And it is to be known "that in proportion as anyone is in the stream of Providence, in the same proportion he is in a state of peace." (A. C. 8478.)

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APOCALYPSE 1949

APOCALYPSE        GEORGE DE CHARMS       1949

     A Series of Talks to Children.

XVII.

THE SOUNDING OF THE THIRD ANGEL.

     You know that many of the stars that shine at night are earths like our own. We do not see them in the daytime, but they come out in the sky after the sun has gone down, and they help the moon to give some light on the earth during the hours between sunset and dawn. They have land and sea, mountains and plains, with trees and plants growing on them. Animals live there, different from the animals that we know; and men also live there,-men that Swedenborg was allowed to see, and to tell us about in the Heavenly Doctrine. These planets, which we call stars, have no light of their own, but get all their light from the sun, as we do. And although this light is not shining on our earth during the night, it continues to shine on them, making them bright, so that they give back a light that to us looks as if it were their own light, shining like a star. Our earth, too, when the men living on those planets look up into the sky, looks to them like a star, and gives light to their earth at night.

     Stars appear in the sky in heaven, too. It is never dark night in heaven as it is on earth, but it becomes dusk, like evening, and then stars appear in the sky. And these stars receive all their light from the sun of heaven, just as the stars here receive their light from our sun.

     Now, at the time when the third angel was about to sound his trumpet, there lived in another part of the spiritual world spirits who would practice magic. They did not live in the same place in which John had seen the mountain that had been burned up with fire and cast into the sea, but in another place. By their magic they could make things appear that were not so. And these spirits made a great star to appear in the sky.

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It was not a real star; it did not receive its light from the sun of heaven. But it looked like a very wonderful star, and it shed a strange light on the cities in which these spirits lived.

     They not only made a star to appear, but they caused rivers to flow through the cities, to give them water. These rivers, when the angels looked at them from heaven, appeared dark and muddy. The water was not pure, but was so filled with poisonous matters that it made everyone sick who drank it. But when the strange star shone upon it with a false light, like that of the moon at night, it made the rivers look clear as crystal to the spirits who lived in those cities. They did not know that they were muddy. They did not know that they had poison in them. And as long as they saw the light of the star they did not taste the poison which was making them more and more sick.

     Now you know that all the rivers of heaven, in which there is the water of life, are created by the Lord. Right at the very throne of the Lord there are springs in which all these good rivers arise, and from which they flow out to all parts of heaven, giving water which makes the wonderful trees of heaven grow and bear fruit far more delicious than any we may ever taste on earth. Because these rivers flow from the throne of the Lord they are clear and good to drink, and the angels continually refresh themselves from their waters. It was such a river as this that the Lord created in the Garden of Eden. You remember it was parted into four heads, and flowed forth to water all the trees of the garden which Adam dressed and kept.

     But these spirits, by magic, caused other rivers to flow in the spiritual world,-rivers that did not have their source at the throne of the Lord; and because of this the water in them was not good, but was poisonous, so that it made everyone sick who drank it. And when good people from the earth came into the other world, these spirits would try to persuade them to come to their cities where the light of the strange star might shine on them; and if they could induce them to do this, then the water of the muddy rivers would seem clear and good to them, and they would drink of it, not knowing that it would make them sick.

     But the Lord took pity on these good spirits from the earth, and when the sixth seal of the book was opened He sent the angel, flying in the midst of heaven, having the seal of the living God.

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And when the good spirits had received the seal in their foreheads, then the false star disappeared; its light no longer shone upon them, and they saw at once how muddy and bad the waters of the river really were. So they would no longer drink of them, but went away seeking for the rivers of heaven, knowing that if they could drink of those rivers, they would slowly he healed of the sickness which the bad waters had brought upon them.

     At last, when all the good spirits had gone away, and only the evil spirits who practiced magic remained, the time was ready for them to be judged. And then the third angel sounded his trumpet. As soon as the sound of the trumpet was heard, the magical power was taken away from the evil spirits. They could no longer cause the star to shine. It fell down, burning like a lamp, and its light went out. Then did they realize how bad the waters were, tasting very, very bitter, and the spirits felt how sick they had been made by drinking this bad water for so long.

     But they were evil spirits. They did not know of the rivers of heaven. They did not believe there was any other water than that which flowed in the rivers which they had magically created. And so they could not be cured. And therefore it is said that many of them died; that is, they were cast into hell. So the cities of these evil spirits were also judged by the Lord, and the good spirits who had come from the earth were no longer in danger of drinking from the bad rivers.

LESSON:     Revelation 8: 10, 11.


XVIII.

THE FOURTH AND FIFTH ANGELS SOUND THEIR TRUMPETS.

     So far, only certain places in the spiritual world had been judged. First, in the place where the hail and fire fell, as they had done at Sodom; then on the mountain which was burned up and cast into the sea; and last time we heard how the judgment took place in the city where the star fell upon the waters of the rivers which had been caused to flow by magic.

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     But there was to be a judgment upon the whole of the world of spirits, which is called "the earth" in the Book of Revelation. And when the fourth angel sounded his trumpet, the Lord prepared for this general judgment. The sun became dark-not as it does at night, or when clouds cover the sky, but as it does when there is an eclipse. Perhaps you have never seen an eclipse of the sun. There are certain times in this world when the sun is darkened, even in the middle of the day and when there is no cloud in the sky. It is caused by the moon passing between our earth and the sun, so that the light of the sun is cut off from us for a time. And when this takes place it becomes dark, almost like night; and this darkness during the day has often inspired fear and dread in the hearts of men.

     Such was the darkness that came upon the world of spirits when the fourth angel sounded his trumpet. And then all the spirits living there who did not believe in God, who did not believe in His Word, and who had refused to keep His Commandments, were terribly frightened. They knew now that there must be a God, who could darken the sun, and they feared that they were to be punished for their evil deeds, as indeed they were. And not only was the sun darkened, but even the moon and stars were not allowed to shine. Everything was dark and black, blacker than the darkest night, so that men could not see one another, and it was as if they had all become blind. You can imagine how frightened they must have been.

     Then John saw an angel flying through the midst of heaven, and heard him saying with a loud voice, "Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels which are yet to sound!" The angels were sorry for the spirits who lived on the earth. They did not like to see them punished. The angels knew that it must be so, because the spirits had broken the Commandments of God, and no one can break those commandments without suffering punishment. But still the angels were very sorry, because they wished above all else that everyone might be happy, and might come into heaven. And so their feeling of sadness was expressed by the angel flying in the midst of heaven, and saying with pity and love, "Woe to the inhabiters of the earth!"

     Then the fifth angel sounded his trumpet, and out of the black darkness of the sky a star fell from heaven, making everything bright for a moment like a flash of lightning, and then plunging all the earth into utter darkness again,-a darkness that was as thick as that which came over the land of Egypt when the Lord sent plagues upon Pharaoh.

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     And the Lord gave to the angel the "key of the bottomless pit." That is, He gave the angel permission to open hell, and to let out the evil spirits and devils who were confined there, that they might punish those in the world of spirits. For the Lord never punishes anyone; nor do the angels punish anyone, no matter how bad he is. The angels only defend themselves and other good men against the evil spirits. But when those who are in the world of spirits are to be punished, the Lord opens hell and allows the devils and satans to come out, because they love to punish and to torment others.

     So now the fifth angel descended, and opened the hells; and as he did so, a dense cloud of smoke arose, like the black smoke of a furnace. It arose and filled the air, making it darker and blacker than ever. Then the devils and satans came out. And as John looked down on them from heaven, they looked ugly and deformed, so that one would scarcely believe that they had ever lived as men in this world. For those who go to heaven become very beautiful. And the longer they are in heaven, and the more they love the Lord, the more beautiful they become. But evil men who are cast into hell become uglier and more deformed all the time, and to the angels they do not look like men, but like wild beasts and evil animals.

     Now the evil spirits that came out of this hell looked like little men, short, like pigmies or brownies. Their shape was very strange. They had faces like men, but ugly, with the light of hatred in them, with large teeth like those of a lion, ready to bite and tear and hurt. They had long shaggy hair, which made them look wild and savage. Their bodies were like the bodies of horses, covered with armor, as if they were ready for battle; and they had long tails with which they could inflict a sting like that of a scorpion. The scorpion, you know, is a large insect, very ugly, with a tail by which it stings people; and the sting is poisonous, making men very sick.

     These terrible spirits came out of their hell in great numbers, and rushed upon the inhabitants of the earth, or the spirits in the world of spirits. But they were commanded by the Lord not to hurt anyone but those evil spirits who had not the seal of the living God in their foreheads.

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They were not allowed to kill even these, but only to torment them for a short time, so that if they were willing they might repent of their evil deeds and acknowledge the Lord and worship Him.

     This is a very sad and ugly picture, and I do not wish to dwell upon it, except to bring home to you forcibly the result of breaking the Commandments of the Lord. No one need fear the punishments of the other world if he loves the Lord, if he loves His Word, if he does what is right, obeying the Commandments which the Lord has given in the Word. And the Lord does not wish anyone to suffer these terrible things. And for this reason He has told us in His Word, in the things He revealed to John, how dreadful is the effect of evil acts, so that we may refuse the evil and choose the good. If only we do this, the angels will be with us always, to guard us, to protect us, and to bring us into the beautiful places and the happy life of heaven.

     When we know what punishment awaits us if we do wrong, then surely it is our own fault if we continue to do so, and we bring the suffering upon ourselves. We cannot blame the Lord, for He has given us every opportunity to do right. So let us think of this when we are tempted to do anything which we know is wrong. Let us refuse to do it, and steadfastly try to keep the Lord's Commandments, that when we come into the other world we may have no fear of the terrible punishments that came to the evil spirits there, but will receive the seal of the living God in our foreheads, and will be raised up by the angels into heaven, where the sun will not be darkened, and where the Lord can bless us with every good and every happiness forever.

LESSONS:     Revelation 8: 12, 13; 9: 1-12.

(To be Continued.)

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NEW CHURCH EDUCATION AS A PRIESTLY USE 1949

NEW CHURCH EDUCATION AS A PRIESTLY USE       Rev. W. CAIRNS HENDERSON       1949

     A SPEECH

(At the Educational Council Banquet, Aug. 27, 1948.)

     Our Toastmaster has invited me to speak on New Church education as a priestly use. Lest there be any misunderstanding, it may be useful first to define terms. We do not suppose this to mean that all our teachers should be ministers, that only ordained priests should give instruction in our schools, even in what may be called "secular" subjects. This has never been held officially by the Academy or the General Church; and the idea that it might have been was disposed of fifty years ago at the Second General Assembly, where the matter was fully discussed. We understand by it that New Church education should be administered and directed by the priesthood, which should also supervise our schools.

     It must be confessed that we have searched the periodicals of the Church in vain for the phrase itself. Yet we believe it is implicit in the Principle of the Academy which expresses the reason for New Church education: "The true field of evangelization is with the children of New Church parents. In order to occupy this fruitful field of work, New Church schools are needed, that children may be kept in the sphere and environment of the Church until they are able to think and act for themselves." (Principles of the Academy, No. 11.)

     This principle has been, and still is, the very cornerstone of distinctive New Church education as it has been developed in the Academy schools and in the local schools of the General Church. It makes that education a use of the New Church, a use of charity within and for the New Church, an ultimating of the spiritual truth of the Writings in philosophy, the humanities, the sciences, and the arts in the Academy schools, and in accommodated form on the level of the elementary school.

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     Now consider what this reason for the existence of New Church schools means. It has often been pointed omit that education is not instruction. Our education is not merely an imparting of certain skills and knowledges, or even the development of certain academic abilities. It is a work of evangelization. Its inner purpose is to prepare our children and young people for the Church, as the use of the Church is to prepare them for heaven when they shall have become men and women.

     Authorities differ as to the derivation of the word "education." But whether you take it as meaning to lead or draw out, or to feed, you will agree that the true end of New Church education is to lead our children to the acknowledgment of the Lord, to draw out certain potentialities for use which have been implanted in the mind by the Lord-the uses of love, charity, and conjugial love-and to feed the growing mind of the next generation with a living perception of spiritual truth.

     Thus,-and we would emphasize this,-we do not have two kinds of education in our schools-religious and secular. We do not have two distinct departments which pour their subject-matter into separate compartments of the mind, the contents of which must never meet. New Church education is not, as has been pointed out frequently, the teaching of all ordinary subjects in the usual way, plus religion courses. Every subject, as we are all aware, is presented in the light of the Writings. And it must be so. For to acknowledge the Lord as God is not only to see Him in the stories of the Word. It is also to see Him present and operative in all things of creation, to see His love and wisdom presented in nature as the Divine of use, and to see the government of His Providence in the record of human life.

     And this purpose,-to teach spiritual truth about natural things,-is, we believe, the reason why New Church education is essentially a priestly use. Back of every system of instruction there is a religion or a philosophy, sometimes both. And because of the purpose of our education there must always be, behind the actual teaching done in our classrooms, a work of intensive study leading gradually by interior development toward realization of our end.

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There must be study of the relation between the spiritual truth of the Writings and the record of history, the aspirations and revelations of literature, and the facts of scientific discovery, and then an effort to devise ever more effective means of giving our students an insight into that relation which is accommodated to their age and state.

     Only in this way may we advance in developing a distinctive New Church education. And it is our conviction that this implies that our education is a priestly use, for such matters come peculiarly within the sphere of priestly illustration. This is not to depreciate the work of our lay teachers. Eloquent tribute has been paid to that work this evening, and in that tribute we would heartily join. But it appears to us-and the record seems to bear it out-that the perception of principles of education and the general application of them to the curriculum is essentially a doctrinal study which belongs to the priesthood, while the detailed application of them to subject-matter is the function of the lay teacher in which he or she should be absolutely free. And it seems to us also that while all our teachers recognize and strive for it, the stressing of the spiritual goal of New Church education, the presentation of it as a use of the Church, calls for the priesthood; and the attainment of this goal requires priestly leadership in the field of education and priestly control of our schools.

     As far as we are aware, there are only two objections that might be advanced to this view. There apparently have been those who thought that the pastor should virtually have no more than "right of entry," coming into the school to teach religion classes, and then retiring to his ivory tower or his building site! Perhaps this arises from the fear that, in a school controlled by the priesthood, religion courses might multiply to an extent detrimental to other subjects in an already overcrowded curriculum. Or it might even stem from an idea that the priest is not sufficiently trained as an educator to control the work of professional teachers. But the history of our schools is surely an answer to the first of these objections, and the second need not be taken too seriously. It is not always necessary to be familiar with every detail of an operation to direct it successfully. Our policy in regard to the freedom given to teachers in their own sphere is well known; and a priest trained for his use and in the principles of New Church education can successfully supervise a school without being a professional teacher.

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     But these are relatively external things, and we would close by offering a somewhat more interior view of what is meant by New Church education as being a priestly use. The priestly use itself has to do with the eternal salvation of souls, and the love of that use is the love of the salvation of souls. Now there is a definite sense in which this use is reserved to the ecclesiastical order,-to the ordained priesthood. But there is also a sense in which the priestly love and use must exist universally in the Church,-a truth signified in the Word by the fact that to the priestly tribe of Levi no inheritance was given in the Promised Land, its members being distributed among the other tribes for the discharge of their functions. And this has a definite bearing upon our work as educators in New Church schools.

     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 the 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 to 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.
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LORD'S ASCENSION 1949

LORD'S ASCENSION       HUGO LJ. ODHNER       1949

     At the close of the Gospel of Luke we read of the Lord's manifesting Himself to the eleven disciples who were gathered together in Jerusalem, of His speaking to them about the work of evangelization which they were to perform for the raising up of the Christian Church, and of His saying to them, "Behold, I send the promise of my Father upon you." And then it is said that "He led them out as far as to Bethany, and He lifted up His hands, and blessed them. And it came to pass, while He blessed them, He was parted from them, and carried up into heaven." (Luke 24: 50, 51.) And in Mark we read: "So then, after the Lord had spoken unto them, He was received up into heaven, and sat on the right hand of God." (Mark 16: 19.)

     This is the Gospel record of the Lord's ascension. But a further description of the event is given in the Book of the Acts of the Apostles, written by Luke as a continuation of his Gospel. He there states (Acts 1: 1-3) that the ascension took place forty days after the Lord's resurrection, and so it has been commemorated in the Christian Calendar on what is known as Ascension Day, forty days after Easter.

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Luke's account of the event reads: "And when He had spoken these things, while they beheld, He was taken up; and a cloud received Him out of their sight. And while they looked steadfastly toward heaven as He went up, behold, two men stood by them in white apparel, which also said, Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, who is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven." (Acts 1: 9-11.)

     As we may now understand it, the disciples, with their spiritual eyes opened, or in spiritual vision, were in this manner given to see the Lord's ascension to glory. In this way the Lord Himself represented before them that union of the Human with the Divine in Himself which is signified in the Gospels by the ascent of the Lord to the Father. This union, indeed, had already been perfected in Him, for it haul been fully accomplished on the day He rose from the dead, when the angel at the tomb said, "He is not here; He is risen."

     But it was necessary that He should afterwards appear in His glorified Human to His disciples and others, and in a form similar to that which He had on earth, thus according to their idea of Him; and this He did at various times and places, according to the Gospel record, and also according to the Acts, where we read these words of Luke: "The former treatise have I made of all that Jesus began both to do and teach, until the day in which He was taken up, after that He through the Holy Spirit had given commandments unto the apostles, to whom also He shewed Himself alive after His passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God." (Acts 1: 1-3.)

     Such appearings were necessary, that those who had followed Him might be convinced of His resurrection and glorification, that they might be a part of the historical record, and remain for the future use of the church. We are told in our Doctrine that because the Lord, "after His ascension into heaven, is in the glorified Human, He cannot appear to any man unless He first open the eyes of his spirit, and that therefore, when He manifested Himself to the disciples, He first opened their eyes." (T. C. R. 777.) At first He manifested Himself in a like form to that in which they had seen Him in the flesh, so that at first they did not think of Him as Divine, as having risen a Divine Man, in a Divine Human or Body.

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Mary Magdalene at the tomb wished to think of Him as the Master whom she had followed in the world; but because she was not now to think of Him as human, but as Divine,-as her God,-He said unto her, "Touch me not; for I am not yet ascended to my Father; but go to lily brethren, and say unto them, I ascend unto my Father, and your Father, and to my God, and your God." (John 20: 17.)

     Mary and the rest would not have comprehended if our Lord had said that He was now in a Divine Human, that the Human and the Divine were united in Him, thus that the Son had already ascended to the Father, that He was no longer the Son of Mary, but the Son of God-God in His own Human. This was the truth and the fact revealed to the disciples when they were given to see Him ascending to heaven at a given time and place. It was at Bethany, which was significative of the gentile state which is receptive of the Lord and His Truth. There Jesus had stayed with Lazarus and his sisters, Mary and Martha, and there He had raised Lazarus from the dead, representing the raising up of a new church. (A. C. 2916:4.) The same was involved in the Lord's blessing the disciples before His ascension, as it was through their ministry that the Christian Church was to be established.

     In the New Church we think and speak of the Lord's ascension into heaven as it is pictured for us in the Gospels, but in our interior thought, which is apart from space and time, we are to think of the uniting of the Human to the Divine in the Lord by the process of glorification, effected progressively throughout His life on earth, and completed at His resurrection. It was the glory of this union in the Divine Human of the Lord which the three disciples had been given to look upon at the transfiguration, when "His face did shine as the sum and His raiment was white as the light." And He then said unto them, "Tell the vision to no man, until the Son of man be risen from the dead." (Matthew 17.) And this vision was then represented to the eleven when "He led them out as far as to Bethany, and He lifted up His hands and blessed them. And it came to pass, while He blessed them, He was parted from them and carried up into heaven," or, according to Mark, "So then, after the Lord had spoken unto them, He was received up into heaven, and sat on the right hand of God."

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     In explanation of these words, we read in the Doctrine:

     "Since the Lord, with the Divine and the Human united into one, ascended into heaven and sat on the right hand of God, by which is signified His Divine omnipotence, it follows that His Human Substance or Essence is as His Divine. If man were to think otherwise, it would be as though he thought that His Divine was taken up into heaven and sat on the right hand of God, and not at the same time His Human, which is contrary to Scripture, and also contrary to the Christian Doctrine, which is that God and Man in Christ are as soul and body, to separate which would be contrary to sound reason. This unition of the Father with the Son, or of the Divine with the Human, is also meant in the following: 'I came forth from the Father, and am come into the world; again I leave the world, and go to the Father.' (John 16: 28.) 'What and if ye shall see the Son of man ascend up where He was before?' (John 6: 62.) 'No man hath ascended up to heaven but he that came down from heaven.' (John 3: 13.) Every man who is saved ascends into heaven, not of himself, but from the Lord; the Lord alone ascended of Himself." (Doctrine of the Lord 35:11.)

     It is clear from this statement of doctrine that by the Lord's ascension we are to understand the uniting of the Human with the Divine in Him. In the Gospel passages there quoted the Lord spoke of His coming into the world as a coming down from heaven, and also as a coming forth from the Father; and He spoke of His leaving the world as a return to the Father, and also as an ascent into heaven. And when He spoke of His coming as a descent, and of His going as an ascent, He spoke according to appearance in adaptation to human thought, which exteriorly cannot but think from space, thus cannot but think that God and heaven are on high.

     The external or natural thought of man is of this kind, being formed from the senses and the objects of nature, all of which partake of space, height, length and breadth. And the Lord speaks to this external thought in the letter of the Word, though even there He spoke to man's internal thought when He said that He "came forth from the Father," thus from the Divine which is inmost, which assumed the human in the world as the soul of man puts on a body. For man's internal thought is not from space, but properly is a perception from within; it is the light of his love.

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In this internal thought a man thinks from interior to exterior things, and from inmost to outmost things; as indeed he may think with respect to the interior and exterior things of nature. In his internal thought a man comprehends that his own spirit is within him, not above him, and that its will and thought come forth in the speech and act of the body in an instant. "The kingdom of God is within you."

     And hence it is that man, in his internal thought, which is spiritual, can comprehend how the Lord came forth from the Father, namely, that the infinite Divine inmost and omnipresent, was the Soul that formed the human for birth into the world, in itself merely a finite vessel, but having the Divine, and indeed all heaven, in Him from birth. This was His coming forth from the Father, His descending from heaven when He came into the world by birth. But since, by the process of glorification, He progressively put off that finite human, and put on a Divine Human from the Divine in Himself, this was His real "coming forth from the Father," finally and fully effected when He had completely put off the infirm human by its death; for He was then no longer in a finite human, but in an infinitely Divine Human. This Human He united to His own Divine, which is meant by His return to the Father, His ascent into heaven. According to the words of our Doctrine, "He returned into His own Divine in which He was from eternity, together with and in the glorified Human." (T. C. R. 3.)

     When we speak of the Lord's "ascending to heaven," the truth is that He ascended above all the heavens, thus that in His Divine Human He is above the heavens and distinct from them in degree. But because the Lord even as to the Human is infinite and Divine. He is omnipresent, so that in reality He is most present in all heaven. Indeed, all heaven is in Him, in His Divine Body. "He formed the Human to the idea of an infinite heaven." (S. D. 4845.) "Do not I fill heaven and earth? saith the Lord." (Jeremiah 23: 24.)


     In reflecting upon the meaning of the Lord's ascension, it is proper for us to think both according to the appearance and according to the reality, thus both from the letter of the Gospel and from the Heavenly Doctrine and its rational truth. Every man has an external and an internal mind, and hence an external and an internal thought.

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The external thinks in the light of the world; the internal in the light of heaven. The external is formed through the senses from the objects of nature, all of which partake of space and time, measure and quantity, form and figure; but internal thought is formed from the love and perception of the truth revealed from heaven, thus from the omnipresent Divine and His influx through heaven. And in this internal thought a man thinks of state and quality apart from form and quantity. And when his internal thought flows down into the external, it takes on the forms corresponding-in the imagination the forms of nature, in the memory the words of language, in the body the forms of speech and act. Our speech necessarily is from external thought, because all words have been derived from natural ideas; but still it is possible for internal thought to clothe itself in words by correspondence. Thus we speak almost altogether according to natural appearances, within which, however, there may be a perception of realities.

     From this we may now see that man, in his internal thought, can perceive that the Divine is inmost and omnipresent, while in his external thought he thinks of the Divine as the highest and supreme, thus as above all things. In his internal thought, also, man comprehends that heaven and the spiritual world are within; in his external he thinks and speaks of them as above or on high. The angels themselves, who think only from internal thought, speak also according to appearances, as when they say that the sun of heaven is high above them, although they perceive the reality that the fire of that sun is the Divine Love omnipresent in heaven. (D. P. 162.)

     Simple minds among men and spirits dwell in the appearance. And hence it was that our Lord in the world spoke in parables; and hence it was that He gave His disciples, who were simple men, to see and comprehend in their own measure His coming as a descent from heaven, and His glorification as an ascension into heaven, and also spoke of it so. That He also spoke to a more interior comprehension is evident from His saying that He come forth from the Father, thus from the inmost Divine, the Divine Love, the Soul of the Human, and of His union with the Divine as a "return to the Father." And He did likewise when He said: "The kingdom of God cometh not with observation; neither shall they say, Lo here! or Lo there! for, behold, the kingdom of God is within you."

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     It is common to think and speak of heaven as above and of hell as beneath, and they indeed so appear in the other life in correspondence with the interior states of those who dwell in one or the other. No one can ascend into heaven, and dwell there, but one in whom the state of heaven has been formed by life in the world, by faith in the Lord and obedience to His commandments. So no one can descend into hell, and dwell there, but one in whom evil has been confirmed by his life in the world. Bearing upon this, we read in the Doctrines:

     "It is to be known that heaven is not in any certain and determined place, thus it is not on high according to the common opinion, but heaven is where the Divine is, thus with everyone and in everyone who is in charity and faith; for charity and faith are heaven, because they are from the Divine; there also the angels dwell." (A. C. 8931.)

     "Almost all who come from the world into the other life bring with them the opinion that heaven is on high, thus in a place, and so they say that they wish to be elevated into heaven. But they do not know that heaven is not a place, but that it is a state of life, namely, a state of the life of love, of charity, and of faith, and that those who are in those states appear to be higher than others, but place is then an appearance. I saw some ascend on high, as very many do in various ways, but when they were there they said that they were entirely like unto themselves as before, and that they saw nothing, and thus wondered that heaven was there. But if the state were changed into good with whom this can be done, this would become heaven to them in just the measure that they receive a state of love." (S. D. 5125.)

     From this the truth is plain that a man is introduced, and, if you will, is elevated into heaven during his life on earth, if the state of 4ieaven is opened within him, if he live the life of faith and love. He is introduced and elevated more interiorly into heaven if he suffer the truth of the Heavenly Doctrine to open his internal thought to a perception of truth in the light of heaven, if he accustom himself to an abstraction of the mind from the space and time proper to nature, and thus permit the pure light of heaven to flow into his internal rational mind.

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It is to this interior rational mind and its perception that the Doctrine of the Writings is primarily adapted; and when a man permits the truth of this Doctrine to enter, he perceives it in its own light, for his internal mind is then opened into the very light of heaven itself, the light of Divine Wisdom, giving him the faculty of thinking spiritually, within and above his natural thought. (See D. L. W. 71.)

     Now this interior opening of the mind by spiritual thought does not deprive a man of his external or natural thought, but causes that he sees all things of his external mind from a new point of view. He views and thinks of the appearances and fallacies of the natural from spiritual realities-forms from states, objects from their uses, quantities from qualities, person from essence. And so he thinks of the Lord, not from His Person, but from His Essence, which is to think spiritually even of His Person. He thinks of heaven, not from place, or merely as a place, but from state, and as a state of life in which he may be wherever he is. This is to think spiritually of heaven even as a place. To such a spiritual thought of heaven the Lord exhorted men when He said, "The kingdom of God is within you."

     But the great importance of an effort to think spiritually is not alone because it purifies the thought and reforms the understanding, opening the mind to the perception of truth and reality, but because this is the way to man's perfection of state,-his state of life and its love. This benefit is also realized if, in the light of his new understanding, he not only removes fallacies and falsities from his outer mind, but also evils-evil affections as contrary to a heavenly affection of love to the Lord and the neighbor. This will come to pass if his mind is not only opened to heavenly light, but also to heavenly heat-to a desire and longing for the essence of the heavenly life. which is unselfish love. When a man is so affected, he will repent, will put away from his natural mind the thought and affection of self and the world as repugnant to his aspiration for the heavenly state. Actual repentance, therefore, is what opens heaven to man, because it opens the will, the inmost of the mind,-opens the whole mind then to the Divine influx, with perception and power iii the sphere of heaven, and thence in the sphere of the world and the natural with him.

     And it is this interior opening of the mind, by which heaven is opened to man, that is called his elevation of state, his elevation from a natural to a spiritual state, his elevation into heaven, elevation as to a mountain height, with consequent wider range of vision and perception, and with broadened affection and sympathy in his life.

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We speak of this as an elevation, an exaltation, and it is proper so to speak, for after death such a regenerate one will see a way before him ascending to the gate of heaven.

     And yet an elevation of state in this life is but a change of state in the spirit and mind, essentially a suppression and closing up of gross external states of mind, and an awakening of internal states to their active life and operation. When the natural man is purified of evil, it is said to be elevated to conjunction with the spiritual. And this with man is an image of the mode of the Lord's ascension by glorification in the world. By His subjugation of the natural. human, the Divine Human could as it were descend and enter in. By a complete putting off of the natural, infirm human, the Divine Human from the Divine within took its place. This was His "coming forth from the Father." And when He had formed that Divine Human, He united it to the Divine as a Body to its Soul. And this is represented to us as His "return to the Father," the ascent of the Son to the Father,-a union that was manifested to the disciples when "He was parted from them, and carried up into heaven, and sat on the right hand of God."
ABNORMALITY AND PERMISSION 1949

ABNORMALITY AND PERMISSION       HUGO LJ. ODHNER       1949

     In a recent letter the question was raised as to why the Lord permits those to be born who are destined to be congenital idiots or are deformed, and thus are never able to lead a normal and intelligent life among their fellows.

     Seemingly the Writings do not give any direct answer to this question, although they shed light upon it. In the Divine Love and Wisdom, no. 259, it is noted that while every man is born into the faculty of rationality, yet this faculty can cause the rational to be elevated only with those "whose externals have not been injured by accident, either in the womb or after birth by some disease, or by some wound inflicted on the head, or from some insane love which bursts forth and breaks down restraints. With such the rational cannot be elevated; for their life, which is of the will and the understanding, has no terminations in which it can rest, so disposed as to produce ultimate acts according to order. For life acts according to ultimate determinations, yet not from them." (D. L. W. 259. See also D. P. 98.)

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     In a letter to Doctor Beyer, Swedenborg explained that "those who in the world had been idiots, on their arrival in the other world are likewise foolish and idiotic; but when their externals are removed and their internals opened, they are then endowed with an understanding in accordance with their genius and their previous life: for real madness and insanity reside in the external or natural, and not in the internal or spiritual man." (Document 243.)

     The governing truth, of course, is that man is born, not for earth, but for heaven. It is also evident that the Lord's providence, in all that it does, looks to what is infinite and eternal, and that this holds true with all those things which we regard as "permissions" rather than the will of God.

     Many of us have a natural aversion for anything that borders on the abnormal. When we see the picture of an embryo or unborn fetus in its early stages, we are perhaps repelled by what we might regard as a parody of the human form. Yet it is our own form as it was before we were born. It is human and natural-a marvelous organization of the Lords creative power. And the same is said of the "primitive of man," which "is not in the form of the body, but in another most perfect form known to the Lord alone." (A. C. 3633.)

     The Lord is in the continual effort to create new human beings. If conditions will not permit the full expression of the form of the human body, and the babe "dies" before it is born, there is no actual loss, for the Divine effort is still continued until a birth takes place. There is no real loss; for the Lord has created new states which could not have been formed in any other way-states of hove and consecration on the part of the mother and father, and thus new "spiritual offspring" or new states receptive of the Lord's influx; although these are not taking the form of a new individual.

     The case is somewhat the same, so far as other persons are concerned, in the case of an infant who lives only for a short time, or of one who dies in childhood or early life. The Lord has used him to create new states of reception for love and wisdom, even if the child never came to maturity in this world, and thus failed to become of use to society in the worldly sense.

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     When a congenital idiot is born, the same principle governs. The idiot-like a mild animal-is in a blissful and innocent state throughout his natural life. His infancy is simply prolonged so as to furnish his mind (and he has a mind) with an abnormal or unusual quantity of celestial remains. The reason for this may be that there is need-in the other world-to counterbalance the presence of so much evil by having some angels gifted with additional remains of infancy while they lived on earth.

     And there is also a use to others. Those who are around a child whose organic structures are incapable of expressing the potentialities of the soul are moved by a maternal type of love and concern; and the very sphere of the child strikes in others a responsive chord of pity, sympathy, or affections, which may be required for their own preparation for some eternal use.

     Perhaps this explanation as to why the Lord permits idiots and cripples to be born will not be too popular in this age when doctors and nurses, and even parents, would favor the practice of euthanasia or mercy-killing in the case of various kinds of idiocy or suffering. Invalids who are under great suffering may even themselves beg for relief by death. We are told, however, that the Lord does not hear those who pray to be let out of a state of temptation. (A. C. 8179.) Should we hear those who, in irrational states, beg to be put out of their temporary misery?

     Although I would wish a physician-in case of necessity-to relieve me from extreme pain by the use of drugs even td the point where this was a risk, I cannot feel that any mortal should take the responsibility of deciding when another man should meet his Maker. This is indeed done in the case of self-defense and in the case of criminals, lest society should perish. But society is in no danger of being destroyed from the survival of idiots or invalids. Extreme "eugenists" have even prescribed it as desirable to practice euthanasia on the very old, if these prove a bother or an incubus to society; but there is no better argument for this than for general selfishness.

     In all that has been said above there is no denial of the fact that human life is sometimes very complicated, and that a person's acts are judged finally by the Lord according to the ultimate intention.

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It can be imagined that many desperate relatives and many physicians have committed mercy-killings from a sense of duty and from a love for the sufferer, and that the Lord will hot impute the act as evil in such cases. But this does not mean that we should forget that life belongs to the Lord. Have there not been many cases in which patients have recovered, and lived on for many fruitful years, after their physicians and friends gave up all hope?

HUGO LJ. ODHNER.
ANNUAL COUNCIL MEETINGS 1949

ANNUAL COUNCIL MEETINGS       Various       1949

     ADDITIONS TO REPORTS.

Joint Council.-Minute 6, April issue, page 160.

REPORT OF THE TREASURER.

     In July 1948, a 1947 Treasury Report by the Assistant Treasurer Mr. Leonard E. Gyllenhaal, was printed and distributed throughout the Church. At this time the data for any such Report for 1948 is not yet available, but it is expected as soon as practical to print and distribute a 1948 Treasury Report. Meanwhile it is expected that the Report for 1948 will be rather similar to that for 1947 with no major exceptions, except perhaps those which are implied in the following:

PENSION PLAN.

     The General Church Pension Plan is dated April 8, 1947, and the resulting additions to the General Church Pension Fund (excluding those from the General Church itself for the last six months of 1948) now amount to $13,988.17.

     There are presently about 20 Societies and/or Groups in the General Church, as follows:

Canada: Kitchener and Toronto.
England: British Finance Committee, Colchester and London.
South Africa: Durban.
Sweden: Stockholm.
U. S. A.: Baltimore, Bryn Athyn. Chicago, Detroit, Erie, Glenview, Northern New Jersey, New York City, Northern Ohio, Southern Ohio, Philadelphia, Pittsburgh, and Washington, D. C.

     Of these 20 Societies and/or Groups, 14 presently are Participants in the Pension Plan, and it is from these 14 Participants, plus the General Church itself, that there has been added to the General Church Pension Plan the above mentioned $13,988.17.

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     The 6 Societies and/or Groups which have not yet become Participants in the Plan are:

Sooth Africa: Durban.
U. S. A.: Baltimore, Northern New Jersey, New York City, Philadelphia, and Washington, D. C.

MINISTERIAL SALARY PLAN.

     The General Church Ministerial Salary Plan, by Resolution of the Executive Committee, became effective January 1, 1948, in Canada and the U. S. A. A Committee, under the Chairmanship of Mr. Philip C. Pendleton, was appointed to make recommendations to the Executive Committee whereby to implement the Plan, and also to continue to study the situation in other Countries than Canada and the U. S. A., and to make recommendations accordingly to the Executive Committee.

     The Plan to be implemented in the U. S. A. provides for minimum salaries per annum to unmarried Ministers of $2,000 plus a yearly increment of $100 for a period of 15 years, and, to married Ministers, of $2,500, also plus a yearly increment of $100 for a period of 15 years. The Plan also provides for other Countries than the U. S. A. that these minima shall vary according to varying economic circumstances. The Committee presently is submitting questionnaires regarding 1948 to all active General Church Ministers, except those who are known to be receiving at least the minima called for by the Plan.

ORPHANAGE FUND.

     The purpose of the General Church Orphanage Fund is to extend aid to only two kinds of Orphanage cases. The first is that of an orphan whose family is affiliated with one of our Societies, but the Society itself is unable to provide the necessary and advisable aid to a sufficient extent. In such cases it is desirable that the General Church, in so far as it is able, provide the balance of the aid, and that all the aid be administered by the Society. The second is that of an orphan whose family is isolated, and not affiliated with any of our Societies. In such cases it is desirable that the General Church, in so far as it is able, both provide and administer all the aid which is necessary and advisable.

     For a considerable number of years the General Church Orphanage Fund has had no beneficiaries. But, during 1948, aid to a small extent was given from the General Church Orphanage Fund to a widow in England for her three minor children, this General Church aid supplementing that major portion of the aid given by the British Finance Committee, which Committee is administering the total of the aid involved.

CHURCH CONTRIBUTIONS COMMITTEES.

     During 1948 the Church Contribution Committee of Bryn Athyn was organized under the Chairmanship of Mr. Carl Hj. Asplundh. As yet the actual statistics which resulted are not available, but there is no doubt that the work of this Committee has substantially increased both the numbers of contributors and the amounts contributed to the General Church, to the Academy, and to Bryn Athyn Church.

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The local organizing of a Church Contributions Committee in every Society and/or Group in the General Church continues to be advocated for the purpose, in the first instance, of increasing the numbers of contributors, and in the second, of increasing the amounts contributed to the General Church, to the Academy, and to the Society or Group, these three organizations being those which perform the essential uses of the Church. No one of the three could usefully operate to the least extent without the cooperation of the other two.
Respectfully submitted,

HUBERT HYATT

Treasurer
February 5, 1949.


Annual Reports-Council of the Clergy, April issue, p. 169. AMENDED STATISTICAL REPORT.

     The statistics concerning the RITES AND SACRAMENTS of the Church administered during 1948, compiled from 26 reports received up to March 1, 1949, together with the final though still incomplete figures received for 1947, are as follows:
                         1948     1947

Baptisms                    139     150     (-11)     
Confessions of Faith          27     35     (-8)               
Betrothals                    18     21     (-3)
Marriages                    37     36     (+1)
Funeral Services               31     25     (+6)
Holy Supper:
     Administrations          177     192     (-15)
     Communicants          4208     4283     (+2)
Ordinations                    2     0     (+2)
Dedications (Homes)          6     10     (-4)

REPORTS OF THE MEMBERS OF THE CLERGY.

     Rev. Alfred Wynne Acton, Pastor of the Olivet Church, Toronto, Headmaster of the Olivet Day School, and Visiting Pastor of the Montreal Circle, reports that during the year he paid two week-end visits to the group at Montreal and one pastoral visit to three isolated families in the Muskoka and Parry Sound Districts.

     Mr. Lindthman Heldon, Authorized Leader of the Hurtsville, Australia, Society, mentions that all uses are being maintained and that he looks forward to the coming year with optimism.

W. CAIRNS HENDERSON

Secretary.
Church News 1949

Church News       Various       1949



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     DETROIT, MICHIGAN.

     Mrs. J. Edmund Blair and her daughter, Virginia, arrived from Pittsburgh on February 5th to spend a few days in our midst. They were entertained at the residence of Mrs. Blair's brother and his wife, the Norman Synnestvedts. On the evening of their arrival, the Synnestvedts gave a buffet supper in their honor, to which all our members were invited. Thirty-seven responded, and a very hearty welcome was accorded Virginia and her mother, who were paying their first visit to Detroit.

     Miss Blair is the fiancee of our minister, the Rev. Kenneth Stroh, and so her visit was of special interest to us all. Their approaching marriage, which we understand will take place next autumn, has the unqualified approval of our entire membership. Virginia won us all by her charming and vivacious manner, and we took her to our hearts. It will be our very great pleasure and happiness to welcome them to our Circle as man and wife.

     Another important event since our last report was the quarterly visit of the Rev. Norman H. Reuter on February 27th and 28th. He was entertained at the home of Mr. and Mrs. Reynold Doering, who gave a welcoming party for him on Saturday evening. Practically our entire membership turned out for this event, and the Doerings' pretty new home was filled to overflowing. We are rapidly reaching the point where our social affairs, like our Sunday services, may have to be held in rented quarters, as most modern homes are too small to accommodate our growing membership.

     At the service of worship on Sunday there was another large turnout, the congregation numbering 41 adults and seven children. The Sacrament of the Holy Supper was administered to 30 communicants. The service was followed by a substantial luncheon, and then Mr. Reuter conducted a doctrinal class. So it will be seen that our special quarterly Sunday was a rather full one, and was very much appreciated by us all.

     Attending this service was a most welcome visitor in the person of Lieut. Marvin J. Walker, U.S.N., who, before his Naval duties kept him on or near the Pacific coast, was a member of the Detroit group. On his way to a special assignment at Washington, D. C., Marvin stopped off at Detroit to visit his parents. Later he will join his ship, the USS. Seminole, whose home port will be San Diego, Calif: So the Lieutenant, his wife Louise and their three children, will move to that city from Spokane, Wash., where they have lived for several years. This family will be a welcome addition to the General Church group in San Diego, who receive the ministrations of the visiting pastor.

     On Sunday, March 27, the Rev. Cairns Henderson, pastor at Kitchener, exchanged pulpits with our minister, Rev. Kenneth Stroh-an arrangement that gave us the pleasure of hearing, most of us for the first time, one of the prominent members of our priesthood. while the Kitchener folk must have been delighted to hear one of their own sons for the first time since his ordination.

     Rev. Henderson conducted a most impressive and beautiful service.

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His sermon, on the subject of "Charity." was a masterful exposition of the spiritual sense contained in the words of Mark 14: 7: "For ye have the poor with you always, and whosoever ye will ye may do them good: but me ye have not always."

     Following a very fine dinner, served by a committee of the Women's Guild, Mr. Henderson conducted a doctrinal class, his subject being "Omnipotence and Order." Considerable discussion and a number of questions followed this most interesting presentation.

     Mrs. Henderson accompanied her husband on this visit, and they were entertained at the home of Mr. and Mrs. Wm. F. Cook. We were all delighted to have the Hendersons with us. It was a privilege and a pleasure to make their acquaintance, and we sincerely hope they will repeat their visit.

     Mrs. Jack Dickin of Preston, Ontario, a member of the Kitchener Society, attended several of our recent meetings. She and her little son, Bobby, were visiting at the home of her relatives, the Vance Elders. We were very happy to have them with us.

WILLIAM W WALKER.

     NORTHERN OHIO.

     Another whole year has passed since the Northern Ohio Group was heard from We leave carried on our regular schedule with some changes. Since our pastor, the Rev. Norman H. Reuter, was relieved of part of his duties in Detroit by the Rev. Kenneth Stroh's settling there, he has spent more time in the Barberton area where the activities remain the same, though there have been more visits to Cleveland and Youngstown. Our general impression is that Mr. Reuter's schedule has been fuller and more complicated than ever before.

     His interpretation of the North Ohio Group and its activities covers General Church members residing in Barberton and Akron, Cleveland and suburbs, Warren, Youngstown, Columbiana, and Alliance. Regular services are held in Barberton, Cleveland and Youngstown; Barberton being the center of the group.

     The statistics for 1948 show that in this area there are 43 General Church members, and in audition 9 non-members, 3 young people, and 26 children. Of the 26 children, 24 are in the Barberton area, and two in Cleveland. During 1948 in North Ohio, 34 services were held not including children's services and 43 doctrinal classes.

     This winter has seen greater activity in Cleveland. There was an addition to their numbers when Mr. and Mrs. Hugh Gyllenhaal (Virginia Childs) moved there from Pittsburgh in December In the past few months they have inaugurated monthly lay services to supplement Mr. Reuter's regular monthly service. This year there have been many Cleveland faces at Barberton services and other activities. (We are not insinuating that hearts and minds were left at home.)

     The Youngstown group has carried on valiantly, despite constantly plaguing sickness.

     In January we were again privileged to welcome Bishop Acton, who gave us another of his famous talks on Swedenborg. Each year he seems keener and more inspiring, if that be possible.

     Our Swedenborg's Birthday celebration took the form of a banquet for the children, and was one of our most enjoyable occasions. Mr. Reuter was toastmaster, and eighteen of the twenty-six children present gave speeches The older children wrote their own, and did a splendid job. The three and four year olds who sat through the speeches and toasts on their good behavior should also be congratulated. The adults were present to enjoy the speeches and a buffet lunch served in the sitting room.

     The Barberton group is bemoaning the expected loss of the Russell Stevens family Mr. Stevens has been working in Pittsburgh since December, and expects to move his family as soon as he can find a residence.

ANNETTE BROWN.



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. SWEDENBORG SCIENTIFIC ASSOCIATION.

BRYN ATHYN, PA., WEDNESDAY, MAY 18, 1949.
8.00 p.m.-Annual Meeting, Reports, Election of Officers. Address by the Rev W. Cairns Henderson.

     SONS OF THE ACADEMY.

Annual Meetings.

Pittsburgh, PA, June 24-26, 1949

Friday, June 24
7:00 p.m.-Buffet Supper
8:15 p.m.-Open Meeting. Address by Academy Representative.

Sunday, June 23.

9:30 a.m.-Business Meeting.
1:00 p.m.-Luncheon, followed by Men's Social.
7:00 p.m.-Banquet.

Sunday, Juice 26.

11:00 a.m.-Divine Worship.

For accommodations, write to S. A. Williamson, 299 Le Roi Road, Pittsburgh 8, Pa.

     THE ACADEMY OF THE NEW CHURCH.

     The Annual Joint Meeting of the Corporation and Faculty of the Academy of the New Church will be held in De Charms Hall, Bryn Athyn, Pa., on Saturday, June 4, 1949, at 8.00 p.m.

     After an opportunity has been given for discussion of the work of the Schools, the Rev Karl R. Alden will deliver an Address.

     The public is cordially invited to attend.

ELDRIC S. KLIEN,
Secretary.

     ASSEMBLIES IN EUROPE.

     The Thirty-sixth British Assembly of the General Church of the New Jerusalem will meet in London July 30-August 1, 1949 The Right Rev. Willard D. Pendleton will preside as representative of the Bishop.

     He will later preside at the First Scandinavian Assembly of the General Church, which will be held at Stockholm, August 12-14, 1949.

     All members and friends of the General Church are cordially invited to attend these Assemblies.

     Further details will be given its later issues.
SECOND COMING OF THE LORD 1949

SECOND COMING OF THE LORD       Rev. W. CAIRNS HENDERSON       1949



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. Announcements





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. NEW CHURCH LIFE
VOL. LXIX
JUNE, 1949
No. 6
"And they shall see the Son of Man coming in the clouds of heaven with Power and great glory." (Matthew 24: 30.)

     While the Lord was still on earth He promised that He would come again. And indeed His ascension out of the world implied, as it demanded, that He should return, to dwell with men for evermore. Our text is an open prophecy that He would do so; and the expectation of His Second Advent forms as integral a part of the Christian hope as does belief in His resurrection of the Christian faith. For centuries, therefore, men have looked for a redemption the promise, seeking to discover in the signs of the times the "sign of the Son of Man." But the true meaning of the promise, the real nature of the Second Coming, was not understood.

     In the Acts of the Apostles, it is recorded that when the Lord had spoken His final words on the Mount of Ascension, "He was taken up, and a cloud received Him out of their sight. And while they looked steadfastly toward heaven as He went up, behold, two men stood by them in white apparel, which also said: Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus which is taken up from you into heaven shall so come in like manner as ye have seen Him go up into heaven." (Acts 1: 9-11.) In the Book of Revelation, the Seer of Patmos relates that, at the close of his apocalyptic visions, he saw "a new heaven and a new earth; for the first heaven and the first earth were passed away." (Revelation 21: 1.) And a literal interpretation of these passages, and of our text, gave rise to a natural conception of the Second Advent.

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     It is believed by orthodox Christianity that, after terrifying celestial phenomena, the Lord will descend through the air, surrounded by a cloud, and again appear in the flesh; that the dead, summoned by angelic trumpet blasts, will then rise from the grave in their earthly bodies to be judged; and that thereafter the visible heaven and the habitable world will he destroyed, a new sky will be created, and a new earth formed on which the Lord will reign with His elect. Others, reacting against this materialistic conception, have discarded faith in a personal reappearance. They believe that the Lord has already shown men how to build the kingdom of heaven on earth, and that as they do so He will return to dwell in it as a new spirit of love, good will, and justice.

II.

     The Writings dismiss the traditional view by teaching that the Second Advent was not a personal coming of the Lord, and instead of the nebulous idea that is replacing it they offer a rational concept. As the Human of the Lord after glorification was no longer material, but Divine Substantial, and therefore invisible to the bodily sight of men, He could not come in Person; and His Second Advent was a coming in the Word, a revelation of Himself in the Word by the opening of the internal sense. It was the giving of a new doctrine concerning Himself through heaven, a doctrine which causes Him to appear in the Word for the first time as the one and only God of heaven and earth. This is the return that was promised in our text; for by the "Son of Man" is meant in Scripture the Lord as to the Word, the "clouds of heaven" in which He was to come are the new revelation in its ultimate form, and the "power and great glory" are the ascending series of spiritual ideas manifested openly within that form,-within the ultimate form of the Writings. And it is also the return "in like manner" that was promised on the Mount of Ascension. For the Lord appeared to ascend into heaven through a gradual closing of the apostles' spiritual eyes; and He came again through an opening of the spiritual sight of men, first of Swedenborg's spiritual sight, and then of all men who will to see interior truth in the Writings.

     During His earthly life, the disciples saw the Lord as perfect Man, and accepted Him as the Messiah and the Savior of mankind.

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But they did not really know who He was, did not know Him as very God. Even when their spiritual eyes were opened to behold the Divine body of His resurrection, the full truth was not revealed to them, for they saw Him still as they had in the world, bearing in His hands the print of the nails and carrying the wound in His side. And this external view of the Lord persisted after them. The Christian Church also recognized in Him the Messiah and the Savior of the world, but it neither knew who He was nor how He had become the Savior. Indeed, as the Church declined into evil, it receded further from the truth. So it was that the actual identity of the Lord Jesus Christ was not known until the Writings were given. Only then was it revealed that He, the Messiah, is the Supreme and only God, and is fully Divine even as to His Human; and this revelation, causing Him to appear in the Word as the one true God, was His Second Coming.

     There is need for us to realize that in so making His Second Advent the Lord came, essentially, in the same way as before,-from within, and into the human world of living thoughts and affections,-and that the Advent itself was fundamentally similar. It is true that at His First Coming He assumed a human nature and a material body through conception and birth of a virgin, and thus stood forth in the ultimate realm of nature as a Man among men. But the appearing of the Man was not the essential of that Advent. What actually constituted the Advent was that, after His coming, He opened the interior meaning of the Hebrew Word, showed that it treated of Him and His kingdom, and revealed that all its prophecies were fulfilled in Him; so that men could see in Him the Messiah, and thus understand the Scriptures in a way not possible before.

     Thus, essentially, the Lord's First Coming was the new revelation of Divine Truth that came into the inner world of human minds in His teaching, a revelation which centered in the proclamation of Himself as the Messiah and the Son of God. It was not the appearing of the Man who walked among men that constituted the Advent of the Lord; for to many He was, and still is, only a man; and if He had never taught, or done miracles, but had lived and died quietly in Nazareth, it could scarcely have been said that the Lord had come.

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     The real Advent was the giving of the truth, the doctrine, which enabled those who would to see the Divine in that Man, and to love and worship in Him the Savior of the world. And when this is understood, the New Church doctrine of the Second Coming presents no difficulties, at least none that may not be overcome by an affirmative mind.

     That coming, too, was accomplished by means of a revelation of Divine Truth; and the giving of this revelation did not call for a coming of the Lord in Person, which in any case was an impossibility, but for a coming in the spirit,-the Spirit of truth. It did not involve another coming in the flesh, but as the Word glorified, which is what is meant also by the coming of the Lord "in the clouds of heaven with power and great glory." Yet it is a noteworthy fact that the Second Advent was inaugurated by a personal appearance of the Lord Jesus Christ as "God-Messiah" before the spiritual eyes of Swedenborg; and it is interesting, also, that this, like the first appearing of the Lord in Bethlehem, was made at an inn. This naming of the Supreme Divine, the Messiah, and the risen and ascended Lord as one and the same was symbolic of the entire revelation that was to follow, and of that in it which made it, in very truth, the final coming of the Lord.

     Because of its very nature, however, the Second Advent could be made only through a human instrument,-by means of a man. Yet this is the mode by which all revelation has been given. When the Lord spoke the Word of the Old Testament, He did so by means of Moses and the prophets. When He Himself taught in the world, He did so through the man He had put on by conception and birth. And later, when He spoke the four Gospels and the Apocalypse, He used the Evangelists as instruments. In every instance, therefore, the Word has been given through a man, but the man was so inspired that the words spoken were the very words of God. The man was specially prepared for his use; his mind was furnished with the thought-forms which, as reorganized by the Lord, were to be the ultimate coverings of Divine Truth; and when the time came for the Lord to make His Second Coming, He had raised up and prepared a man through whom He might speak the Word.

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     Having appeared in Person before His servant, Emanuel Swedenborg, and commissioned him as a revelator, the Lord filled him with His Spirit to teach the doctrines of the New Church by means of the Word from Him. And from the first day of his call, the testimony is, Swedenborg did not receive anything relating to the doctrines of the Church from any angel or spirit, but from the Lord alone. In states of spiritual enlightenment he received from the mouth of the Lord the Heavenly Doctrine of the New Jerusalem, in which is revealed and expounded the spiritual sense of the Old and New Testament Word. No angel wished, and no spirit would have dared, to add to what was thus spoken by the Lord; and in writing down what was received from Him, Swedenborg was so filled with the Spirit of the Lord that he enjoyed a perfect Divine inspiration, surpassing all the other revelations that have been since the creation of the world.

     And, again, this was, fundamentally, the way of all revelation, namely, by means of a human instrument. When the Lord came into the world Himself, because there was no longer any man on the earth through whom the Word could be spoken, He clothed His Divinity in a body of flesh and blood taken from the substances of the virgin mother. And in, and through, that body He revealed Himself. When He came again, but this time to the inner realm of the conscious mind, He clothed His Divine Human in a body of rational ideas and thought forms,-of genuine truths of science and philosophy,-in the mind of a man. But this, too, was a virgin conception and birth, in that the Spirit of the Lord, not the intellectual proprium of Swedenborg, was the constructing soul which organized these materials into a body of doctrine. And the result is, that the theological works written by the Lord through Swedenborg are the Second Coming of the Lord. They are Divine throughout and the very Word of the Lord accommodated to the rational understanding of man; and the Lord as He appears in them, as sole God of heaven and Lord of the universe, is the Lord in His Second Advent.

     Although this Advent was a coming in spirit, therefore, it was made in time; and there is nothing incredible in the fact that the Writings were given over a period of twenty-four years, or that the Lord began to give the Heavenly Doctrine centuries after the New Testament Word was finished.

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The Bible is actually a library of separate books given by the Lord through different inspired writers widely separated in time. Those which comprise the Old Testament Word were written over a period of approximately a thousand years; and a span of over four centuries separates the last of the prophets, Malachi, from the first of the Evangelists,-a period during which no revelation was given until the birth of the Lord.

     For everything involved in the claim that the Writings are the inspired Word of God there is a parallel, accepted fact, in the history of previous revelation, even for the basic claim, made by Swedenborg. For how can the prophets and the evangelists be regarded as inspired unless it be conceded that they wrote from "things seen and heard"? And while the Second Advent was accomplished in fulness by the giving of the Writings as a whole, it may be said to have been effected essentially through the giving of the Arcana Coelestia. The publication of this work, written between 1747 and 1753, was completed in 1756, in the closing days of which the final preparations were made for the Last Judgment to be effected early in 1757. And it is noteworthy that in this work,-the first published by Swedenborg under His commission,-the new doctrine of the Lord is contained in its entirety; not in doctrinal series, but as contained in the supreme sense of the Scripture, drawn from the letter in which it had been falsified. The entire doctrine of the glorification, and thus of the Lord's union with the Divine, is there unfolded. The full and final truth concerning Him is made known. When this revelation out of the letter of the Word had been completed, the way was open for the Last Judgment, and for the post-judgment formation and establishment of the New Heaven and Church in which the Lord is worshipped as He now appears.

III.

     So it is that in the Writings the Lord has made His Second Coming. Yet it should be noted that, as was the case at His First Advent, the Divine is not so manifest in them as to compel belief! When the Lord was on earth, His Divinity was so veiled that differences of opinion about Him could exist. Some said that He was a good man, others, that He had a devil; and the centurion at the cross said that He was a son of the gods.

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And in just the same way, some are given to see in the Writings the Divine Truth which is the form, and of the substance of the Divine Good. Others have regarded their teachings as the hallucinations of an unbalanced mind or the deliberate fabrications of a deceiver. And there are yet others who find in them much that is good and useful, but deny them Divine authority and place them on the same level as other good, but human writings, no matter how exalted they may be.

     Only with the eyes of love and faith can men "see the Son of Man coming in the clouds of heaven with power and great glory." Only with those eyes can they see the Writings as the Word of the Lord; see the laws they unfold as a form of Infinite Wisdom, and perceive behind and within the provisions of those laws the Divine love and mercy for mankind. And to see that is to see the Lord in His Second Advent; for the books themselves are not the Lord, but the truths within them, when they are seen as a holy body of Divine Truth, a body which is the form of a Divine-Human Love, the most truly Human form there is. This is the final truth about the Lord, the truth in, and as, which He can reign in the hearts and minds of men as never before. And it was to announce the completion of its giving, and the inauguration of His everlasting reign therein, that the Lord sent the apostles forth throughout the spiritual world on the first New Church Day. Amen.

LESSONS:     Daniel 7: 1-14; Matthew 24: 1-31; True Christian Religion, nos. 779, 780.
PRAYERS:     Nos. 94, 128 (New Liturgy).
MUSIC:     Pages 398, 396, 435, 476, 479 (New Liturgy).

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APOCALYPSE 1949

APOCALYPSE        GEORGE DE CHARMS       1949

     A Series of Talks to Children.

THE SOUNDING OF THE SIXTH ANGEL.

     We learned last time about the first woe,-the plague of darkness, and of evil spirits that looked like locusts, which came up out of the hell which the angel opened at the command of the Lord. This woe is past. Yet the judgment is not completed. There were many in the world of spirits who would neither repent nor admit that they had broken the Commandments of the Lord. And no one is cast into hell until he himself admits his wrong. So now there had to follow another plague, another woe; and to bring this woe upon the world of spirits, the sixth angel sounded his trumpet.

     And after the sound of his trumpet was heard there came a voice from the four horns of the golden altar which is before God. You remember this altar? It was spoken of before when the seventh seal of the book had been opened. An angel came and stood at this altar and burned incense, "and the smoke of the incense, with the prayers of the angels, ascended up before God out of the angel's hand." Well, from this altar there was now heard a voice, saying to the sixth angel which had the trumpet, "Loose the four angels which are bound in the great river Euphrates."

     The river Euphrates was a large river running through the land of Syria. It is often mentioned in the Word. On its banks the city of Babylon was built, which was in the land of Shinar. It is not this river which is meant here, however. The things that John saw were not in this world at all, but were in the world of spirits. And in that world there are rivers, and some of them have the same names as rivers have in this world. In the other world there is a river which is called the Jordan. And there is another river there which is called the Nile.

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And so also there is a river which is called the Euphrates.

     In this river the Lord had held bound four evil spirits who were very powerful, for they commanded great legions of other evil spirits. They are called here "four angels," but it does not mean the angels of God, but the angels of hell. An angel is one who is sent to do the will or the bidding of another. Angels of God are those who are sent to do the will of the Lord. All those in heaven who come to men to lead them in the way of the Lord are sent by the Lord, and therefore are called "angels." But the evil spirits that tempt men are sent by the hells; these are called evil angels, and we read of them in one place in the Word where it speaks of "the devil and his angels." (Matthew 25: 41.) So the four angels bound in the great river Euphrates were evil angels, who did the will of the hells, and not the will of the Lord. This is plain from what is said of them, that they had been prepared "to slay the third part of men." The Lord of course does not slay anyone, and neither do the angels of heaven. But the evil angels are always trying to slay and to destroy.

     Now when these four angels were loosed, they called together the great army of their followers, to the number of two hundred thousand,-an enormous army, mounted on horses and armed for battle. The horses on which they rode were such as could only exist in the spiritual world. They had heads like lions, and when they breathed, fire and smoke and brimstone came forth from their mouths. And with these three,-the fire and the smoke and the brimstone,-they attacked the evil spirits in the world of spirits, killing many of them.

     By being killed, you remember, is meant to be cast into hell. And so by this plague many more of the evil ones were cast into hell. But there were others who were not. There were those who had to be punished in another way, because the horses could not kill them, nor would they repent of their evils.

     Now you know that these things which John saw in the other world have a meaning also in this world. Or at least they have a meaning for us, because we, some day, are to come into the other world also, and because the angels and spirits of that world are with us all the time, although we cannot see them. Let us see something of what is the meaning of this plague which the Lord sent upon the spiritual world after the sixth angel had sounded his trumpet.

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     All of you children, if you were allowed to do just what you want to do, would become evil spirits in the other life. The evil spirits who are with you would cause you to do wicked things, and to break the Commandments of the Lord, until you could not possibly come into heaven. But the Lord has given you fathers and mothers; He has given you homes and schools, where you may learn what is right, what it is good to do, what the Lord and the angels of heaven would have you do. When you do something that is not right, your parents or teachers punish you, in order that you may cease to do it, because you are afraid of the punishment. In this way, because you are afraid, the evil spirits in you are held bound. They cannot lead you to do what is evil as they would like. And as long as they are bound, the Lord and the angels can be present with you to lead you gently to love and desire what is right and just and noble, and to despise what is wicked.

     But the time will come when you will leave your home. The time will come when you will leave the school. The time will come when many of the rules you have been forced to obey as children will be taken away, and you will be allowed to do very much as you please. This is not really so, because there will still be the law of the land to hinder you, and the fear of being arrested and sent to jail. But you will be comparatively free. Then will the evil spirits be let loose inside of you. They will tempt you to do many things that are wrong, and if you do not resist them they will come as a great army on horseback to kill and destroy all the good and the truth that you have learned.

     Now this time must come. You cannot always be in school. You cannot always look to your parents for protection and support. And it is because this time must come that it is so important for you to know and understand the things that have been written in the Word, for you to know what it is that the Lord commands you to do, and for you to love the Lord so much that you will obey Him, even as in childhood you have obeyed your parents and teachers. If this is the case, then the evil spirits cannot be set free to hurt you. Or if they are set free, and a great army of them comes against you, the Lord will send an army of heavenly angels to fight against them, to drive them back, and to hold them in bondage once more. It was because the evil spirits, of which we have read today, did not love the Lord, and did not believe in Him, that they had no one to protect them when they were attacked by the horses.

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     But if you love the Lord, if you love His church, if you pray to Him every day as your Heavenly Father whose will you are ready always to obey, then He can guard and protect you against the assault of all the evil spirits, and can bring you into heaven.

LESSON:     Revelation 9: 13-21.

XX.

THE ANGEL WITH THE BOOK.

     We have learned of the terrible things which happened when the fifth and sixth angels sounded their trumpets, how evil spirits like locusts came up out of the pit to torment the inhabitants of the spiritual world, and how the evil spirits called "angels" bound in the great river Euphrates were loosed, and were allowed to lead a great army of evil horsemen to kill and to destroy-that is, to cast into hell-those who refused to believe in the Lord or to worship Him. We come now to a beautiful picture.

     John saw another angel come down from heaven. He was strong and mighty, clothed in white as in a summer cloud, and upon his head was a beautiful rainbow, like a crown. His face was so bright that none could look upon it. It shone like the sun in noonday splendor. And his feet also were bright like fire. And in his hand he held a little book. It was the same as the book that had been sealed with seven seals, but now it was open. And he set his right foot upon the sea, and his left food upon the earth or the land. And he cried with a loud voice, and the sound of his voice echoed like thunder, far and wide. Seven times the thunder was heard.

     Now John understood what the angel said. He was telling something that was written in the little book which he held in his hand. And John was about to write down all that the angel said, even as he had written down the other things which he had heard and seen. But as John started to write, he heard a voice from heaven saying: "Seal up those things which the seven thunders uttered, and write them not." So John did not write down the things which the angel spoke; and for many, many years no one knew what those things were. Indeed, no one knows today except those who are of the New Church.

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But to us the Lord has revealed them in the Writings. (A. R. 472.)

     The angel told John all about the Lord,-how He gave the Word through His prophets, and how He came on earth and lived the things which the prophets foretold concerning Him, until He became the Word made flesh; how in this way He overcame all the hells, and took to Himself all power in heaven and on earth; and how, if He had not done this, no one in all the world could have been saved.

     These are the things that the angel told to John in a loud and powerful voice that sounded like thunder, and these are the things which John was not permitted to write down in the Book of Revelation. How wonderful these things are, and how precious they are, you will come to see as you grow older. At the time when John lived, men were not yet ready to understand these things, any more than you as little children are ready to understand them now. And so John heard a voice from heaven, saying, "Seal up those things which the seven thunders uttered, and write them not."

     And after the thunders had ceased to sound, John saw the angel lift up his hand to heaven and swear by the Lord God, who liveth for ever and ever, who created heaven and the things that therein are, and the earth and the things which are therein, that there should be time no longer; but that in the days of the voice of the seventh angel, when he should begin to sound, the mystery of God should be finished, as He hath declared to His servants the prophets.

     To lift up the hand was a sign that one was speaking, not from himself, but from heaven, and thus from the Lord. It was a sign that what he was about to say was true, and that he called upon God to witness its truth. And as everything true is from the Lord, it was a sign that it was from Him. So this custom has descended from very ancient times, that whenever a man wishes to take a solemn oath, and to call the Lord to witness that what he says is true, he lifts up his hand to heaven. Sometimes, instead of doing this, he places his hand upon the Word, and this has the same meaning as lifting the hand to heaven, because by placing the hand upon the Word he calls upon the Lord, who is present in the Word, to witness that what he says is true. So the angel that John saw standing with one foot upon the sea and the other upon the earth lifted up his hand to heaven, in order to call the God of heaven and earth to witness that what he was about to say was true.

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     Now when we call upon the Lord to witness the truth of what we say, we are said to swear or to take an oath. This is not that kind of swearing that is meant by the commandment "not to take the Lord's name in vain." When we take the Lord's name in vain we use that name in a light or trivial way; we use it in such a way as to make fun of the things of heaven or the Word; or. we use it thoughtlessly, without remembering how holy it is. This use of the Lord's name is what is commonly called "swearing." It is very wrong, and it is a sign that we do not love the Lord. For if we loved Him, we would not make fun of His Word. Nor would we break His commandment. For He has expressly told us not to take His name in vain:

     "Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him innocent that taketh his name in vain." This means that whoever ridicules or makes fun of the Lord, or of the Word, or of the things of the Church, will be held guilty in the other world. He will not be allowed to enter heaven, and can never enjoy the blessedness of heaven. So to break this commandment is a very serious matter indeed. We must always think of the Lord's name as holy. We must treat everything that is connected with the Church as holy, being careful not to make fun of these things. Thus we must never swear in the ordinary sense of the term.

     But to take a solemn oath, and to use the Lord's name seriously, when we wish in all earnestness to call Him to witness that what we are about to say is true,-this is not wrong. It is often spoken of in the Word. The Lord Himself swore. For it is said in Jeremiah: "Behold, I have sworn by my great name." And in Isaiah: "Jehovah hath sworn by His right hand, and by the arm of His strength." And it is done among men at the present day, as when a man takes upon himself a great office, and promises in the name of the Lord that he will fulfill that office faithfully and well. This is what is done at the inauguration of a king or a president of a country, and of a judge of a court.

     And it was in this way that the angel swore by the Lord God that there would be time no longer, but that when the seventh angel had sounded, then the judgment would be completed, even as the prophets had foretold.

LESSON:     Revelation 10: 1-7.

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XXI.

JOHN EATS THE LITTLE BOOK.

     We told you last time about the beautiful angel, clothed in white like a lovely summer cloud, and having a rainbow as a crown upon his head; how he came down from heaven into the world of spirits, and placed his right foot on the sea, and his left foot on the earth, and how he spoke wonderful things about the Lord which John was not allowed to write down. You remember that the angel's voice sounded like thunder, and that when he had finished speaking the wonderful things, he lifted up his hand to heaven, and swore "by Him that liveth for ever and ever, who created heaven and all the things that therein are, and the earth and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. But in the days of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as He hath declared to His servants the prophets."

     This angel had in his hand a little book-the same book which before was sealed with seven seals. (A. R. 469.) But the seals were now broken, and the little book was open in the angel's hand. This was the Lord's Book. It was the Lord's Word. It had in it all the Lord's Commandments, and the laws of His kingdom, which men must keep if they are to come into heaven. It is according to these laws that men must be judged. And you remember how sorrowful the angels were when no one was found worthy to open this book, neither to loose the seals thereof, and how they all rejoiced, and sang a new song, when the Lord prevailed to open the book and to loose its seals. This was because if this book were not opened, no one could be judged, and thus no one could come into heaven. But when it was opened, then all who loved the Lord and kept His Commandments could go into heaven, and those who did not love Him could be judged and cast into hell.

     It was just as it is in this world. If we had no laws, or had no one who knew what the law was, then no one who disobeyed the law and did what is evil could be punished or put in prison, and those who wanted to do good would be continually persecuted, frightened and hurt and even killed by the evil. So our country could not exist. But the country does exist because we have laws, and because we have judges and officers who know what the laws are.

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And when a man does something evil, he is arrested, tried in a court of justice, and sentenced by the judge to be punished according to his crime. And because of these laws, and because they are enforced, evil men are afraid to hurt the good, and good men are free to go on doing good things and thus preparing themselves for heaven.

     So you see what a great thing it is to have laws, and to have those laws known and understood, even in this world. How much more important it is, then, to have laws that are known and understood in the other world,-laws of the Lord's kingdom, so that evil men who do not love the Lord, and who desire to hurt, to kill, and to destroy, may be punished, and so that good men, who wish to worship the Lord and keep His Commandments, may be protected, and preserved from harm. Well, this is what is meant by the breaking of the seals of the little book, and that is why the angels were so glad when the Lord prevailed to open those seals.

     And now we learn something more about this little book which is open and held in the hand of the angel standing upon the sea and upon the earth,-that John heard the voice from heaven speak unto him again, saying, "Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth." And John went unto the angel, and said unto him, "Give me the little book." And the angel said unto John, "Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey." So John took the little book out of the angel's hand, and ate it up; and it was in his mouth sweet as honey; but as soon as he had eaten it, his belly was bitter. And the angel said to him, "Thou must prophesy again before many peoples and nations and tongues and kings."

     It may seem very strange at first that John should have done this. If he had been in this world, he could not have done it. But he was not in this world, and he could do this, even as he had seen many other wonderful things done that could never happen on earth. But what does it mean, that John ate the little book, and it made his belly bitter? And why are we told about it in the Word?

     You know that, if we are to grow, we must eat, not only natural food, which makes our bodies big and strong and healthy, but also the food that makes our minds grow big and strong. It is this kind of food that makes us strong in the other world when we have left the body behind. It is this kind of food that prepares us to live happily in heaven.

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This is the kind of food the Lord meant when He said to the devil who was tempting Him in the wilderness, and who, because the Lord was hungry, asked Him to turn the stones into bread: "Man doth not live by bread alone, but by every word that proceedeth out of the mouth of God." And it is this bread which the Lord meant when the disciples asked Him to eat, and He said unto them, "I have meat to eat that ye know not of. My meat is to do the will of Him that sent me, and to perfect His work."

     You do not yet understand just what this food is. But you can get some idea of it from the fact that you do not merely stay at home and eat, so that you may grow up to become useful men and women, but you also go to school every day, and learn new things, which cause your minds to grow, as well as your bodies. Well, of all the things that you learn, the most important is the Lord's Word, because it is as you learn the things of the Lord's Word that you are prepared to enter into heaven after death, and to live there among the angels forever.

     All of you like to learn the things of the Word. The stories of Abraham, and Isaac, and Jacob, of Joshua and the Judges, of Daniel, and of the Lord's life while He was in the world-all these things are wonderful and beautiful, and you cannot help feeling delight in them. But later on, if you do not really love the Lord, if you do not really want to obey His Word, then, when you are tempted by the evil spirits to do what is wrong, the things of the Word seem very far from delightful to you. They will keep coming up into your mind. You cannot help thinking of them. And they will trouble your conscience, and make you feel very unhappy. This would not be the case if you did love the Lord, and love Him so much that you would always do what is right. For then the things of the Word would be very delightful to you, and they would not disturb your conscience.

     Well, this is why the angel told John to take the little book and eat it up. John himself was a good man. He loved the Lord very dearly. If that were not true, he could not have been prepared to see all the things in the other world which he has written about in the Book of Revelation. So that to him the book would not have become bitter. The Lord's teachings and commandments were sweeter to him than honey and the dropping of honeycombs.

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But the angel wanted to show him that there were many then living in the world who did not love the Lord, many who wished to do what was evil, and to whom the Lord's Word was very bitter indeed. And so he caused John to feel the bitterness that they felt, in order that he might know what their state was.

     That this is true, is plain from the last words of the chapter, wherein the angel tells John that, because there are so many wicked people still in the world, and although a great many in the spiritual world have been judged, yet there remain thousands on the earth who do not love the Lord. Therefore the angel said to John: "Thou must prophesy again before many peoples and nations and tongues and kings." He must teach them of the Lord, and help them to know Him and to love Him.

LESSON:     Revelation 10.

XXII.

THE SOUNDING OF THE SEVENTH ANGEL.

     You remember the prophecy uttered by the angel who was clothed with a cloud and had a rainbow about his head, who stood with one foot upon the sea and with one foot upon the earth. He sware "by Him that liveth for ever and ever, who created the heaven and things that are therein, and the earth and the things that therein are, and the sea and the things which are therein, that there should be time no longer, but that in the days of the seventh angel, when he should begin to sound, the mystery of God should be finished, as He hath declared to His servants the prophets."

     This means that when the seventh angel should sound upon his trumpet, the judgment in the spiritual world would be finished, and all the woes that were to come upon the evil spirits there would be past. So now, when the seventh angel sounded, John knew, and all the angels of heaven knew, that the judgment was at an end; and they all rejoiced exceedingly. And so it came to pass that there were heard great voices in heaven. And these voices cried for joy: "The kingdoms of this world are become the kingdoms of our Lord, and of His Christ; and He shall reign for ever and ever."

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     The cities where the evil spirits had ruled were overthrown; the mountain where the magicians had held sway had been cast burning into the sea. Wherever those dwelt who hated the Lord there had come destruction, with fire, with hail, and with armies of evil spirits loosed from the hells. And now all the kingdoms in the world of spirits had become the kingdoms of the Lord, and they could never again be taken from Him. He would reign there always and forever, helping everyone who loved Him to come into heaven, and protecting them from any harm that evil spirits might desire to do to them. No wonder all the angels were glad. No wonder the four and twenty wise angels who sat before the throne fell upon their faces and worshipped God, saying: "We give Thee thanks, O Lord God Almighty, who art, and who wast, and who art to come, because Thou hast taken to Thee Thy great power and hast reigned."

     And we, too, if we love the Lord, if we desire to become angels, can be very glad, and can bow down and worship the Lord, and give thanks unto Him. For if this had not been done in the spiritual world, then the natural world in which we live must also have been destroyed. For evil spirits would have rushed in from hell. They would have kept men from loving the Lord; they would have snatched away from men His Word; they would have inspired men everywhere to hate one another, to rob and to kill, and to break all the Commandments of God. We would have been in continual fear and terror for our lives, and we would have suffered from want and hunger and utter poverty until we passed into the spiritual world. And when we came there, no matter how much we might have desired to love the Lord, and have longed to come into heaven, these same evil spirits would not have allowed us to go there, but would have dragged us down into hell, where we would have suffered to all eternity.

     This would actually have happened here in this world if the Lord had not performed the judgment in the spiritual world-the judgment about which we have been learning from what John saw and described. But the Lord loves us. He created us that we might be happy, and might enjoy all the wonders and beauties of heaven. And He would not allow the evil spirits to take away His power to save us and bring us into His kingdom. So He came and performed a judgment. He punished the evil spirits, and shut them up in hell where they cannot harm us. And He raised up to Himself in heaven everyone who loved Him and tried to keep His Commandments.

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And because He did this, we were set free from the power of evil spirits, so that we might live in peace on earth, and might learn by our life here to become angels after death. Surely we too can say with the angels: "We give Thee thanks. O Lord God Almighty, because Thou hast taken to Thee Thy great power, and hast reigned."

     Now, after the angels had given thanks, John saw the temple of God in heaven. It was a wonderful temple, far more beautiful than the one built by Solomon in the city of Jerusalem. It was a temple that had not been built by any man, but by the Lord Himself. It had been prepared by Him, through thousands and thousands of years, even from the beginning of the world. Its foundations had been laid in the Golden Age. It had been planned as the holy place wherein angels should worship the Lord for ever and ever, and wherein He might come down to talk with them, and to tell them ever more wonderful things about Himself.

     And now John saw this marvelous temple, finished and ready. It had before been closed, lest the evil spirits might enter into it, to desecrate it. But now that these evil spirits had been destroyed, this temple could be opened, that the angels might enter into it with great rejoicing to worship the Lord. And the temple was opened before the eyes of John, as he looked from his place in the great hall of judgment. And he saw within it the Ark of the Testament, in which was contained the Ten Commandments of the Lord.

     This is the temple in which the angels now worship. This is the temple in which you also shall worship, if you come after death into heaven. It has been opened ever since the judgment was performed in the spiritual world, and it will always be opened in the future, because the Lord has overcome the hells, and they will never again have power to desecrate the house which He has built for Himself in the heavens.

LESSON:     Revelation 11: 15-19.

(To be Continued.)

     Editorial Note: A group of Five Talks to Children on the subject of "The New Jerusalem" appeared in our issue for May, 1948. The present series began in July, 1948, and during the past year installments have been published in nine issues, including the present one.

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PRINCIPLE AND PERSONALITY 1949

PRINCIPLE AND PERSONALITY       Rev. F. W. ELPHICK       1949

(At the Fifth South African Assembly, September 16, 1948.)

     Fortunately the great use and ideal of Assembly still abides. For the General Church it was instituted over fifty years ago to provide for the gathering together of those who possess a common love for and faith in the New Church. It is an occasion for the revival of the affections and a quickening of the understanding, in order that the life and the faith of the specific New Church may progress in the warmth and light of revelation from heaven.

     An Assembly is a spiritual feast, a church festival, and at the same time a "diversion of charity." (T. C. R. 434.) It is an assembling of many minds-minds receiving the influx of good and of truth variously, bringing variety, and yet in this variety a unity,-unity in the whole-hearted acceptance of the two great universal doctrines of the New Church,-"the acknowledgment of the Lord, and a life according to the precepts of the Decalogue." (A. R. 491.)

     South Africa has enjoyed four such gatherings, namely, in the years 1929, 1931, 1934 and 1938. But since the last of these Assemblies, in 1938, the world and the New Church have experienced changes. A far-reaching history has been made, and is still in the making. From such history lessons may be learned.

     On this occasion, therefore, I propose to consider briefly the relationship existing between Principle and Personality. In so doing it is hoped that the subject will be of doctrinal and practical interest. For in the New Church it is urgent to follow the Heavenly Doctrines and apply them to the uses and necessities of human experience. So much by way of introduction.

     Distinction and Connection.-First, let us note the distinction between principle and person, and at the same time the connection between them.

     It is clear from experience in this world-religious, political and social-that life is moulded by two conditions, the one of principle, the other of personality, or person.

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These conditions have existed throughout the ages, exist now, and will always be. For this is human life! Doctrine, teaching, theory, rule-the principle-is one thing; person, the human individual, is the other thing. Yet the two are always in association. They cannot be divided. Principles can lead and teach persons. Persons can embody principles. True principles can lead in the way of truth, thus to the good of life. Persons, personality, human character can be led by that truth, and thus to good. Conversely, false principles can lead away from truth, thus to falsity of belief and understanding, and even to evil. Persons can embody those false principles and bring ruin to themselves and to others. And because truth, justice, right dealing are in their origin from a Divine Source, and are established by Divine agency, so in their origin such attributes are above all personal likes and dislikes.

     In the Gospel record of the Lord's life on earth we see the conflict between principle and person. Even when the Divine was among men, when the creating and creative principles of Divine Love and Divine Wisdom were present in this world, living in the Person of the Lord Jesus Christ-God invisible visible to men-even when the Divine was thus manifested in Person, there was contest between Principle and Person. And so, when the prevailing false principles of the Church, personified in the Scriptures by the Pharisees, and the earthbound spirit of the Civil State, personified by the Herodians, met together to attack the Lord-the Divine Humanized in Person-we meet with the remarkable conversation:

     "Then went the Pharisees, and took counsel how they might entangle Him in His talk. And they sent out unto Him their disciples with the Herodians, saying, Master, we know that Thou art true and teachest the way of God in truth, neither carest Thou for any; for Thou regardest not the person of men. Tell us, therefore, What thinkest Thou? Is it lawful to give tribute unto Caesar, or not? But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites? . . . Render therefore unto Caesar the things which are Caesar's, and unto God the things that are God's." (Matthew 22: 15-21.)

     Here, under the cover of a deep and true philosophy, the purpose was to entangle, but the Lord perceived their hypocrisy, and enunciated the Divine and eternal principle, "Render unto Caesar the things that are Caesar's, and unto God the things that are God's."

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We shall not here go into detail as to the things to be so rendered, but we wish to call attention to the distinction between principle and person, on the one hand, and their connection on the other. For the more we grasp and perceive clearly both the distinction and the connection, the more we are able to estimate human conduct correctly, and the more readily shall we be able to "give and take." That is, we do things from principle, not according to personal whim and fancy and passing mood. For it is adherence to principle which uplifts, and it is mere adherence to personality and person which drags down. Herein is the fight and discipline of life, for we shall find that it enters into every phase of life, both spiritual and natural.

     Clearly such a thesis needs to be carefully followed. As we have already seen, it pertains not only to pure theology, but also concerns practical matters relating to our attitudes to life and to the relationship with the neighbor. In consequence, our analysis will now briefly deal with the following considerations, showing how Principle and Person relate to: (1) THE LORD HIMSELF; (2) THE SPIRITUAL WORLD; (3) THE SCRIPTURES AND THE HEAVENLY DOCTRINES; (4) THE WORLD OF MEN; and (5) THE SPECIFIC NEW CHURCH.

     1. Relation to the Lord Himself.-This is indeed a first consideration, for it pertains to the first doctrine of the New Church,-the idea of God. Certainly it is a subject of pure theology; for the Doctrines state that this is the very thing in which the former Church has gone astray. From a wrong conception of the relationship between Principle and Personality in God Himself, the whole doctrine and life of the Christian Church has gone astray. (See T. C. R. 174-182.) And this is the reason for the modern conditions of atheism, agnosticism, materialism, and even of apathy as to moral and spiritual values.

     Inasmuch as the Doctrines speak of this error, they set forth the right way in which we should think. Though profound, it can be seen in a simple and straightforward manner. For the Principles of the Divine, abstracted from an idea of God as Man, as the Divine Person, are Divine Truth and Divine Good, or Divine Wisdom and Divine Love. By Truth we mean reality, verity, principle, law, and also what is right.

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Indeed, truth is like a vessel in which good can rest and have an abode. In its infinite Divine Essence this truth is uncreate, though it can create things finite-the creations of heaven and the creations of the world. It is this cosmic form of truth-a creative force or principle-which is meant by the Scripture phrase, "By the word of the Lord were the heavens made, and all the host of them by the breath of His mouth." Then by "good" is meant love, affection, mercy, charity. And as the Divine Truth creates, so the Divine Good preserves. "The Lord is good to all, and His tender mercies are over all His works."

     These are the Divine Principles, and they ultimate themselves in God as a Man,-a Divine Man, "God-Man" (D. L. W. 14-23) who is seen even in the heavens, and was seen as a Man in this world-the Lord Jesus Christ, born of Mary-and now seen in the imagination of all those who, in faith and in life, are Christians. This Man so seen, this Divine Person, is the Divine Human; yet, in the New Church, not that infirm human which was first assumed, but that Human now made Divine, after the Passion and after the Ascension.

     And yet, because of the very phraseology of the Lord Himself, as to the Father, the Son, and the Holy Spirit, the first Christian Church, after the Council of Nicaea, which opened on the 19th of June, A. D. 325, fell into the error of thinking of three Divine Persons-the Person of the Father, the Person of the Son, and the Person of the Holy Ghost,-three Gods of equal power, yet one God,-verily a contradiction of thought and of speech. And the Trinity became a Divine mystery, not to be explained. Even today there is confusion in thus thinking. For the learned think from a man-made creed,-the "faith of creeds" (A. C. 4890), while often the good and single-minded Christian thinks from the Scriptures concerning God, and is at the same time unconsciously influenced by the universal influx into the souls of men, "that there is a God and that He is one." (T. C. R. 8.) And hence it is that, often in conversation with those in the Christian faith, we hear the phrase, "But I believe in one God, not in three!"

     It is a fact, however, that because the finite mind cannot worship abstract qualities-the qualities of abstract and infinite good and abstract infinite truth-so, in mercy, the idea of God as a Man has always obtained, even in ancient times and on other earths.

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But in the New Church it is explained how we can recognize the Divine Attributes,-Divine Principles of Truth and Good, Love and Wisdom,-and still retain the idea of a Divine Man, a Divine Person. Indeed, we are also enjoined not to think only of this Person, and from this Person, but to make an endeavor to perceive His Divine attributes. For these attributes are the Divine Proceeding, and thus the Divine Truth and the Divine Good proceeding from the Lord. And in those people who try to regenerate, that is, to turn from evil by shunning it as sin against the Lord, this truth and this good abide with them and in them, just as the Lord said: "I am the vine, ye are the branches."

     Considered as Divine Attributes, Divine Principles, they are, as our Doctrines describe, "the Lord in man" or "with man"-"the Lord's Own in man." (A. C. 8721, 9210, 9338, 10125, 10128, 10645; S. S. 78; etc.) This is a Divine Presence, governed by the laws of "contiguity" and "adjunction." (D. P. 57, 58; D. L. W. 56, 60.) Clearly, that which is good is from no other source than the Lord, and that which is truth comes from no other source than the Lord. Yet, in the reception of this truth and of this good among men, who are in imperfect states, bound by the natural bindings of time, space, heredity, and all the limitations which these conditions imply, we have to be mindful of other influences; for all these, in the complex, form what we term "personality." While men are in this natural life, they are also subject to the influx of evil and falsity-false principles. Indeed, if it were not for the states called "remains," which are preserved by the Lord (A. C. 561), man's spiritual destiny would be hopeless.

     All of these conditions -the Lord's good in man, the Lord's truth in man; the falses and the evils in man;-are so interrelated and separated by the Lord's merciful Providence-(an internal psychology unknown to any man, however learned he may be)-that the principles or attributes of and from the Lord are completely separated from the things proper to man. In a word, all these revealed conditions are related to the degrees of the mind, the inmost of which are not perceived, or sensed, until man departs from this world. (D. P. 32.) It is the mystery of regeneration. The Doctrines state that we do not know how regeneration is effected, for "it is effected by the Lord by means of countless and unutterable secret things." (A. C. 10240:2; A. E. 419:5; 1153:5.)

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Surely the mention of these "unutterable secret things" should qualify our researches concerning regeneration.

     Returning to our immediate theme of personality, we find that, even in the heavens, "by love to the Lord is not meant to love Him as to Person, but to love the good which is from Him." (H. H. 15.) Thus very briefly do we see the thoughts and contemplations which may come to anyone who desires to know more about these matters concerning the Lord and how He is conjoined with man by the laws of "adjunction" and "contiguity." They are laws which any intelligent person may see and comprehend by reading the Doctrines for himself.

     2. Principle and Person in the Spiritual World.-From the Doctrines of the New Church we learn that every angel is a personality, either man or woman. The more the angels are conjoined to the Lord by loving the Divine Truth which is from the Lord, and by receiving the Divine Good, which is love to the Lord from the Lord,-Divine Principles,-the more do they feel to be distinct as to living. "The more closely a man is conjoined with the Lord, the more distinctly he appears to himself as if he were his own, and the more evidently he recognizes that he is the Lord's." (D. P. 42.) Hence the angels acknowledge that they are not life, but recipients of life. Hence also the great universal law that the Divine of the Lord "makes heaven," and the "angels constitute it." (H. H. 7.) The same applies to the church, for "men, regarded in themselves, do not constitute the church, but the Lord with them." (A. C. 10125.)

     Moreover, although the angels possess individual personality-face, speech, action, sphere, being spirits who have undergone the process of rebirth or regeneration while in the natural world-yet they do not think from this person or about persons as essentials, but about and from "things"-that is, about and from principles from the use. And so we read: "In the heavens, as anyone loves, esteems and honors the use, so also he loves, esteems and honors the person to whom that use is adjoined; and also the person is so far loved, esteemed and honored as he does not ascribe the use to himself, but to the Lord; for to that extent he is wise, and the uses he performs he performs from good." (H. H. 390.)

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     When we speak of use, we mean employment, benefit, service, usefulness, love of truth for the sake of truth, love of good for the sake of good, loving the neighbor for his own sake, thus not from his personality, but loving the good and the truth in that neighbor. These and similar concepts come to us in this world by means of a Revelation which describes how these things take place in the spiritual world. It is spiritual law in the spiritual world, and the law operates in this world too, if we reflect upon the matter. But because the natural world of men is so full of imperfections, where evil and falsity can tempt and persuade, the rules and laws of and from heaven at times seem remote and of no practical value in modern life.

     3. Principle and Person as applied to the Scriptures and the Heavenly Doctrines-In the Scriptures, the names of many are known to us as the names of persons,-Abraham, Sarah, Isaac, Rebekah, Jacob, Esau, David, Saul, Goliath, also the prophets Elijah, Elisha, Isaiah, and, in the New Testament, Joseph, Mary, Herod, and the Apostles. But the truth is made very clear in the Revelation of the Second Coming that "in the internal sense the idea of a person is turned into the idea of a thing, the reason being that in the spiritual world not persons but things come under view; for persons limit the idea and concentrate it on something finite, while things extend to the Infinite, thus to the Lord. Hence it is that no person named in the Word is perceived in heaven, but in place thereof the thing which is represented by the person." (A. C. 5225.)

     By the term "thing" is here meant a principle or abstract quality, pertaining either to the Lord, the heavens, the church, or to states in the reformation and regeneration of man. The internal sense treats of "spiritual things,"-principles and attributes and states which are signified and represented by the names of persons in the Scriptures.

     As to the relationship of principle and person to the Heavenly Doctrine, we would simply note here one general feature. It is a matter of attitude. In reading the Scriptures we do not think of the persons associated with the giving of the Scriptures, and similarly in reading the Writings we do not think of the person whom the Lord used as an instrument for the giving of the Heavenly Doctrine to men.

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Thus, if we read from Isaiah or from Matthew, we do not think of Isaiah or Matthew as persons, but we think of the ideas contained in the verses of Scripture as revelation from the Lord. Likewise, when reading the Doctrines of the New Church, we do not think of Swedenborg, as a person, but of the ideas-principles-which those Doctrines convey to the mind as a rational revelation from the Lord. In our opinion, therefore, the Old Testament, the New Testament, and the Heavenly Doctrine of the New Jerusalem, in essence constitute ONE REVELATION. They are three great revealings of one God; revealings which are various in structure (T. C. R. 279; A. C. 9349:2; T. C. R. 154; A. R. 948); various in "plane" (A. E. 1066, 1079, 1024; T. C. R. 508); and various in use. This is so, in order that men at this day may, in freedom, and according to reason, enter the life and faith of the New Church, and thence the life and faith of the New Heaven.

     4. Principle and Person in the World of Men.-Thus far, from the teaching given in the Doctrines, we may derive two important factors, namely, (1) That thought extended to "things" or "principles" extends the vision; and (2) That thought limited to "person" confines the ideas. The first tends to uplift, to broaden, and we begin to think spiritually. The second tends to make us purely natural, and if we be unduly influenced by thought limited to person and personality we can become even sensual. As soon as we try to follow the principle of thinking apart from person we will notice how much it will affect our contacts with men and the various uses they perform.

     In our introduction we noted that Principle and Person, the two different factors, are always in close relationship. In the ethics of moral life and of civil life, as generally perceived, we can see this relationship. Even now, after the greatest war of all history, the world is in contest and conflict. The principles of freedom, justice, integrity, honesty, mercifulness, are fighting against the false principles of bondage, injustice, selfishness, dishonesty, and brutality. Yet all these principles-on the good side and on the evil side-are bound up with persons, with national characteristics-the national personality of groups of people called "nations."

     Throughout all history, then, great personalities have embodied great principles-noble principles.

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And other personalities have embodied false and evil principles, being great in their own eyes, but not in the eyes of others. So, in this age, we see the rise and fall of so-called great dictators. And the confusion and conflict between good and evil, truth and falsity, come about among men because the spheres of hell attack the spheres of heaven, so that in this world, where the evil and the good are together, there is ever the condition of conflict. And it is ultimated in persons and between persons.

     Nevertheless, the common perception of what freedom, justice, and integrity are comes from the lingering spirit of Christianity. This lingering spirit of Christianity is verily the principle of "remains" as applied to the Church Universal, the internal state of which is known to the Lord alone. Moreover, it is quite clear, as we have already noted, that as the Lord Jesus Christ was God manifest in the flesh, the principles of heaven are established and reestablished by the very fact that He fought against evil, fought the hypocrisy of the church as it was personified by the Pharisees, and against the earthbound spirit of the Civil State as personified by the Herodians.

     It is, then, from an origin in the Lord's victory over evil that a remnant of Christianity today struggles with forces that have departed from Christianity. And so it has come about that where Christian ethics still linger, it is from common perception that the law punishes if right principles are abused or transgressed; for the law is no respecter of persons; "it regards not the person of men." (Matt. 22: 16.) Society and the good of society need to be protected. The same principle underlies all war. Those who take the sword for the love of dominion and wealth will perish by the sword. For always, in the end, right principles will be victorious, however much the personal suffering, individual and collective, may be.

     Then, too, we have an example of the blending of principle and personality in the domain of science and of learning. Often a discovered principle or law is known by the personal name of the discoverer, and this is useful as a means of identification, and for the orderly development of systematic and accumulative knowledge. The same is true of social science, political science and history. Agreements and pacts between men and nations, embodying certain points or principles, are often named after the person or persons who have been responsible for their formulation.

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     Our Doctrines often speak of the principles which should qualify our attitudes toward persons. We read: "No honor of any function is in the person, but is adjoined to him according to the dignity of the thing which he administers; and that which is adjoined is separate from the person, and is also separated from him with the function. The honor that is in the person is the honor of wisdom and of the fear of the Lord." (A. C. 10797.) "The royalty itself is not in the person, but is adjoined to the person. The king who believes that the royalty is in his person is not wise." (A. C. 10801.) "Priests are to have dignity and honor on account of the holy functions they perform, but they who are wise give the honor to the Lord, from whom the holy things are, and not to themselves." (A. C. 10796.)

     There are many passages of this nature in the Doctrines, giving practical instruction, touching our very life, even while we work in the world among men who have no idea what the New Church means. Obviously, every individual has to make his or her own application in these matters; for they touch our business life, professional life, private life, church life, and the concerns of marriage, home and education.

     This leads to our last section, which will be devoted to some aspects of church experience-matters pertaining to the New Church as organized on earth.

     5. The New Church Specific-The specific church, or the "Church Specific," means the church organized and as seen by men. That is where the Word is, where it is understood, and where there is life according to that understanding. (See S. S. 76-78.) For it is only by means of the written Heavenly Doctrine, and its basic reliance upon the Scriptures, that men are informed what this New Church is and means.

     The "Church Universal," on the other hand, is the invisible church, known to the Lord alone. It is beyond all human conception as to a knowledge of its whereabouts, its influence, its growth, development and history. All men can do is to acknowledge its existence and its unseen and merciful guidance in the spiritual needs of the human race. But in matters relating to the specific or organized church, human agencies (still and always under the invisible hand of Providence) are concerned with uses, which provide for its growth and development.

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And so, in returning to our immediate subject, we wish to note how Principle and Personality relate to the development of the Specific New Church.

     Exposition and Doctrine.-Many have said that they cannot easily follow a New Church sermon. It is so different from the ordinary Christian sermon. Can it not be seen that, because principle is a higher thing than person or personality, the whole aim and structure of a discourse is altered? Because principles of truth and of good have to reign; because people must be left in freedom; because no minister can compel or persuade another to believe what he does not want to see; because, in New Church exposition, personal persuasion, personal experience, personal narrative, and the names of personages other than those mentioned in the Scriptures and the Heavenly Doctrine, must be avoided, and principles explained, so the method of New Church sermonology becomes different.

     Moreover, there is ever the call to provide for the intensive and extensive needs of the church, to be met, not only by sermon, but also by lecture, address and doctrinal class. By the intensive need we mean the strengthening and deepening of the knowledge of the New Church Doctrines and their application to life among those who have been students and readers for many years. By extensive need is implied the use of introducing the New Church Doctrines to those who are ignorant of them, or who have recently become acquainted with them. For the New Church is to grow, in the Lord's good time, and those who have seen the new light need to pass it on. The laws, or principles, of an unseen Providence always work through human-personal-instrumentality.

     In this twofold use respecting the growth of the church, it may also happen that tradition, habit custom can so easily associate themselves with intensive need as to form the personality of a society or institution, so that these groups begin to neglect the principle of aiding the extensive growth of the church. Both uses are needed, and both ought to be kept in view. There is the necessity of providing for those who require what might be termed "advanced doctrine"; and there is the necessity of providing for "the stranger who is within thy gates."

     As an example of intensive need, it is perfectly true that, unless our men and women are equipped with a good knowledge of the Heavenly Doctrines and their basic relation to the inspired Scriptures and reliance upon them, both the spiritual or internal growth and the natural or external growth of the church can easily retrogress.

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The doctrines concerning influx, degrees, correspondences, and the four main doctrines of the church-The Lord, The Sacred Scripture, Life, and Faith-as well as the True Christian Religion and Conjugial Love,-these are not old-fashioned and abstruse doctrines, but they concern our attitude to life and its problems. Are we grasping these things? Is our method of teaching correct? Are we stressing abstract theology to the detriment of applied or "pragmatic" theology? In other words, is doctrine-principle-leading sufficiently to the good of life, to concerns of charity between persons and groups of persons?

     In connection with all this one might pose the question: What is New Church education trying to do? Is it raising a "race" of theologians, who, arriving at maturity, will vie with one another in attaining to higher or more interior conceptions of truth, and, failing to agree, will continually multiply narrow and confined New Church sects? Or, is such New Church education raising men and women who, with their knowledge of art, science, literature, and with their whole habit and attitude of thought, are being moulded by principles derived from a new Revelation from heaven ("The Heavenly Doctrine")-people endeavoring to become worthy of the New Church faith and life? The latter vision is surely the aim of our New Church education. And if we mention faith and life we naturally include all matters pertaining to the regenerate life, as well as a life of use in this world as a preparation for a life of use in the hereafter.

     Marriage.-In connection with the subject of education we would refer to the subject of marriage. In this, also, the interrelationship of principle and personality can be seen. Certainly we touch a very delicate subject; and everyone is free to carry out principles in the conduct of living as he sees it, and, in the New Church, as he himself perceives the revealed principles of Divine Revelation. It is indeed a personal concern. Yet it can be, and should be, guided by principle-a matter of freedom between two.

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     Are personal charm, personal beauty, personal skills and the pleasures of social life to dominate the choice of a lifetime? Or are principles of living,-the principles of true religion, the love and worship of God in the uses of life,-to govern? The man looking to the woman for affection and support and comfort in these things; the woman looking to the man for succor, leading, and a discerning of the truth and its application in life's problems; and both, husband and wife, looking to the Lord, from whom descends the marriage principle of conjunction,-good with truth, truth with good, faith with charity, charity with faith, wisdom with love, love with wisdom.

     To those who find the New Church, whether from inheritance with its historical faith, which can lead to a confirmation of that faith, or by the leading of Providence from the old church into the new in adult life, the blessing of a happy marriage is possible. But its real vision is given only in the Doctrines of the New Church. (See T. C. R. 846-851.) They give a new psychology of marriage. Will our young people note this new light, or will they prefer only the light of the children of this world-their science, their uncertain psychology, which, thus far, is ignorant of the laws of the spiritual world and their connection with the minds of men? A new marriage principle has been brought to mankind. The Specific New Church has the great responsibility of guarding this principle, watching over it and preserving it.

     Different Organizations of the New Church.-As a final example of the relationship of principle and personality as it affects the Specific New Church, let us note the attitudes which may be cultivated between the different organizations of the New Church in this world. From its early days the New Church has been thus divided. Despite the fact that the New Church Doctrines tell so much about the principles underlying such matters as unity in variety, freedom and order, opinion and heresy, disputation and disturbance, concerning the three essentials of the church and the three sources of falsity, also concerning appearances of truth, fallacies, proprium and "own" intelligence; still, like the Christian Church, the organized, specific New Church, from its inception, has been "torn and mutilated." (T. C. R. 378.)

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And when we examine the story presented by history, it is still a complication between principle and personality.

     In this matter of varied New Church organizations, with their underlying and generally accepted source of Divine Revelation the Scriptures and the Heavenly Doctrines-there is need for a wide, distinctive, and enlightened principle of "charity." Let us clearly see the situation. Each organization needs its own freedom and its own order. Historical growth and association, traditional habits and customs, and often national characteristics and geographical limitations,-all these make a part of that freedom and order. The result is a personality, as seen in the broader sense of group and institution. But we, of a merciful Providence, are not allowed to see the ultimate, future destiny of the New Church Specific on this earth, and cannot discern the inner workings of Providence, nor the why and the wherefore of all these periodic breaks and schisms.

     That such come under the laws of the permissions of Providence is clear. (D. P. 259:6.) Even so, is there not cause for men and women of New Church faith to learn the laws of Providence, to have regard for them and to follow them, as part of their endeavor to apply that faith to life? Permissions are for imperfect states. And if we see the imperfect state by reason of experience and history, should we not seek to learn from it in matters pertaining to the doctrine and life of the church, which is an even higher neighbor than our own country?

     For what has been the ecclesiastical history of the Specific New Church on earth-the Church seen by men? Read its history-and many of us of older years have not only read such history, but have experienced the clash of doctrine and the hurts of wounded affections. What have we thus seen? Men of New Church faith have struggled over this doctrine and that doctrine, and how it can be applied to this and that circumstance or situation. In the process they have been cruel to one another, despised each other, separated from each other. For truth, faith, doctrine, principle, matters of hard unbending intellects and concerns of persistent understanding, are verily like a sword. They cut and divide. And often, in such contests, personality dominates principle, or principle dominates personality, while the claim of both contending parties is that they fight for the Truth, that it may be established and protected. In the end, contention leads to division until another reformation divides again.

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     True, that is the way the Christian Church developed. And the Doctrines of the New Church describe the causes of that development-a development of decline. It is the way, so far, in which the New Church Specific has developed, yet with this qualification, that institutions can rise and decline, but the New Church itself will endure. Hence there is always the hope, according to revealed promise, that the New Church is and will be "the Crown of all the Churches." (T. C. R. 786.)

     Such vicissitudes as we have pictured are indeed sad. For if charity reigned, especially in the New Church, to which true principles of thought and of conduct are revealed, things might have been different. But all of this now presents great lessons for the future; the past cannot be altered. So, in our opinion, the need at this time is to seek for principles of charity which shall guide in the direction of a better understanding and practice. Bearing upon this we note the following teachings of the Heavenly Doctrines:

     Concerning the Ancient Church, and its extension through many kingdoms: "Among these kingdoms the doctrinals and rituals differed, but still the church was one, because to them charity was the essential. Then was the Lord's kingdom on earth as it is in heaven, for heaven is such. If this were so now, all would be governed by the Lord as one man; for they would be like the members and organs of one body, which, although not of similar form, nor of similar function, still have relation to one heart, on which depend all and each in their forms, which are everywhere various. Then would each person say, in whatever doctrine and in whatever external worship he might be, 'This is my brother, I see that he worships the Lord, and that he is good.'" (A. C. 2385:5.)

     "So far as truth becomes the leader, so far good becomes obscure; and so far as good becomes the leader, so far truth is evident in its own light." (A. C. 2407.)

     "The church would have a different face (aspect) if the good of charity were in the first place, that is, if it were the essential, and the truth of faith in the second place, that is, its formal." (See whole of A. C. 6269.)

     "It is very common for those who have taken up an opinion respecting any truth of faith to judge of others that they cannot be saved unless they believe as they do-a judgment which the Lord forbade (Matt. 7: 1, 2).

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Nevertheless it has been made known to me by much experience that men of every religion are saved, provided that by a life of charity they have received remains of good and of apparent truth." (See whole of A. C. 2284.)

     Such is the teaching, and there are many passages of a like import which should be in our minds in these days, and in the development of New Church doctrine, life and history.

     And if there can be no reconciliation towards supporting the common uses of the organized church; if it means a division of uses, differences of form in government and ritual; if it means a financial struggle for each separate organization, a confidence in different leading personalities, who but vary in the details of doctrine and of use in the application of the revealed principles of the New Church as found in the Heavenly Doctrine,-then charity demands that, however much we may differ in the intellectual conception of doctrine and its application to life's problems, we can at least practice good will. "This is my brother; I see that he worships the Lord and is a good man." (A. C. 2385.) "The life of charity consists in thinking well concerning others, and in willing well to them, and in perceiving joy in ourselves that others are saved." (A. C. 2284.) And not only should the members of one organization so think, but in every organization. There cannot be all give and no take. Above all should we refrain, on all sides, from harsh judgment of others.

     A Simple Observation.-In noting these admonitions regarding the side of charity rather than that of faith, that is, in thinking of the first essential of the church rather than the formal, we are constrained to offer a very simple observation. It is this. Why is it that ego, I, me, myself, in imbibing principles of truth and of faith from Divinely revealed revelation, should be so anxious that my conception of the truth should be seen and accepted by those around me? For this is a temptation, especially of ministers, teachers and professors in all walks of life. It is not a case of how what I, personally, conceive to be right shall be accepted by my friends, but rather that both myself and my friends shall rejoice in the fact that we are both able to find enlightenment and draw conclusions useful for our own regeneration and uses in life, from a source of truth provided by the Lord in His Second Coming.

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     In the New Church, why be so dogmatic in our views and statements? After all our experience cannot there be a calm, charitable sphere in matters of research in the development and application of doctrine to the needs of the church? Surely our ministers, teachers and student readers would do well to think on this matter. Such an endeavor would certainly help in the moderation and prevention of continual division among the people. It is the reception of truth and of good which causes variety (A. C. 3839); and where there is charity there can be an interchange of ideas, not only within one organized body of the church, but between its various organizations.

     Personality can never be done away with, for principles mould and form each individual person. Each has a use to perform, a use that is different from any other use. If, then, the divergencies of the past century which have made New Church history can be used as lesson-giving experience, and if there be more concentration upon the doctrine and life of charity, such living activity may bring to the organized Church on earth a new "aspect," a new "face." (A. C. 6269.) This would suggest the idea of a new "personality." Is all this only wishful thinking?

     Summary.-We have briefly traced the relationship which exists between Principle and Personality. We have seen how it refers to the First Cause, the Lord Himself, and to the conception of the doctrine of the Trinity. We have noted how principle and personality relate to the spiritual world, to the Scriptures and the Heavenly Doctrine. Descending into the spheres and activities of the world, among men who know nothing about the truths of the Second Advent, we cited circumstances of civil and international life. We have also indicated how the same conditions of principle and person influence the history of New Church people, in methods of expository doctrine, education, marriage, organization,-a people, we may define, who are only just beginning to realize something of this new way of thinking and new way of living, a people who are far from being perfect.

     Our tentative analysis has been based entirely upon the Principles given in the New Church Doctrines, and we have appealed to those on all sides to think, meditate, and to dispose themselves more to the doctrine and life of charity-the first essential of the church.

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For, in our opinion, we are confident that all are striving to be worthy of the titles of "New Churchman" or "New Church People," in whatever part of this wide and distressed world they may be, and that they are laboring for a True Christian Religion, to be born among men in the Lord's good time-a religion foretold over 2600 years ago in the prophetic words of Scripture: "For, behold, I create new heavens, and a new earth; and the former shall not be remembered, nor come into mind. But be ye glad and rejoice forever in that which I create; for, behold, I create Jerusalem a rejoicing, and her people a joy." (Isaiah 65: 17, 18.)
TUITION SAVINGS STAMPS AND CERTIFICATES 1949

TUITION SAVINGS STAMPS AND CERTIFICATES              1949

     Help your children become
eager for a New Church Education.

Encourage them to buy

Sons of the Academy

TUITION SAVINGS STAMPS AND CERTIFICATES

Then watch their interest grow!

For information, send a post card to:

Chairman, Sons' Stamp Plan Committee, 19304 Woodingham Drive, Detroit 21, Mich.

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CHURCH NEWS 1949

CHURCH NEWS       Various       1949

     NORTH ST. PAUL, MINN.

     April 24, 1949.-Suddenly it's Spring, and our Circle has not been heard from since last October. So, if you will pause a minute in your scanning of the other news letters, we will give you a brief review of our winter's activities.

     Last November we had the pleasure of a visit from Rev. Elmo Acton. His Saturday class was overshadowed by the sad news of the Benade Hall fire. Although the majority of those present have never been to Bryn Athyn, the love of the Academy and all it stands for has been so well implanted by our visiting pastors that we were all shocked and saddened by the news. The ensuing discussion brought forth different points of view on the importance of an Academy education versus the local high school, and everyone actively entered into it. As so few of our members have been to the Academy, this is a topic in which all are especially interested.

     After church on Sunday, our customary social gathering was treated to Mr. Acton's renowned rendition of some New Church songs as sung by the Zulu members of our South African Mission. We are all looking forward to another visit by Mr. Acton later in the year.

     Our Christmas week-end was highlighted by a special children's service conducted by our pastor, Rev. Ormond Odhner, on Saturday afternoon, December 18th, and followed by a sumptuous banquet in the evening. These events took place at the home of Mr. and Mrs. Richard Boker in Minneapolis. The children were presented with gifts from the church, and with books which applied to their classes with Mr. Odhner.

     Picture slides of the Christmas Story entertained the children while the parents recovered from their turkey dinner. After a class on what Christmas should mean to the New Church family, candid pictures of past Christmas parties were shown, much to the distress and amusement of us all. An inspiring Sunday service brought our Christmas week-end to a close.

     The January class was enjoyed by one of the smallest gatherings in our history. Only six feasted on Mr. Odhner's wisdom. Icy roads and the flu were the feeble excuses put forward by the absentees. Church went to the opposite extreme with the largest group on record-twenty-eight members, guests, and children.

     A review of the Council of the Clergy meetings by Mr. Odhner, including the paper he had read on that occasion, were the topics for the February class. The service of worship was notable because all the children of the circle were present and took part. The Church will expand by means of the children, and to have even the little ones present gave us a sense of security for the future.

     As Mr. Odhner and the newest member of this reporter's family arrived in St. Paul the same day, the March week-end must go unrecorded, although we understand that an enjoyable class was held at the Lloyd Johnson home. The April class, held at the Walter Zick home, covered two subjects. Mr. Odhner concluded a lesson on the Spiritual Sun and ended a very interesting series on the Apostle Paul.

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     The Palm Sunday service was especially inspiring, as Mr. Odhner gave a talk to the children in place of a Lesson, and we concluded the service with the Holy Supper.

     Personal.-The circle was shocked to hear of Mr. Richard Boker's serious automobile accident, but we are glad to report that he is on the road to good health again.

     Mrs. S. W. Schroder, who has recently returned from Sweden, visited her daughter Thyra (Mrs. Bernhart Salminen), and we enjoyed her company at the April class and church service.

     We were glad to see Mr. Robert Coulter back from a visit to California, but sorry to hear that Betty's mother is ill and that she will extend her visit a few weeks.

     That's all for now, and we will send another news letter to you early in the fall.

PAULA F. WILLE.

     HURSTVILLE, AUSTRALIA.

     April 10, 1949.-During the period between this report and our last one (published in April, 1948), the Hurstville Society has maintained all its uses under the able leadership of Mr. Lindthman Heldon, through whose faithful ministrations we are able to receive spiritual uplift at each Sunday service. And when listening to the sermons at these services we feel that we are indeed richly blest in receiving the fruits of the labors of many pastors of the Church.

     The Sunday School.-Mr. Ossian Heldon is a very earnest superintendent. The School meets each Sunday morning at 10 o'clock. After the opening ritual, Mr. Heldon addresses the pupils before they go to classes, at the conclusion of which the children join the adults in the morning service. We regret the loss from the teaching staff of Miss Laurel Stephenson, who has given several years of faithful service by teaching the children of kindergarten age. To fill the vacancy, Mrs. Frederick Fletcher has returned to teaching duties once more. The Sunday School has nine pupils and three teachers.

     Social Life.-Our Leader has been director of social activities during the past year. One "party" a month is the aim. Several very successful functions have been held in the homes of the members, and this has brought a more intimate and friendly sphere than seems possible for a small group in a hall.

     Visual Education and the "Sons."- The local Sons of the Academy, in their desire to do something practical for the coming generation, decided to raise the money to purchase a picture projector-However, ere the money was found, an enthusiastic member had discovered a projector and loaned the money for its procurement, with the result that pictures have been well tried out on the adults on several occasions. Finally it has been announced that the children are to be given their first picture lecture in May. We note that a comic is to be an addition to the main program.

     Visitors.-Since the war it is rare for us to have visitors. But we feel the need of the inspiration which visiting friends from other societies could give us. We hope it will not require another world conflict before we again have the pleasure of welcoming church people from overseas.

     In a monetary sense this is a good time to visit Australia, as by exchange the dollar increases fifty percent in value, and sterling twenty-five percent. New Church tourists please note! Of course, in reverse it makes going abroad for Australians very expensive, and with government restrictions added to the purchase of dollars, travel to dollar areas is well-nigh impossible.

     At a recent service was a visitor from Galston Spa, New York State. We directed her to Bryn Athyn, in her own country, should she find the doctrines of interest.

     The Rev. Douglas Brock, of Adelaide, South Australia, while in Sydney as director of New Church Young People for the New Church in Australia, visited our members in their homes and addressed a meeting of the Sons to which all the society was invited.

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Mr. Brock's subject was "The Prerequisite of a True World Order." He showed clearly that the minds of men must first be ordered by the acceptance of revealed Truth, before the many ills of the world can begin to be cured.

     From Mauritius, and the New Church there, Mr. Henri Coutanceau is a welcome visitor when on vacation from Melbourne University, where he is in third-year medicine. Henri addressed the Sons at one of their regular meetings on the subject of Mauritius, and on another occasion he entertained the society with his moving pictures. The scenes of Mauritius were very much appreciated.

     Latest Arrivals.-There have been additions to the new generation by the births of three boys and two girls since my last report: Mr. and Mrs. Alwyn Kirsten, a son, April 22, 1948; Mr. and Mrs. Norman Heldon, a son, September 6, 1948; Mr. and Mrs. Lindthman Heldon, a son, October 26, 1948; Mr. and Mrs. E. Simons, a daughter, December 2, 1948; Mr. and Mrs. F. Kirsten, a daughter, March 21, 1949.

     It is interesting to note that four of the parents in the above list were pupils in the Day School we had here during 1930-1934. The total number of young children connected with the society is now 18.

     The Business Committee.-Several projects have been completed by the Committee. The church has been repaired and painted, and a new front fence has been erected.

     The Women's Guild.-Through the generosity of the Guild, the society has been presented with new Liturgies. It is hoped that we shall be able to have congregational practice very soon, after which the Liturgies will be used at the services. The ladies report receiving interesting letters from New Church people in Europe, as a result of the food parcels sent to them.

     Obituary.-An isolated receiver of the Doctrines and a member of the General Church passed into the spiritual world on July 24, 1948. He was Mr. John F. White, of Glen Brook, Flaxley, South Australia, and he was eighty-six years and four days old.

     Born at St. Just, Cornwall, England, he came to this country with his parents at the age of four years. He was a descendant of a yeoman family who farmed land in Cornwall in the time of the Black Prince. His father came out to the copper mines of South Australia, and was a local preacher of the Wesleyan Church.

     Theology was a much discussed subject in those days among these people. While very young, John began asking questions in an effort to understand the Trinity as taught in the creed. The childish effort was checked by the parental admonition that man could not understand Divine mysteries. Young manhood, however, found the flood gates of the desire to understand quite down. It was then that Providence provided the means by leading into the New Church.

     This was brought about through an advertisement in Moore's Complete Mechanic, a book in which it would hardly be expected that mention would be made of the Writings of Emanuel Swedenborg. The advertisement was an offer of certain volumes of the Writings by the Iungerich Fund. The Truth was not seen immediately by my father, but through this introduction a rational answer was ultimately found in the Writings to all questions. Mr. White and his wife and four of their eight children (one died in infancy) became grateful receivers of the Doctrines of the Lord's New Church.
     M. MORA FLETCHER.

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     DURBAN, NATAL.

     March 28, 1949.-Several months have elapsed since a record of our doings has been sent in. The fact is that our official correspondent has undergone a delicate ear operation, and has been granted leave to convalesce fully before resuming her duties. It is sincerely hoped that this will be soon-it is not easy to pinch-hit for Miss Vida Elphick!

     Christmas.-The Christmas season began with a Children's Party sponsored by the ladies of Theta Alpha. A magnificent tree was donated for the occasion by Mr. and Mrs. H. S. Forfar, but its transportation to the church almost gave our pastor a police record! Fortunately the arm of the law was prevailed upon to recall his childhood, and he persuaded a passing truck to take the tree to its destination in a legal manner. Miss Sylvia Pemberton expertly represented Father Christmas, and all the small fry had a most happy time.

     A few days later the older children joined their elders at the home of Mr. and Mrs. W. G. Lowe to sing Christmas Carols. The very special pleasure which comes from singing well-known hymns was added to by the exchange of small gifts. A recording of the singing was made on the wire recorder which Bishop de Charms had so kindly given to the Society, and the pastor took the recording to many who had been prevented from participating in the services.

     Christmas itself was observed in the traditional manner. An artistic Representation was set up by Miss Sylvia Pemberton in the vestibule of the church. There was a special Children's Service on Christmas Eve, with the children offering utilitarian gifts for the use of the church Tableaux were presented in the Hall, produced under the able direction of Mr. John Elphick. On Christmas morning a service was held at nine o'clock, at which we heard an exposition of the angel's announcement of the Lord's birth (Luke 2: 11).

     The next day, being Sunday, saw us once more at church, participating in a service whose sphere was particularly affecting, due to the happy combination of three things: the presence of both our ministers on the chancel, the extension of the special Christmas sphere, and the administration of the Holy Supper.

     The New Year.-Below the equator, the first few weeks of every calendar year are rarely marked by much activity; for it is the time of the summer holidays. And this year we were particularly quiescent, for we had no service on New Year's Day, and we missed it!

     But then there is such a thing as too much. As it was, we had four services in the ten-day period from December 24 to January 2! With many away on holiday, and with no doctrinal classes, meetings and socials, the month of January for those who stay in town is a time for rediscovering the home, for family excursions, and for attending to all those extra things we never have the time to do during the rest of the year. So the month slips by pleasantly and usefully until, with the advent of February, life returns to normal.

     In March, four newsworthy events occurred. The first, which is regrettable, is that Mr. Scott Forfar moved to Ladysmith-roughly 200 miles from Durban-to take personal charge of his business there. And in due time, when suitable accommodations are found, his family will be joining him. The second was the dedication of Mr. and Mrs. Septimus Braby's beautiful new home at Cowies Hill on March 4th at a simple yet effective ceremony.

     The third event was the celebration of the 25th Anniversary of the Dedication of our House of Worship. This was held on March 16th, and began with a special evening service at which our pastor read the sermon on Revelation 21: 3 which the Rev. Hugo Lj. Odhner had preached at the Dedication Service itself. We then gathered in the Hall, where messages from friends far and near were read, the past developments of the society were recalled, and future aspirations for the upbuilding of the New Church in this country were expressed.

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     The wire recorder was once more put to use, which will be for the benefit of those who could not attend this very pleasant and thought-provoking evening. Messages which had been recorded in Bryn Athyn for this celebration did not arrive in time, but we expect to hear them soon.

     The fourth newsworthy event was the first "Friday" Supper-strictly speaking a Wednesday Supper-which marked the resumption of doctrinal classes in a most happy and satisfying manner. Nor did we forget to thank Wyn Cockerell, Bea Forfar, Judy Rogers, and Beatrice Schuurman, who formed the first supper committee. We look forward to the time when such suppers will become a regular feature of our society life.
     NORBERT H. ROGERS.

     EUROPE.

Trieste.

     Bishop Acton has kindly sent us an account of recent developments in Italy, as given in DIE NEUF KIRCHE (Zurich) as follows:

     For a long time the New Church in Italy has endeavored to have the State acknowledge its existence. Under Fascism, which acknowledged only Roman Catholicism as the State Religion, the New Church had the status of "admitted cult."

     After the fall of the Fascist Government, and the separation of the territory of Trieste from Italy, the matter hung, so to speak, in mid air, and all efforts to obtain recognition failed, the reason given being that all such matters would have to wait until a governor of Trieste had been appointed. But nobody now really believes that such an appointment will he made. On the contrary, the return of Trieste to Italy is favored by the Western Powers.

     Accordingly, the Allied Military Government of the "Free Territory of Trieste" no longer hesitated in regard to the acknowledgment of the New Church, but decreed the same by Order No. 17 on January 25, 1949. This decree appeared in the official paper of the British-American Zone on February 1st, 1949, page 27, and, in a letter of February 8, 1949, was communicated to Mr. Giovanni Mitis, Chairman of the Italian organization of the New Chureh-Societa Italiana della Nuova Chiesa.

     "We congratulate our Italian brethren upon their final success. Dr. Ferrari, by circular letter, made the fact known to the Italian members. He further reports that there are several new, ardent readers of the Writings, who live at some distance from Trieste." (DIE NECE KIRCHE, March-April, 1949.)

     PITTSBURGH, PA.

     The Rev. Bjorn Boyesen and Mrs. Boyesen, his mother, have moved to the church apartment at 299 Le Roi Road, and the Charles H. Ebert, Jr., family are now residents at 418 South Lang Avenue.

     In February the Day School was the "practice field" for the Misses Sally Pendleton and Carol Childs for a week. These young ladies are completing their Normal Course at the College in Bryn Athyn.

     During the month of March the doctrinal classes were devoted to the history of New Church Education in England. In April the classes dealt with subjects in preparation for Easter.

     The Palm Sunday sermon was from Matthew 26, and explained the trial of the Lord by the Sanhedrin or Jewish Council. At an impressive evening service on Good Friday the Holy Supper was administered.

     On Easter Sunday, a truly beautiful day, the service of worship was a combined service for adults and children. The procession of children hearing their offerings of flowers is always delightful, and the many parents with tots in their arms or by the hand proved that the society will continue to grow. The church was practically filled, and the specially prepared singing by the children and a group of the congregation added much to the sphere of the worship.

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The sermon told the story of the Lord's several appearances to the women and the disciples on the day of Resurrection.

     If you are planning a visit to Pittsburgh, or a stop-over en route east or west, and have not a hosteess, get in touch with Mrs. George P. Brown, Jr., Telephone Freemont 5858, and she will be happy to see that you are accommodated.

ELIZABETH R. DOERING.

     KITCHENER, ONTARIO.

     April 26, 1949.-Now that spring is here, going back to February seems a long trip back into winter, but the Library Board put on such a successful bazaar on February 18th that it merits mentioning. Food booths, darts, bingo and bridge brought in the money for the first half of the evening. Then the committee entertained with games, skits and refreshments, making a full program of fun. The Library Board netted about sixty-eight dollars, and is using the money to build up the children's school library. The energetic committee consisted of Mrs. Cairns Henderson and the Misses Ruth Bond, Rita Kuhl and Marion Schnarr.

     Doctrinal Classes.-At these classes in February and March our pastor treated of the representations of the main characters of the Word and their personal states after death so far as this is revealed. The historicals of the Old and New Testaments were traced, showing that the real characters of the Word are the Lord, the regenerating man, and the church. For the remainder of the season the classes will he devoted to a study of the Divine Love and Wisdom.

     For a little diversion in March we enjoyed picture slides after three of the doctrinal classes. The first group of pictures was of the 1946 Assembly, Charter Day, and places and friends in the General Church. The second and third sets were Bible Story pictures of the Old and New Testaments, and fitted in very nicely with the series of classes on the historical characters of the Word.

     We had the pleasure of hearing several ministers preach recently. The Rev. Kenneth O. Stroh exchanged pulpits on March 27th with the Rev. Cairns Henderson, who visited the Detroit Circle with Mrs. Henderson. In February the Rev. Henry Heinrichs preached when Mr. Henderson visited the Montreal Circle. In April the Rev. Karl Alden preached for us during his visit for the wedding of his son Bob.

     A Society-School Meeting was held on March 30th at which Miss Rita Kohl gave a paper on "Educational Measurements." It was very interesting to hear how I.Q.s are arrived at and used in modern educational systems. After the meeting the teachers served apple pie and coffee.

     Our March Social will be remembered for some time as the dance with the six-piece orchestra, for which we thank Mr. William Evens, Sr. It is hard to say whether we were giving the Evenses a farewell party or they were giving us the party. At any rate the dance was a big success, and the Evenses got off to the Northwest a few days later after spending the winter in Kitchener.

     The society surprised our April bride, Miss Yadah Heinrichs, with a shower at the church on Sunday evening, March 27th. Yadah thought she was coming to work on wedding decorations. The size of the work crew was amazing, but also the lack of work accomplished!

     A Wedding.-On Saturday evening, April 9th, Captain Robert Alden and Miss Yadah Heinrichs were united in marriage, the bride's father, the Rev. Henry Heinrichs, officiating. Instrumental music by the Nathaniel Stroh family and lovely chancel decorations in white and green added to the beauty of the simple service. The bridesmaids in three shades of green made a fitting company for the queenlike bride in shining white satin crowned with a pearl-studded tiara from which flowed her filmy veil.

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The maid of honor was Miss Barbara Heinrichs, and the bridlesmaids were the Misses Eudora Heinrichs, Ersa Marie Alden, Carol Childs, and Nancy Beth Schnarr.

     The reception which followed took the form of a small assembly as the sixty-six out-of-town guests from Bryn Athyn, Pittsburgh, Toronto, Windsor, Rochester and Montreal greeted each other and our own members while waiting their turn to wish the bride and groom happiness. Mr. Theodore Alden, who was performing the duties of best man for his brother, also acted as toastmaster. Serious and humorous speeches were heard from the three ministers present. The Rev. Cairns Henderson spoke on the Church, the Rev. Karl Alden to the Bride and Groom, and the Rev. Henry Heinrichs for the Parents. Dancing followed and brought a joyous occasion to a close.

     Easter-The society began its Easter celebration on Palm Sunday evening with a showing of pictures from the Easter Story. Children and adults joined in singing the Easter hymns, and each picture was introduced with readings from the Word by the pastor.

     On the Thursday afternoon before Easter the school children entertained parents and friends with a display of their talents. There was ballet dancing and toe dancing, piano solos and duets, a violin solo, and recitations from the senior pupils. The whole school acted out the Pied Piper of Hamlin and sang several songs. The junior pupils did three very cute recitations with costumes and actions.

     On Good Friday an evening service was held at which the pastor preached on "Gethsemane," illustrating the Lord's final and complete resistance to evil on the cross, also the forsaking of the maternal human, and the representation of the drops of sweat as the Holy Spirit proceeding from the Divine Human with a new power to redeem and save.

     On Easter morning the Quarterly Communion Service brought the Easter season to a fitting conclusion. At this service the pastor gave an address on the Scripture phrase, "And the Word was made flesh."

VIVIAN KUHL.

     BRYN ATHYN.

     A Most Enjoyable Affair.-If anyone thinks that 400 people cannot keep a secret, listen to this. About ten weeks ago it was decided that we would have a Fun Night at the Club House on the last Sunday in April. The real purpose was to present a new car to the Rev. and Mrs. Hugo Lj. Odhner, as an expression of our great affection for them, and as a token of our appreciation of Dr. Odhner's work with the society during the past two years of exceptional responsibility for him.

     Owing to the increasing number of people who wished to attend the Fun Night, it was held in the Assembly Hall. The evening began with a delicious smorgasbord served on tastefully decorated tables. The evening's entertainment which followed was managed by committees who did a perfect job. Mr. Richard R. Gladish conducted this part of the program, and it was one of the funniest we have enjoyed here in a long time.

     Prof. Stanley F. Ebert told a very good story in dialect. A group of experts put Information Please in the shade. Mr. and Mrs. Elmo Sigstedt gave delightful numbers with piano, guitar and accordion accompaniment. And our Homeopathic Harmonizers were something out of this world-Mr. Raymond Pitcairn and his sons as a singing group in startling attire. And there were other amusing skits.

     Then Dr. and Mrs. Odhner were asked to come up onto the stage and to answer the Sixty-four Dollar Questions. Mr. Ariel Gunther was quiz master, and he asked Dr. Odhner what the object of the evening's gathering was. He answered that it was for the purpose of having fun, and that it was a useful thing to have this kind of fun.

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     Mrs. Odhner was then asked whether she thought 400 people could keep a secret for ten weeks, and she answered, "Frankly, no!" With that Mr. Gunther presented them with a key to a 1949 Plymouth, saying that it was not only the key to their new car, but also represented the key to our hearts.

     The recipients were completely surprised. They had not had an inkling of the real reason for this particular Fun Night. So the moral seems to be that it doesn't make any difference how many people know a secret as long as the right people don't know it!

LUCY B. WAELCHLI.

     GLENVIEW, ILLINOIS.

     A Dedication.-On Sunday afternoon, March 6th, the house recently completed for the use of our assistant pastor, and now occupied by the Rev. and Mrs. Ormond Odhner and their family, was formally dedicated by our pastor, the Rev. Elmo Acton. In addressing those present at the service, Mr. Acton said (in part):

     "This house is being dedicated, not only to the uses of a specific family, but also to the pastoral use of the Immanuel Church. The love of the pastoral uses inspired the members of the society to build this house to provide a dwelling for him who is engaged in these uses. And so this house stands as a monument of love and devotion to the priestly uses of the church. May it always be occupied by one actively engaged in this use, and may the one so engaged receive in it the spiritual strength and courage to go forth into the society and, performing his use sincerely, honestly and justly, provide that order in which 'the Divine may be among men.'"

     Thus came to fulfilment an undertaking which, from start to finish, proved eminently satisfactory. From having literally "no place to go," our hard working assistant pastor was able to move into a comfortable home which had been built by volunteer labor and money. Friends near and far sent contributions: glass from Pittsburgh, a Roper range from Rockford, money from points East, and so on.

     Of course, with every project there has to be one man to lead the parade, and in this case it was Kenneth Cole, whose soft-spoken words first outlined the plan and "sold" us on the idea. Ken followed through to the (I was going to say "bitter") end, taking on the responsibility of seeing that things got done. His cheerful, quiet manner enabled the many men and women who put in long, hard hours of work to "get along" with him; and our good friend, Mr. Oscar Scalbom, saw to it that refreshments were always on hand.

     At our March Sons' meeting, Mr. Alec McQueen gave an illustrated lecture on the subject of "Advertising, Ancient and Modern." Among other things he pictured a large house which at one time could be built for $2000, making us realize that times do change.

     The addition to our school building is nearing completion, and the opening of school next autumn will be a more than usual welcome occasion because of the new rooms which we have needed for so long a time. Miss Lois Nelson, after quite a number of years of teaching in our school, is resigning, to continue her work in the school of the Pittsburgh Society. Miss Zara Bostock will take her place in our school.

     We have had two meetings where we listened to recordings by Bishop de Charms-one which gave an account of his South African visit of last summer, and the other a doctrinal class in which he treated of the spiritual significance of Employment. Both most enjoyable.

     On April 2nd a son was born to Mr. and Mrs. Donald Edmonds (Frances Headsten), and five days later Mr. and Mrs. Ralph Synnestvedt became grandparents when a son was born to Mr. and Mrs. Raymond Lee (Nancy Synnestvedt).

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And on April 15th Mr. and Mrs. Ralph Synnestvedt announced the engagement of their daughter, Jacqueline, to Mr. Richard Bostock, of Bryn Athyn, Pa.

     Miss Jane Scalbom entertained a large gathering with a talk on the subject of Ceramics at a club supper on April 24th. Jane used a blackboard for illustrating various types of kilns, molds, etc., and showed us specimens of beautifully decorated bowls. She has made this her profession, and has her place of business at Madison, Wisconsin.

     During the Easter season, as has become our custom, four services of worship were held, commencing with the Palm Sunday service. This was followed by an evening service on Good Friday. And then on Easter morning a children s service was held at 9.30 and an adult service at 11.00 o'clock at which the Holy Supper was administered.

     On Sunday afternoon, April 10th, we met in the Assembly Hall to pay our respects to Dr. and Mrs. Harvey Farrington who were celebrating their Golden Wedding. Toasts and remarks by our pastor and by Dr. Farrington, followed by a program of entertainment, started out this staunch New Church couple on their second 50-year period of married life.

     A Wedding.-On Saturday evening, April 16th, a large congregation assembled in our church to be present at the marriage of Mr. Lawson Alan Pendleton to Miss Marcia Dean Henderson, daughter of Mr. and Mrs. Albert Dean Henderson. The Rev. Elmo C. Acton officiated, and the church was beautifully decorated for the occasion.

     The bride, attired in a dress of ivory satin, carried a bouquet of white roses. Miss Ruth Henderson attended her sister as maid of honor, and the bridesmaids were the Misses Anne Pendleton and Elsa Asplundh.

     Allison Glenn and Kirsten Rydstrom, nieces of the bride, were flower girls. The groom, dignified and (apparently) calm, was attended by his brother, Mr. Philip Pendleton, as best man. At the reception which followed, the guests were welcomed by Mr. Henderson, father of the bride, and he then proposed a toast to the Church, and asked the Rev. Elmo Acton to respond. Mr. Edwin Asplundh responded to the toast to the Bride and Groom.

HAROLD P. MCQUEEN.

     WESTERN STATES.

     In order to relieve the Rev. Harold C. Cranch, the Rev. Morley D. Rich has accepted appointment to visit the Circles of the General Church in the Western States this Summer. His trip will include the dates from July 10th to August 21st.

George de Charms,
Bishop.

     CANADIAN NORTHWEST.

     During the Summer the Rev. A. Wynne Acton, of Toronto, will go on a tour of pastoral visits to members of the General Church residing in Northwest Canada, in place of the Rev. Karl R. Alden.

          BRITISH ASSEMBLY.

Accommodations.

     The Sessions and Services of the Thirty-sixth British Assembly will he held at the Bonnington Hotel, Southampton Rosy, W.C. 1, London.
     
     Visitors who desire accommodations, either at the hotel or in a home, should communicate with Miss Beryl Howard, 30 Ullswater Road, Barnes, SW. 13, London, or with the Secretary of the Assembly, Rev. Alan Gill, 9 Ireton Road, Colchester, England. A Program of the Assembly Meetings will he published in the July issue of NEW CHURCH LIFE.

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ACADEMY OF THE NEW CHURCH 1949

ACADEMY OF THE NEW CHURCH       ELORIC S. KLEIN       1949

     The Annual Joint Meeting of the Corporation and Faculty of the Academy of the New Church will be held in De Charms Hall, Bryn Athyn, Pa., on Saturday, June 4, 1949, at 8.00 p.m. After an opportunity has been given for discussion of the work of the Schools, the Rev. Karl R. Alden will deliver an Address.

     The public is cordially invited to attend.

ELORIC S. KLEIN,
Secretary.
ASSEMBLIES IN EUROPE 1949

ASSEMBLIES IN EUROPE              1949

     The Thirty-sixth British Assembly of the General Church of the New Jerusalem will meet in London, July 30-August 1, 1949. The Right Rev. Willard D. Pendleton will preside as representative of the Bishop.

     He will later preside at the First Scandinavian Assembly of the General Church, which will be held at Stockholm, August 12-14, 1949.
     
     All members and friends of the General Church are cordially invited to attend these Assemblies.
SONS OF THE ACADEMY 1949

SONS OF THE ACADEMY              1949

     Annual Meetings.

PITTSBURGH, PA., JUNE 24-26, 1949.
Friday, June 24.

7.00     p.m.-Buffet Supper.

8.15     p.m.-Opening Session. Address by Academy Representative. Dr. William Whitehead.

Open House at A. P. Lindsay's.

Saturday, June 25.

9.30     a.m.-Business Meeting.

1.00     p.m.-Luncheon, followed by Men's Social at Ted Glenn's.

Speaker: Mr. Harold F. Pitcairn, Corporation Representative.
7.00     p.m.-Banquet.

Sunday, June 26.

11.00     a.m.-Divine Worship.

     All meetings will be held in the church auditorium, 299 Le Roi Road. The banquet and hotel accommodations will be at the Webster Hall, Fifth Avenue and Ditheridge Street.

For accommodations, write to S. A. Williamson,
299 Le Roi Road, Pittsburgh 8, Pa.
OUR DEBT TO MOTHERS 1949

OUR DEBT TO MOTHERS       Rev. HAROLD C. CRANCH       1949



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. NEW CHURCH LIFE
VOL. LXIX
JULY, 1949
No. 7
     "There is a spiritual love implanted in everyone from heaven, which is the love of parents for their children, and of children for their parents." (Apocalypse Explained 724:5.)

     Parenthood is the noblest and highest use with mankind, for it is the means of fulfilling the Divine purpose. We are all children of the Lord and of the church. Both our natural birth and our spiritual rebirth are for the purpose that we may enter into heavenly life. Because of its great use, parenthood is to be honored by all. This is a universal law, written into the Ten Commandments,-the basis and the summary of all spiritual law.

     In recent years men have set apart a day in which to show love and honor to mothers. They wanted to make it a day of rest and a complete change for her, a day on which she was to receive the love and homage of her family which she has so richly deserved. But many people have objected to the observance of Mother's Day. They say, with reason, that parenthood is a dual thing. Mother and father should not be honored separately. It was their love for each other that inspired parenthood. Their love for each other gave them strength and understanding to perform its uses. And so it is held that they should not be separated in the honor that is shown to this inmost expression of their devotion.

     In the world the essential unity of marriage is being lost sight of, and in its view the uses of husband and wife are widely separated. It is thought that fathers are to earn the living, and mothers are to rear the children, while the truth is that both are shared.

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In an ideal marriage, the husband and wife work together in all things, the wife inspiring and encouraging the husband to develop in his work, and guiding the gracious social uses that are such an important part of life, the husband and wife consulting together to meet the problems of the home. And we are told in the Doctrines that in infancy all children are particularly under the mother's guiding care, but that later the father is to give particular personal guidance to the boys, and the mother to the girls (C. L. 176), although all domestic uses are primarily under the direction of the wife and mother. Thus the Word refers to parenthood primarily, and only in particular aspects of the parental use does it refer to father or mother alone.

     Another objection that has been raised to the observance of a Mother's Day is that honor should be shown our parents every day, and that if one day is set apart, it will become an excuse for general neglect at other times. It is true that the spirit of this day should be with us continually, for no one person has such a great part to play in our natural and spiritual development as does our mother. But the tribute of a special day is good, for it will serve to bring to mind our duty, and make us conscious of our debt of love. Despite the commercialization, and the often excessive sentimentality, there is a great use in turning our minds to our mothers and to motherhood in general. We may enter into what is good on this day of tribute, and avoid its failings. We can show honor to mothers, and to their great part in our lives, without losing sight of the fact that mother is only truly honored when her husband-our father-shares that honor.

     So, as with everything else, the doctrine of the New Church makes it possible to view the subject very differently from the way in which it is viewed by others. In that doctrine all things are brought into relationship with the Divine purpose and use, and we can see that purpose through the New Revelation. From it we can perceive the great use accomplished by mothers. We can see the love and devotion which has ruled with her. And we can see its spiritual force and the Divine use to which the Lord puts it. We have seen that the teachings in the letter of the Word refer to parenthood, rather than to motherhood alone. If we view these teachings from the spiritual sense, they give us great light so that we can understand something of the Divine Love and Wisdom which has ordered the plan of human life.

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     The most specific teaching is given in the Old Testament, in the laws of the Decalogue, where we are commanded to honor our father and our mother, that our days may be long in the land which the Lord has given us. And throughout the Old Testament there are many particular laws concerning the proper honor to be shown to parents, and they include most severe penalties for abuses. So we read: "He that curseth his father or his mother shall surely be put to death," and "He that smiteth his father or his mother shall surely be put to death." (Exodus 21: 15, 17.) This law seems quite severe, and yet even on the natural plane it preserves the honor and sanctity of parenthood. The penalties are so severe because they ultimate a spiritual teaching. The natural punishment corresponds to the fact that spiritual death results with those who scorn and abuse their spiritual parents-the Lord and the church.

     The principle behind those teachings is not difficult to grasp. The Lord intends that every man should be led to heaven in perfect freedom. Every provision is made to accomplish that purpose. But the Lord operates with man in two ways to bring it about. He acts directly in all those hidden events and interior ways to make an environment in which man can use his freedom of spiritual choice. All this spiritual guidance and preparation is hidden from the man. But the Lord also acts mediately or externally through other men. To man's conscious thought there is always a reason-a human agent-for the things that occur, and for the guidance he receives. So it is that the Lord acts primarily through parents who cooperate in the Divine work of preparing their children for heaven. It is to this end that they receive heavenly influx of love for their children. It is to this purpose that they are given an understanding of what is good and useful for their children, and of what is harmful.

     The use of motherhood, then, is twofold. First a child is clothed with a natural body in the womb of the mother, and then the natural mind is developed, so that he can take his place in the world and perform uses there. This is the completion of the first creation. Butt the child must also be trained for his place in heaven. And as this is the fulfilment of the Divine purpose, it is the most important work of all. Through mothers the Lord provides the basis for all future spiritual development and regeneration. Primarily from her, in infancy, the child receives a heritage of celestial and spiritual loves which is the plane for all Divine guidance in his later development.

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     The Writings give a beautiful idea of this heritage which we receive from our mother. It is there simply called "remains." What a large part our mothers play in giving us this spiritual endowment! The deep love which is shared between husband and wife, and their affectional anticipation of the baby's coming, play their part in the early preparation. The gentle caress of the little one, the softly whispered words of love, the comforting presence, the soothing lullaby and the evening prayer-these play their part in implanting early remains. The love and affection which these things call forth remain with us forever. The Lord always uses these remains, stirring them up within us when we need them most, seeking to bring them into consciousness, that we may combat our evils and follow Him in the life of regeneration.

     The teaching of the Writings concerning this is clearly summarized in the work on The Growth of the Mind, where we read: "We must consider the tremendous effect of the mother in the storing of early remains with children-celestial remains, which are very deep and lasting in their effects, and which as it were add themselves to the Lord's endowment. The mother is a far more direct and potent medium for implanting the earliest remains with little infants than is the father. These celestial remains are of the highest importance, and without them no man could be saved. In a broad sense they may be considered as part of the endowment from the mother, although in fact they are only through the mother from the Lord." (Page 52.)

     Our natural mothers and fathers are deserving of honor if they genuinely perform their parental duties, not only as to the material and physical preparation of their children, but also in their cooperation with the Lord in the work of forming a genuine spiritual character for eternal life in heaven. So we are taught that the law to honor our parents is dead, unless in that natural honor there be honor, worship and love to the Lord. (A. C. 37038.)

     This is more evident if we consider that the relationship changes in adult life. Then there must be the firm basis of respect for the way in which we had performed the uses we assumed with parenthood. Our children should receive from us those genuine loves and principles which we seek to apply and live in our own lives.

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If this has been accomplished, then we have faithfully served the Lord, and our relationship will gradually change to an interior friendship firmly founded upon our mutual love for the truth in mind and life. The heavens are in the constant endeavor to bring this about. So we are instructed in the Writings that "there is a spiritual love implanted in everyone from heaven, which is the love of parents for their children, and of children for their parents."

     With these things in mind we can see something of the interior meaning of the commandment, "Honor thy father and thy mother." Within the natural application of this commandment there lies a deeper one, which is the source of its holiness, and which contributes to the regeneration of all who seek to obey it. In the natural sense this precept teaches that our parents are to be personally honored by us. This moral duty should be recognized by everyone. But there is a rational and an irrational interpretation. Children cannot distinguish between a use and the person who performs it. At that age it is proper to identify the honor for the use with the one who performs it. So it is that children are to honor their parents most literally. They are to obey them from love and respect. By their obedience on this natural plane they establish an ultimate in which spiritual loves and loyalties can be implanted. For if parents do their part well, they will act from spiritual as well as from natural motives. The love of their children will be directed in later years to these spiritual blessings, and love for their parents will be deepened as their spiritual preparation has been full and complete. In adult life there should be a more rational understanding of this law, even on the natural plane. Then we are to honor our parents for their performance of the uses of parenthood.

     Even evil parents will care for the material needs of their children, as the Lord Himself taught: "What man is there of you, whom if his son ask bread, will he give him a stone? Or if he ask a fish, will he give him a serpent? If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father who is in heaven give good things to them that ask Him?" (Matthew 7: 9-11.)

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And that such material care is not enough, the Lord also taught when He said: "Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God." (Matthew 4: 4.)

     But with the evil the love of their children is a form of self love. They love their children because they belong to them, and because they reflect themselves. A good parent loves his children from this common love also, but in addition he loves them because they are to become forms of use in the Lord's kingdom. Wise parents, from this love, care for a child's spiritual welfare, as well as for his natural welfare. This is evidenced by the sacrament of baptism, which is the first step in caring for a child's spiritual well-being.

     In adult life, therefore, parents are to be honored for the uses they have performed for their children, and not because of blood ties alone. If they have not provided for the spiritual welfare of their children, then those who did provide for it are to be honored in place of the parents. For this reason, interiorly within the natural sense of the commandment the parents we are to honor include not only father and mother, but also teachers and priests, and most generally the country itself which has endowed all of its children with certain natural and spiritual advantages, and the freedom and opportunity to perform our work and use according to our abilities.

     The spiritual sense of the commandment looks to the real use of parenthood-that of preparing men for their eternal place in heaven. That use is Divine, and is performed by the Lord Himself, although He operates through natural parents, teachers and friends. Yet it is not through these people as individuals, but through the church, that is, through the truths of the church as they are received by men. And so, in this more interior understanding, we are to honor God and the church as our spiritual parents.

     The church which is to protect and use the Divine Truth is the mother to man's eternal life; for the Divine Truth of the church is the womb in which our spiritual body or character is formed. She moulds and forms the first germ of spiritual life, and then nourishes and protects the spiritual character she has formed, until after that period of preparation is over, and regeneration is established in the adult uses of a new spiritual being.

     If we gain this deeper view of parenthood, viewing it from its uses, we shall be able to give genuine honor to parents, as we can honor that which they themselves revere.

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And then we can interiorly express that love and honor as we strive to bring about in our lives that which they sought to give us. We love and respect them to the degree that they have fulfilled the real duties of parenthood, spiritual as well as natural. And we can best show our love by fulfilling to the best of our abilities the spiritual and natural destinies for which they have prepared us, and to which we are called by the Lord. In that way we express inmost appreciation and deepest honor, and make our own that spiritual love which is implanted in all men from heaven,-the "love of parents for their children, and of children for their parents." Amen.

LESSONS:     Exodus 20: 1-12. Matthew 7: 1-12. C. L. 391 and 393.
MUSIC:     Revised Liturgy, pages 467, 471, 482.
PRAYERS:     Nos. 96, 100.
SELF-COMPULSION 1949

SELF-COMPULSION       Rev. DAVID R. SIMONS       1949

     "O Lord, who shall abide in Thy tent? who shall dwell in the mountain of Thy holiness? . . . He that sweareth to afflict himself, and changeth not." (Psalm 15: 1, 4.)

     Self-direction-the full use of life as one's very own-is a supreme gift from God. The ability to determine for ourselves how we shall think and how we shall act is never taken away from us. The human will perpetually strives toward a more complete realization of this freedom, and rebels against any force that would limit or remove it. The inherent longing of the human spirit for uninhibited self-expression manifests itself throughout life. The will to do as one pleases is inborn, and yet it is the very antithesis of the life of heaven. Self-will is the very opposite of the prayer, "Thy will be done."

     And so it is only the man who subordinates his own will to the Divine will, who "sweareth to afflict himself" by self-compulsion, and "changeth not" during his life in the world, that can become an angel of heaven, can "abide in the Lord's tent" and "dwell in the mountain of His holiness."

     "How is it," we ask, "that mankind is formed by the Lord with so strong a love of self-determination, when yet this love cannot but lead to hell?

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How can this love be replaced by a heavenly love without taking away or injuring man's freedom?"

     The answer to these questions lies in an understanding of what human life is, and especially in a comprehension of the Divine purpose in creating it.

     The Heavenly Doctrines teach that the Lord creates and sustains human life from a love that desires to give that which is its own to others. In bestowing life on man the Lord provides for the full appearance that this life is man's own, although the truth is that it is perpetually insinuated and sustained by the Lord. And not only does He confer life, but He has wonderfully formed an external environment in keeping with this life; that is, He has formed a universe which, like man himself, has every appearance that it exists from itself. In this way the Lord surrounds man with a world that is fixed and stable, a world that is governed by definite laws. Because of this, the world can be man's to do with as he pleases. Because there is consistency in the universe, and since man can discover and use it, therefore the world comes under his will. It is evident from this that the Divine purpose in the creation of the natural world was to form an arena in which the feeling that life is man's very own might be maintained. For only where there is a sense of full possession and use can there ever be any genuine reciprocation of the Lord's love.

     The Writings tell us that genuine love not only wishes to give of its own to others, but it also wills that this gift be received-that it be loved in return. For this reason, while the Lord's love by means of His wisdom perpetually goes forth in creation, it completes the circle of life by continually drawing those it creates to itself. This truth the Lord Himself taught when He said: "I came forth from the Father, and am come into the world; again I leave the world and go to the Father." (John 16: 28.) He also said: "And I, if I be lifted up from the earth, will draw all men unto me." (John 12:32.)

     While the Lord as Creator grants and protects the appearance of life-ownership in man, the Lord as Redeemer and Saviour establishes the means whereby the reality-that life is the Lord's alone-may be acknowledged and lived. By creation He gives of Himself to every man, so that He is in every man, enabling him to understand what is true and to will what is good.

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Yet man is not in the Lord unless he lives according to His Word, unless he uses his life as a gift from the Lord and an instrument of His Divine will.

     The conjunction of two persons is only possible when they mutually approach one another. The Lord approaches man by presenting Himself before him in His Word. Divine Revelation unfolds the purposes and ends of life, and enables man to share in them and to enjoy their blessings. Even as the laws of nature make external uses possible, and give man a sense of accomplishment, so the knowledge of spiritual law renders him capable, as of himself, of entering into spiritual uses in which alone human expression can realize its full freedom.

     Although the Lord wills and provides that man shall have life as his own, He does not will that man should squander this gift in the narrow and frustrating endeavor to satisfy the longings of the natural man. This is indeed permitted, since life would not be man's own unless he could eternally do with it as he pleased, yet it is provided against. So far as man follows, the Lord leads him out of the appearance that all delight and happiness reside in self-gratification, and shows him that true happiness comes in the God-directed life of use.

     The wonderful balance that is placed over against our perverted natural will, the ability that gives us the power to fight and overcome the "foes of our own household," this we know as self-control. Through self-control, exercised from the truth, a spiritual life which cannot be given at birth begins. Self-control-the ability to compel one's self to think or do something for which one has no apparent affection, and in which one takes no delight-this is the means of regeneration. In self-compulsion, in the effort of the will to obey the truth, man is given a heavenly proprium which is a new will. Self-compulsion is the gateway to heaven. It is the beginning of man's free reciprocation of the Lord's love.

     The self-compulsion here meant, however, is not any control imposed by the love of self for the sake of its ends. It is not born of a desire for worldly success, but it is a genuine act of obedience to the truths of the Word. It is an effort to subordinate our will to the will of the Lord.

     Such self-compulsion is only possible because there is an internal and an external man.

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Only because we can raise our thought into the internal light of heaven, and see the quality of the external man from the internal, can we recognize the perversions in the external and shun them. Only because truths in the internal moan can be formed into a conscience, from which we can fight against the external, can we overcome the evils and falsities that reside there.

     The reason self-compulsion is so difficult is because we identify ourselves with the natural man whose loves are the very opposite of our spiritual, internal selves. We are conscious of external delights, whereas internal things hold little meaning for us. Yet it is revealed to us in the Writings that the life into which man enters "through what is apparently compulsory is filled in the other life with limitless delight and happiness." (A. C. 1937.)

     Self-compulsion-the combat of self-affliction that is only won by making ourselves do a thing because the Lord so teaches-is basic to the life of the church. Indeed, our spiritual characters cannot be formed apart from it. All spiritual loves commence in this effort. Of the highest love of all we are specifically taught: "The good of love to the Lord is not received by the man of the spiritual church unless he compels himself; for he is not in faith, neither can he be in love to the Lord, unless he compels himself." (A. C. 7914.)

     The life-struggle of regeneration is waged between our external thought and will which stubbornly cling to the appearance that life originates from self and our internal thought and will which are formed from the Word and acknowledge that all life is from the Lord.

     External thought tells us that because we feel no delight in reading the Word, therefore we need not try to form the habit of reading it daily. External thought assures us that family and public worship do us no good unless we take pleasure in them. External thought would have us believe that discussions about the things of the church, about doctrinal subjects and about eternal life, are not important to the life of the church, but are merely for those who are naturally interested. And external thought insinuates that any resistance to evil beyond an adherence to the disciplines of honesty and decorum which society demands is unnecessary to salvation. It may even quote the Word to support such a claim; for did not the Lord instruct His disciples to "resist not evil"? (Matthew 5: 39.)

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     But internal thought-thought formed from the truths of Revelation-can challenge and overthrow these false insinuations of external thought. It can understand that it is only by compelling himself to read the Word systematically that a man can hope to come into a genuine love for its truths. Only by the persistent effort to have family worship and to attend public worship can an affection for these vital uses be aroused. Only by planning and effort of thought can discussions about spiritual things become an animated and delightful experience. And internal thought can acknowledge that the shunning of evils for merely external reasons cannot remove them, and that this is what the Lord meant when He said "resist not evil," that is, resist not evil from self, but from the Lord.

     The Writings show us that when we compel ourselves from the Word, we act from the Lord. When we, as of ourselves, direct and order our thought and will from His truth, then He communicates to us a new will, a heavenly character into which delights and blessings can be insinuated which far transcend anything the natural man can experience.

     It is this new will that is conjoined to the Lord. This is the self with man that can grow in wisdom and happiness to all eternity. And, what is remarkable, we are taught that "the more closely a man is conjoined with the Lord, the more distinctly he appears to himself as if he were his own, and the more evidently he recognizes that he is the Lord's. . . . He appears to himself more distinctly as his own, because the Divine love is such that it wills its own to be another's, thus to be the man's and the angel's. Moreover, the Lord never compels anyone, because anything to which one is compelled does not appear to be his own, and what does not appear to be one's own cannot come to be of his love, and thus be appropriated to him as his." (D. P. 42, 43.)

     From this it is evident that while self-compulsion as an ability with man comes from the Lord, still it is not the Lord who compels, but the man himself. He alone who "afflicts himself" by subordinating his will to the Divine will can abide in the Lord's "tent" or heaven; he alone who persists in the struggle of regeneration can "dwell in the mountain of His holiness." Amen.

LESSONS:     Psalm 15. Matthew 5: 33-48. A. C. 1937.
MUSIC:     Revised Liturgy, pages 457, 466, 490.
PRAYERS:     Nos. 83, 84.

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APOCALYPSE 1949

APOCALYPSE        GEORGE DE CHARMS       1949

     A Series of Talks to Children.

XXIII.

THE WOMAN CLOTHED WITH THE SUN.

     After John had seen in the spiritual world the manner in which the Lord judged all the societies in the world of spirits, casting into hell all who hated Him and refused to keep His Commandments, and preparing for heaven all who received the seal of the living God in their foreheads, then he was shown a prophecy of the way in which the Lord would judge men on earth, and how He would establish a New Church in the world which would become the Crown of all the Churches. It is this New Church to which we belong-the Church which the Lord is now establishing, even as He prophesied to John.

     How it is that all the things now to be related in the Book of Revelation refer to our own Church, you cannot now understand. You will understand more and more of this when you grow up. In the meantime you need only remember that the wonderful things we are going to learn about-the things which John saw in the other world-are going to happen, and some of them have already happened here on earth.

     Now it says that there appeared a great wonder in heaven. John saw a most beautiful woman, standing, as it were, in the sun of heaven. She was seen in the sun because she loved the Lord with all her heart. And because she loved the Lord, He drew her close to Him and surrounded her with the brilliance of His sun. And John saw the moon under her feet, as if she were standing upon it. And on her head was a crown of twelve stars. Think how beautiful she must have been! No jewels can sparkle with the brightness or the beauty of the twinkling stars. No garments could be as glorious as the very light of the sun which enveloped her.

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The Lord has created nothing in all the universe more beautiful than a lovely woman. And John, when he beheld this marvelous picture, called it a great wonder. And to this woman, who was the most wonderful thing of all His creation, the Lord was about to give a little child.

     But there appeared another wonder in heaven,-a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. Just as the woman was the most beautiful thing of the Lord's creation, so this dragon was the ugliest and the most repulsive thing it was possible for the hells to bring forth. A dragon, you know, is an enormous serpent, with large wings like those of a bat. And this one had seven monstrous heads, with ten horns upon them, and his color was an ugly, terrifying red. Just as the woman loved the Lord and sought to come near to Him, so this dragon hated Him, and hated the woman because she loved Him. And he was so large and powerful that with his tail he drew down a third of the stars from heaven, and cast them upon the earth. And he stood before the woman, waiting to devour her child as soon as he should be born. The dragon could not hurt the woman because she was surrounded by the sun, so that if he approached too near he would be destroyed; but he hoped to destroy the child.

     When the child was born, however, the Lord caught him up to His throne, high above the heavens, where He guarded him, and protected him from the dragon, until he might grow up to become a great ruler over the nations of the world, and might destroy the dragon. And then the Lord prepared a place for the woman, where the dragon could not hurt her. It was a place in the wilderness, where she would be fed and cared for by the Lord Himself.

     And in the meantime a great society of angels, called Michael, went forth with swords of truth, flaming in the light of the sun of heaven, to fight against the dragon. And they overcame the dragon, and cast him down upon the earth. And there he tried to persecute the woman and to hurt her. But she was given by the Lord two great wings, like the wings of an eagle, and with these wings she flew before the face of the dragon. And when the dragon saw that he could not overtake her, he cast out of his mouth a flood of water after the woman, that he might cause her to be carried away by the flood and be destroyed.

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And indeed the flood might have carried her away, but the earth helped her, opening up a great chasm and causing the water to go down into the earth. And the dragon was very angry, and sought to harm the woman; but when he could not, he prepared to fight against her child, who he knew would seek to destroy him when he had grown up to be a man and came to rule the nations of the earth.

     This beautiful woman clothed with the sun was a picture of the way the Lord's Church will be seen by the angels of heaven when men all over the earth begin to return to the Lord and to worship Him. And the dragon was a picture of the hells, which seek to destroy that Church through the medium of evil men on earth. But the Lord will protect her, and guard her from every harm, until His Church is spread all over the world, and until every nation comes to worship at His Holy Temple.

LESSON:     Revelation 12.

XXIV.

THE EVERLASTING GOSPEL.

     We spoke last time about the difference between the things that are now described in the Book of Revelation and those which have gone before in that Book. Up to the twelfth chapter the things that were seen by John described the judgment performed by the Lord upon the societies of evil spirits in the other world; but from this point on the living pictures seen by John prophesied the judgment which the Lord was about to effect on earth among men, and this through the establishment of His New Church. And we noted that the first thing John saw of this prophecy was the beautiful picture of the woman clothed with the sum, and the moon under her feet, who wore a crown of twelve stars, and to whom was born a little child. And the second thing John saw was the great red dragon, fierce and monstrous, who sought to kill the child as soon as he was born. And when the Lord caught up the babe to His throne, and guarded him there, the dragon tried to harm the woman, pursuing her through the earth, and sending a flood of waters out of his mouth, that she might be carried away on the flood. But the earth helped the woman, and swallowed the waters, and so the woman was preserved.

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     Now we told you that this New Church to which you belong appears beautiful to the angels when they look upon it. It appears like a beautiful woman. And so far as the men and women of the Church love the Lord with all their heart, and with all their soul, and with all their mind, and with all their strength, the Church appears as a woman clothed with the sun, surrounded by the glory of the Lord's love and wisdom. But, on the contrary, all those who hate the Lord, and who try to destroy the Church, and fight against it from the hells-all such, when seen by the angels, look like the great red dragon.

     But evil men do not all hate the Lord in the same way. Some of them hate Him more than others do. And in the next chapter of the Apocalypse are described two different ways in which men hate the Lord, and it is shown how they look to the angels. Both look like evil beasts, like beasts which are not useful, but which love to kill and to destroy both men and innocent animals. We will not stop here to describe these beasts, but will pass on to the next chapter, and note some of the beautiful things that John saw.

     Before there could be a new church on earth, there had to be a new heaven in the other world. And this heaven is now described as John saw it: "And I looked, and behold a Lamb stood on Mount Zion, and with Him an hundred and forty and four thousand, having His Father's name written in their foreheads."

     John saw a great high mountain, reaching far tip into the sky. And at the top of this mountain he saw a Lamb standing. This was the same as that Lamb who took the book with the seven seals, and who opened the seals of the book. And you remember we told you that it was the Lord who was called the Lamb. John knew that it was not a lamb, but that it was the Lord whom he saw. And all the angels who saw Him knew that He was the Lord. And it was because they knew that He was the Lord that they saw Him high up on the top of a great mountain.

     Now on the sides of this mountain, at the top of which was the Lord, John saw one hundred and forty and four thousand angels. These were those who had been sealed with the seal of the living God, twelve thousand from every tribe of Israel. And so it is now said that they had the name of the Father-that is, the name of the Lord-written in their foreheads.

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When they had been in the world they had loved the Lord and had kept His Commandments, and the Lord had set them free from the evil spirits in the world of spirits by the judgments of which we have already learned. These had now been gathered together by the Lord and formed into a new heaven. They had been raised up above the world of spirits to dwell on the sides of this great mountain, called in the spiritual world "Mount Zion."

     And when they had been gathered together there, the Lord came down to the top of this mountain, and spoke to them, and led them, and taught them about Himself. And John heard Him speaking; for he says: "And I heard a voice from heaven as the voice of many waters, and as the voice of a great thunder." No other voice than that of the Lord would sound in this way, as we have pointed out before. John heard the Lord speaking, and He was telling them all about Himself, how He had indeed come upon the earth, and dwelt among men as the Lord Jesus Christ, and how He had risen up again into heaven, having been glorified, and how He was now going to establish a great and wonderful Church on the earth-a Church which would be the greatest of all Churches, and a Church in which all men would come at last to worship Him.

     When the angels heard this they were very glad, and they rejoiced exceedingly. And John heard them playing upon harps with great joy and gladness, and singing a new song, a song which no one was able to learn but the one hundred and forty and four thousand who had received the seal of the living God in their foreheads. It was a beautiful song, by which they thanked the Lord for having delivered them from the evil spirits in the world of spirits, and for having brought them into this new heaven where they might worship Him. And by this song they also thanked Him because He was now going to establish a Church on earth wherein men might receive some of the happiness which they were enjoying, and might be guarded and protected against the dragon and the evil beasts.

     Then John saw an angel "flying in the midst of heaven, having the everlasting Gospel to preach unto them that dwell on the earth, and to every nation and kindred and tongue and people, saying with a loud voice, Fear God, and give glory to Him, for the hour of His judgment is come; and worship Him that made heaven and earth, and the sea and the fountains of waters."

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     This angel that John saw flying through the midst of heaven has now come. We too have seen him flying through the midst of heaven. He has come to tell us of this new heaven which the Lord has created in the other world. He has come to tell us how happy the angels are who live in that heaven. He has come to invite us also to come into that heaven after death, and to describe the manner in which we may enter there. He has come to tell us of the great power and glory of the Lord, and of the New Church which He is about to establish on earth, and to ask us to come into that Church by bowing down and worshipping the Lord, keeping His Commandments, studying His Word and living according to it.

     This angel has come to us in the Writings of the New Church, in those books which the Lord gave by the hand of Emanuel Swedenborg. Here is the everlasting Gospel which the Lord would have us preach to every nation and kindred and tongue and people, saying unto them: "Fear God, and give glory to Him; for the hour of His judgment is come; and worship Him that made heaven and earth, and the sea and the fountains of waters."

     May you, too, grow up to see this angel flying in the midst of heaven! May you hear the wondrous words of his heavenly message! May you carry that message with you through all your life, that others may hear it also, and know of the wondrous things which the Lord has brought to pass in heaven, and the wondrous things which He would also bring to pass among men on earth.

LESSON:     Revelation 14: 1-7.

(To be Continued.)

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[Photograph of Donald Merrell]

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DONALD MERRELL 1949

DONALD MERRELL       Rev. NORMAN H. REUTER       1949

     An Obituary.

     DONALD MERRELL

     From a Memorial Address.-Today we are celebrating-and "celebrating" is the proper word to use-the resurrection of one of God's children,-one known and loved by all present. And it is right that, against the background and setting of revealed truth concerning life and resurrection, we should reflect upon his particular awakening this day in the spiritual world. For this is his Easter Morn! Today angels are rejoicing, as should we, in his arrival there, even as the faithful women and disciples rejoiced in the Lord's resurrection.

     Although so much is revealed to the New Church about what happens at the time of the awakening, the event is still mysterious and wonderful to us,-wonderful, as is the first birth of each soul as a newborn babe. Nothing is more common, and yet wondrous, than the formation and birth of a new soul, unless it be the re-formation and re-birth of that same soul, culminating in the resurrection. Here we see the ways of a loving Father most clearly revealed; for none but He designs the soul to begin with, and then finally draws forth the spirit of man from mortal to eternal life.

     How may we think of Donald Merrell in his new sphere of activity? We are told that the spirit which God formed within him, his ruling love, will gradually show itself more and more until his external perfectly reflects the character of his spirit, and simultaneously he will be led to those who are like unto himself. And those here who are united to him in love will follow on in their preparation; and when their reunion eventually takes place in full spiritual consciousness, the separation as to externals will be as nothing-as a watch in the night when it is past.

     It is not given us to know the inmost or ruling quality of another, and yet this inmost is what forms the eternal spirit of man within him.

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This is what becomes manifest after death, and leads a spirit to his final abode. On earth, even the eyes of love are often obscure in this evaluation. All we may say is that, if another is inmostly as he appears to our discernment, then he is governed by such and such loves.

     One love that appears to have powerfully affected the formation of Donald Merrell's character was his intense love of truth even down to the plane of the factual. He not only cultivated with delight every opportunity to increase his understanding of truth, but, in accord with his enlightenment, he also unwaveringly applied that truth to the affairs of his life, even if the approval of others and personal advantage (as the world calculates advantages) might suffer thereby. His mind and heart were ever busy with the implications of the new truths now revealed, and he saw that they pointed to a distinctly new point of view in all things. Consequently it was characteristic of him that he spoke out and acted upon what he saw to be true. This freely chosen formation of his spirit, we may believe, will largely determine his associates in his present and future circumstances.

     And if we would associate our spirit with his, let us project our thought to him and the progressions he is undergoing, and not unwittingly yearn to draw him back to this sphere of life. Thought of spiritual and eternal things brings spiritual presence, but thought of self causes separation. Where there is a bond of love, such thought flows spontaneously, looking to the future, not submerging itself in the past, although resting thereon as the basis of all future development and conjunction. We all need to remember this. Indeed, what we call the death of a person is a regular and providential experience, not only to the one passing on, but also to those remaining here, in order that our attention may be frequently elevated to spiritual things, to the plane of causes, to the object of life, that through the experience of our affections and emotions, as well as by doctrine, we may come to see, and livingly to feel, the reality of the spiritual world, and thus re-establish with ourselves the priority of spiritual objectives. As we succeed in this, we are bound to those who have gone before by eternal bonds, not temporary ones; and this binding of love can grow in richness and fulness to eternity.

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BIOGRAPHICAL SKETCH.

     DONALD MERRELL was born in Cincinnati, Ohio, on September 16, 1900, and passed into the spiritual world at Cincinnati on April 23, 1949, in his 49th year. He was the son of Mr. and Mrs. Charles G. Merrell, now living in Dunedin, Florida. His brother Fred resides in San Francisco, and his sister Cora (Mrs. Hobert G. Smith) in Bryn Athyn.

     At Bryn Athyn, Pa., on January 6, 1923, Donald Merrell was married to Miss Gwynneth Wells, daughter of Mr. and Mrs. John A. Wells. She survives him, together with eight children, who were all in attendance at the Memorial Service. The four oldest daughters-Virginia, Gwynneth, Marjorie, and Doris,-are married. Sylvia and Barbara are students in the Academy at Bryn Athyn; Audrey and Robert are at home. There are five grandchildren.

     Donald received his early education in the Cincinnati schools, and at a later period was a student in Cincinnati University. He was a student in the Boys Academy at Bryn Athyn, 1916-1918, graduating in 1918. He again attended the Academy in 1920-1921 and 1922-1923, part of this period in the Theological School, at which time he served as an assistant housemaster in Stuart Hall.

     After his marriage in 1923, the couple lived for a time in St. Petersburg, Florida, but later moved to Wyoming, Ohio, a suburb of Cincinnati. where Donald entered the business with which his father was associated, The William S. Merrell Company, manufacturers of pharmaceutical preparations. In a similar field he afterwards set up his own manufacturing business, first under the name of The Donald Merrell Company, and later as the Lea Laboratories, which continue in operation.

     Donald was a member of the Executive Committee of the General Church, and of the International Body of the Sons of the Academy. He was a regular attendant at General and District Assemblies, and frequently at the Annual Sons' Meetings. During the last ten years or more he conducted lay services for the Wyoming Circle when no minister was present. For he had a most active interest in church affairs, both temporal and spiritual, and was well read, not only in the Writings, but also in general. He possessed an unusually complete New Church library, and delighted to add thereto, not only all new General Church publications, but also doctrinal class material by our ministers. As a lover of music, he sang in the Orpheus Club of Cincinnati (a male group of about 100) for over twenty years, and he owned the largest collection of classical records I have ever seen.

     Believing with all his heart in the distinctiveness of the New Church, he saw to it that his children got to the Academy in Bryn Athyn, even when it seemed impossible financially to do so. He will be greatly missed in the Ohio field of the General Church, for church activities in his area centered around him in the absence of the pastor, and he was always my right-hand man. The church came first, on principle, and it was difficult for him to understand how it could be otherwise with any New Churchman.

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EASTERN SOCIETIES AND CIRCLES 1949

EASTERN SOCIETIES AND CIRCLES       MORLEY D. RICH       1949

     Episcopal Visits.

     It has been a long time since there has appeared in NEW CHURCH LIFE any church news of the societies and circles of Philadelphia, Baltimore, New York, and North Jersey. And perhaps a good way of filling this gap is to describe a series of episcopal visits recently made by Bishop de Charms to all these groups. In lieu of Philadelphia District Assemblies, which, for a variety of reasons, have been impracticable in the past few years, the Bishop has been favoring these groups with local visits each year, and they have invariably proved both useful and pleasurable. This year was no exception.

     The Arbutus Circle, near Baltimore was visited on the weekend of April 22-24, 1949. This Circle boasts the only building owned by any of the groups on the Atlantic seaboard, except for Bryn Athyn! The little chapel, with a manual organ and a seating capacity of about 60, is located in Arbutus, a few miles south of the city of Baltimore. And those who compose the group which participates in the monthly doctrinal classes, children's classes, and the services, include the Knapps, Coffins, Needers, Elimar Behlerts, Reynolds, Gunthers, George Doerings, and some newcomers, namely, the Greens and the Seemers. We should also include those staunch people, the Rowland Trimbles, though we hasten to add that, living at Laurel, Maryland, which is halfway between Baltimore and Washington, the Trimbles participate in and enjoy the activities of both groups. In some years the Baltimore and Washington societies have collaborated in a Local Assembly, but this year was an exception.

     On Friday, April 22, the pastor, Rev. Morley D. Rich, who is also your reporter, arrived in Baltimore to conduct a series of classes on basic doctrines to our newcomers in the church. A talk of modest length was given, but a four-hour session resulted which was altogether delightful.

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     But the week-end began officially with the arrival of the Bishop on Saturday. A delicious supper, capably organized by Mrs. George Doering and contributed to by almost everyone, was served in the little chapel to the 25 assembled guests and Bishop and Mrs. de Charms. Following this, toasts were proposed and songs were sung. And while we remained around the tables the pastor introduced the subject of the evening, and the Bishop spoke informally and inspiringly on "The Divinity of Jesus Christ," bringing out some of the ideas of present-day Christian scholars on this subject, and evaluating them from the teachings of the Writings.

     On the next day, in a service attended by a congregation of about 30, the Bishop preached on "Resistance to Evil," taking Matthew 5: 38, 39, as his text.

     North Jersey.-On Friday, April 29th, your reporter traveled to New York City to participate in a new project of the New York Society, namely, a reading class. We have started this class by beginning to read The Earths in the Universe, and the meetings have been greatly enjoyed by all.

     On Saturday, meeting Bishop de Charms and Mr. Gosta Baeckstrom on Route 29, I conducted them up to Nutley, New Jersey, where reside the Arn Larssons.

     This group, the North Jersey Circle, distributes its doctrinal classes in the various homes. But this year we have been fortunate in having all of our services in the home of Mr. and Mrs. Roger Doering in West Orange, at their kind invitation. And because they are more centrally located than others, and therefore more easily accessible, we have had larger attendances this year. In this group are: The Roger Doerings, Arn Larssons, Bertil Larssons, Francis Frosts, Murray Cronlunds, Robert Blackmans, Curtis Hickses, Frederick Tahks, and the newly arrived Herbert and Arlene Archer, also Mrs. David Lindsay and her son Jack, plus the 15 children of the group. Doctrinal classes and services are held monthly.

     The episcopal visit this year began with a pleasant meeting at the home of Mr. and Mrs. Arne Larsson on Saturday evening, April 30th. Here, after brief worship, the Bishop delivered an address to 15 adults. The subject was "The Authority of the Bible," and here again he described the ideas of modern scholars concerning the Bible, and evaluated them in the light of the Writings, defining what is acceptable to the New Churchman and what would not be acceptable.

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Following a period of discussion and questions, Mrs. Larsson served what almost amounted to a smorgasbord. So enjoyable and refreshing was this affair that it was midnight before the meeting disbanded.

     On the following day, to a congregation of over 35, including children, Bishop de Charms preached on "Humiliation and Glorification" (Luke 22: 35, 36). Following the service, Mr. and Mrs. Doering served cocktails, and we had songs and toasts.

     New York.-The same day, May 1, at 3 p.m., your reporter set out in his car for Flushing, N. Y., where a visit was to be paid to the New York Society. Bishop de Charms and Mr. Gosta Baeckstrom tried to follow in the Bishop's car. The situation was further complicated by a torrent of rain. Through Newark and the Holland Tunnel we went, across Manhattan and the Queensboro Bridge, harassed by the traffic from two ball games, and up the Northern Parkway to Flushing. Feeling by this time as if we had gone through the rivers rather than under and over them, we pulled up at the Hyland Johns' residence at 5 p.m., which was the exact time at which the service was to begin. But as several of the New York members had also been delayed, we had time for a rest before the service, which began at 5.30.

     Here, if you visited, you would meet the Hyland Johns, Sydney Childs, the Daniel Horigans (our newlyweds), the Leon Rhodes, Mrs. Roland Goodman (Francie Schaill), the Welanders, Cedric Lees, the Misses Janet Kendig, Doris Klein, Cornelia Stroh, and Lucienne Vinet, Mrs. Paul Carpenter, Mrs. Joseph Krause (Louise Kintner), the Walter Glenns, Mr. Paul Hartley, and the recently arrived Arthur Williamsons. This group has monthly doctrinal classes and services, plus the new project of a reading group, previously mentioned.

     To a congregation of about twenty adults, Bishop de Charms preached on "Spiritual Temptation" from Exodus 13: 18, treating especially of the ways in which those who are born and educated in the New Church may be subject to temptation.

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     After an enjoyable buffet supper had been served by Mrs. Johns, we returned to spiritual food, the Bishop giving a stimulating treatment of "The Scientific Attitude of Mind," making a clear distinction between the truly scientific attitude toward the discovery of truth and the fallacy which has been attached to it, namely, the idea that there is no truth except that which can be discovered by the physical senses. An informal conversation followed in which questions were asked and viewpoints and information contributed and exchanged by the members.

     Philadelphia.-The following week-end, May 7-8, the Bishop visited your reporter's home society,-the Advent Church. Though overshadowed by Bryn Athyn, the Philadelphia folks have possessions which are distinctively their own. For this society has been of use and of considerable educational experience to numbers of people over a period of many years. Right now we are particularly pleased with the fact that ten of our young people are attending the Academy, five of them being in the dormitory, and that twelve of our children are pupils in the Bryn Athyn Elementary School.

     A considerable proportion of the staunchest members of this society have come into the New Church in adulthood, both through friendship and through marriage. If you were to visit this society, you would find such faithful members as the Carrolls, Fitzpatricks, Furrys, Glosters, Goerwitzes, Goods, Haltermans, Hansens, Heaths, Kingdons, Mansfields, Quemans, Renns, Sharps, Soderbergs, John Walters, Sr., John Walters, Jr., Mr. Walter Cranch, and a number of others. Our major handicap is that our membership is almost evenly divided between those who reside on the west side of the city and those who reside on the north, which makes some difficulty in getting together. Consequently we hold doctrinal classes separately in the homes, each Tuesday on the north side, and each Thursday on the west side. These, plus bimonthly joint meetings of the two groups, services of worship on the 2nd and 3rd Sundays of the month at 56th and Woodland Ave., comprise the major part of our society life, to which we may add the meetings of the Philadelphia Chapter of the Sons of the Academy.

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     On Saturday evening, May 7th, thirty-three of us gathered at the home of Mr. and Mrs. Bryndon Heath on the north side to meet with Bishop de Charms. On this occasion the Bishop discussed "The Social Gospel," delineating the pitfalls and the benefits of the recent trend of the Christian Churches toward social work and the betterment of living conditions in the world. After a discussion period, our host and hostess served refreshments, and there was an appropriate opportunity for many toasts and songs. Again it was late in the evening when we reluctantly departed for our homes.

     On Sunday morning, in the hall at 56th and Woodland, a service was held, and the Bishop preached on "Love to the Lord and Charity" from Matthew 5: 24,-a powerfully affecting sermon which stirred self-examination in the minds of all.

     So ended this series of episcopal visits which, to your reporter's eye, appeared both intellectually and affectionally refreshing to all four of the groups.

MORLEY D. RICH.

DIVINE PROMISE OF A NEW CHURCH.

     "The reason it is of the Divine Providence of the Lord that the Church at first is among a few, and successively increases among many, is because the falsities of the former Church are first to be removed; for before that is done, truths cannot be received. The truths which are received and implanted before falsities have been removed do not remain, and are also eliminated by the dragonists. The like took place with the Christian Church, which increased successively from few to many. Another reason is, that a New Heaven is first to be formed which will make one with the Church on earth. . . . Certain it is that a New Church, which is the New Jerusalem, will come into existence, because it has been predicted in the Apocalypse, chapters 21 and 22; and it is also certain that the falsities of the former Church must first be removed, because these are treated of in the Apocalypse up to chapter 20." (A. R. 547.)

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INSTRUCTING ANGELS AND SPIRITS 1949

INSTRUCTING ANGELS AND SPIRITS       EDITOR       1949

     A Function of the Revelator at the Second Coming.

     When angels and spirits first saw objects in the natural world through the eyes of Emanuel Swedenborg, and through his ears heard their friends speaking in the world, they called it the "miracle of miracles." (A. C. l880:3.) Never before, from the beginning of creation, had the faculty of thus mediating between the two worlds been granted to anyone in just the way it was provided in Swedenborg's case. The prophets "heard a voice saw a vision, and dreamed a dream," but it was not given them to be in both worlds in full rational consciousness. The Lord Himself in the world was the Divine Mediator, omniscient and omnipresent, but the time bad not arrived when He could "tell men plainly of the Father" and of His spiritual kingdom. That would become possible when the "Spirit of truth would guide into all truth," and it would be accomplished by the miraculous preparation of a man to be fully and rationally aware of life in both worlds, to be a revelator of the Divine Truth at the Second Coming of the Lord, and to record all his experience in writing and printing, that it might be preserved in the world for the permanent use of the New Church.

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     Now, while this writing and publication of the Heavenly Doctrine was the chief and central function of Swedenborg's mission, there were certain collateral or incidental uses that he was able to perform to those dwelling in the spiritual world, by reason of the unique faculty which he enjoyed at the Lord's hands during a period of nearly thirty years-uses which are also recorded for the information of the man of the church as a part of the Revelation of the Second Coming. A few examples of such uses may be cited.

     He told the spirits of other planets that the Lord had been born upon this earth, and described for them how He appears to the angels of our heaven. He thus inaugurated a use which spirits from this earth are ever to perform-communicating a knowledge of the Lord and the Heavenly Doctrine to those of other earths. (S. D. 1531, 4780-4782. Copies of the Writings in the other world. A. R. 875:15; S. D. 5946:5.) Moreover, the spirits of other earths were given to see things upon our earth through the revelator's eyes, that they might make a comparison with their own earths. Again, he instructed a spirit of the planet Mars on the subject of man's liberty or free choice in spiritual things, which is especially significant in view of the fact that the race on that planet has begun to decline from its celestial state. (S. D. 3892; A. C. 7743.) He also explained to the spirits of Jupiter why our Lord chose ignorant fishermen as His disciples, and not the learned. To our own spirits he frequently brought "news from the earth," and he instructed the angels of our heaven in such important matters as the true mode of the creation of the universe. (T. C. R. 76-78.)

     We might recall many other examples of what may be considered as incidental or collateral uses performed by the revelator. We shall here speak more in detail of a certain use which Swedenborg was given to perform for the Lord's Twelve Apostles, and which we may regard as a means of preparing them to function as evangelists of the Second Coming throughout the spiritual world after the 19th of June, 1770. For the record of his experience with them is dated March 13, 1748 (S. D. 1316-1332), twenty-two years before they were commissioned by the Lord to preach the Gospel anew, or in the light of its spiritual sense.

     The twelve were peculiarly fitted to proclaim the Lord's Second Advent, as they had before proclaimed His advent into the world and His Gospel doctrine. They had been with Him during the three years of His public ministry, and after His resurrection He had opened their eyes, manifested His glorified Human to them, and promised that He would come again.

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Indeed, He foretold that they would testify of Him at His Second Advent; for He said to them: "When the Comforter is come, the Spirit of truth, He shall bear witness of me; and ye also shall bear witness, because ye have been with me from the beginning." (John 15: 26, 27.)

     So it was that when Swedenborg, in the True Christian Religion, was treating of the subject of faith in the Lord Jesus Christ as the visible God, he states that "these things were written in the presence of the Lord's twelve apostles, who were sent to me by the Lord while I was writing them." (T. C. R. 339e.) And when this work was finished, the Lord called together the twelve who had followed Him in the world, who are now angels, and sent them forth to preach the Gospel anew, each being assigned a region of the spiritual world, and fulfilling the command with all zeal and industry. (T. C. R. 4, 108, 791.)

     For this great and important task, however, they needed preparation, and this had been provided by the Lord through the instrumentality of Swedenborg twenty-two years before. Through him they were enabled to contrast their present states in heaven with their states when they lived in the world, where they understood the Gospel literally when the Lord promised them that they would sit on thrones in heaven and judge the twelve tribes of Israel. They were now to be brought to a true understanding of this promise, in order that they might teach the Gospel in the light of the Heavenly Doctrine and the spiritual sense.

     Swedenborg, by virtue of his two-world consociation and the faculty of mediation made possible in him, could bring spirits and angels to a conscious reflection upon their own states which they commonly lack. His many conversations with notable historical characters, long since settled in heaven or hell, were made possible by their return to the world of spirits, thus to a state akin to that of their life in the world, while Swedenborg was able to be with them in spirit while he still lived in the body. Thus, for example, he conversed with Cicero, and read to him from the Prophetic Word; and this Roman was deeply moved as he felt the holiness of the Word from its internal sense. (S. D. 4416, 4417.)

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     The many accounts of such interviews, as recorded in the Writings, now serve their chief purpose to men in the world as testimonies of the life after death, and they are today in place of miracles (Inv. 43, 44, 52); but they also indicate how the revelator, in the Lord's Providence, could be instrumental in benefiting the persons he met in the other life. And what he says of an extended interview with the apostles on a certain occasion in that world forms a most interesting page from the record of his spiritual experiences, and also indicates, as we have said, how he was given by the Lord to prepare them for their functions as evangelists of the Second Coming.

     The Twelve Apostles, like all the angels, could be let back into the world of spirits by an opening of the natural memory, which is quiescent with the inhabitants of heaven. When this is granted by the Lord for certain purposes, it is almost as if they were living in the natural world again; and unless reflection is then given them, they do not think of being away from their heavenly society, so distinct are the two states. Thus, when the external mind and memory of an angel are opened and made active, the internal is closed, and vice versa; and in one state they are unable to reflect upon the other. But it was just that kind of reflection which could be given in the other world by means of Swedenborg, who, by reason of the miracle in his own case, could reflect upon the relation of the different degrees and states in the spiritual world, as well as upon the relations of the two worlds, one to the other, and make comparisons. Through him, therefore, an angel was able to bring about such a reflection with the Twelve Apostles, whereby they could contrast their final spiritual state in heaven with their former life on earth, which experience proved useful in reconciling them to their heavenly abodes.

     We know from the Gospels the many personal weaknesses exhibited by the disciples, weaknesses of the unregenerate natural man, notably in the cases of Peter and Judas, but also with the others; as when they objected to the bringing of children unto Jesus to be blest by Him, and when James and John asked that they might sit on the right and the left hand of their Lord in His kingdom. On one occasion, Peter said: "Behold, we have forsaken all, and followed Thee; what shall we have therefore?" And it was because of this childlike simplicity and its expectation of reward that "Jesus said unto them, Verily I say unto you, that ye which have followed me in the regeneration, when the Son of Man shall sit in the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel." (Matthew 19: 27, 28. See A. C. 8705.)

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     Their minds could not then be elevated to the spiritual meaning of the Lord's promise, and in the other life they still looked for its literal fulfilment. After the Lord's resurrection, too, when they and many others suffered persecution and martyrdom for the faith, there was undoubtedly a sense of merit in their sacrifice. Swedenborg saw many of the martyrs in heaven wearing their crowns of victory because they had asked for them. Some of them, however, fearing that they might arrogate honor to themselves, and thus become proud, were seen to cast their crowns away, as we read in the Apocalypse about the four and twenty elders who "cast their crowns before the throne, saying, Thou art worthy, O Lord, to receive glory and honor and power." (Rev. 4: 10, 11. A. R. 103; A. E. 358.)

     Swedenborg describes a tumult in the world of spirits, and a conflict of opinions as to whether the apostles were to sit upon twelve thrones judging the twelve tribes of Israel, as was promised them by the Lord. And then some of the apostles themselves, being let into the state of their life while in the world by descending from the heaven of angels into the world of spirits, spoke in defense of the literal fulfilment of that Scripture promise; for they had not believed otherwise during their life in the world. And they now showed a repugnance to the true meaning of the promise, which is, that the Lord alone judges all after death. "The Son of Man shall sit upon the throne of His glory."

     That the twelve were also to sit upon thrones judging the twelve tribes meant that the men of the church, signified by the twelve tribes, would be judged by the Lord according to the goods and truths acquired by regeneration, which goods and truths are meant by the twelve disciples who "followed the Lord in the regeneration," each disciple representing some cardinal truth and good of the church in man. Thus, when the man is judged according to the faith which rules in him, it is Peter sitting on the throne and judging him, and also opening heaven with the keys; his charity is James judging him; his love and good works are John; and so on.

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This, then, is the spiritual meaning of the promise that the twelve were to judge the tribes of Israel,-a meaning that was repugnant to the apostles themselves when let into their earthly state. But it was manifestly shown them, both by word of mouth and by the insinuation of the spiritual idea, that they were unable to judge a single spirit. And this impossibility was so clearly shown them that they were indignant at having cherished such a notion, and confessed that they had erred in their opinions.

     It was further shown them, however, that the whole heaven seems to exercise a judgment by being willing or unwilling to admit spirits into the angelic company; this being like the various provinces in the human body, which select their own essences from the food and the chyle, or like the judges in Israel, who sat in the gate of the city. And so it is a fact that angels and good spirits are given the function of examining newcomers from the earth and introducing the good into heaven, as though they were Peters, having the keys of heaven. But they recognize this office as given them by the Lord for their delight in use; and their chief desire is to find good in others, to the end that they may introduce them among the blessed in heaven. (H. H. 463, 496.) The angels of the three heavens love to admit the regenerate into their societies, rejecting others with reluctance, and in this way passing judgment. Yet it is not they who judge, but the Lord, who alone knows the inmost life of all, and disposes all things in the Gorand Man, as does the soul in the body. The apostles perceived this truth also, and unanimously confessed it.

     Next the question arose as to whether any could be admitted to heaven unless they had suffered persecutions and miseries during their life in the world. And this idea also was defended quite vehemently by the apostles as long as they were in the state of their earthly life. And they were unwilling to admit any but martyrs and those who had suffered persecutions and miseries, understanding the words of the Lord literally when He said: "Blessed are ye when men shall revile you and persecute you." Therefore they wished to merit heaven, and to inherit it as a reward, at the same time wishing to exclude others until they had undergone punishments. In this manner they wished to pass judgment upon others, thinking that they themselves were to have preference, because they had endured such persecutions, and because they had promulgated the Gospel in the world.

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     But now again the apostles were clearly shown that this was not the meaning of the Lord's words; for if it were, no one at this day could be admitted to heaven since there are no such persecutions and martyrdoms at this day. And it was said to them that as long as they were in that state they had not suffered for the faith, thus for the Lord, but for themselves, to the end that they might sit on thrones and judge the twelve tribes; thus it was not done for the kingdom of the Lord, but for their own kingdom, their own glory and salvation. This they could not deny. Moreover, it was said to them that there are myriads in heaven who are more worthy than they,-myriads who have not suffered persecutions and like things. Nor could they deny this, because heaven is filled with angels, and the apostles are only in the natural heaven. (S. D. 1330.)

     And now the apostles were afforded a still more enlightening experience, by which they were enabled to contrast their former earthly states with the blessedness of their life in heaven, this being accomplished through Swedenborg. As we have seen, the apostles had been let down into the world of spirits; and when an angel is thus let back into the state in which he was during his life on earth, and thus becomes a spirit, he does not then know what he had done in heaven, because he does not remember it, and so may doubt that he is really in heaven, and that he is blest with heavenly life and joy.

     "That the apostles might know that they are in heaven," Swedenborg states, "an angel in me spoke with them when they had been restored to their heavenly life, so that they might at the same time apperceive it as spirits, and thence might know, not only that they are in heaven, but also how much happier that angelic life is, in comparison with the life of the spirit and the body. And while the angel was speaking with them, and they were affected with heavenly joy, they also said that they were so happy that there is no comparison with their former life in the world, as I also now perceive from them." (S. D. 1331.)

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Church News 1949

Church News       Various       1949

     PORTLAND, OREGON

A number of people have written to ask why there have been no news notes of late from the Portland group. The reason is that there has been no church activity of the group since the last pastoral visit of the Rev. Harold Cranch in August, 1948. But just in case people think we were swallowed up by the earthquake, I am submitting these few comments to inform those who are interested that the Portland group still exists.

     Needless to say, we were very much disappointed to hear that Mr. Cranch, owing to ill health, was obliged to cancel his expected visit in the spring. But now the good news has reached us that the Rev. and Mrs. Morley Rich are to spend July and August visiting the isolated members of the General Church in the Western States.

     Since we were last heard from we have gained two new members and have lost one. The two new ones are: Roger Kent Mellman, born October 9, 1948, and Glen Newl White, born April 12, 1949.

     Our loss is due to the passing of Mrs. George A. Blake, who died in sleep on April 22 in her 81st year. She had not been able to attend any of our functions, owing to the frailties of old age, but she wholeheartedly considered herself a member of our group. She had always been a very ardent reader of the Writings, and followed the news of the church with great enthusiasm. We rejoice that she is now released from her bodily infirmities, but we feel a deep sense of loss.

     The members of the Tucson Circle have developed a unique idea. They decided to get better acquainted with their western neighbors, and so they wrote a letter telling us about each and every one of them, and asked for a similar letter in return. This was promptly sent. But evidently they have no intention of stopping there. Christmas and Easter Greetings have also been received. Many thanks, Tucson Circle! If any more of your members move away from Tucson, steer them out here, please!

SYLVIA S. MELLMAN.

The Passing of a Pioneer.

     Mrs. Minna Crandall Blake, a lifelong member of the New Church, died on April 22, 1949, at the home of her daughter, Mrs. Homer C. West (nee Dorothy Blake), 4715 5. E. 35th Ave., Portland, Oregon.

     Minna Crandall was born February 3, 1869, in Vineland, New Jersey, and in December, 1872, came across the plains to Gorands Ronde Valley with her parents, Mr. and Mrs. Joel Crandall.

     She learned of the New Church from her grandmother. Jane Ellis, who had left the Baptist Church after reading the Writings belonging to Mrs. Parker of Philadelphia.

     In 1887, Mrs. Blake's grandmother gave her the sum of $500 to go to Philadelphia, live with Mrs. Parker, and attend the New Church. She became a member, was baptized by the Rev. Tafel, and remained in Philadelphia for two years. She attended the Girl's School of the Academy of the New Church, 1887-1889. She then returned to La Gorande, Oregon, and took up piano teaching as a career.

     In 1891 she married George A. Blake, and lived in Island City, Oregon, for fourteen years, then moved to Baker, Oregon, where she resided for over forty years.

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Her husband died in 2945.

     Mrs. Blake organized a reading circle, composed of New Church members and anyone else who was interested. The circle met regularly, reading and discussing the Writings. During later years, the Rev. F. E. Waelchli and the Rev. E. E. Iungerich came to Baker and held meetings at her house. All through the years she was a most devout reader of the Writings.

     Mrs. Blake is survived by two daughters, a stepdaughter, one son, five grandchildren and eleven great-grandchildren; also by two brothers, George Crandall of Spokane and Ellis Crandall of Yakima, Washington.

DOROTHY BLAKE WEST.

CHICAGO, ILLINOIS

     Mr. Cranch will not be paying a pastoral visit to the members of the General Church in the Western States during the summer as expected, but will have a needed rest while Mr. Rich undertakes the trip. When our pastor was absent on his last journey to the West in the month of January, our services were conducted by the other three obliging ministers of this district-the Revs. Victor Gladish, Elmo Acton and Ormond Odhner. As always, their ministrations were appreciated and enjoyed.

     In January, the marriage of Miss Orida Olds to Mr. William Hamm, solemnized in Glenview, was of special interest to us, as Miss Olds had been an active member of Sharon Church, although absent for a time when her work took her to Wisconsin. We are happy that she is back in this district, and the good wishes of our entire society are extended to Bill and Orida for a happy life together.

     The same month with us was marked by the arrival of twins, a girl and a boy, in the home of the Robert Browns, on January 18th.

     The Sons of the Academy Chapter of Chicago has started a new wave of interest. At their last meeting they elected new officers: Mr. Charles Lindrooth, president; Mr. Victor Gladish, secretary; and Mr. Edward Kitzelman, treasurer. At their May meeting they will entertain the Glenview Chapter at Sharon Church.

     During the past winter our pastor delivered a series of sermons dealing with the Parables, and these were followed by a series on the Miracles. The doctrinal classes have treated of the Gorand Man, showing the relationship in the other world of the uses there corresponding to the functions of the human body. He has made some excellent charts, which are helpful in seeing these relationships.

     So often our society has lost members because they moved out to Glenview, but for once we have acquired a Glenview member, Mrs. Bertel Grenman, and we have found that their loss is certainly our gain.

     We lost one of our most valuable members by the passing to the other life of Mr. Percy Staddon. On Sunday, March 13th, he greeted us after church in his usual cheery way. On Monday morning at the hotel in which he lived they found that he had passed away during the night. He has been a faithful member of Sharon Church for about twelve years, assisting us efficiently as a trustee and a member of the pastor's council. He had worked in the Society with his fellow members-Mr. Louis Riefstahl, Mr. Charles Sturnfield and Mr. John Pollock-and all of these men have been called to the spiritual world in recent years. Their loss is still felt by us. But undoubtedly they are continuing their distinctive uses, and this will be a source of increased strength to the church on earth.

     The arrangements for Easter were a little different this year. On Palm Sunday the children were given a talk appropriate to the day by the pastor, and after they retired to their Sunday School classes, the Easter sermon for adults was delivered. The Holy Supper was administered on Good Friday evening, when the sermon was devoted to an exposition of the spiritual meaning of the rending of the veil of the temple.

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     On Easter Sunday we celebrated with a festival service for adults and children. The chancel was decorated with palms for all these services, and on Easter the children marched in procession to offer their flowers at the chancel. Later in the service they recited eight verses from the twenty-eighth chapter of Matthew.

     Following the Palm Sunday service we had a dinner and the Annual Meeting of the society. This was so well attended that we had difficulty seating all the people in our church room, so that the dinner was a happy though crowded affair. The various reports showed that the society is in a healthfully progressive condition. The secretary, Mr. Alexander McQueen, and the treasurer, Mr. Noel McQueen, were re-elected unanimously. The members of the Board of Trustees are: Messrs. Roy Poulsen, Charles Lindrooth, Henry Barnitz, Edward Kitzelman, and Thomas Cowood.

     With an annual meeting we naturally look back over the events of the past fiscal year. There were several high spots, the two outstanding ones being the 45th Anniversary celebration, held on a week-end in October, and the Bazaar in December when we raised over $400 to reduce our church debt. We have only a small percentage of young unmarried people; and with the handicap of distances the young couples with their families have little time for social life. So it is really encouraging that the times we do get together socially are so successful.

     During the annual meeting, Mr. Cranch placed a chart on the wall to illustrate the attendances for the year. It was interesting to note that each attendance above the average was followed the next week by one below the average. I think that the chart gave each one present an added sense of responsibility, of not wishing to be one that helped the line take a downward trend. Next year we hope that the chart will continue the general improvement shown over the last eight years, to show an increased average attendance. The average attendance at services is now about 54, including about 23 children.

VOLITA WELLS.

COLCHESTER, ENGLAND

     The Decalogue was the main subject of the doctrinal classes from January to April, although papers on other subjects were also read. The last one before the Easter recess was on the Passion of the Cross, concluding a very useful and instructive series of classes.

     The junior young people have reached the end of the work on Heaven and Hell, and the seniors have had New Church Education for their subject. It is interesting to note also that the young married couples meet together at their various homes, reading Bishop de Charms' Growth of the Mind.

     During this period we have had the usual monthly socials and children's socials, also the Annual Meeting of the society.

     One of the socials included a Bring and Buy Sale, which realized just over L11, to be used by the Social Committee for the replacement of kitchen equipment.

     On April 11th the Social Committee admirably prepared and served a delicious Turkey Supper, and our sincere thanks are due the Women's Guild of Bryn Athyn for all the good things enjoyed on this occasion. It should also be recorded here that at the last social organized by the 1948 Social Committee, they pointed out that, without similar parcels received during that year, it would have been impossible for them to provide the suppers at our celebrations and socials. We felt very grateful to those responsible for this, and all joined in a toast and in heartily singing "Friends Across the Sea."

     The turkey supper was followed by a whist drive in aid of the Sale of Work. The ladies' sewing meeting has already been held for several weeks past in preparation for the Sale at the end of this year.

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     The Rev. Martin Pryke visited Colchester shortly after his return from his trip to America in February, and at a special meeting he gave an extremely interesting account of his visit, which was greatly enjoyed by those present.

     On Palm Sunday a special address was given during the service to the children, who afterwards took their offerings of flowers to the chancel. On Good Friday a well attended evening service was held, and at the service on the following Sunday morning the sphere of Easter prevailed, culminating in the administration of the Holy Supper.

     The Children's Easter Social was held the following Thursday, and consisted of tea at the church, followed by the games which children of all ages enjoy, thus bringing to a close our Easter celebrations for this year.

WINIFRED A. APPLETON.

TORONTO, CANADA

     At the Sunday services in March our pastor delivered a series of very interesting sermons on "Abraham" which were much appreciated by the congregation. Off the record, Mr. Acton was heard to say that in the years gone by a minister probably would have covered this subject in one extremely long sermon, but that with the present-day trend toward shorter sermons he had made it in six.

     The Wednesday doctrinal classes have been on a different line, as they dealt with the Externals of Worship in a series of talks on the appointments in our church, discussing at length the forms of our ritual and rites.

     Having very few Irishmen among us, we celebrated March 17th! A supper was prepared by Mrs. Clara Swalm, Miss Marion Swalm and Miss Vera Craigie, with green as the dominating motive, even to the hostesses, who are not in the habit of making Wednesday suppers. After doctrinal class, Court Whist was played, and a very large birthday cake, bearing good wishes to Lois Longstaff on its green and whiteness, was served with coffee.

     It is a long time since the Olivet Society burst into music, but on March 19th a very pleasant musical evening was provided by Mrs. George Orchard, Mrs. Joseph Pritchet, Mr. Haydn John, and a guest pianist, Mr. Clifford Von Kuster. The quality and tone of this evening were such that we hope we shall have the opportunity to enjoy more of them.

     The Semiannual Meeting of the Society was held on March 30th, and the reports presented were all of a most cheerful nature. We heard the first formal announcement regarding the Catharine Doering Fund, and the Society is most appreciative of this very practical evidence of Mrs. Doering's love for the Church.

     Mr. Peter Bellinger, who passed into the spiritual world on April 3rd at the age of 85 years, was a charter member of the Society. He and his brother Ernst, with their wives, came to Toronto from Kitchener 65 years ago as newlyweds. For a time they attended the church in Elm St., but joined in the move to Parkdale and the eventual establishment of a General Church society in which they played an active part for many years. Peter prospered in the tailoring business, and had an important store in the central city. Mrs. Bellinger preceded him to the other life some years ago, and his own ill health in recent years prevented his attendance at meetings of the Society.

     Miss Ethel Christina Craig passed to the other life on Easter Sunday, April 17th, at the age of 62 years. It was a relief from suffering, as she had been confined to the house for a long while, and thus prevented from her former regular attendance at our church functions.

     Palm Sunday was a lovely occasion, as the little children brought their floral offerings to the Lord in worship. Later in the service, Miss Phyllis Izzard made her Confession of Faith.

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The sun shone pleasantly, and the world seemed a good place in which to live.

     Good Friday evening found us at a candlelit service, and the chancel was particularly lovely in its display of calla lilies and white candles. The pastor read five Lessons, and thereby gave the congregation the complete story of the events commemorated on this day.

     On Easter Sunday morning the Holy Supper was administered to eighty communicants. The congregation of 119 was large, when we consider that quite a number of our members were absent owing to illness.

     The Forward-Sons' April meeting was a big event, as it was "Ladies' Night." This always meets with the approval of the ladies, as they have no responsibilities other than to enjoy themselves, which they do without effort. This year a delectable meal was served by the Messrs. Robert Anderson, Philip Bellinger, and Keith Frazee. Mr. Robert Scott acted as toastmaster, and papers were given by Messrs. Ray Orr, Tom Bond, and John White, the subjects being:

"Women-in a Democracy-in Russia-and in the New Church." These were all very interesting, each in its own way, and showed a considerable concentration of thought. Mr. White excelled his own good record.

     A male quartet, with piano accompaniment, then sang some particularly funny verses written for the occasion, with somebody's apologies to Gilbert and Sullivan. They quite brought down the house.

     The Wednesday Supper on April 13th burst all bounds when 80 people sat down to the tables, including a number of visitors who had attended the Alden-Heinrichs wedding in Kitchener. The Rev. and Mrs. K. R. Alden were among them, and later in the evening, in place of the doctrinal class, Mr. Alden gave an outstanding talk on "The God We Worship."     

VERA CRAIGIE.

NORTHERN NEW JERSEY

     Our circle started the year with the monthly service in September, our minister, the Rev. Morley Rich, officiating. We have a doctrinal class on Saturday evenings in the different homes of the members where our hostesses always furnish delectable refreshments after our minds have been replenished with doctrine. Then, on Sundays, we have a children's service which is followed by an adult service. These services have been held at the home of Mr. and Mrs. Roger Doering.

     Fortunately for our circle we have had quite a few new members. Mr. and Mrs. Fred Tahk (Jean Moir) and their two boys have moved into our district. Fred is away most of the time, but Jean's enthusiasm would add to any group. Also, we have the Archers (Arlene Glenn) who have moved from Philadelphia to Plainfield. Unfortunately for them and for us, they are not near any public transportation and have no car of their own, so it is understandably hard for them to come to meetings with their two attractive children.

     We have had many visitors and some semi-permanent visitors for a long stay. Mrs. David Lindsay and her son Jack have been with us all winter, and have been much enjoyed by many of us, aside from meeting them at church. We hope that Jack will continue to come after his mother leaves for home.

     Our children's Christmas service was held at the home of Jean Tahk, and to this the members of the New York Society were invited. The house was beautifully decorated with greens and candles, and Mr. Rich gave a talk that inspired both the children and the adults with the Christmas spirit. Then we had very good refreshments for the adults in the dining room, and the children enjoyed theirs in the game room, where slides of the Christmas Story were shown them.

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Needless to say, we all had a good time.

     Our next main event was a Swedenborg's Birthday celebration, to which the New York Society graciously invited us. Unfortunately not many of us were able to attend because of sickness or small children. However, it was much enjoyed by those who did go, and they were most fortunate to have Dr. William Whitehead as their guest speaker.

     Episcopal Visit-Our most recent outstanding event was the yearly visit of Bishop de Charms on April 30th. We were all grieved that Mrs. de Charms, owing to a very had cold, could not accompany the Bishop. Mr. Gosta Baeckstrom came with him, and we enjoyed him very much.

     A doctrinal class was conducted by the Bishop on Saturday evening at the home of Mr. and Mrs. Arne Larsson, when he gave a very clear and understandable talk on "The Fundamentals of the Christian Church's Ideas of the Bible," which he contrasted with the New Church viewpoint. There was a discussion period afterwards, and then we adjourned for refreshments. Peggy Larsson is well known as a good hostess, and her spread was very generous.

     Thirty-three people attended the church service the next morning at the Roger Doering home in West Orange. The Bishop first gave a talk to the children on the subject of Patience, and I am sure that they were not only impressed with the Bishop, but with his talk as well. One little boy was very glad that his mother was there to hear the talk on patience!

     Then the Bishop delivered a very inspiring sermon on courage and humility, and many of us were given added courage from it. After church we had a social period with many toasts and songs. It was good to see Bishop de Charms so hearty and in such good health after his long illness. We all had a good time in fellowship and in the love of our church. Then fifteen of us further enjoyed his company when we went out to dinner, after which he left for New York.

     We still have the 19th of June to celebrate before we disperse for the summer, and to this we have invited the New York Society.

     We have had many visitors during the year, too numerous to name here, but they were always welcome, and we hope they will return to join with us in worship again.

ROSE DOERING.

MR. JESSE E. GIBB

     An Obituary.

     After several years of ill health, Mr. Jesse Edgecombe Gibb passed into the spiritual world at Durban, Natal, on Sunday, May 8th, 1949, in his 65th year.

     Born at Newlands, Cape Town, C. P., on January 15th, 1885, Mr. Gibb came to Natal in early boyhood. On December 7, 1910, he married Miss Ethel Hammond (sister of Mrs. H. D. Lumsden). The ceremony took place at the church of the Durban Society, then on Berea Road. The late Mr. A. S. Cockerell, Sheriff, officiated, being at the time, the recognized Marriage Officer.

     Mr. and Mrs. Gibb have had long association with the Durban Society, but because Mr. Gibbs duties with the gold mining industry took him to many parts of the Union of South Africa, they were not intimately connected with the uses of the society.

     During the First World War, Mr. Gibb served with the Allied Forces in France, and saw action at famous Vimy Ridge. When he was in England, his wife joined him, and they often attended the meetings of the New Church society in Kensington, and also on occasion at St. Albans. It was during this period that they met Mr. A. E. Friend.

     In 1940, Mr. Gibb joined the South African Air Force, and saw service in the Union-an adventure which unfortunately led to heart trouble and his discharge in 1942.

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     During the whole of his life he was a reader of the Doctrines, and was much interested in the spread of the New Church among Native people, and had considerable contact with them in the Transvaal. For this reason he was especially interested in, and also supported, the activities of our Mission in Johannesburg, which is making an effort in the direction of being self-supporting.

     Mr. Gibb received Baptism on February 12, 1947, the Rev. Norbert H. Rogers officiating, and became a member of the General Church and the Durban Society, under its revised constitution.

     Although, by some permission of Providence, our friend suffered ill health in the later years of his life, yet for a man of energy and action he bore his affliction with the greatest patience and with explicit trust in the Almighty.

     Our heartfelt sympathy is extended to his devoted wife, and to all his relatives and friends, in their temporary loss. For there is help and comfort in the knowledge that be has entered into life, and is experiencing the many things revealed in the Doctrines of the New Church.

F. W. ELPHICK.

DETROIT, MICHIGAN

     It is necessary to go back to April in order to record some very interesting visitors who have attended one or more of our services since our last report. Three of them hailed from Bryn Athyn, one from Glenview, one from Rio de Janeiro, and one from England. This last was Mr. Douglas Aston, a cousin of our treasurer Mr. Win. F. Cook. He was in Detroit with a group of experts who were making a tour of leading manufacturing establishments, and while he was in this country be also attended a service in the Bryn Athyn Cathedral.

     The South American, whom we have adopted as a member of our Circle, is young Sergio Leonardos Hamann, a student at the University of Michigan, Ann Arbor. Sergio has attended a number of our services and we have been delighted to have him with us. While his native language is Portuguese, he already shows marked progress in English, which he is studying at the University. Commencing in the Fall, Sergio plans to take a course in Business Administration in preparation for a position in his own country. He will commute from Ann Arbor to attend our meetings as often as he can. He has won a warm place in our hearts, and it is a great pleasure to have him with us From Bryn Athyn came two members of the Academy teaching staff,- Miss June Macauley and Miss Aubrey Cole. June was here early in April to spend a week with her mother, Mrs. Anne Coombs. She attended our service on April 10th, availing herself of the opportunity to inspect our meeting hall and facilities for worship with which she was most favorably impressed.

     Miss Aubrey's visit coincided with that of June, but she remained a little longer and attended our services on April 10th and 17th. She was the guest of Mr. and Mrs. Norman Synnestvedt. While her visit was of much interest to us all, and we were delighted to have her here, the person most interested, of course, was her fiance. Mr. Sanfrid Odhner. With their wedding set for September in the Bryn Athyn Cathedral, we are looking forward with much pleasure to their settling down among us after their marriage. We hear that Aubrey liked it here so much that she is going to be very happy in becoming a member of our Circle. So that makes it unanimous.

     Our other Bryn Athyn visitor was Mr. David Holm, whom we were very glad to see at our Easter service. He was visiting at the home of his fiancee, Miss Elaine Steen. At this service it was also a pleasure to meet again our friend and former Detroiter, Mrs. Frank Day, of Glenview.

     Sons' Meeting.-The Executive Board of the Sons of the Academy met at Detroit on April 23rd and 24th. As guests of the Detroit Chapter, Sons from Glenview, Kitchener, Pittsburgh and Bryn Athyn to the number of 16 attended, and three of them were accompanied by their wives.

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All of them were present at our Sunday service, bringing the number of worshipers to a new record of 60. The Rev. Elmo Acton, of Glenview, assisted our minister in the service and preached the sermon. The singing on this occasion, augmented by so many lusty male voices, was thrilling, and helped greatly to enhance the beauty of the service.

     Mr. George Woodard, who attended the Sons' meetings, brought with him a tape recording machine and a lot of recordings which had been made in Bryn Athyn. At the banquet he gave a demonstration of what can be accomplished with this machine, especially stressing the use in bringing to isolated members and small groups the actual voices of our Bishops and Pastors, the liturgical singing of the Bryn Athyn choir, and other things of value in furthering the work of the church. The demonstration was most interesting and convincing. On Sunday Mr. Woodard recorded our entire service, and we understand it turned out remarkably well. We shall watch with much interest the development of this new idea in church extension work made possible by the tape recording device.

     Late in April, our minister, the Rev. Kenneth Stroh, while on a visit to Pittsburgh, found it necessary to enter a hospital for an operation, which was performed by Dr. Marlin Heilman. During his absence our Circle has held lay-conducted services on May 1st, 8th and 15th, the Messrs. Norman Synnestvedt and Sanfrid Odhner officiating in their usual excellent manner. The sermons read were by the Revs. Hugo Odhner, W. Cairns Henderson and Bjorn Boyesen, and all of them were outstanding doctrinal presentations of much value and interest.

     Rev. Norman H. Reuter's quarterly visit and our Circle's Annual Business Meetings occurred simultaneously on May 21st and 22nd. We had fully expected that Mr. Stroh would be back with us for these meetings, and we were very much disappointed when his physician advised another week's rest before he should attempt the journey to Detroit.

     With executive committee and pastor's council meetings on Saturday evening, and service with administration of the Holy Supper on Sunday morning, then, following dinner, a long business session and election of officers, it can be seen that Mr. Reuter, without the help of his assistant, had plenty to do on this visit. Some interesting details of the annual meeting must be reserved for our next report.

WILLIAM W. WALKER.

BRYN ATHYN

     Spring Meeting.-Two Annual Meetings of the Bryn Athyn Church are needed to take care of the society business-an autumnal one held in October, and a vernal one in May, the latter being devoted chiefly to the hearing and discussion of reports of the various departments of our church and school uses.

     Bishop de Charms, presiding, announced to the meeting on May 13th that Miss Lucy Potts would retire as a teacher in the Elementary School at the close of the current schoolyear. This is accepted with regret, and with a deep feeling of appreciation of the signal use she has performed for nearly fifty years. She will be greatly missed by the pupils, the faculty and the society. It was also announced that Miss Renee Smith, teacher of the fifth grade, has resigned, and that Mrs. Victor Waelchli will teach that grade for the coming year.

     The Bishop asked the members to express their wishes in regard to the holding of a General Assembly here in 1950. He said that it is important that an Assembly be held in 1950. Having it here, and making a success of it, will depend upon the cooperative spirit of the members of the society.

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It was therefore voted to invite the Nineteenth General Assembly to meet in Bryn Athyn in June, 1950.

     Mr. Harry Walter reported that, because of the Benade Hall fire, and the provision to be made for the college and secondary schools in the new Benade Hall, there is now no need for a new elementary school building as planned.

     Mr. William Cooper, reporting on attendance, stated that the Bryn Athyn congregation numbers 1026, plus 103 students from elsewhere during the school-year. There are 55 Smiths and 58 Synnestvedts, or 11.2 of the total. The Seating Committee offers the suggestion that the system of assigned seats in the Cathedral be given up for a year, and that the system of "first come, first served" be tried. After a lengthy discussion. Bishop de Charms pointed out that the principal thing to be considered is the sphere of worship. When any action like this is taken, it should represent the unanimous feeling of the entire congregation, and he suggested that action upon the proposal be postponed until the October meeting, and that all give the matter serious thought, in order that we may arrive at a unanimity of feeling in regard to it.

     At this meeting the Bryn Athyn Fire Company presented a Parker Pen and Pencil Set to Mr. Bertrand Smith as an expression of their deep appreciation of his long and faithful service.

     Women's Guild.-The final meeting of the year was held at the lovely and gracious home of Mr. and Mrs. Carl Asplundh. There was an unusually large attendance. Three interesting features were: Election of Officers, Flower Arrangements brought by some of the ladies, and a Talk by Mr. Donald Rose.

     The officers for the coming year are: Mrs. Kenneth Synnestvedt, President; Mrs. Edward H. Davis, Vice-President; Mrs. Leonard Gyllenhaal, Jr., Secretary; and Mrs. Charles van Zyverden, Treasurer. Every one of the flower arrangements was a prize winner-beautiful and artistic.

     Don Rose spoke on Borough Residence, giving statistics. There are 140 homes in the borough, 20 being occupied by those who are not members of the New Church. They want to live here because of economic advantage and because it is a pleasant place. They send their twenty children to public schools, and the borough pays their school tax. To quote: "There are twenty-two New Church families living outside of the borough, and twenty 'outside' families living in the borough. Twenty children leave the borough to attend public school at our expense; forty-six children come from their homes outside of the borough to attend the Bryn Athyn schools at heavy expense to their parents."

     We cannot here give all the ins and outs of the problem, but would refer you to the June issue of the Sons of the Academy BULLETIN, where it is more fully presented.

     Club House.-The Civic and Social Club held its Annual Meeting on May 20th, the decorations of the Assembly Hall being very beautiful. Many problems were discussed at great length, and the officers elected for the ensuing year are: Mr. Harris Campbell, president; Mr. Stanley F. Ebert, vice-president; Mr. Philip G. Cooper, secretary; Mr. John Echols, treasurer. Elected to the Board were: Mr. and Mrs. Carl Asplundh, Miss Beth Anne Synnestvedt, and the Messrs. Robert Synnestvedt, Edward Cranch and Rey Cooper.

     Bishop Alfred Acton sailed on May 18th for Europe, where he will take part in the London Swedenborg Society celebration of the publication of the first volume of the Arcana Coelestia in 1749. He expects also to visit the Continent.

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     Another Fire.-We regret to report that the home of Mr. and Mrs. Otho W. Heilman caught fire in the early afternoon of Sunday, May 29th, sparks from a fireplace igniting the roof. It was a cool day, and Mrs. Heilman and some friends were seated before the fireplace, Mr. Heilman being in Pittsburgh. Soon many willing hands were removing things from the building, and the fire company quickly extinguished the blaze, which was largely confined to the roof and the contents of the attic.

     Benade Hall.-Actual construction of the new Benade Hall began on Monday, June 6th, and it is the hope and expectation that the new building will be completed by the end of January, 1950, so that the college and high school classes will be held there in the second semester.

     Overseas Visitors.-During the Spring we have had the pleasure of several visits from Mr. Sergio Leonardos Hamann, of Rio de Janeiro, who is a student at the University of Michigan. He is the son of Mr. and Mrs. Hugo Hamann (nee Leila Leonardos), a photograph of whose wedding appeared in NEW CHURCH LIFE for 1923, page 529.

     Mr. and Mrs. Gosta Baeckstrom, whose presence among us has been enjoyed for several months, have returned to Sweden, but expect to return to America in the Fall.

LUCY B. WAELCHLI.

OSLO, NORWAY

     Since I wrote the account which appeared in your December issue, I have confined my activities to the work in the Stockholm Society, but Mr. Sandstrom has visited Oslo three times-twice this year, and once at the end of 1948, and I have left it to him to report these visits.

     Now, on June 4th, I have just returned from Oslo, where I held a parish meeting with our group, and also one public service attended by 30 persons, administering the Holy Supper to 15 communicants.

     In addition, we had a meeting at the home of Miss Aslaug Hoidal for questions and answers. Among those present was a former priest in the State Church who had also been a bishop for a time. He had spent some time in prison, because of his sympathies toward the Germans during the occupation. He is not satisfied with the Old Church, but for a while thought there was not much difference between the Old and the New. But I think he has found the difference, as he ended by saying: "Well, I am too old to change religions!" And I think he is.

     During the year we have received two men as members in Oslo. One is 82 years old, but looks rather young and healthy. He said that he sometimes walks for over two hours to his home outside the city, and that he had just been skiing in the high mountains! Long life to him!

     As I was leaving, after the questions and answers meeting, a young man said to me that he wanted to join the New Church, and will do so the next time one of our ministers visits Oslo. So there seems to be hope for growth there.

GUSTAF BAECKSTROM.

SWEDENBORG SCIENTIFIC ASSOCIATION

     The 52nd Annual Meeting of the Swedenborg Scientific Association was held in Bryn Athyn, Pa., on Wednesday, May 18, 1949. The sessions included a meeting of the Board of Directors in the afternoon, followed by the Annual Meeting of the Association in the evening, when 74 members and 64 guests were present.

     At the Annual Meeting, officers for the ensuing year were elected as follows: President, Prof. Edward F. Allen; Board of Directors: Messrs. Alfred Acton, Gideon Boericke, Charles S. Cole, Jr., Charles F. Doering, Wilfred Howard, Ralph H. McClarren, Hugo Lj. Odhner, Leonard I. Tafel, and Miss Beryl G. Briscoe. The Board elected additional officers: Vice-President, Dr. Charles E. Doering; Literary Editor, Dr. Alfred Acton; Treasurer, Miss Beryl G. Briscoe; Secretary, Mr. Wilfred Howard.

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     The Treasurer's Report showed a balance in both accounts, namely, $479.35 in the general fund, and $771.76 in the publication fund. The number of books sold during the year was 76.

     Fifteen new members were received during the year, bringing the total membership to 295.

     The loss of our publications as result of the Benade Hall fire was estimated at $9000.00.

     In the report of the Board of Directors it was pointed out that the cost of printing THE NEW PHILOSOPHY had increased $65.00 per issue. and that to help meet this increased cost, the Board had taken action increasing the annual dues from $2.00 to $3.00, and the subscription price of THE NEW PHILOSOPHY from $1.00 to $2.00.

     It was also reported that Dr. Alfred Acton is now at work on a new translation of Swedenborg's work on The Soul or Rational Psychology, and that he hopes to complete it the coming Fall.

     Owing to the scarcity of our stock of publications, action had been taken rescinding the one-third discount to members on sales of books.

     Reports from the Kitchener and Hurstville Chapters were read.

     The Annual Address was delivered by the Rev. W. Cairns Henderson, the title being "The Purpose of the Philosophic Works."

     Briefly stated, the object of the Address was to show that, "from the commencement of his work as a philosopher, the end which inspired all Swedenborg's studies and writings was to demonstrate the existence of the soul in the body, and to show the intercourse between them. It was to discover the soul in the kingdom of the anima, over which it presides." "That to achieve this end, a single endeavor or purpose links all of Swedenborg's writings into a coherent progressive series; that his cosmological, physiological, and psychological works, whether published by him or not, mark a series of orderly steps in his search for the soul."

     Mr. Henderson then traced the above principles through the entire series of Swedenborg's philosophical works, beginning with his little work on Tremulation published in 17i9, and concluding with the Animal Kingdom, published in 1745, his final work before the period of his Theological Writings.

     An interesting discussion followed the Address, which will be published in the July issue of THE NEW PHILOSOPHY.

WILFRED HOWARD,
Secretary.

WESTERN STATES

     In order to relieve the Rev. Harold C. Cranch, the Rev. Morley D. Rich has accepted appointment to visit the Circles of the General Church in the Western States this Summer. His trip will include the dates from July 10th to August 21st.

GEORGE DE CHARMS,
Bishop.

CANADIAN NORTHWEST

     During the Summer the Rev. A. Wynne Acton, of Toronto, will go on a tour of pastoral visits to members of the General Church residing in Northwest Canada, substituting for the Rev. Karl R. Alden.
THIRTY-SIXTH BRITISH ASSEMBLY 1949

THIRTY-SIXTH BRITISH ASSEMBLY       Rev. ALAN GILL       1949



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. Announcements
General Church of the New Jerusalem.

PRESIDENT:     RT. REV. WILLARD D. PENDLETON.

     Members and friends of the General Church of the New Jerusalem are cordially invited to attend the Thirty-sixth British Assembly, to be held at London, July 30th, 31st, and August 1st, 1949.

     All meetings and services of the Assembly will be held at the Bonnington Hotel, Southampton Row, W.C. 1.

Programme.

Friday, 29th July.

6.45     for 7.00 p.m.-Meeting of the New Church Club at Swedenborg House,
20/21 Bloomsbury Way, W.C. 1. Address by Mr. Percy Dawson. All gentlemen attending the Assembly are cordially invited to be present.

Saturday, 30th July.

6.30     p.m.-First Session of the Assembly. Presidential Address.

Sunday, 31st July.

11.00     a.m.-Divine Worship. Preacher: Bishop Pendleton.

2.00     p.m.-Lunch.

4.00     p.m.-Sacrament of the Holy Supper.

5.30     p.m.-Tea.

7.00     p.m.-Second Session. Address by Mr. Charles S. Cole, Instructor at the Academy of the New Church, Bryn Athyn.

Monday, 1st August.

11.00     a.m.-Third Session. Address by the Rev. Martin Pryke.

2.00     p.m.-Lunch.

6.30     p.m.-The Assembly Social. Rev. Alan Gill, Toastmaster.

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Accommodation.

     A limited, though we hope adequate, number of rooms have been booked at the Bonnington Hotel. Those who require accommodation (either at the hotel or in a home) should communicate with Miss Beryl Howard, 30 Ullswater Road, Barnes, SW. 13; or with the Secretary of the Assembly.

REV. ALAN GILL, Secretary,
9 Ireton Road, Colchester.

SCANDINAVIAN ASSEMBLY

     Members and friends of the General Church of the New Jerusalem are cordially invited to attend the First Scandinavian Assembly, to be held at Stockholm, Sweden, August 12th to 14th, 1949, the Right Rev. Willard D. Pendleton presiding as Representative of the Bishop.

Preliminary Programme.
Friday, August 12th.

6.00     p.m.-Dinner.

7.30     p.m.-First Session. Presidential Address.

Saturday, August 13th.

10.00     a.m.-Second Session. An Address.

12.30     p.m.-Luncheon.

2.00     p.m.-Excursion by bus to the Library of the Royal Academy of Sciences to view the Swedenborg MSS.; then by the same busses to the Skansen, where Swedenborg's Summer House is located.

6.00     p.m.-Dinner.

7.30     p.m.-Third Session. An Address.

Sunday, August 14th.

11.00     a.m.-Divine Worship. Administration of the Holy Supper.
1.00     p.m.-Church Coffee."
3.00     p.m.-Motor Boat Tour under Stockholm Bridges.
7.30     p.m.-Assembly Banquet.


EDUCATIONAL COUNCIL

The Annual Meetings of the Educational Council of the General Church of the New Jerusalem will be held at Bryn Athyn, Pa., from Monday, August 22, to Saturday, August 27, inclusive.
GEORGE DE CHARMS, Bishop.

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TUITION SAVINGS STAMPS & CERTIFICATES 1949

TUITION SAVINGS STAMPS & CERTIFICATES              1949


For any young, pre-highschool New Church friend or relative, the ideal gift is:

Sons of the Academy
TUITION SAVINGS STAMPS & CERTIFICATES

You'll be giving New Church Education!

For information, send a post card to:

Chairman, Sons' Stamp Plan Committee,

19304 Woodingham Drive, Detroit 21, Mich.

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RENDERING UNTO CAESAR 1949

RENDERING UNTO CAESAR       Rev. HUGO LJ. ODHNER       1949


NEW CHURCH LIFE
VOL. LXIX
AUGUST, 1949
No. 8
     "Jesus saith unto them, Whose is this image and superscription? They say unto Him, Caesar's." (Matthew 22: 20, 21.)

     The Jews were chafing under the yoke of Rome. Now there had risen one whom many of the people had hailed as the promised deliverer; who, a few days before, had been greeted with palms and jubilation like a king. Yet He had made no alliances with nationalistic plotters. Instead, His bold exposures of hypocrisy in high places undermined the schemes both of the elders who sought to obtain power through inciting rebellion and of the Herodians who had joined hands with the Romans.

     Their common hatred of the Lord moved them publicly to challenge Him, "Is it lawful to give tribute unto Caesar?" If He should say Yes," they thought, His influence with the populace might be lost. If He counselled against paying tribute, the Herodians could charge Him with sedition. But against their cunning the Lord opposed the depth of His Divine wisdom. He only asked them to show a piece of tribute money, and questioned them whose image and superscription were imprinted thereon. When they answered, "Caesar's," He retorted, "Render therefore unto Caesar the things which are Caesar's, and unto God the things that are God's."

     When they heard these words, they knew that their design had failed. For this saying of the Lord was pregnant with undeniable truth. Our Lord neither sanctioned nor condemned the rule of the Romans. He merely showed that as long as the temporal power, the control of commerce, and the decisions of peace, were Caesar's, so long the tribute money must be paid.

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But He added, "And render unto God the things that are God's." For the law of God outlasts the rule of men.

     Caesar, to the Jews, did not mean only the Emperor, but that dominion which by force of arms and by improved industrial methods had imposed new conditions over the Mediterranean world. Rome, on the whole, was a tolerant mistress who permitted the conquered nations to follow their time-honored customs of worship and life. But she insisted upon the tribute by which the vassal states acknowledged their submission to the authority of Rome.

     The conditions and the laws of natural life have not greatly altered in the nineteen centuries since the Lord's time. The New Church, the New Jerusalem, of our day is placed in an environment largely hostile-in the midst of a civilization that is partly paganized, partly dominated by the attitudes of a consummated church. The New Church cannot claim independence of the pressures of the world. Externally, it is placed under the authority and protection of the mighty Christian civilization, is protected by laws not of its own making. It is permitted freedom to worship, freedom to teach, freedom to spread its spiritual faith as it may. In some lands the freedom is great and wide; in others it is circumscribed and narrow.

     Yet, when viewed as the spiritual medium of communion between heaven and earth, or as the reception of the Lord and of His Revelations, the Church is under the authority and protection of the Lord alone, and can pay tribute to no man and no nation. Therefore the Lord once prevented Peter from paying a certain tax, saying that "the children are free"; and He instead bade Peter to cast a hook into the sea, and pay in tribute the coin found in the mouth of a fish. (Matt. 17: 24-27.) The Church, as to its corporate existence and organized form, and as to the relation of its members to the community and to the forensic life of the world, is under the authority of "Caesar," and under his protection and tribute.

     The human body receives nourishment and health through the blood which circulates through all its tissues. And the "body politic" of human society may be said to be sustained through the products which flow through the arteries of commerce.

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All the fruits of industry, art, and agriculture are controlled, disposed, and coordinated by civil authorities, whether with justice or injustice, wisdom or folly, and thus bear the impress and superscription of "Caesar."

     The name "Caesar" implies the necessity of government, of the leadership of the few among the many, of the subordinations without which order cannot exist, nor freedom. The freedom of the many is bought only by mutual concessions, lest the freedom of one transgress the freedom of others. Not only in hell, where the loves of self and the world are supreme, and in the world where evil ambition and greed are only partially balanced by the legitimate aspirations of spiritual, moral and civil men, but also in heaven is some form of government necessary, so that individual endeavors to serve the common good may be coordinated by intelligent counsel and wise administration.

     And if government is to exist, it must be supported. The tribute which must be rendered unto Caesar is that of honor and obedience. "The king-the chief executive who represents royalty as a function-ought to be obeyed according to the laws of the realm, and by no means injured either by word or deed." (H. D. 325.) Duties and taxes, assessments by civil government, are rendered cheerfully and voluntarily by the man of charity, who regards it as an iniquity to deceive and defraud. (T. C. R. 430.) Contracts and pledges between men, wages and rents and interests, are debts of charity and obligations of the moral law as well as a tribute paid to Caesar.

     "Render unto Caesar the things that are Caesar's." Yet the laws of human authority are not always laws of justice. They may demand the enslavement of man, may transgress the laws of conscience and encroach upon the domain of man's spirit-which belongs unto God. Eventually such despotisms will invite a judgment-and the souls of men will claim again the liberty for which they were born. Almost every nation arose from such a search for freedom,-an exodus to a promised land, an overthrow of tyranny. By a law of Divine Providence the Caesars of this world derive their authority in the last analysis from moral forces, and perish or change when public confidence is withdrawn.

     The Lord did not condemn Caesar, nor did He applaud him. But He gave men a counsel of prudence coupled with a spiritual command-to pay a spiritual tribute to the Ruler of heaven.

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For these two tributes cannot be torn apart. One is involved in the other. Natural duties can be rightly fulfilled only if our internal obligations to the Lord's kingdom are at the same time recognized.

     The tribute which God requires from us for the uses of His kingdom is one of love,-love to the Lord and mutual love towards the neighbor. And there is a coin which is the proper form of that tribute of love,-the coin of revealed truth, minted in heaven. We must examine this coin and learn to distinguish the genuine truth from the counterfeit coinage of human opinion, and from the forgeries of false doctrine. Truths are the currency of heaven and of the spiritual trading of the church. From man to man these coins travel, bearing the imprint and authority of the eternal King. And wherever men receive them from their fellows, there must the silent tribute of thanks be paid, not to him who merely transmits, nor on his account, but to Him whose Divine imprint and superscription they bear-from Whom they came, Who supplies them freely without money and without price.

     Truths are the tribute money of the kingdom of human souls, but the tribute itself is love. It is offered when one attends to the needs of his own spiritual life through approaching the Lord in prayer, in reading of the Word, in meditation, and in promoting the work of the external church. But it is also offered when, from a conscience of spiritual truth, men perform natural uses with faithfulness and sincerity, and redeem their natural pledges. The Heavenly Doctrine teaches us that from the spiritual love of the Lord's kingdom there flows forth a genuine and spiritual love for one's country.

     One's country is the neighbor in a more exalted sense than is an individual man. It must therefore be loved in a higher degree. But love cannot be compelled-it comes, if at all, unbidden as an influx from the spiritual world. Yet we can compel ourselves to do our duty; and with the welfare of one's country constantly in view, a love of her will come.

     Natural love of country may indeed precede. The child or youth is easily stirred to a love of the homeland, its beauty and comfort, to a pride in its past glories and present grandeur. He loves its heroic blunders equally with its wisest provisions, from an inborn passion and a blind loyalty.

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This natural love should indeed be cherished, for it adds zeal and momentum to all patriotic efforts. It must be disciplined and instructed, purged of self love, lest it should turn into poison and hatred.

     With those who receive something of reason and charity there grows up another love within,-a love which examines the quality of one's country's good, and loves it according to the presence of that good. If spiritual good be lacking, a nation can be loved for its moral and civil virtues, so far as these do not depend upon its spiritual state. Always, the man of charity must refrain from injuring the country, but will consult its good before his own, yet in such a way as to avoid confirming it in the evils and falsities which may infest it. (Charity 85, 86.)

     This, then, is to serve Caesar without serving Mammon,-to serve natural uses without enslaving one's soul. We must not confuse spiritual and natural uses, even though they may be conjoined as are spirit and flesh. We may greet the Lord as He enters Jerusalem with our palm leaves of spiritual confession, but not, like the multitude, demand that He fulfill our earthly ambitions for greatness or distinction or worldly prosperity, and overthrow the rule of Caesar.

     Until our own minds cease to reflect the disorders of an unregenerate world, the fevered necessities of natural uses will conflict with the obligations of charity. In this conflict will lie our temptations and our victories. But the Divine promise is that "the time will come when there will be illustration." (A. C. 4402:8.) And then the discord between the Caesars of this world and the kingdom of the Lord will be lessened. For the Lord has not come to abrogate the domain of civil government, but to set free the souls of men, and to mould their conscience to His image and according to His superscription. Amen.

LESSONS:     Matthew 17: 24-27. Matthew 22: 15-22. A. C. 6821-6823.
MUSIC:     Revised Liturgy, pages 451, 468, 431.
PRAYERS:     Nos. 124, 129.

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APOCALYPSE 1949

APOCALYPSE        GEORGE DE CHARMS       1949

     A Series of Talks to Children.

XXV.

THE ANGEL WITH THE SHARP SICKLE.

     We told you last time that the angel which John saw flying through the midst of heaven, having the everlasting Gospel, was the angel which the Lord was going to send throughout the spiritual world to tell angels and spirits that He had come again, and that He was about to raise up a New Church on earth. That angel has already come, but he was seen only by those who were wise in the things of the Lord's Word. These have seen the angel, and they know that the Lord has come again to form a church among men. But before this church could be formed, there had first to be a judgment upon earth. And how this was to be performed, the Lord showed to John in another wonderful vision.

     He looked, and saw a white cloud in the sky. It was not a storm cloud, dark and fearful, telling of wind and rain, but a beautiful white cloud such as makes the sky so pretty in the summertime. And John saw the Lord sitting upon this cloud, having a golden crown upon His head, and a sharp sickle in His hand. He wore a crown because He was coming as a great King to establish His kingdom with men-to build up a church on the earth. And He carried a sickle because He was coming first to judge between the evil and the good, and to separate them.

     You know a sickle was used in ancient times to cut down grain when it was ripe. Nowadays we use reaping machines, which do the work much more quickly and with much less labor. But at the time when John lived in the world a sickle was used.

     Now you remember the parable the Lord told about the wheat and the tares. He said that a man planted good seed in his field, and that afterwards his enemy came while he slept and sowed tares, or weeds.

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After a while the wheat began to grow, and the man sent his servants to look at the field and to see how high the wheat had become. But when they got there they found weeds growing together with the wheat. So they returned to their master, and said to him, "Didst thou not sow good seed in thy field? Whence then hath it tares?" He said to them, "An enemy hath done this." But he told them not to root up the tares, for fear they might at the same time root up and trample down the wheat. "Let both grow together until the harvest, when ye shall bind the tares into bundles and burn them, and gather the wheat into my barn."

     So it was at harvest time that the tares were to be separated from the wheat. So also it is at the time of judgment, when men have become very, very wicked, that the Lord comes to separate from them all who can come into heaven. This is what He was about to do-to separate those who could worship the Lord and love Him from those who could not, to gather together all who were able to worship the Lord, and to form from them a New Church which might grow bigger and bigger, until at last it spread all over the world.

     The angels were very anxious that the Lord should do this. For they love the Church. They love to be with men on earth who worship the Lord. They love to help these men to shun evils and do good, and thus to prepare to come into heaven after death. And so, because the angels wanted to see the New Church formed on earth, John saw another angel come out of the temple in heaven, and cry with a loud voice to Him that sat upon the throne, saying, "Thrust in Thy sickle and reap, for the time is come for Thee to reap, for the harvest of the earth is ripe."

     This prophecy which John saw in such a beautiful manner nearly two thousand years ago is only now beginning to come to pass. The Lord is only now beginning to form a New Church. He is only now beginning to separate and bring to that Church all who are able to worship Him. A few have already been gathered together, and separated from the Old Church, in which they cannot really worship. There are thousands of people who do not yet know that the Lord is to form a New Church. There are many thousands who do not yet know who the Lord is.

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But the Lord will teach them little by little, and the Church will grow with every generation, until all those in the Old Church who are able to worship the Lord have come out and been separated. Then will the Old Church be destroyed, just as the tares were bound together into bundles and burned. And the New Church will be preserved and protected, and valued, just as the wheat was carefully gathered into the barn.

LESSON:     Revelation 14: 14-20.

XXVI.

THE SEVEN ANGELS WITH PLAGUES.

     When the Lord was preparing to judge the societies of spirits in the world of spirits, you remember John saw seven angels who had seven trumpets. And each one in turn blew upon his trumpet. And the blast of the trumpet was followed by the judgment performed by the Lord, and by the punishment of all the evil spirits. So now, when the Lord was preparing to judge men on earth, when He was going to show John how that judgment was to take place, and how a New Church was at last to be formed among men, once more seven angels appeared. They were clothed in pure white linen, girded with golden girdles.

     And when these angels appeared, John saw as it were a sea of glass mingled with fire; and on this sea of glass stood a great multitude of spirits. They were all those who had gained the victory over the beast, which was the great red dragon. On these there had not been placed the mark of the beast, because they refused to worship his image. Those who worshiped the beast, of course, could not worship the Lord, because the beast hated the Lord, and tried to destroy His kingdom, and fought against His angels. So it was only those who hated the Lord who followed the beast, and who received in their foreheads the mark of the beast instead of the seal of the living God. These did not stand on the sea of glass. They remained now in a separate place, so that the Lord might punish them. They had been separated by the angel with the sharp sickle, whom John had seen on the cloud, and about whom we learned last time.

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     But all those whom John saw standing upon the sea of glass loved the Lord and worshiped Him. And so the Lord gave them harps, and they sang "the song of Moses the servant of God, and the song of the Lamb." That is, they sang a song thanking the Lord for the Commandments which He had given through His servant Moses, thanking Him for giving the teachings of His Word, so that they might know His will, and, by keeping it, might come into heaven. For this they were very grateful to the Lord, and to show their gratitude they sang a song to Him.

     But they not only thanked the Lord for having given the Commandments on Mount Sinai, and for preserving them in His Word through all the ages, but they also thanked Him because, when men had become so wicked that they were no longer willing to obey these Commandments, the Lord Himself had come down to earth, had lived among men, had taught them anew about Himself, and had revealed to them the true meaning of His Word. And so it is said that John heard them sing also the "song of the Lamb," expressing their gratitude to Him for coming to the earth, and for suffering all the things that the Jews had done to Him, even to the crucifixion. For they knew that, if the Lord had not done this, no man could possibly have come into heaven after death.

     When they had sung these songs, John saw the temple of the tabernacle of the testimony in heaven. In this temple was the Holy of Holies, where the two tables of the Law were kept, and where was the Ark of the testimony, whereby the Lord came down to teach and lead all the angels of heaven, even as He had come down upon it in the world to teach and lead Moses and Aaron and all the Children of Israel. This temple, this Ark, and these tables of stone, have been destroyed long ago in the natural world. The Jews disobeyed the Lord, and to punish them He allowed the Babylonians to capture Jerusalem, to tear down the temple which Solomon had built there, and to carry away the holy things that were kept there. But this same temple, as it had been built by the angels in heaven, was not destroyed, and never can he destroyed. It was still in heaven when John was allowed to see the things there of which we have been learning; and it is there now, in all its beauty and in all its perfection, far more wonderful than it was in the world.

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     Well, John saw this temple. Its doors were opened by the Lord, and the seven angels who were clothed in white linen came out. And then one of the four animals that guarded the throne gave to them seven vials or little vessels of gold. These vials were small round vessels, pointed at the bottom. It is said that they were full of the wrath of God. By this is meant that they had in them something that would act as a medicine. Men had forsaken the Lord; they had forgotten His Commandments; they had done what was evil in His sight; and because of this they had become sick. Their minds were diseased, and they were getting more and more ill all the time, until at last they would have died, that is, would have been cast into hell. But some of them, although they were sick, could be cured, and the time had come for those who hated the Lord to be cast into hell.

     So the Lord was about to send these seven angels to pour out the plagues. And when these were poured out, all who could be healed would get well. But all who could not be healed would become worse, and would suffer hard things because they had not kept the Commandments of God, and had not received His seal in their foreheads.

LESSON:     Revelation 15.

XXVII.

THE FIRST ANGEL WITH THE PLAGUE.

     We learned last time how John had seen the temple of the tabernacle of the testimony in heaven opened, and the seven angels coming out from it, to whom one of the four animals gave seven vials filled with the wrath of God. Each of the seven angels was to pour out the vial which he held, and as he poured it out a judgment would be performed on some men in the world who were evil, and who refused to receive the Lord or to believe in Him.

     We said that the pouring out of these vials was like giving medicine to a sick man, in order to make him well. The whole church on earth had become sick, because evil men had become so powerful in it that they caused the whole church to disobey the Commandments of the Lord.

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When anyone is sick, it is because there is something in his body which ought not to be there, and which must be cast out by means of medicine before the man can get well. And so it was with the church. The evil men had to be cast out, and cast into hell, before the church could get well.

     We get sick in this world from many different causes. We may eat something that is poisonous, and that destroys the tissues of the body, and makes us very sick. We may breathe something in from the air that poisons the blood and leads to sickness. If some one else has a disease that is contagious, and we come near that person, we may receive from him that which makes us sick. Good people can get these diseases as well as wicked people, although if everybody in the world were good, there would be no disease.

     In the other world also there are diseases. But in that world it is only evil people, or those who are in the love of evil things, that can become sick. It is the evil that makes them sick. The things of hell are like poisons, which attack spirits and make them very sick; and if men give way to evil things, receive them, and do them, then they spiritually die; that is, they come into hell, and can never enjoy the wonderful delights of heaven.

     When the Lord was in the world, He healed many diseases which could not have been healed by medicine. We have read in the Lesson today about the man at the pool of Bethesda who had been sick for thirty-eight years, and no one could make him well. But when the Lord came to him, He made him well, because the man was a good man and had no love for evil things. The Lord could not heal men who loved what was evil, and so we are told that at Nazareth, where the people hated the Lord, He did very few miracles. The reason was that diseases, although they are caused by many different things in this world, are really caused by evil spirits, who love to make men suffer and to inflict pain and sickness upon them. If man loves evil spirits, and desires to have them with him, then the Lord cannot make him well, because, if he is to get well, those spirits must he driven away. And they cannot be driven away if the man loves them and keeps calling them to him all the time.

     So now, when the first angel poured out his vial, we are told that "there fell a noisome and grievous sore upon all those who worshiped the beast, and who worshiped his image." They became very sick, so sick that they died, or were cast into hell.

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     Now they had been sick all along, but the dragon had kept them from knowing it. He had made them believe that they were well and strong. And he had caused them to make many others sick also, because he hid from them the fact that to worship him, and to receive his mark on their forehead, was to take a deadly poison which in time would be sure to destroy them.

     If we take a poison, we may not feel the effects of it right away. Some time passes, it may be longer or shorter, according to the strength of the poison. But having taken it, even though it may taste very good, it is sure to make us sick. So it is with doing what is wrong, or what is against the Commandments of the Lord. It seems delightful at the time. If we see something that we want very much, and steal it when no one is looking, we may at the moment be delighted. But we will certainly he punished for doing

it.     For the Lord sees and knows all things; and the angels who are with us see and know everything we do, and if we do wrong they will sorrowfully leave us to the evil spirits, who will torment us and make us extremely unhappy. And all this will happen whether our act is discovered by anyone here on earth or not.

     So the evil spirits had led the men of the church to do what was wrong in the sight of the Lord, and to commit a grievous sin against Him. They did not at once feel any effects. But when the angel poured out the vial, then a noisome and grievous sore fell upon them, and they suffered hard things, even until they were cast into hell. So was the church freed from them and cured from the disease which they had brought upon it.

LESSONS: John 5: 1-9. Revelation 15: 5 to 16: 2.

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(To be Continued.)
COMMUNION OF SAINTS AND COLLECTIVISM 1949

COMMUNION OF SAINTS AND COLLECTIVISM       Rev. VICTOR J. GLADISH       1949

     True and False Concepts in the Light of Revelation.

(At a meeting of the Chicago Chapter of the Sons of the Academy, attended by members of the Glenview Chapter as guests, May 19, 1949.)

     In the True Christian Religion it is written: "The Lord's kingdom is the neighbor that is to be loved in the highest degree, because the Lord's kingdom means the church throughout the world, which is called the communion of saints; also heaven is meant by it; consequently he who loves the Lord's kingdom loves all in the world who acknowledge the Lord and have faith in Him and charity toward the neighbor; and he also loves all in heaven." (No. 416.)

     The word "saint" in Christendom has come to have one or the other of two meanings in ordinary usage: either the technical designation of one canonized by the church because of a life supposed to be of superlative holiness or of usefulness to the church; or else the description of one deemed in popular estimation to stand out above ordinary men in piety, gentleness, charitableness. But the word "saint" simply means a holy one; and in the Word of the Old and New Testaments we find corresponding terms used frequently to designate angels and also men of the Specific Church. The Israelitish people were called "a holy nation," which is the same as to say, a nation of saints; and in the Apocalypse the Christian communion-the receivers of the Gospel-are frequently called "the saints." (Rev. 5: 8; 8: 3, 4; etc.)

     We are told in the Heavenly Doctrine that those are called "saints" who are of the Lord's church, because they receive the Divine Truth into their lives; and the Divine Truth is the source of all holiness.

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We read often that the "saints" are those of the church, and, abstractly, the holy truths of the church. Actually such "saints" can be known to the Lord alone, for they are such as receive and cherish in their hearts the holy Divine Truth. But ostensibly, or apparently, all who gather themselves under the banner of the Lord's Revelation are of the communion of saints, and are so called in the letter of Divine Revelation. In the early days of the First Christian Church the zealous band of converts referred to each other as "the saints," and even in the New Church individuals and groups have at times addressed one another as a part of the "communion of saints," not without a certain facetiousness and a smile at their own expense, because they realized how little holiness belongs to any man, and how completely the opposite of saints are all men as to their proprium, and so far as they do not receive the Lord's inflowing Truth from Good.

     The passage from the True Christian Religion which was quoted at the outset accepted the term "communion of saints" as one commonly used in the Christian world, and one which was legitimate; and the true communion of saints was identified with the universal church, and this with the Lord's kingdom. The essential characteristic is made plain in T. C. R. 15, where we read: "He who in his belief acknowledges and in his heart worships one God is both in the communion of saints on earth and in the communion of the angels in heaven." Here we read of the communion of saints on earth and the communion of the angels, but it is evident that they are essentially one; for the belief and life which admit to one admit also to the other. Thus we read in the Arcana: "This communion, or this church, is the Lord's kingdom on earth conjoined with the Lord's kingdom in the heavens." (A. C. 7396e.)

     The church universal and the Lord's kingdom are expressions with which every New Churchman is very familiar, but the term "communion of saints" is used much less frequently in our Revelation, and it is used as a phrase adopted from common Christian usage. Now this common usage arose from references to the fellowship, or communion, of the saints in the Book of the Acts (2:42), and in various of the Epistles (as II Corinthians 8: 4; Galatians 2:9; I John 1: 3).

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The exact phrase is not used in the Gospels and the Book of Revelation-those books of the New Testament which alone have a continuous spiritual sense,-but the Apocalypse frequently speaks of "saints," where it is evident that the followers of the Lord are meant.

     The relation of all this to the title and purpose of this paper may be summed up under two heads: First, that in spite of the disappointments with which history is strewn, religious and sociological writers during recent years have made a very determined attempt to show that a social or political system of a communal or collective type is the central teaching and object of the Gospels and the practical lesson of the primitive Christian Church. Secondly, the true significance of the "communion of saints" is that spiritual kingdom of the Lord which becomes fully visible and manifested only in the heavens, the character and laws of which are made known to us in the teachings of the Second Coming; and it is the laws of this spiritual communion which are the internal significance and true burden of the Gospel teaching.

     It is our purpose, therefore, to investigate somewhat the causes that lie behind the revival in socialistic, communistic, or collectivistic schemes for the betterment of mankind. And at the same time we hope to indicate more clearly the relationship between the complex sociological and political problems of the modern world, on the one hand, and the Revelation which we have as to laws and the description of the heavenly communion, on the other.

     Recent History.-About fifteen years after the close of World War I, when it was becoming more and more plain that the overthrow of the Kaiser and the German militarists had not resulted in a "brave new world"; when, for over a decade, the official blueprint for life and thought in Russia had been the doctrines of Karl Marx; when Italy had succumbed to Mussolini's fascism, and Hitler's Nazism was paving the way for an effort to control the world;- at this time there was a notable outcropping of socialistic publications in the occidental world, and an intensity of political movements of that color in country after country. It amounted to a revival of timeworn efforts, even though similar propaganda and efforts of social reformers have never been absent during the past two generations. The quantity and quality of such expression I would account for by the world-wide throes of economic and political adjustment for which the years following World War I had been notable.

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Before this paper is finished we trust it will be evident why such a reaction to those conditions might be expected.

     When the Nazi scheme boiled over, and the Berlin-Rome-Tokyo axis seized the center of the stage, the limelight was shifted from the expressions of collectivist philosophy by leaders of thought in various lands. Also, the point of view of many was changed by the circumstances of World War II; and others postponed the further expression of their views so long as democracy versus totalitarianism was the only theme to which the great mass of the people in the Atlantic nations would give attention. After the war had been won by the nations pitted against conquest-mad totalitarianism, the prevailing theme and question was: "What can United Nations do for the brotherhood of man?"

     We did not then observe what was very noticeable at the time when the Peace of Versailles was giving way to active preparation for another war-namely, liberals of moderate stamp, non-fanatical thinkers capable of achieving wide leadership, expressing belief in collectivism as a cure for the world's ills. At that time the name of H. G. Wells was coupled with those of other prominent men in a statement that some form or degree of collectivism would seem to be the ultimate hope of the world. This thought was put forward in spite of the sad state of affairs in Russia, from which even then only the most optimistic communists could derive much comfort.

     Note that I am not using the word "communist" as the label of a political party or group. I mean those who actually believe in communal sharing as a principle of life and action-not those who are called or who call themselves "communists" because they take orders from the dictatorship now controlling Russia.

     To avoid misunderstanding, let it be said that the term "collectivism" seems to be the most suitable word to express the general doctrine that the people as a whole-the state or community-should own or control all property, both the material and the means of production. As commonly used, this term does not imply such a uniform sharing of all goods as absolute communism; there is not envisioned the same dead level of all rewards and opportunities. "Communism" is at present a more "tainted" word, as popularly used, than collectivism, being associated with the political efforts originating from the oligarchy in Soviet Russia.

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In fact, a dictionary definition of the word "communism" is: "A system of social organization in which all economic activity is conducted by a totalitarian state dominated by a single and self perpetuating political party." (American College Dictionary, published November, 1947, second definition.)

     Thus, in this era of the "Cold War," men in the western countries who do not want to be thought fanatical are chary of expressing any philosophy that might sound communistic. But when one considers that in recent years there is evidence that several men of education and some attainments in the United States, Canada and England have assisted in communist propaganda and plans, it would appear that the collectivist ideology has not completely died out from western lands. My point is, that about twenty years ago, and until the outbreak of World War II, men of reasonably sober character and reputation openly favored collective and communal philosophy as an answer to world-wide problems. And I think that, although war conditions and, later, the Russian situation, including the "Cold War," have suppressed the former free expression of such opinions, still the ideas themselves are not wiped out from the minds of many, because they have not seen them as wholly controverted by any opposing and satisfactory philosophy. I will also call attention to the Far East, where many millions of Chinese are accepting leaders who call themselves "communists." It may well be that the motivating factor with the great majority of them is not any philosophy or ideology, but the breaking of the power of corrupt rulers and landlords. Nevertheless, it is another illustration of my point, that the world as a whole, outside of the New Church, has no complete and inclusive answer to the fallacies of communism and collectivism.

     Christian Socialism.-In former years, many preachers in various sects of the consummated Christian Church have advocated some brand of "Christian Socialism." Today, it is true, the subject of the discourse is more likely to be something like "Jesus and the Democratic Revolution-a title advertised in a newspaper recently. But is not this chiefly a matter of using terms to which the mass of the people will readily respond at this day?

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Formerly there was a great deal of profession about returning to the original message of the New Testament. And, in addition to conceiving that a principal teaching of our Lord was pacifism, though it might be known that His life was a never-ceasing fight against evil, they have concluded that the "kingdom of God," the fulfilment of which the Gospels continually foretell, is a state of cooperation and brotherhood between individuals and societies on earth, and that this can be established by various international pacts and internal arrangements, together with the education of the public mind as to the reasonableness and need of this cooperation.

     Many who have held forth on this theme would seem to be in essential agreement with Lionel Curtis in his book entitled Civitas Dei (Macmillan), where he says: "The notion of church and state, of two authorities competing for sovereignty . . . has led us to seclude religion and politics in separate compartments of our minds. In the teaching of Jesus there is no such distinction. To His mind, religion and politics were merely two aspects of life, a sphere viewed from two different angles." And again: "'Seek ye first the kingdom of God, and all things else shall be added unto you,' was the greatest of all contributions made to constructive thought. Transcendental ideas have obscured from our minds its literal meaning,-an order of society based on realities as the goal of human endeavor on this earth." Other writers have been like Curtis in not realizing the need of individual regeneration as the prerequisite of this ideal society of love and cooperation. He put it that Jesus, "in the place of ten prohibitions, propounded a positive and constructive injunction, that men should seek the good of others as though it were their own."

     This, indeed, is the prevailing state of Christendom, to think that the Golden Rule replaced the Ten Commandments. The majority cannot, or will not, realize that we must "depart from evil" before there is any possibility of doing good that is good,-spiritual and lasting good.

     But what may well concern us more than these evidences of "political Christianity" in various sects of the consummated Church is that a number of New Church writers, in the course of recent years, have held forth on the subject of social reform, without presenting an instructed New Church view.

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The expression of view has differed much from person to person, some desiring to make common cause with the sociological theories and efforts of the former church, while others have declared strongly for the distinctive doctrine from which the New Church should think.

     There have been a few published opinions that were very firm in stating the folly of being led by movements which do not look to the Lord Jesus Christ in His glorified Human-movements which are not shaped by doctrine from the laid-open Word-but the writers have shown an obscurity as to the means of the world's salvation. Often they have gone into the task of appealing to the world to accept principles derived from the Heavenly Doctrine and applied to various problems, before the public to which they appealed had accepted the Truth and Authority of that Heavenly Doctrine. This is well enough for the individual New Churchman to do in his individual contacts with the people of Christendom he may be able to insinuate useful civil and moral truths, and even to prepare the way for the acceptance of the New Church. But it is not the business of the established bodies of the New Church to appeal to the world to accept anything but the religion of the New Church, and this is nothing else than the acceptance of the Lord in His Second Coming-the acceptance of the body of Revelation which alone makes that Coming, and makes the New Church.

     It is easy to misunderstand the doctrine concerning the specific church and the universal church, in so far as one comes under the influence of the Christian world and all the appearances under which the consummated church masquerades. And this influence cannot be withstood without a continual combat from and by means of the Doctrine revealed for the New Church.

     The Kingdom of God.-Having had a glimpse of the misconceptions of the "kingdom of God," and the nature of its communion or brotherhood, let us see more explicitly what its true qualities are, by which we shall understand more explicitly what are the falsities of the collectivist conception and its various related forms.

     We have seen that the essential of the kingdom is the acknowledgment of the Lord as the one God, and the heart's worship of Him. This it is that gives entrance into the communion of saints on earth and in heaven. It is thus from first to last a spiritual kingdom. "The kingdom of God is within you." (Luke 17: 21.)

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It must begin and grow within the heart of the individual,-a thing of the spirit before it is of the body also (though there may be various images and representatives of it in externals); and then, finally, it must find its fulfillment in the spiritual world, in the angelic heaven, which is the end of creation towards which the Lord's love continually draws mankind.

     The conception of this world as preparation for heaven as a necessary battleground on which the victory must be won, is fundamental and vital to the understanding of the kingdom which the Lord preached. And yet this is just the factor to which so little attention is paid. Among the would-be reformers of society, the prevailing tendency is to ignore the life after death. They are aware that man is essentially a spirit, though living in a material world. Experience has told them this, but personal experience has not told them of the life after death, and little heed is paid to the teaching of Revelation and of reason on the subject.

     It is obvious that the whole attitude toward the institutions of this world is changed according as one believes, either that whatever lies beyond the grave concerns us little, or that this world is a theater of choice between good and evil, a choosing of heaven or hell, and thus that this world is necessarily a mixture of good and bad, of justice and injustice. Spiritual justice is in the hands of the Lord alone, and is never lacking to any individual; but man is permitted to administer justice on the natural plane. Thus error and injustice continually intrude, though even here the Lord brings about better things than man intends. Natural justice can be ever more and more improved, but at best it can merely approximate the Lord's infallible justice in matters of eternal life.

     Since the essential of the "kingdom" is the acknowledgment, in faith and in life, of the Lord as the only God of heaven and earth, it follows that He should be seen as the source of all blessings, spiritual and natural. All good by which man may be affected, and all truth which he can see, is from the Lord; so also with all material things; indeed, these things are and remain the Lord's, provided for the use of man. If, then, all things are the Lord's, given for the use of man, does this indicate a correspondential and sound relationship in the collectivist idea?-that of the state holding all the material and the means of production, and giving it out to each one according to his needs and his service?

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     It seems very likely that this fundamental truth-that all things are the Lord's-lies behind the collectivist conception, in some manner or other. For no principle has power with men except as it is related to a fundamental truth-either a derivation of it or a falsification of it. But now let it be borne in mind that the Lord gives man power to live, to think, to act, and even to possess, as of himself. On this depends human freedom. The nature of the Divine Love is to give Itself to others, and thus to make them blessed and happy from Itself. (See D. L. W. 47.) Moreover, it is in accordance with the Divine Wisdom to give according to the measure of reception, much or little, and of one quality or another, just in the degree that man can and will receive. (A. C. 5828:3.)

     It is very evident, from both theory and practice, that the collective ideal grievously invades individual freedom, and tends to destroy the "as of himself" state with man,-a thing which the Divine Providence is most zealous to guard. And the Divine principle of giving to man according to reception-that is, according to the use performed-is one which the collective theory sets out to controvert and break down, although experience has never succeeded in wholly evading this fundamental principle. And practical socialists have admitted that they come in conflict here with something deep-rooted in human nature, which so far they have been powerless to overcome.

     In spiritual things (good and truth) a man inevitably receives from the Divine influx according to the efflux or outflow from himself,-according to what he does with that influx, thus according to the interior quality of his life and (what is the same thing) the spiritual use which he performs. (See A. C. 5828:3.) In the material things of this world the same fundamental law is at work through the laws of human nature and the laws of nature, so that, in general, possessions and honors come to men according to the quality and quantity of the use they perform to society. But, because it is this natural sphere that is the especial field of human freedom men can interfere very greatly with the external functioning of this law. Self love wishes to give as little as it can for uses performed to it, and wishes to receive all it can for the uses which it performs.

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In the Divine Providence, however, self love is permitted to pit itself against self love, to the benefit of order and justice. Thus we may have a great deal of departure from the ideal balance of corresponding earthly rewards for uses performed to earthly society, but we do have the bestowal of wealth and honors according to the general estimation of the services performed-the public desire for those services; for this is rooted in human nature. The inborn love of self is an effective policeman in this matter.

     That the ideal life consists in a sharing of each with all and of all with each is nowhere more clearly taught than in the Heavenly Doctrine, but it is also there taught that the love of sharing all with all is to be governed by wisdom and discrimination as to what others can usefully receive. In heaven no one desires to receive more of wealth and honor than is in harmony with the interior quality of his life, thus in accord with his use to society. But on earth it is otherwise. Before a man has become regenerate by subjugation of the loves of self and the world to the love of the Lord and of use, he is obsessed with the fond imagination that supreme happiness consists in the abundance of riches and honors that he can heap up, and in the minimum of service to others. Moreover, even one who has become regenerated before passing from this life retains something of similar fallacies in his external man as long as he remains in the natural body; and also, the very means of full communion and mutual sharing are imperfect in this material world. In heaven, however, where all the goods of life, both interior and exterior, are received gratis from the Lord, the "communion of the saints" comes into its flower and bears fruit in all abundance.

     Let us hear the words of our Revelation on this subject. We read: "In the heavens there is a communication of all things. The intelligence and wisdom of one are communicated to another, for heaven is a communion of all goods. The cause of this is, that heavenly love wishes what is its own to be another's; wherefore no one in heaven perceives his own good in himself as good unless it is also in another: and this is the source of the happiness of heaven. This the angels derive from the Lord, whose Divine Love is such. That there is such a communication in the heavens, it has also been granted to me to know by experience.

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Certain simple spirits were taken up into heaven, and when there they came also into angelic wisdom, and then understood such things as they could not before comprehend, and spoke those which they were unable to utter in their former state." (H. H. 268.) Again we read: "In the heavens there is a communion of all goods; the peace, intelligence, wisdom and happiness of all are communicated to everyone there, and that of each is communicated to all." (A. C. 10723.) But note what follows in this passage: "Nevertheless, it is communicated to each one according to his reception of love and faith from the Lord."

     Let us compare what is said about the spirits who were in simplicity, but in good, and were admitted to the communication of heavenly delights, with what is said in Heaven and Hell about spirits who are evil, or those who are not yet prepared to be admitted into heaven. We read: "Spirits who go from this world into the other life desire more than anything else to get into heaven. Nearly all seek to enter, supposing that heaven consists solely in being admitted and received. Because of this desire they are brought to some society of the lowest heaven; but as soon as those who are in the love of self and of the world draw near to the first threshold of that heaven, they begin to be distressed and so tortured inwardly as to feel hell rather than heaven to be in them; and in consequence they cast themselves down headlong therefrom, and do not rest until they come into the hells among their like." (H. H. 400.)

     In connection with this, observe also the following teaching in the Doctrine of Charity: "He who does not distinguish the neighbor according to the quality of the good and truth in him may be deceived a thousand times. . . . The simple say that every man is equally the neighbor, and that they deem it no business of theirs to search into his quality; but God looks to that; 'I must simply render help to the neighbor.' But this is not loving the neighbor. He who loves the neighbor from genuine charity searches out what kind of man he is, and benefits him discreetly according to the quality of his good." (III: 3.)

     From such principles as these we are prepared to understand the fallacies of the idea of equal distribution of wealth and honors, and especially the utterly destructive conception that there should be no individual possession of anything by anyone. We call it utterly destructive because it strikes at the root of human freedom; and freedom of choice is the great means by which the Lord can lead man through regeneration to the angelic life.

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And so we are plainly told in the Doctrine of the Second Coming that there are rich and poor in heaven as well as on earth, and that on earth riches and fame may be either a blessing or a curse,-a blessing with the good and wise, and a curse with the evil and foolish.

     It is written: "A man may acquire riches and accumulate wealth as far as opportunity is given, if only it is not done with cunning and evil art; he may enjoy the delicacies of food and drink, if only he does not place his life therein; he may be housed magnificently according to his condition; . . . may frequent places of amusement, talk about the affairs of the world, and need not go about with a sad and sorrowful countenance and drooping head, but may be glad and cheerful; nor need he give his goods to the poor except so far as affection leads him. In a word, he may live in external form precisely like a man of the world; and all this will be no obstacle to his entering heaven, provided that inwardly in himself he thinks about God as he ought, and acts sincerely and justly with the neighbor." (H. H. 358.)

     Some Christian Writers.-One phase of the doctrine of collectivism which we have only implied, or noted in passing, is its reliance upon the innate uprightness of mankind in general, and its confidence that the best and most altruistic plan of life has only to be made clear to the understanding of men and they will follow it out. Many years ago a former member of the British government, Arthur Henderson, in his book, The Aims of Labour, said: "Only a democracy built on the highest form of character will prove to be that instrument by which the world is to be saved." It is probable that in these words he gave expression to a noble and sincere idea; but what needs to be realized is that the highest form of character must be developed by the regeneration of the individual,-a spiritual rebirth which is impossible without interior acceptance of the Lord in His Divine Revelation. The spiritual salvation of the world will determine the quality of its political systems and the perfecting of justice in social relations; it will not be the other way round.

     It is made plain to us in the Crowning Revelation that (1) all men are born into the love of self and the love of the world,

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(2) that in this age the hereditary tendency to all evils flowing from these loves is especially strong, (3) that in the so-called Christian world this state is worse than anywhere else, and, finally, that there is no hope of the resuscitation of the First Christian Church, but the True Christianity must arise on the Heavenly Doctrine as its foundation. It is written in the Doctrines of the Second Coming: "I can assert that those who come into the other life from the Christian world are the worst of all, hating the neighbor, hating faith, denying the Lord (for hearts speak in the other world, not lips) besides being adulterers above all others." (A. C. 1886, Pref. 3. See S. D. 2867, 3440, 3450.)

     In view of the fact that so many writers and speakers of this generation, and of other generations, have assumed that the New Testament teaches some form of collectivism or communism, it would be both interesting and valuable to take up all the principal passages upon which they base such an interpretation, and demonstrate clearly their genuine meaning. In the New Church we have the doctrine of the spiritual or internal sense of the Word, and in examining the Gospels and the Apocalypse we should look for the essential meaning and eternal doctrine in this spiritual sense, as it is made known to us in the Writings given through Swedenborg.

     As to the Acts and the Epistles, we look to find in them the early history of the nascent Christian Church and the interpretations of the Word made by the providentially chosen evangelizers of the Gospel-"useful books for the church." (A. E. 815:2; S. D. 4824.) But in regard to. the true meaning of the Gospels and the Apocalypse, besides what we are told about the spiritual sense, we have the doctrine of the "genuine sense" of the Word. That is, the internal sense shines through the letter for those who approach the letter with an affirmative faith and a desire to be taught by the Lord. (This more clearly in some places than in others, but in some degree everywhere.) So that a certain genuine sense is perceived which agrees with the spiritual sense, even though the spiritual sense as it is in itself, with its innumerable arcana is undreamed of.

     In the light of what we have just said about the freedom of men to see the genuine sense in the New Testament, and what we have brought forward as to a prevalent collectivist interpretation thereof, it seems to me to be of peculiar interest to cite representative and comprehensive passages from a work which I believe to contain much that is perceptive, unbiased, studious and sound off the social implications of the New Testament.

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Therefore let the following quotations from a book entitled The Social Teaching of Jesus, by Professor Shailer Matthews, A.M., speak for themselves:

     First a definition of the "kingdom of God," which he cites from Edersheim's Life and Times of Jesus the Messiah: "The rule of God which was manifested in and through Christ is apparent in the church, gradually develops amidst hindrances, is triumphant at the second coming of Christ, and finally perfected in the world to come."

     On the vexed questions of the morality of wealth, Professor Matthews says:

"Throughout the Gospels Jesus never appears in the garb of an ascetic, for the reason that He was able to maintain the balance and perspective of His life. Indeed, His life expresses even more distinctly than His words the co-ordination of His teachings. All the more weighty, therefore, is His judgment upon the unworthy rich. Wealth He showed to be a good, but a good only when it is a social good, and when its pursuit does not weaken those impulses within a man that go out towards his fellows and God, and so render him unfit for the kingdom of heaven." (Page 148.)

     Again: "It is futile to attempt to discover modern socialism in the words of Jesus. There is, it is true. nothing incompatible with such a system, were it once proved to be the means best adapted to furthering the true spirit of brotherliness; but just as true is it that there is nothing incompatible with a rational individualism." (Pp. 151, 152.) "Probably no one would soberly commit Jesus to communism because of Judas and the bag; and so far as any direct word or single act of His is concerned, it is necessary to say the same. Even in the case of the primitive Jerusalem Church it is impossible to discover anything like communism in the modern sense of the word. Its members, be they ever so rich, were not required to sell their possessions and give to the poor, if we are to accept the words of Peter to Ananias. . . . At any rate, a few years after this so-called communism we find the Church at Jerusalem counselling, not communism, but generosity to the poor (Gal. 2: 9), and the contribution for the poor among the saints at Jerusalem' replacing the 'having of things in common.' (Romans 15: 26.)" (Pp. 152, 153.)

     Under the subject of social life and its inequalities, the following is among the things said: "But Jesus does not claim that men in the world today are physiologically equal. There are the lame and the halt. Nor are they mentally on an equality. There are men to whom one talent could be entrusted, and those to whom five and ten. Nor does He so far fall into the class of nature philosophers as to teach that because men are to be brothers they are therefore to be twins. The equality of fraternity does not consist in duplication of powers, but in the enjoyment and the exercise of love." (Page 172.)

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     In a later chapter we read: "Whatever approach society as He found it was to make towards that better order which He described would not be the result of external propulsion or of calculation. As the kingdom of God is spiritual, so are the forces which bring about its realization." (Page 181.)

     And finally let us quote a passage which seems to contain a perception of the long and laborious transformation from within which the world must undergo before there is any widespread acceptance of the Lord's kingdom. His words are: "A perfect society cannot be created from imperfect people. That which stands in the way of many a man's realization of his ideal for society has not been its own logical inconsistency, but its failure to find or to produce the right sort of men upon which to work. The plan of the house called for marble, and the only material at hand was mud. . . . Such a moral transformation of humanity's sinful but potentially noble nature must of necessity be gradual. It cannot be accomplished in a generation. The progress of the kingdom was seen, not as a thing to be accomplished by social cataclysms, but rather as a steady growth of a tiny seed into a great tree." (Pp. 209, 210.)

     Collectivism Today.-Before concluding, let us inquire a little further into the causes that lie behind such collectivist outcroppings as those which seem to exist in our day. Let us try to see somewhat more clearly the causes of the perennial efforts to equalize or mitigate inequalities in wealth and social position.

     As we have seen, mere inequalities are not an evil in themselves, but are useful and mutually beneficial differences in the reception of gifts from the Divine. They are necessary to freedom and to the perfection of the Gorand Man of heaven, and they are, therefore, inevitable. But self love and its attendant blindness grossly misuse these variations in the reception of mental and material possessions, so that men are not helped to receive the utmost of blessedness and happiness of which they are capable, as is the case in the heavens, but by indifference to the common good the free flow of spiritual and natural blessings from the Creator is impeded and turned aside. The natural man in all of us is most readily aware of the examples of this injustice on the natural plane, and is stirred up to combat it.

     It is true that all genuine goods, whether spiritual or natural, are the Lord's with man, and it may readily appear to those who do not realize the laws of creation and regeneration that placing all natural resources in the hands of the civil state will restore the true status of things and provide equitable distribution. The generality of men are prevented from believing in such a panacea for all social injustice by a common perception flowing from the whole order of heaven (see D. L. W. 361), which may be confirmed by daily experience, by the records of history, and by the teaching of the Word.

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That all things are the Lord's, we may know from Revelation and confirm by reason, but that it is legitimate to possess and delight in possession may also be known from the same sources and from the instincts of our implanted love; for this is fundamentally related to human freedom and the Divine gift of feeling that we live, and act, and acquire of ourselves.

     The common perception on this matter can readily be obscured or lifted out of itself by the zeal, not to say fanaticism, which easily seizes hold of those who espouse a great cause, especially when the cause is at all identified with one's self and one's own discovery. The man who feels that he has a great mission must constantly humble himself before the Lord, and must continually revalue that mission in the light of the Lord's Word, if he is to escape the influence of enthusiastic spirits. It is evident that thinkers on the problems of social justice in this agnostic age are ill equipped for the protection of their "common perception" against such influx from enthusiasts.

     Along these lines, we believe, lies the explanation of the worldwide outcropping of communistic theory and collectivist experiment. And we would suggest that not only the ostensible collectivist state in Russia, but also certain aspects of Fascism, even some aspects of the increasing federalization in the United States during the last two decades, as well as the paternalism and socialism which have been growing in England for a still longer period, merge into experiments in collectivism. But not only the socialistic theories and efforts of today, but those of all history, we think, owe their origination to some such causes as we have attempted to outline. Thus Plato's Republic, Thomas More's Utopia, Rousseau's Contrat Social, the work of St. Simon and others, Karl Marx's Capital, together with the renewal of similar efforts by men of all classes in many parts of the world at this day-all these are the products of a zeal for readjusting the unequal relations of men, which zeal springs from causes that run the gamut from covetousness and lust for personal gain to intense love for the common good. With all there is some mixture of motive, but with all the zealots there is a certain blindness to common sense, due to the obsessing influence already spoken of, which the man in the street largely escapes, even though he be much more indifferent to the common good.

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     It is to this last phase of the matter to which we would call attention in concluding these reflections upon "The Communion of Saints and Collectivism." For it is said in our Doctrine: "How much zeal anyone has in the world for the common good, so much be has for the kingdom of the Lord." (S. D. 4433.) As New Churchmen, let us not be too content to rest in a certain common sense rejection of the wilder fallacies of socialism just as the man of any or no religion may do. Let us attempt to understand more clearly what is involved in these affairs of the world which constantly come to our attention. And let us not be without a sympathetic appreciation of the motives of justice and reform which play a large part with many men in these socialistic endeavors. In a groping and fast paganizing world these efforts are, with many, the only substitute for a genuine, rational and comprehensive religion. It is their deluded conception of the kingdom of God. And, in the Divine Providence, their zeal for the common good may preserve many of them in that regard for the neighbor and that humbling of self which will bring them to the acknowledgment of the Lord and His kingdom, and thus admit them, hereafter, into the communion of the saints. For "Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father who is in heaven." (Matthew 7: 21.)

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STAY IN THE CHURCH! 1949

STAY IN THE CHURCH!       HAROLD LINDROOTH       1949

     Academy Commencement Address 1949.

Ladies and Gentlemen of the Senior Class:

     First, let me congratulate you upon a job well done. We are proud of you. To graduate from this school is a privilege which few enjoy, and, from my observation of other schools, is a bit more difficult to do. Four years of hard work completed! Four years of fun! It was hard work when it was being done, but it was fun, wasn't it?-especially when you look back upon it.

     Second, let me encourage you to continue your formal education, if possible. The opportunity for further education, for which you will always be thankful in later years, is now. Don't think that you can work a few years, and then go back to college. It is very seldom done, and it is almost necessary today to get more than high school education, with the competition so keen in the world, and with enrollment in institutions of higher learning almost doubled since the war. If it is not possible for you to go to college, we know from the foundation you have obtained here that your self-education will carry you far. For even though you do not go to college, your education is not at an end. In fact, it will never end.

     Do you want to have fun? Do you want to be successful, useful, happy people? I can't imagine getting anything but "Yes" from this Senior Class in answer to these questions. The theme of my talk today will provide the formula for accomplishing these things. It is, "Stay in the Church!"

     Probably you will all join the Church when you become of age, and remain as affiliated members the rest of your lives. Being called a member is not what I mean. I mean members who are good for the Church, who work for it and support it in all ways that tend to strengthen it and make it grow.

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     Most of you were born in the New Church, have spent a good portion of your lives being instructed and educated in the meaning and doctrines of the Church, and have enjoyed the protective sphere of the Church in your homes. Fresh from your more recent experience-that of a delightful senior year in this wonderful school- you feel that you will never lose your ties with Bryn Athyn and the friends that you made here. You feel that it is a delight to go to church in our beautiful Cathedral, and you think now that you will never lose your love for the things of the church. This is as it should be, and is one of the chief purposes of New Church education; and it certainly was in the minds of your parents when they sent you here, and in the minds of your teachers here. This interlude at Bryn Athyn will be a contributing cause of your regeneration in the years to come. The end of your New Church education is that you may be reformed and regenerated, and thus eventually help in that end of creation,-to become a part of a "heaven from the human race."

     Fortunately, most of you will leave here today to return to New Church homes and surroundings. Some will continue their education in the college of the Academy. Some will continue to live in Bryn Athyn, or in other New Church societies where church influence is so strong. These two groups will have little trouble in staying in the Church; in fact, it would be a little difficult for these people to separate from it. But many of you are leaving Bryn Athyn for distant places, perhaps not to return for years. You are the ones who will have to find ways of staying interested for yourselves.

     Even if you live where there is a New Church society, you will find that when you are used to a seven-day diet of New Church friends, New Church schools, and New Church services, and even Homeopathy, you will be starved for these blessings for a while. You will miss the fun, the pleasures and delights, that you had here. And I say to those of you who are leaving here that until you find these delights of your church at home, you will not remain as real members of the Church.

     These pleasures that you have in being with New Church friends, and the delights of going to church services, are, in the most natural sense, and earliest state, a love of the Church, which, in a deeper sense, is love to the Lord.

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These are the things that New Church education has brought you-not physical science, or mathematics, or the proper use of the English language, but the love of doing the things that are of the Church, a strong desire to be with your school friends, to attend church in the Cathedral, to do the same things that you have done here for the last four years.

     It is your desire today that these blessings continue. It is your duty to yourselves and to your Church to see that they continue. For those of you who return to remote places, where church services and social events are few, this is going to be hard to do. But it will be difficult only in the sense that it will be up to you to bring these pleasures around yourself, in contrast with the easy way which you have had here in Bryn Athyn, where these pleasures have been brought around you by your teachers, your friends, and your ministers.

     How is this love of the Church, this active participation in church uses, to be accomplished? Let me guide you a little here. You will gain pleasures and success, and remain happy, useful, New Church people, only in the measure that you live a life of religion. From the Doctrine of Life, no. 1, we read: "All religion is of the life, and the life of religion is to do that which is good. Every man who has religion knows and acknowledges that he who lives well will be saved, and that he who lives evilly will be condemned; for he knows and acknowledges that the man who lives well thinks well, not only about God, but also about his neighbor; but not so the man who lives evilly. The life of man is his love; and that which he loves he not only does freely but also thinks freely. The reason, therefore, why it is said that the life of religion is to do that which is good is that doing what is good acts as a one with thinking what is good; and unless they act as one with a man, they are not of his life."

     Now it is difficult to pick up a book of the Writings, and to try to find the answer to this mystery: "How can I live a life of religion?" In other words, "How can I apply myself in my daily doings so that I act according to the truths which the Writings reveal?" It takes years to learn for ourselves just what is meant by truth and the good from that truth.

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So let me show you the simple, everyday starting point,-the most external beginning of this life of religion. Let's start at the bottom.

     First, let's be cheerful-smile! If you go forth from here with a smiling face, you will find that it will develop into a smiling heart, and you will begin to draw friends towards you, and to spread the cheer and good will which are so sorely needed in the world today. If you can manage to remain cheerful, you will have little trouble in adding other attributes to your personality that will help you lead a good life. New Church people are happy people, and to show it outwardly is eventually to gain it inwardly.

     Another simple way to start building your personality for a better life is by developing courtesy. As you leave the sphere of the New Church, you will find common courtesy very lax. When interviewing men and women for jobs, I have found this true, especially among younger people. Nowadays young folk seem to think that it belittles them to use such common courteous terms as "Yes sir," "Good morning," or "Thank you," but it does the opposite. I have turned down applicants for jobs who answered "Yep" and "Nope" in a listless manner to questions put to them. And very few young folk that I meet in the business world today will use the common words "sir" and "yes sir." Practice the common courtesies, and your mind will get used to being kind to people. You will enjoy it, and people will like it and you will build-up the proper attitude of mind so that it will become easy to live a life of good.

     Another form of courtesy that needs attention, and has been mentioned before in advisory speeches like this one, is to remember names. Dale Carnegie, in his book, How to Win Friends and Influence People, tells this story about Jim Farley: "I once asked Jim Farley the secret of his success. He said, 'Hard work.' And I said, 'Don't be funny.' He then inquired what I thought was the reason for his success. I replied, 'I understand you can call 10,000 people by their first names.' 'No, you are wrong,' he said. 'I can call 50,000 people by their first names.'" I do not mean to convey the idea that influencing people will get you to heaven, but these courtesies will develop your personality, so that you will be better able to live a happy life. . .

     We should now say something about kindness and tolerance.

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These attributes, while implied in what we have said, deserve special attention, because they are the results of the attitudes and courtesies which we have developed; they are the causes of doing good in your life. "Be ye kind, one to another," was spoken by the Lord as a universal guide to a proper attitude of behavior toward our fellow man. If we can be kind in all our actions first, it will lead to a kindness of our thoughts, a humbleness of our hearts, and only good works can follow. The "doing of good will then act as a one with the thinking of good," as I quoted from the Doctrine of Life. Thus you will be able to lead a life from your religion.

     At this point let me bring out the value of having a guide before your face every day. Swedenborg's "Rules of Life" are such a guide. Read them, absorb their meaning, and live according to them. I shall repeat them here: "Diligently to read and meditate upon the Word of God. To be content under the dispensation of God's Providence. To observe a propriety of behavior, and to keep the conscience pure. To obey what is ordered; to attend faithfully to one's office and other duties; and, in addition, to make one's self useful to society in general." These are the key to proper living, to a life of good. And only by this kind of living can we have the staying power to remain in the Church, to do our part to perpetuate the Church and make it grow.

     Let us now proceed to the next point involved in keeping ourselves in the Church. So far we have dwelt upon the obligations to ourselves. We shall now consider our duties to our Church. There is no surer way to keep up one's interest in the Church than to work for it-put something into it. For only in the measure that you work for the Church will you derive benefits from it. Bishop de Charms brings this out so clearly in his book The Life of the Lord, in explaining why the Lord, as He sent forth His twelve apostles, "commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse; but be shod with sandals; and not to put on two coats." (Mark 6: 8, 9.) He explains: "When the Lord told them to do this, they did not hesitate, because they believed in Him. And when they came to villages and towns, saying that the Lord had sent them, those who believed in the Lord, or wished to learn from Him, would be eager to help them, inviting them into their homes, and giving them whatever they might need-expressing in this way their love to the Lord.

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The Lord could have provided all these things without their help. But it was in doing these things that they opened their minds and their hearts to Him. This is the reason why the Lord gives us work to do-uses to perform for the Church. We must be ready and eager to help in the work of any society of the Church where we may live. For in this way we serve the Lord, and in serving Him we enable Him to give us spiritual blessings."

     Among the first things that you can do for the Church, and easily, is to attend. I am sure that you have been admonished before to do this, but let me impress it upon you again that you must go to church if you are going to get anything out of it and be able to work for it. You will have to bend and shape your affections so that you cultivate a love of going. I'm sure you won't neglect your other pleasures, such as going to movies, dances and ball games. Make your Church just as enjoyable and just as regular. You may ask: "How can I make church more enjoyable to me? Isn't that the pastor's job?" Surely it is-to teach you the truth in interesting sermons and lessons from the Word. But here again comes that faithful rule: Put something in, and you get something out. Put thought in with your church attendance, and you get enjoyment out. Put zest in your singing, earnestness in your prayer, and humility in your thanksgiving. In this way you will be glad and will enjoy church.

     [At this point the speaker described his experience in collecting money for the support of the uses of the Sons of the Academy in his function as Treasurer, he continued:]

     I know it is a difficult thing for any person to start the habit of free-will contributions. It hurts to give your hard-earned cash for something for which you see no immediate benefit to yourselves. But when you do give to a worthy cause, you soon begin to feel good about it, and it gets to be a habit to share with others what little you have. This kind of giving is the surest way to maintain an interest in the Church and the Academy. It is like investing in stocks. You feel that you own a small part of the Church and the School, and consequently you will put more work into protecting what is your own. Especially is this true in the case of those who leave here for far-off places where contacts with Church people are few. Contributing money is often the only opportunity the isolated have to work for and do good for the Church.

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This opportunity is open to all, no matter how far away you may be from a society of the Church.

     Let me now review briefly what I have said, to fix it firmly in our minds.

     First, we have gained a love for the things of the Church by a stay in Bryn Athyn. So we are agreed that we all want to stay in the Church. Second, the external requirements are: to exercise our religion so that we live a good life, and to work for the Church, in order that we may cultivate and perpetuate this love and the uses of the Church. Swedenborg's Rules of Life serve as a guide to the first requirement. If we keep these Rules ever before us, we shall succeed. We are also going to remember to have a cheerful attitude in our living,-a friendly smile, a respectful greeting, a word of praise, a humble thanksgiving.

     The second requirement-to work for the Church-is more simple. In externals it is to join the Church, to attend services, to serve on committees, and to contribute money for its uses. If you are not in a New Church society or circle, you must find means of serving in different ways. More reading of the Word and home worship will have to take the place of regular church services. More thought along the lines of contributions will have to take the place of serving on committees. But if you seek the means of serving, you will find them, and then you will become New Church men and women.

     Remember, you graduates who are not yet members of the General Church! To increase the membership of the Church-join yourself, when you are ready! To increase the number of contributors-become one yourself! By these means we, the members of the Church on earth, will become strong. We, the members, will prepare ourselves for eternal affiliation with the heavenly New Jerusalem which is to follow.
PETER THE GREAT 1949

PETER THE GREAT              1949



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     "Czar Peter was seen, and I spoke with him in a dream. He afterwards appeared among the Russians, and it was then shown what they are like. Since they believe that he has power over their lives and their possessions so that these are not their own, but his, as they also confess in his presence, I heard them with the Czar, who said that everything of theirs is his, because the country is his. This I contradicted, telling them that they are not his, and that their possessions are not his, but their own, and that he has no right over their lives; but that they should give of their property as much as is necessary for the protection of the kingdom, and no more; also, that their life is from the Lord, and that they are under the law, and the Czar is also under it. But it was shown that when the Czar wants to have their all, they give it, because they worship him as their god." (S. D. 5949.)

     "The Russians are in great subordination, believing that all things they possess are not theirs, but the Czar's, because the kingdom is his; and therefore he takes from them whatever he pleases, and they confess what they have, and give; in like manner when the officials say that it is his command. In the other life they retain this belief, and live in that subordination, but with this difference, that then all they have is not the Czar's; but God's, being given them in order that they may employ it rightly for uses. Wherefore, if they do not employ it rightly, or when they do it improperly, that is, if they are evil, part or all is taken from them, according to the abuse. They are sometimes told, when they set their heart too much on money, to give part of their riches to the poor and needy, and, although they are very unwilling, still they are told that it must be done, as it is by God's command. Then they do it, and after a time they receive more, for they are blest." (S. D. 5963.)
CHURCH NEWS 1949

CHURCH NEWS       Various       1949



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     FORT WORTH, TEXAS.

A Circle.

     On June 21, 1949, Bishop de Charms officially recognized the Fort Worth Group as a Circle of the General Church of the New Jerusalem.

TORONTO, CANADA.

     The story of our society activities during the months of May and June, if recorded in full, would be a very long one. The following is a somewhat abridged report. We'll take it chronologically:

     May 1st was a Sunday on which we had the pleasure of hearing a particularly fine sermon preached by the Rev. W. Cairn Henderson on the subject of "Monasticism," under the text of Psalm 15: 1: "Lord, who shall abide in Thy tabernacle? who shall dwell in Thy holy hill?" It was an interesting summation of Monasticism, also bringing out the fact that evil rests in the mind, not in the body.

     That week-end, the Rev. A. W. Acton visited Montreal, during which visit that Circle held a business meeting. Mr. Ernest Izzard, who has faithfully guided the group for many years, resigned, and Mr. Desmond McMaster was elected to take up this work.

     May 2nd found the Ladies' Circle holding a pleasant meeting at the home of Mrs. Clara Swalm. The officers elected for the coming year were: President, Mrs. George Baker; Vice President, Mrs. Thomas Fountain; Secretary, Mrs. Robert Scott; Treasurer, Mrs. Wm. McDonald. Our pastor gave a pertinent talk under the title, "As we forgive our debtors,"-a subject which is not always borne sufficiently in mind.

     May 7th was the date chosen for the Teen-agers to have a party. It was held at the home of Mr. and Mrs. George Baker, and was a happy time for all present.

     May 13th-and a Friday at that sent us under water for an Aqua Dance. Where once there was our Assembly Hall there appeared to be an aquarium, with every type of fish imaginable, and unimaginable-mostly the latter!-swimming among the dancers, while mermaids and sea horses lounged against the walls. There were novelty dances which raised much merriment and brought fishy prizes. The Orchestra was present, and apparently they too enjoyed themselves. A sea food salad appropriately and amply satisfied the customers. The aquatic committee were: The Misses Marion Swalm and Frances Raymond, and Messrs. Ivan Scott and Philip Bellinger.

     On May 15th, Miss Edina Carswell presented to the Olivet Society a public-address system, honoring the memory of Miss Blanche Somerville. It was a gift that would have pleased Miss Blanche very much, and one that will certainly bring great satisfaction to the Society.

     Mr. Robert Somerville sent to the Church a large box of books-copies of the Writings and books pertaining thereto,-for distribution among the members according to their own choice. This was also very much appreciated.

     And on this day Mrs. Arthur Bond announced the engagement of her daughter Lillian to Mr. Allen C. Peirce, of England.

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The only regret here is that it means Lillian will be leaving us to take up residence in Kitchener, and we shall miss her.

     May 20th provided the Forward-Sons with a new set of officers for the coming year, but not until after they had enjoyed a succulent supper served under the supervision of Mr. James Swalm. The officers elected were: President, Robert Scott; Vice President, Charles White; Secretary, Robert Anderson; Treasurer, Keith Frazee; Officers without portfolio, Neil Carmichael and Thomas Bond.

     May 22nd gave us a new member when Mr. Philip Bellinger made his Confession of Faith.

     May 30th was a mysterious date, since Theta Alpha met for supper and the election of officers, but found no signs of food. However, the members bore up long enough to elect the following officers: President, Ruby Zorn (Mrs. Ernest); Vice President, Gladys Starkey (Mrs. Healdon); Secretary, Carita Scott (Mrs. Bruce); Treasurer, Helen Longstaff (Mrs. Frank, Jr.). That being accomplished, a sufficient number of car drivers stepped forward to transport the 22 guests to "The Press Club" at 115 Dowling Avenue, the home of Mrs. Joseph Knight, where cocktails and hors d'ouvres were served, and an amazing collection of "First Editions," and the book jackets were there to prove it.

     A large number of the members found that they had written "best sellers" on topics dear and near to their hearts. It was a collection which had to be seen to be believed, and the authors were so delighted that each took home her own First Edition.

     The cars were again commandeered to transport the party to "Cafe de Rachel," Place d'Elm, where a French restaurant had sprung up over night in the Acton apartment. A weird and wonderful collection of oil paintings and equipment therefor, colored table cloths on small tables, and candles in bottles-all lent a Parisian atmosphere which did not prevent the guests enjoying a delicious salad plate.

     From there the touring cars drove to "d'Ella Repertoire," where, although the tickets were "sold out," there was a strong atmosphere of ye olde Drury Lane, and where the renowned Stage Director, Ella Brown, served dessert and coffee and the illustrations for her "Memoirs."

     June 4th was the Saturday evening that the Conjugial Love class enjoyed a progressive supper party, commencing at Bunny Raymond's home, where cocktails and hors d'ouvres were served, and where Mr. Acton was presented with a wallet. The puce de resistance was enjoyed at Ivan Scott's home, where Jean Bellinger and Tom Bradfield were given dainty cups and saucers in honor of their coming marriage. Then the guests journeyed to the home of Corona Carswell for dessert, and to the residence of Marion and James Swalm for coffee, arriving at New Toronto later on, where Grace-Gertrude Longstaff was hostess for the remainder of the party.

     June 6th records a gigantic supper party given by the Ladies' Circle to close up their season, the supper being prepared by the Executive Committee. All the potential and actual members were present to the extent of over fifty guests. This proved to be a Shower of marvelous gifts for Jean Bellinger, who was indeed a most fortunate girl that evening. Mrs. Joseph Pritchett provided the humorous touch by her soulful rendition of "Why am I Always a Bridesmaid?"

     June 17th being the Friday nearest June 19th, the children celebrated both New Church Day and School Closing by having a Banquet, which was given by Theta Alpha under the direction of Mrs. Clara Sargeant, assisted by Ruby Zorn and Helen Longstaff. The table was brilliant with white and red, and gay with an abundance of flowers. The children enjoyed chicken a la king, etc., with cake and ice cream, and then listened to a paper given by Miss Joan Parker.

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They then marched into church for a short service and an address by the Principal of the School. This was followed by a presentation of "Alice Through the Looking Glass," enacted by the school pupils under the direction of Miss Venita Roschman, which was wholly delightful. Gifts were presented to the teachers and their assistants-to Rev. A. Wynne Acton, Miss Venita Roschman, Mrs. John Parker and Miss Edina Carswell. An interesting exhibit of the year's work was on display throughout the evening.

     June 18th was chosen for the adult's celebration of New Church Day. A Banquet was held at which about eighty guests sat down to a delicious supper, prepared and served by the Mesdames Edith Knight, Lenore Bellinger, Kaye Fountain, Doris Orchard, Ruby Strowger, and Olive Anderson; Miss Joan Parker setting the tables. The abundant floral display was contributed by several friends. The Rev. A. Wynne Acton was toastmaster, and the speakers were: Mr. Robert Scott on "The State of Religion in the World into which the New Church was Born"; Mr. Charles White on "The Early Spread of the Church in Europe"; and Miss Vera Craigie on "The New Church in the New World." The speeches were interspersed with songs and toasts, and the whole evening proved a very enjoyable event.

     June 19th, coming on Sunday, we all appreciated the very lovely sphere which pervaded the morning service, during which Mr. Harry Coy was baptized into the Lord's New Church, and the members were privileged to partake of the Holy Supper.

     June 20th, our Pastor left us for his pastoral visit to the members in the Canadian Northwest, taking with him our good wishes.

     So much for the calendar. but there are a few things we would like to tell you to make the picture complete.

     We have lost a much loved and respected member in the person of Mr. Norman Carter, who passed into the spiritual world on May 28th at the age of 72 years. Mr. Carter was a quiet and unassuming member of our group, but had a strong influence for good among the members of his family, which, since their marriages, includes sixteen adults, all members of the Society, and nine children. Our sincere sympathy is extended to Mrs. Carter and her family.

     We have heard with little short of alarm that Mr. Sydney Parker's uses will take him and his adorable family to Winnipeg We have not yet realized that this is really happening to us, and hope to wake up and find that we have been dreaming.

VERA CRAIGIE.

BRYN ATHYN.

June Climax.

     As members of the General Church and readers of NEW CHURCH LIFE know, the second and third weeks of June in Bryn Athyn are packed with many important events. This year was no exception. Some of these functions, strictly speaking, belong to the Academy, others to the Bryn Athyn Society, but because they are so closely connected in time and spirit, we shall record them in chronological order.

     Joint Meeting.-The annual meeting of the Corporation and Faculty of the Academy was held in the auditorium of Dc Charms Hall on Saturday, June 4, at 8.00 p.m., with an attendance of over 200 persons. First we heard the Reports of the President of the Academy, Bishop George de Charms, of the Executive Vice President, Rt. Rev. Willard D. Pendleton, and of the Treasurer, presented by Mr. Leonard E. Gyllenhaal. Prominent in these Reports were the plans and work accomplished in regard to the rebuilding of Benade Hall.

     Quite a number of changes in the Faculty for the coming year were announced. Among these, one of special interest and regret is the retirement of Miss Lucy Potts as teacher of the first grade in the elementary school.

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For almost fifty years she has effectively introduced a number of generations of children to their first formal education in the New Church.

     As has been the case for the past few years, the reports of the various departments of the Academy work were not read at this meeting, but they will be published in full in the JOURNAL OF EDUCATION, as also will the Annual Address delivered by the Rev. Karl R. Alden, entitled "Reflections on Twenty-five Years in the Academy Schools."

     Mr. Alden had gone to considerable trouble to obtain some very interesting statistics on the number of graduates from the Boys' Academy and the Girls' Seminary through the years, together with their present occupations, membership in the General Church, and so on. He noted that, in the past ten years, 68 per cent of the men, and 78 per cent of the women, had joined the General Church. In the discussion of this matter, Mr. Carl Asplundh felt that this was not a very good percentage, and wondered what we were failing to do. In answer to this, Bishop Pendleton pointed out that it takes time for young people to come to a decision, sometimes until the later twenties; also that a few of those who are educated in the Academy Schools do not come from New Church homes, and do not often join the Church itself, though we should not count our efforts as fruitless merely on that account.

     Mr. Alden also gave a resume of the courses in Latin, showing the gradual loosening in the requirements for Latin in our schools. In the discussion, Professor Vinet and Miss Margaret Wilde voiced concern, emphasizing that the Writings are in Latin, that it is the third of the "sacred languages," and that we shall always need scholars who are adept in it; also stressing its value as an educational discipline as well as its value in reading and understanding the Writings.

     Elementary School.-The Closing Exercises were held in the Assembly Hall on Friday morning, June 10th. Following the reading of lessons from the Word, Mr. Ralph Klein delivered an extremely appropriate and pleasurable address to the members of the graduating class. You might say it contained plenty of salad, and not so much meat as to cause indigestion! He dwelt at some length upon the changes which had occurred in the topography and living conditions in the world and in and around Bryn Athyn during the past one hundred years, picturing the astonishment with which an inn keeper of Revolutionary times would view these changes. Finally be showed that the changes which go on around us and in us are provided by the Lord to the end that we may have a better idea of Him who "changeth not."

     Certificates were presented to twenty graduates, and special awards made to outstanding pupils. Alfred Acton gave the class valedictory, paying special tribute to Miss Lucy Potts. The class then presented a special Church Flag to the school. The upper half of the background is Academy red, the lower half white, the "Crown of the Ages" being superimposed in the middle. This flag was to be raised on a pole at the Cathedral on June 19th.

     Commencement.-Preceded by the President's Reception on Monday evening, June 13th, the Commencement Exercises of the Academy Schools were held on Tuesday morning, June 14th. For the first time in many, many years, Dean Charles E. Doering was prevented by illness from taking part in the ceremonies, to the great regret of all present.

     The Address to the graduating classes was delivered by Mr. Harold Lindrooth, of Aurora, Illinois, who is the International Treasurer of the Sons of the Academy. In the course of his excellent and practical remarks he advised the graduates that, if they wanted to have fun, and be useful, successful and happy people, they should "stay in the Church" and support her institutions willingly and faithfully.

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     The number of graduates from the Boys' Academy and Girls' Seminary was somewhat smaller this year than have been the record breaking classes of recent years. But seventeen students received Certificates from the Junior College, and six Senior College students received A.B. Degrees. In all of the valedictories, and in the responses by Bishop de Charms, the theme of ultimate responsibility toward the uses of the General Church was stressed.

     June 19th.-There were some innovations in this year's celebration of New Church Day by the Bryn Athyn Society.

     First came the adult's banquet on Saturday evening, June 18th. It may have been because this is primarily a religious festival that the speakers were all clergymen. Not only that, but on this occasion they were, if we may use the term, top-level members of the clergy! The Rev. Hugo Lj. Odhner officiated as a very charming and enjoyable toastmaster. And there were only two speakers-the first being Bishop Willard D. Pendleton, and the second Bishop George de Charms. This program, with its eloquent voicing of the theme of the Day, met with the enthusiastic approval of all present.

     On Sunday morning a combined service for adults and children was held in the Cathedral. It had been planned that, preceding the service, there would be a raising of the flag presented by the graduates of the Elementary School, but this ceremony was unfortunately prevented by rain. Lessons and singing appropriate to the Day characterized the service, and the Rev. Karl R. Alden addressed the worshipers on the sending forth of the twelve apostles in the spiritual world with the message that the Lord God Jesus Christ reigneth, and in a way that impressed old and young.

     The Children's Banquet in the evening was another innovation this year. After a wonderful turkey dinner at 6.30 p.m., the Rev. David Simons took charge as master of ceremonies and general monitor of this affair. About ten speeches were given by pupils of the upper grades, and one special feature was a quiz program conducted by Mr. Simons. If the girls of a grade could not answer a question, and the boys could, then the girls had to serve the boys, and vice versa. The boys were defeated in every case except that of the seventh grade. It was a happy and useful occasion. But one small boy, in attending a banquet had expected to come home late in the night and tiptoe to bed so as not to wake his parents, but was chagrined to find himself at home before dark!

MORLEY D. RICH.

ACADEMY SCHOOLS.

Awards, 1949.

     At the Commencement Exercises on June 14th, the Graduates received their Diplomas and the Honors were announced, as follows:

Degrees.

     BACHELOR OF ARTS (cum laude): Rachel Josephine David; Nancy Elizabeth Stroh.
     BACHELOR OF ARTS: Elizabeth Hughes Childs; Sarah Forbes Pendleton; Gordon Elmer Rogers; Audrey Marie Stroh.

Diplomas.

     JUNIOR COLLEGE: Men: Randolph Damon Childs; Raymond Brewster David; Donald Robert Haworth; John Hargrove Hotson; Fred Edwin Odhner; Kenneth Rose. Women: Margit Karoline Boyesen; Drusilla Carswell; Judith Cooper; Charlotte Ellen Davis; Marion Louise Down; Laura Cordelia Gladish; Gloria Amaryllis Hubscher; Helena Marie Junge; Virginia Kendig Smith; Janna Synnestvedt; Joy Synnestvedt; Karen Synnestvedt.

     BOYS' ACADEMY: Paul Scott Asplundh; David Harris Campbell; Alonzo McDaniel Echols III;

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Daniel Winthrop Heinrichs; Bruce Edgar Holmes; Robert Frankish Klein; Roger Brian Kuhl; William Hue Larsen; Thomas Niles Leeper; Dan Harold Lindrooth; Michael Alan Norman; James Lowrie Pendleton; Donald Leslie Rose; Hugo Benjamin Salinas; Frederick Laurier Schnarr; Albert Franklin Thompson; Charles van Zyverden; Leslie Burke Weaver.

GIRLS' SEMINARY: Stella Elizabeth Buckle; Dolores May Hess; Lois Ann Klein; Gwendolyn McQueen; Sylvia Merrell; Astrid Odhner; Carol Anne Odhner; Gladys Alethea Starkey.
Certificate of Graduation: Rita Smith.
Certificate of Completion: Gwladys Hicks; Pamela Joyce Jones.

Honors.

     Theta Alpha Honor Pin: Astrid Odhner.
     Theta Alpha Honor Scholarship: Joan Nanette Kuhl.
     Theta Alpha Honor Award: Margit Karoline Boyesen.
     Sons of the Academy Gold Medal: James Lowrie Pendleton.
     Sons of the Academy Gold Medal: Donald Leslie Rose.
     Sons of the Academy Silver Medal: Hugo Benjamin Salinas.
     Oratorical Prize (Silver Cup): Edward Kessell Asplundh.

Honor Graduates.

     Girls' Seminary: Gwendolyn McQueen; Astrid Odhner; Carol Anne Odhner.

ELEMENTARY SCHOOL.

     At the closing exercises of the Bryn Athyn Elementary School, held on June 10th, Certificates of Graduation were presented to Eighth Grade pupils as follows:

     Alfred Acton, Carl Asplundh, Leone Asplundh, George M. Cooper, Cathlin Davis, Barbara Doering, Greta Echols, Marilyn Gunther, Gerald Allan Klein, Martin Klein, Paul R. Lyman, Janet McClarren, V. Carmond Odhner, Feodor U. Pitcairn, Elizabeth Ann Roberts, Raquel Sellner, Barbara Jane Simons, Johan C. Synnestvedt, Jane van Zyverden, Beverly Ann Williamson.

     The American Legion Medals were awarded to Barbara Doering and to George M. Cooper. Alfred Acton received Honorable Mention for outstanding cooperation and excellent scholarship. Carmond Odhner received Honorable Mention for outstanding ability in sports.

PITTSBURGH, PA.

     The month of May was exceptionally busy. The Spring Dance on May 14th scored another success for the social committee, and was a fine climax to the society's parties this season. Mr. and Mrs. Price Coffin, Misses Doris Bellinger and Phyllis Schoenberger, were the committee for this occasion.

     Peaceful and smooth was the atmosphere of the Semi-Annual Meeting on May 20th. Reports were beard from the Pastor, the School, the House Committee, and the Treasurer. The teaching staff of the school is undergoing a number of changes. Miss Jennie Gaskill and Miss Zara Bostock are leaving for other fields of activity, Miss Gaskill in Bryn Athyn and Miss Bostock in Glenview. We sincerely wish them success and satisfaction in their new work. Mrs. G. Percy Brown, Sr., who has helped as part-time teacher for several years, will now be relieved of this valued service in our school. As new additions to the staff of teachers serving under the Rev. Bjorn Boyesen as Headmaster, the society has engaged Miss Lois Nelson, of Glenview, and the Misses Sally Pendleton and Rachel David, who are entering the teaching use after their graduation from the Academy.

     The May meeting of the Pittsburgh Chapter of the Sons of the Academy was held at the home of Mr. Homer Schoenberger, and was chiefly devoted to reports and final arrangements for the Annual Meetings to be held here on June 24th and 25th. However, they did take time out to elect the officers for 1949-50, as follows: Lee Smith, president; Lee Horigan, secretary; Theodore Glenn, treasurer; Walter Schoenberger, George Brown, Jr., and Daric Acton, members of the executive committee.

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     The Day School entertained their parents and friends on Friday afternoon, May 27th, with a series of short plays presented by the various grades, and with selections by the Rhythm Band. There was also an exhibition of art work.

     Commencement was held in the auditorium on the evening of June 10th. As a Lesson the Pastor read from the fourth chapter of Luke, and his address to the four graduates demonstrated that their years in this school had been a preparation for their going forth into the world, and that everyone is dedicated at birth to the giving of love, effort and strength in the service of the Lord all through life. He drew an analogy from the three temptations of the Lord by the devil, and pointed out how we, too, may overcome in our temptations. He closed with a wish for a happy summer to the school and the society.

     The graduates then read their essays. Nadine Brown's subject was "The Use of False Heavens"; Philip Coffin's "The Lower Earth"; Bradly Smith's "A Gateway to Heaven"; and John Horigan's "The Use of the Five Senses." These papers were intelligently written and well presented, and I am sure that the audience agreed with the Pastor's comment that he was gratified at the progress of these four young people and satisfied with their work.

     He then asked the graduates to come forward and presented to them their certificates. On behalf of the eighth grade, John Horigan gave the school six books for use in the library. Boxes of flowers were given to Mrs. Leander Smith and Mrs. Frank Stein in recognition of their assistance in the music department during the past year.

     June 19th.-As a preparation, the quarterly administration of the Holy Supper was held on June 12th. On Sunday the 19th a combined service of worship for adults and children was held. The church was suitably decorated with red rambler roses, white pentstemon and carnations, ferns and palms. In his sermon our Pastor emphasized that it is our great privilege to serve as witnesses of the Lord.

     Mrs. Alexander H. Lindsay contributed special harp selections and vocal solos self-accompanied. We understand that she is unique in this accomplishment.

     The evening of the 19th saw the members of the society assembled in the auditorium to close the celebration of New Church Day with a Tableaux Service. The scenes were: 1. John saw the Lord in the midst of seven candlesticks with seven stars in his hand; 2. The light of heaven pointed out the wicked as animals of various kinds, the dragon chained under the altar, and the woman with her man child; 3. The New Jerusalem descending out of heaven. The tableaux were accompanied by recitations describing them, and hymns were sung by the congregation.

     Following this service we adjourned to the lawn for a pleasant social evening. Returning students and friends swelled the throng. The Pastor read a message from the Fort Worth Circle and a letter received from Bishop de Charms.

     The Annual Meeting of the Sons of the Academy was held here on Friday and Saturday, June 24th and 25th, carrying out the program which was published in the June issue of NEW CHURCH LIFE.

     On the Sunday following, the church was filled to capacity, and the congregation heard a fine sermon from Bishop de Charms.

     We have had the pleasure of meeting Mr. and Mrs. Arne Boyesen, of Stockholm, who are visiting their relatives in this country, and we hope they will enjoy their stay.

     On June 28th, Mrs. Charles H. Ebert, Sr., and Mrs. Charles H. Ebert, Jr., gave a Shower for Miss Elsa Asplundh, who will be married to Mr. Gareth Acton in August.

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It was a lovely party, and was enjoyed by the ladies as much as by the bride-to-be.

     We regret that Mr. Gilbert Smith suffered an injured back, but we understand that he is making a rapid return to normal.

     The society can now settle down and relax to make plans for the next active season. During the summer the church lawn will be the scene of Sunday evening picnics, games and social times.

ELIZABETH R. DOERING.

DETROIT, MICHIGAN.

     We are happy to report that, as this is being written on June 25th, the Rev. Kenneth Stroh seems to have fully recovered from his recent hospital experience and is now in good health again. He returned to Detroit about the first of June, and since then has conducted services and classes regularly, so that we are now back to normal and more than ever appreciative of Mr. Stroh's ministrations, after being without them for a period of five weeks.

     New Church Day conveniently fell on a Sunday this year, and so we were able, for the first time, to commemorate with an appropriate service the one great event in the spiritual world which is exclusively a day of rejoicing for the New Church. Christmas and Easter belong to all Christian faiths, but we alone of the New Church know the special significance of New Church Day, and can sing with all our hearts and voices "June Nineteenth Forever."

     Our minister's sermon on this occasion treated of the Last Judgment, his text being from Revelation 21: 5, "And He that sat upon the throne said, 'Behold, I make all things new.'"

     After this inspiring service we all journeyed out by cars to Kent Lake, a distance of about 35 miles, where we held a picnic. About fifty of our members and friends spread their lunches under the trees and spent a happy, albeit hot, afternoon; the younger ones in various forms of recreation, the rest of us in a quest for cool spots. Some of the more hardy picnickers liked the affair so well that they remained for supper and the evening. All in all it was a very successful outing, and a fitting climax to what undoubtedly was the best observance of June Nineteenth we have ever held.

     At our Annual Meeting on May 22nd, to which we referred in our last report, promising details later, the following officers and board members were elected: Secretary, Gordon Smith; Treasurer, Wm. F. Cook; additional board members, Geoffrey S. Childs, Reynold Doering, and Norman Synnestvedt. Rev. Norman H. Reuter is ex-officio chairman of the board, with Rev. Kenneth O. Stroh vice-chairman.

     It will be noted that we have a new secretary in the person of Mr. Gordon Smith, who was chosen when Mr. Norman Synnestvedt asked to be relieved of the position he had filled so well and so faithfully ever since we were first organized as a General Church group, about fifteen years ago. As a matter of fact, the success and growth of the present Detroit Circle have been largely due to Norman Synnestvedt's untiring efforts and wise guidance. We are happy to report that he still remains a member of the Executive Board.

     A statistical report presented at the annual meeting gave some very encouraging figures, which may be of interest to our friends throughout the Church. Covering the first year of the Rev. Kenneth Stroh's ministry here, it showed that we had, during the year, a total of 45 Sunday services and an additional one on Christmas Day. Twenty-eight of these services were conducted by Rev. Stroh, five by Rev. Norman Reuter, one by Rev. W. Cairns Henderson, one by Rev. Elmo Acton. and eleven by our three lay readers-Messrs. Norman Synnestvedt, Walter Childs, and Sanfrid Odhner.

     The total attendance at the services was 1,468; the largest being 60, on April 24, 1949, when we entertained the Sons' Executive Committee and had 17 visitors.

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     We also had 26 doctrinal classes, 19 conducted by Rev. Stroh, six by Rev. Reuter, and one by Rev. Henderson. Total attendance 449, the highest being 27, on December 22, 1948.

     Total number of services, classes and other meetings held during this period, 77. Combined attendance, 2,077. These figures do not include attendance at social affairs, of which we have had five, with a total attendance of 168.

     Recent Visitors.-Miss Jane Smith, of Bryn Athyn. visiting at the home of her brother and his wife, the Gordon Smiths, attended several of our meetings. Lieut. Marvin J. Walker, on his way home to California from Washington, dropped in to see his folks. He was just in time to attend our service and picnic on June 19th. Mrs. Cyril Day and baby attended our service on June 26th. They visited here while Cyril was attending the meetings of the Sons of the Academy in Pittsburgh.

     Born-on June 23rd-to Mr. and Mrs. Walter C. Childs (Beatrice Cook) a son, Walter Cameron Childs III.

     Summer-Following the Sunday service on July 3rd, our activities will be suspended for a few weeks. Many of our members plan to be away during July, and we are quite sure that the Rev. Kenneth Stroh will welcome an opportunity to visit his favorite spots, Pittsburgh and Kitchener. For several of us, including the Rev. Norman Reuter and family, it is "Linden Hills, here we come again!"

WILLIAM W. WALKER.

KITCHENER ONTARIO.

     The School.-On June 3rd, the Society-School meeting for the third term was held, and our pastor, Rev. Cairns Henderson, gave a talk on "Education as a Use of Charity," outlining religious education in the early Christian Church and the Catholic Church, and giving the New Church ideals. These Society-School Meetings, which grew out of the Parent-Teacher meetings, provide a good opportunity for all members of the society to take an interest in the school and to follow what is being done, especially as the school is a society use, and requires the support of all the members.

     On June 10th the girls of the school gave a gym display under the direction of Mrs. Cairns Henderson. The girls went through their paces with agility and ease, and then served refreshments.

     School Closing on June 17th involved a pleasing departure from custom this year, in that it was held in the evening, enabling more parents and friends to be present. Rev. Cairns Henderson addressed the children, advising them to rise early and plan useful things to do each day. Diplomas were received by three eighth grade graduates-Carolyn Kuhl, Elizabeth Schnarr, and Hugo Henderson. After the service we viewed a display of the children's school work and elaborate projects set up in the school rooms. The annual school pictures were taken, and awards were handed out, after which the children presented a gift to Miss Marion Schnarr in appreciation of her two years as teacher of the senior grades.

     New Church Day.-The children celebrated the Church's birthday with a luncheon on June 18th. A novel feature was the birthday cake decorated as an open book and surrounded with candles. The three graduates were the speakers, and their subjects were the three Revelations, which they dealt with in comprehensive papers.

     On Sunday morning, special June 19th services were held, that for the children coming first. A Representation depicting the Lord's sending out the Twelve Apostles was a new addition for the children. At the adult service the pastor preached on the text, "Behold, I make all things new," and the Holy Supper was administered.

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     On Monday evening the society celebrated in a lighter vein with the traditional banquet and dance. Toastmaster Leigh Bellinger kept the program rolling despite the heat wave, and the usual toasts and songs were enjoyed. The opportunity was taken to make two presentations in recognition of years of service to the society, the first to Miss Alberta Stroh for her work as organist, and the second to Mr. Fred Stroh for his work as society treasurer.

     The paper of the evening was given by the pastor, who expressed the teaching that the Lord reigns when the sole Divine Authority of the Writings is acknowledged, and their direct teachings govern the Church and the lives of its members. New Church Day was described as not only an occasion for glad thanksgiving but also for rededication, for reaffirming individual responsibility to read, study, interpret, and submit to the Writings, so that the prophecy in the New Gospel may increasingly be fulfilled.

     The month of June brought its usual welcome visitors to Kitchener, as well as returning students from Bryn Athyn. We are looking forward to a pleasant summer, with picnics at the church on Fridays. All other activities are holidaying, except for the Philosophy Club, which seems to know no season.

VIVIAN KUHL.

EDUCATIONAL COUNCIL.

     The Annual Meetings of the Educational Council of the General Church of the New Jerusalem will be held at Bryn Athyn, Pa., from Monday, August 22, to Saturday, August 27, inclusive.

GEORGE DE CHARMS,
Bishop.

DISTRICT ASSEMBLIES.

     All members and friends of the General Church of the New Jerusalem are cordially invited to attend the District Assemblies, as follows:

     GLENVIEW, ILLINOIS, Friday, September 30th, to Sunday, October 2nd, inclusive.

     KITCHENER, ONTARIO, CANADA, Saturday, October 8th, to Monday, October 10th, inclusive.

GEORGE DE CHARMS,
Bishop.

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THIRSTING FOR THE TRUTH 1949

THIRSTING FOR THE TRUTH       Rev. MORLEY D. RICH       1949



Announcements





NEW CHURCH LIFE

Vol. LXIX
SEPTEMBER, 1949
     "As the hart crieth out for the water brooks, so crieth out my soul unto Thee, O God. My soul thirsteth for God, the living God." (Psalm 42: 1, 2.)

     The picture drawn for us by these opening words of the forty-second Psalm is an affecting one. David was in exile, having fled from Saul, who had tried to kill him. We may picture him in the wilderness of Engedi, a wild and rocky country by the Salt Sea, where the only water that men and beasts could drink came from the little brooks in the mountains. David, in his flight from Saul, had been away for some time from the tabernacle and the ark of Israel, where Jehovah God spoke to His people and revealed His commandments, His Divine Truth, to them. So David longed to return to the place where the Lord was, and this longing was like a thirst to him, and he was led to express this longing thirst, "As the hart crieth out for the water brooks, so crieth out my soul unto Thee, O God. My soul thirsteth for God, the living God."

     "Water" in the Word represents truth. Now the Lord is where the truth is, since He is all Divine Truth. So it is that as the deer longs for water in a dry land, so does a human being long for the Lord's truth. The "deer" in the Word signifies the affection of truth in man. (A. C. 6413:3.) To every human being there is given, in childhood and youth, an upward looking urge or endeavor toward truth and good, implanted by the Lord in early years in the form of remains. In adulthood, these remains are apt to be hidden under suffocating layers of hereditary evil tendencies. Most frequently they are rendered dormant by the harsh necessities of natural life and the fallacious ideas of the fallen human race.

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Indeed, when we view the massive indifference and lack of common curiosity with respect to spiritual truth which prevails with the great majority of mankind, we may be deceived into thinking that no such thirst for truth exists with men. How many people, we might ask ourselves, show on the surface any driving thirst for God, any real eagerness for the truth that is necessary to their own regeneration?

     Yet the fact is that every man is gifted with an inclination to seek for the truth, though he may have no awareness of it, and often does not recognize it when it emerges into his conscious mind. This urge or longing always stands silently outside the door of man's attention. But, in secret ways, the Lord provides that this underlying thirst is brought into man's conscious mind by many greater or lesser combinations of outward circumstances. Sometimes He does it through the long and sober reflections through which a man passes after a serious illness. Sometimes it comes through great crises and moments of danger. Again, it may come upon him "like a thief in the night," at a time when he is not watching, when he is alone with himself and his own thoughts and desires. Or it may come through any combination of events and the inflowing of ideas from other people.

     This basic thirst is implanted deeply within every man by the affections stored up in his childhood, and when it first appears in adult life it manifests itself as a desire or affection for truth. So, when, in the course of Providence, it is brought into man's consciousness, he feels it as a deep yearning to know the basic truths of the universe in which he lives, the whys and wherefores of the circumstances surrounding him, the nature and laws of his own being. In childhood, indeed, he had this longing, but only through the influence of his elders; now he has his own individual desire. Whether he so expresses it or not, whether he realizes it or not, he feels in his natural mind the first stirrings of that inmost thirst for God which is his salvation.

     Formerly, the man had received truth to quench his thirst through the channels of the minds of others,-his parents, teachers, and the ministers of the church; and this had indeed served to implant that thirst deeply within him; but now he looks longingly upward to the truth itself, to the "living fountain of waters" in the Word of God, so that he may drink of these waters in their purity, untouched and unchanged by the hand of man, unlimited by the minds of others.

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The idea reflected by our text is also contained in the words of another Psalm, "I will lift up mine eyes unto the mountains, from whence cometh my help." (Psalm 121: 1.)

     This state of longing for truth may and does come several times to every man, and each time it marks a critical occasion in the life of his spirit. Each time the question is, will he make some endeavor to satisfy that longing, or will he allow his natural apathy and his hereditary evils to turn him away, to stifle that urge? If he makes some little effort to recognize and feed these states, he will increasingly thirst for truth. If, however, he consistently refuses to recognize this need of his soul, if he blindly interprets the restlessness induced by that endeavor of his spirit as being only from natural causes, and is satisfied by material gratifications and indulgences, the impulse will grow weaker and weaker, and he will turn away from it with increasing ease until at last he is no longer troubled by his implanted thirst for God. The affection will come forth less and less into his conscious mind, though it continues to dwell in the innermost recesses of his spirit, and, indeed, to act as the medium through which he receives life from God, and it cannot be violated or killed by his self-chosen materialistic mind and heart, but, like a gentle friend who sorrows over his sad lot, it intrudes itself no more upon his unregenerate consciousness.

     This affection for truth is one of the finest gifts with which the Lord endows man. If he will but recognize and follow its dictates. it can, more than anything else, enliven his mind and heart, give grace to his spirit, and, descending, renew periodically the vigor of his bodily life. It endues him with the curiosity that is necessary to scientific research, to an inquiry into the nature and modes of his relations with other men, and to his acquisition of the knowledges needed in his natural occupation, and in his spiritual use. Most of all, if he will allow its operation, it will prompt him to search for and absorb the truths necessary to his eternal life.

     But man is a mixture of many states. And so, while the voice of thirst raises itself in him, at the same time the babel of his natural and hereditary desires and thoughts may dim that voice beyond his recognition.

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There is a continual warfare in him between the foul thirsts of hell and the pure thirsts of heaven. And, in addition, he is likely to be misled by his desire for natural truth or the truths of the natural world; and although these are legitimate in their place, they can never banish the evil spirits which are ever trying to stifle the inner, true thirst for God.

     This is reflected in the story of Gideon's victory over the Midianites. The Lord told him that there were too many of the Israelites with him, and that not all of them should go into the battle, "lest Israel vaunt themselves against me, saying, Mine own hand hath saved me." (Judges 7: 2.) The Israelites here represent man's desires for natural truth which, good though they are, cannot be allowed to vanquish his natural apathy and aversions to the affection for truth. If they were allowed to do so, they would soon become conceited, and would prompt the man to believe that he had saved himself without the help of the Lord.

     So Gideon was commanded by the Lord to choose from among the people a few to fight the battle. And it is significant that this was done by means of a water test. "Bring them down to the water, and I will try them for thee there." Some of the people, when led to the water, dipped their vessels in the water, and drank from them; but three hundred of the men were so eager to drink that they lapped the water with their tongues, "as a dog lappeth." And these three hundred were the ones chosen to fight the battle.

     Now we are told that the Midianites represent those people and those states in every man which do not care for truth, because they are merely natural and external. (A. E. 455:9.) The defeat of these states can only be accomplished by man's desires for spiritual truth, not by his desire for natural truth. And these desires give man an appetite for spiritual truths, and an eagerness to know them, as represented by the men who "lapped the water with their tongues, as a dog lappeth," and to whom it was given to defeat the Midianites.

     It is illuminating to reflect upon the many qualities of water and its physiological uses, which confirm its signification as truth. First and foremost among these is its use in baptism, where it represents regeneration, which is accomplished by means of the truth.

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By the sensation of it with the infant who is baptized, by the sight of it and the thought of it in the minds of the congregation and the parents, angels are made aware of a new soul for their tender care. Thus truths are aroused in the minds of both the natural and the spiritual congregations which are present,-truths that will serve in the future for the child's education and later possible regeneration.

     Water has a universal fascination for people of all kinds and ages, and especially for children, who can be absorbed in playing with it by streams or on the seashore. In this universal delight we may see a dynamic correspondence of the love of knowledge and of truth.

     And then there is its widespread use in cleansing and in the curing of diseases. It may be suggested that its properties of fascination and invigoration to the body, of soothing and satisfaction to the eye, and its healing powers, are all directly attributable to the fact that its spiritual counterpart,-the truth,-has the same properties in relation to the first stirrings of the spirit toward regeneration.

     The correspondence of water is also indicated in the language of the day. Thus common-sense truth is often "like a dash of cold water" to an overheated or suspicious imagination. After a stormy crisis, and the final sight of the truth of the situation, in the light of calm after-reflecting a person may say that he feels as if he has been "washed clean"; and the mental sensation of this is often so vivid that it feels like the physical sensation of cleanliness. The reading or hearing of a vigorous presentation of truth sometimes produces an enlivening sensation like that of brisk, cool running water. The consideration of the truths concerning the Divine Providence soothes, calms and refreshes the soul very much as the sight of a calm body of water or a gently flowing river refreshes the whole man. So do we speak of the "stream of Divine Providence." It is indeed the sign of real hope for a man when he can recognize his states of reaching out for truth, and exclaim with the Psalmist, "As the hart crieth out for the water brooks, so crieth out my soul unto Thee, 0 God. My soul thirsteth for God, the living God."

     It is true that water, in an opposite sense, represents falsity, according to its own state or activity. In the Word, water represents falsity when it is impure, or when it is out of control as in a flood in which men are drowned, like the Egyptians in the Red Sea. Yet the water of falsity may eventually undergo transmutation, may be cleansed of its impurities, or may be changed into wine as at the wedding feast in Cana.

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A man may be baptized unto repentance by water, but if he is to advance to the truth and good of the interior spiritual life, he must also be baptized by the Holy Spirit and with fire. (Matthew 3: 11.)

     Man's first awareness of the implanted thirst for God comes in the form of an eagerness to acquire truth from the Word and from nature; this is called the "affection for truth." And it leads him to learn and store in his memory the knowledges of both natural and spiritual things. But these knowledges are as yet only "water." Before his thirst can be truly satisfied by truths seen in an internal light, they must become the wine of spiritual truth. How is this done?

     After a man has endeavored, as of himself, to answer the demands of his first affection for truth, as much as he is able under the circumstances of his natural life, and after be has thus acquired some store of knowledges, the Lord then permits the indwelling thirst for God to operate on a higher level of man's mind and heart. And on this higher level it comes forth as "the affection of truth." This is quite different from the "affection for truth." The affection of truth is an aroused ability and capacity in man to be affected by the knowledges he has acquired,-to be so affected by them that he will stir himself to carry them into all the fields and activities of his earthly life. Then, indeed, his knowledges have become the wine of truth. Then, indeed, he has been baptized, not only with the water of knowledge, but also with the Holy Spirit of Divine Truth and with the fire of love-the love of truth for the sake of use.

     At first, therefore, man is moved by a zeal for the knowledge of spiritual things; and if he is responsive to that inspiration,-if he allows of its operation in and through him,-then the Lord will breathe into him the breath of lives-the breath of faith and love.

     This may be illustrated on the natural plane by the common experiences of men with the knowledge even of natural things. When, for example, a man has been taught many principles and practicalities of his future work or occupation, either in formal schooling or apprenticeship, these detailed knowledges have not meant a great deal to him. Nevertheless, they remain imprinted upon his memory, deeply or lightly according to his perseverance.

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But then, for years afterwards, in particular situations where they are needed, they come back to him. And then they have new life and real meaning to him, so much so that he is filled with an eagerness to use them in his occupation. He is fired with fresh vision and inspiration in his uses.

     An identical process takes place with man's knowledge of spiritual things, always provided, of course, that he has not continually and consistently denied or stifled his first desireful affection for them. If he suffers the affection of truth to stir him, these knowledges of spiritual things then begin to assume reality, life and meaning for him as never before, and he is fired with the desire to carry them into his natural life. Whereas he was blind, now he sees. More than this, he feels the healthy impelling currents toward regeneration, toward the good of spiritual life, flowing through him as never before. It is when this affection of truth begins to be established in him that knowledge becomes truth, and water is transmuted into wine. Then it is that, in future times of trouble, trial and temptation, a man can recall and repeat to himself the concluding words of the Psalm, "Why art thou bowed down, O my soul? And why art thou disquieted within me? Hope thou in God! For I shall still praise Him who is the health of my countenance, and my God." (42: 11.) Amen.

LESSONS:     Psalm 42. John 4: 1-26. A. R. 889.
MUSIC:     Revised Liturgy, pages 422, 456, 471.
PRAYERS:     Nos. 96, 104.

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SOWING AND REAPING 1949

SOWING AND REAPING        W. F. PENDLETON       1949

     "Behold, a sower went forth to sow; and when he sowed, some fell by the wayside, and the fowls came and devoured them up. Some fell upon stony places, where they had not much earth; and forthwith they sprung up, because they had no deepness of earth; and when the sun was up they were scorched; and because they had no root, they withered away. And some fell among thorns, and the thorns sprung up and choked them. But other fell into good ground, and brought forth fruit, some a hundredfold, some sixtyfold, some thirtyfold." (Matthew 13: 3-8.)

     The Parable of the Sower is related in three Gospels, Matthew, Mark and Luke, essentially the same in each, but with language slightly varying in character. The significance of this variation will be noted when we come to consider the different kinds of ground. This sermon may be regarded as a study of the parable as a whole.

     The words were spoken to the multitude-simple, ignorant, uneducated; having neither natural nor spiritual education. Their minds were undeveloped, like the minds of children who have not yet learned to read or write, and who have not had the advantage or opportunity of religious instruction, except that of the most simple and rudimentary character. There are many children of this kind, and also adults.

     But the Lord explained the parable to His disciples when they were with Him alone; and the explanation follows the parable in each of the three Gospels-also with slight variation in language.

     It is a fact of great significance that the Lord, in His explanation, gave the disciples the spiritual sense of the parable. To the multitude He merely told the story of the sowing of the seed, and of its reception in various kinds of ground, some evil and unproductive, some good, receptive of and cherishing the seed and bearing fruit in various degrees of productiveness.

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But He told the story in such a manner as to inspire affection and love for Him, and the desire to be obedient to His words-with a simple faith of heart. It is so with children, and with many among the multitude, who hear the spoken words of proverb and parable from the letter of His Word.

     But to the disciples and others like them, who are capable of comprehending the interior things of the Word,-the "mysteries of the kingdom,"-the Lord speaks in a different manner-when they are alone, withdrawn, separated, set apart from the mass of men, and who are to be prepared to be their teachers and leaders,-disciples who are to become apostles, the evangelists of truth. To these He lays open the interior sense, the hidden meaning, of His words.

     It will be readily seen on examination that, in the case of the disciples, the spiritual sense of the parable, given them by the Lord, is general,-adapted to the state in which the disciples then were. Like the multitudes, they were at first uneducated, even in a natural sense, but were chosen from among the multitude because they were capable of a higher mental development, both naturally and spiritually.

     The Lord, however, did not give the disciples the spiritual sense itself. This was reserved for His Second Coming. Nor does He give to children now, nor even to adults now, the spiritual sense at once, but reveals it to them through intermediate stages. What the Lord did for the disciples is a type or representative of what He does for all men in all time, but more fully now in His Second coming-leading men gradually or by successive stages from the sensual to the natural, from the natural to the spiritual, and so on. The sense given to the disciples was spiritual natural-a sense intermediate between the spiritual sense itself and the literal sense.

     There are four distinct senses of the Word-senses, planes, degrees. The first or lowest plane or degree is the sensual, and is represented in the historical part of the Old Testament, and of the New, especially in its history and in the parables. Part of the Gospels is thus like the Old Testament, and there is a part in which the spiritual natural sense is given. This sensual degree of the Word, of the Divine Wisdom, is adapted to the lowest states of human intelligence or human mental development, such as with little children, and with many of all nations who are like the multitudes, all in undeveloped mental states; also with the evil, who are in like- manner in the lowest natural degree, and who receive the truth, but only to reject it.

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     The second degree in the ascent is the spiritual natural, the spiritual moral, the internal or spiritual historical, the proximate sense, also called the natural sense as distinguished from the literal sense or sensual degree of the Word. It is called spiritual natural because it treats of the Lord and the life after death, of preparation for that life, and of men in natural states in their relation to the Lord. This sense, as we are told, is for the natural heaven; that is, the natural heaven is in that sense, that heaven being constituted of children and the young who have died, and of others like them in their mental states. Their spiritual progress has been arrested, stopped, on the way to the highest human development.

     This spiritual natural sense is also given in a general form in the literal sense of the Word, especially in the Gospels, in order that children and adults in the world may be taught that sense, and be associated with that heaven, after having imbibed the substance of the literal sense or sensual degree of the Word, and being prepared while in the world, through the intermediate stages spoken of, for the internal sense, or for the higher heavens.

     This is the sense of the Parable of the Sower that was insinuated by the Lord in speaking to the multitudes, and openly presented by Him in His talk with His disciples when they were gathered together with Him alone: "Hear ye therefore the parable of the sower. When anyone heareth the Word of the kingdom, and attendeth not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. But he that received seed into stony places, the same is he that heareth the Word, and anon with joy receiveth it; yet hath he no root in himself, but dureth for a while; for when tribulation or persecution ariseth because of the Word, by and by he is offended. He also that received seed among thorns is he that heareth the Word; and the care of this world, and the deceitfulness of riches, choke the Word, and he becometh unfruitful. But he that received seed into good ground is he that heareth the Word, and attendeth; which also beareth fruit, some a hundredfold, some sixty, some thirty." (Matthew 13: 18-23.)

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     The parable treats of four kinds of ground in which seed is sown, -the hard way, the stony ground, ground producing thorns, and good ground. In the spiritual sense, the Sower is the Lord, the seed is His Word and truth from His Word in the form of doctrine or teaching-truth formulated for teaching.

     The seed sown upon a way or road that has become hard and packed by being continuously trampled under foot represents that class of persons who have no care or concern about spiritual things. And so the Lord, in His explanation to the disciples of the hard way in which the seed does not take root, but which is devoured by the fowls of the air, said: "When any one heareth the Word of the kingdom, and attendeth not, then cometh the wicked one and catcheth away that which was sown in his heart." That is, he has no interest in what he hears of spiritual truth from the Word, thinks no more about it, and soon loses or forgets even the truth he had learned in childhood. Such persons are indifferent to the truth because they do not love it, and therefore the truth of the Word cannot be rooted in them. It perhaps remains in their memory for a time, and they are able to speak from it, but sooner or later it is forgotten,-a process going on rapidly in this world at the present time.

     The seed sown upon stony ground, where there is not much earth, represents a second class of persons who have some concern about the truth, but whose interest in it is not for the sake of the truth itself, not from any internal or spiritual affection, but merely for the outward appearance before the world or for the eyes of others. Hence it is said that "forthwith the seeds sprung up, because they had no deepness of earth; and when the sun was up, they were scorched; and because they had no root, they withered away."

     The Lord, in His explanation of these words to His disciples, said: "But he that receiveth the seed into stony places, the same is he that heareth the Word, and immediately with joy receiveth it; yet hath he no root in himself, but dureth for a while; for when tribulation or persecution ariseth because of the Word, by and by he is offended." So it is with those who love the truth outwardly, and not inwardly-for the sake of appearance in the world, and not for the sake of heaven and the Lord. They are unable. to stand when the truth is assailed, that is, when spiritual temptations arise.

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     A third class of persons is represented by the seed sown in the midst of thorns. By thorns are signified the concupiscences of evil,-evil desires, evil affections, lusts arising from love of the world. Where these are present and active in the mind, in the will, and from the will in the understanding, the truth-even though it be received-perishes, is suffocated. For it is said: "And some fell among thorns; and the thorns sprung up and choked them." In His explanation of these words to His disciples, our Lord said: "He also that received seed in the midst of thorns is he that heareth the Word; and the care of this world, and the deceitfulness of riches, choke the Word, and it becometh unfruitful."

     A fourth class of persons now follows. When indifference and unconcern are removed; when the truth is no longer received merely for the sake of the appearance, but for the sake of the truth itself; when evil affections are not actively present to choke the Word; then the seed falls into good ground, and brings forth fruit, some a hundredfold, some sixtyfold, some thirtyfold. For we read that "he that receiveth seed into good ground is he that heareth the Word, and attendeth, who also beareth fruit, and bringeth forth, some a hundredfold, some sixty, some thirty."

     There are thus described in the parable four different kinds of ground which received the seed planted by the sower, or four general states that receive the truth of revelation, represented by the hard way, the stony places, the ground overgrown with thorns, and the good ground or soil. Those who receive, but are indifferent. Those who receive with delight, but a delight that is from the love of the world. Those who receive among thorns, who are in the love of gain, avarice, and the conceit of their own intelligence. Those who receive the seed into good ground are those who also receive the truth with delight, but which is for the sake of the truth itself. This delight arises from the fact that they have been living a life of charity and obedience, which is that which makes the good ground in them.

     Let us also take note of the fact that there are three kinds of evil ground and three kinds of good ground. The evil ground is represented by the hard way, the stony places, and the place where thorns flourish. That there are three kinds of good ground is shown in the fact that when the seed is received into good ground, it bears fruit, some a hundredfold, some sixty, some thirty.

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     By the three kinds of evil ground are represented three kinds or classes of evil men,-three kinds in both worlds, thus the three hells,-which includes also men in the world who are in an active state of preparation for hell. On the other hand, by the three kinds of good ground, represented by the numbers 100, 60, and 30, three kinds of good men are signified,-three kinds in both worlds, thus the angels, and the men in the world who are preparing to become angels. And so the l)arable, in its spiritual sense, describes the process and progress of regeneration whereby the man of the church is prepared for eternal life in heaven. Amen.

LESSONS:     Psalm 78: 1-25. Matthew 13: 1-23. T. C. R. 234, 235.
MUSIC:     Revised Liturgy, pages 430, 464, 466.
PRAYERS:     Nos. 99, 100.

     [Editorial Note: This sermon was one of a series on the Parable of the Sower preached by the Bishop Emeritus at Bryn Athyn in the year 1916, and found among his papers. It has not hitherto appeared in print, but two others of the series were published in NEW CHURCH LIFE in the issues for May, 1947, and March, 1948, and properly follow the one printed above.]

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APOCALYPSE 1949

APOCALYPSE        GEORGE DE CHARMS       1949

     A Series of Talks to Children.

XXVIII.

THE SECOND AND THIRD ANGELS WITH VIALS.

     When the first angel poured out his vial upon the earth, you remember, there fell a noisome and grievous sore upon all those who had the mark of the beast and who worshiped his image. All those who had hated the Lord and had refused to keep His Commandments, and who, by doing what was wrong, had become very sick because of the poison they had taken, now felt how sick they were, and they suffered with terrible sores from which they died, that is, were cast into hell.

     Then the second and third angels poured out their vials. The second angel poured his upon the sea, and it became blood, and all the fish that lived in it died. And the third angel poured his vial upon the rivers and fountains of waters, and they became blood.

     As we have learned before, all this happened in the spiritual world, as a sign to John of what was going to take place on earth before the New Church could be formed. Let us see if we can understand something of what it means.

     I have told you that there are rivers and seas, fountains and lakes, in the spiritual world, just as there are in this world. In heaven all these are created by the Lord, and their water is pure, and clean, and good. The angels drink from them, and must do so to live, even as we here on earth must drink the water of our fountains, and wells, and rivers, in order to live. The rivers in heaven all flow out from the throne of the Lord, and they make the angels to live because they have the Lord's life in them.

     But the water in the other world is different from the water in this world. Here we make the water dirty and unfit to drink by putting dirty things into it.

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Because of all the dirty things that we put into most of our rivers we cannot drink their water without getting sick. And so we have to filter it, and treat it with chemicals, to make it pure again before we can use it in our houses. All the water you drink at home has been made pure again in this way, and it had to be made pure because the river from which it was drawn had many things thrown into it that were poisonous, that would make you sick if you drank them,-things that the Lord did not put into the water of the rivers, but that men put into them. So here on earth we make the water unfit to drink by putting poisonous things into it.

     The rivers in the other world are different. Whenever any spirit tells what is not true, especially when he says something against the Word of the Lord, or teaches something from the Word that is not true, he makes the water of the rivers there unfit to drink. He puts what is poisonous into them, so that anyone who drinks of their water will get sick.

     The angels do not say anything about the Word that is not true. They always teach just what the Lord has said in the Word. And so the rivers of heaven are pure, and clean, and their waters are good to drink. You remember the words of the hymn:

There is a stream whose gentle flow
     Supplies the city of our God;
Life, love and joy still gliding through,
     And watering our Divine abode.

     This describes the rivers of heaven, which flow through the cities in which the angels live, giving life to the trees and plants and bushes, to the fish and the birds and the animals, and even to the angels themselves. For without water nothing in the spiritual world can live, anymore than in the natural world.

     But in the hells the evil spirits are always saying what is not true about the Word. They are always teaching things that are false from the Word. And so no clear, pure and wholesome rivers are found there, but only pools of stagnant water, or rivers that are muddy, dirty, and poisonous. In hell, therefore, beautiful trees and bushes cannot grow, because the dirty water of the rivers kills them. Good, useful animals and birds cannot live there, because they can find no pure water to drink.

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Only poisonous weeds that grow in stagnant water, and ugly reptiles and evil animals that live on dirty things, can be found there.

     Now the Lord knew that men were going to tell false things about His Word, and to teach things from the Word that were not true. He knew that they were going to pollute the rivers of the spiritual world, so that many of those who went into the spiritual world after death would get sick, and many of them would die. And when that time came, He knew that He would have to cause those evil men to drink of the water they had polluted, that they themselves might get sick, and might be cast into hell, lest they harm even the angels of heaven.

     And the Lord showed to John how He would do this. He showed it by the vision of the angels pouring out their vials upon the sea, and upon the fountains and the rivers. When He would do this, the waters of the rivers would turn to blood; for although they had looked clear and clean and pure, they had nevertheless been filled with poisons by the evil men. But when the angel poured his vial upon them, the rivers became so red and ugly that no one would want to drink from them. In this way the Lord would save the good men who had thought the rivers were clean, and who were drinking of their poisonous water. He would show them how poisonous the water really was, so that they would not drink of it any more. And the evil men, who had come to love the taste of this polluted water, and who did not like the clear, clean water of heaven, would go on drinking it, and would get sick and die, or be cast into hell, where they could no longer poison the water of heaven.

     Then all the angels rejoiced, and praised the Lord for judging the evil men, and for saving the good men from the poisonous water. And John heard the angel of the waters say: "Thou art righteous, O Lord, which art and wast and shalt be, because Thou hast judged thus. For they have shed the blood of saints and prophets, and Thou hast given them blood to drink; for they are worthy."

     They sang that the Lord was good and merciful to kill these evil men, or to cast them into hell, because they had been making many good men sick by the false things they were teaching, and were worthy of punishment.

LESSON:     Revelation 16: 1-7.

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XXIX.

THE FOURTH AND FIFTH ANGELS WITH VIALS.

     It is said of the fourth and fifth angels with their vials that the one poured his upon the sun, and was then given power to scorch men with heat, while the other poured his vial upon the seat of the beast, or upon his throne, and then there came a great darkness on all his kingdom.

     In the springtime in this world the sun shines pleasantly, causing seeds to sprout and grow, making the little buds open into flowers melting the waters that have been frozen, and allowing them to flow over the land to carry water to all the thirsty seeds. In the springtime there is a return to new life by all the kingdoms of nature. But later on in the summer, especially in the month of August, the sun becomes very hot. It is no longer pleasant to feel its rays. If we stay out where the heat can strike our heads, we get sick from what is called sunstroke. And then the seeds in the ground cannot sprout and grow, because the great heat of the sun dries up all the water, and in consequence the leaves wilt away, the grass becomes brown and parched, the flowers die, and the whole country looks forlorn.

     In our climate the sun does not get as hot as it does in some other parts of the world. In Arabia, for instance, it is hot through a large part of the year, so hot that nothing can grow. For miles and miles there is nothing but sand, with not a tree or bush or a blade of grass to be found. Nothing can live in this desert waste. Few animals can even go across it, because they would be overcome with the heat, and would die on the way. Only the camel, which carries a supply of water in his hump, can go there; and in ancient times men used camels entirely for the purpose of crossing this desert.

     Now in the other world there are such desert places as this, where the sun is so hot that it scorches and burns up everything that would try to grow. The angels do not live in such places, but only evil spirits, who hate the Lord. These places were not at first created by the Lord, either in this world or in the other. When all men were good, and loved the Lord, then the sun never shone so hot that it destroyed the seeds or kept things from growing. Then there was, as it were, a continual spring on the earth, the weather being neither too hot nor too cold.

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Such was the climate of the Garden of Eden, where Adam and Eve lived, and where trees, and shrubs. and grasses and flowers grew luxuriantly, producing fruit for Adam and his wife to eat. It was only after the fall, when men turned away from the Lord and began to hate Him, that we learn of deserts and dry places where there was no water, and where the sun shone so hot as to kill and to destroy.

     So likewise in the other world. There were at first only beautiful parks, and forests, and meadows, with clear, wholesome streams running through them, mountains and bills on which the angels lived, and where the sun never grew too hot. It was only afterwards, through the turning away of men from the Lord, that such desert places had to be created. For men who do not love the Lord cannot live in heavenly places in the other life. They do not like the beautiful places of heaven, and if they should come there they would be very unhappy. So the Lord allowed them to come into marshy places or swamps where there was poisonous water, or into deserts where the sun was so hot as to burn up all the beautiful plants of heaven.

     While we are on earth we can decide where we shall live after death. If we want to come into heaven, then must we learn to love the Lord and to keep His Commandments. But if we would rather do what is wrong; if we would rather break the Laws of the Word; if we would rather deny the Lord; if we would rather lie, steal, or kill, and do other things that will make us selfish, and cause us to hate the Lord and the things of His Word; then must we come after death into one of these ugly places.

     Especially if we have learned to hate the Lord, and have refused to obey His Commandments, will we come into a desert there, where the sun will be so hot as to scorch all beautiful things, where nothing can grow, where there is only sand, and where the sum will be so hot that it will make us sick. Or, if we have refused to believe the truths of the Word, have said in our hearts that they are not true, and have even come to think that there is no God, who wrote the Word, and who created all things, supposing that we can do everything by ourselves without the Lord's help, then we will not see the sun of heaven at all, but will come where it is darker than night, which is the case in the kingdom of the dragon who is bound in the other world, but who rules over all who have his mark in their foreheads.

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LESSON:     Revelation 16: 8-11.


XXX.

THE SIXTH ANGEL WITH VIAL.

     We have been hearing the story of the angels with their vials. and of what took place when each angel poured out his vial. The first angel, you will remember, poured out his vial upon the earth, and there arose a grievous sore upon all the men who had the mark of the beast, or of the dragon, in their foreheads. The second poured out his vial upon the sea, and the third poured his upon the fountains and rivers, and they were all turned to blood, so that no one could drink of the water without getting sick, and no fish could live in the waters. The fourth angel poured out his vial upon the sun and its heat became very great, so that evil men were scorched and made sick with the great heat. And the fifth angel poured out his vial upon the seat of the beast, and then there came a dense darkness, like that which had come upon the land of Egypt in the time of Moses, over the whole kingdom of the beast, and over all those who worshiped his image.

     And now we read of the sixth angel. He poured out his vial upon the great river Euphrates, and then the waters of that river were dried up. We told you once before about this river. On its banks was the great city of Babylon, where lived great and powerful kings. And it flowed through that land which is called in the Word the land of the East, where the great prophet Balaam lived, and from which the Wise Men came when the Lord was born. But this is not the river upon which the angel poured out his vial. It is the river Euphrates in the spiritual world that is here meant. On the banks of that river also there is a great city called Babylon, and in that world also is the spiritual land of the East, through which this river flows. It was the river Euphrates in the spiritual world which was dried up when the sixth angel poured out his vial. And it was dried up because it was one of those rivers which had been poisoned by false things about the Lord and about His Word.

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     You remember I told you that in the spiritual world, when men spoke against the Lord, and when they told evil and false things out of His Word, then the rivers were polluted, their water became poisonous, and all who drank of it became sick, and if they drank enough of it they would die, that is, they would be cast into hell. Such was the river Euphrates. The kings who lived in Babylon were wicked. They hated the Lord. They told what was false about Him. They taught what was not true as if it came from His Word. And so the river which flowed through their city became poisonous, and many good spirits had been made sick from its waters, not knowing how bad they were. And now the Lord sent His angel to pour out a vial upon the river, that its evil waters might be dried up.

     But there was another reason why the waters of this river should be dried up. The Lord knew that, when the vial had been poured out, and the waters had been dried up, the wicked men of Babylon would be very angry, and would gather themselves together to battle against the angels who had poured out the vials. And so indeed they did, for we read: "And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty."

     Frogs are evil and unclean animals. They are very ugly, and they croak with a very ugly noise, puffing themselves out as if they were very proud. In the other world, when anyone loves himself very much, and thinks that he knows a great deal, so that he is not willing to learn anything from the Lord or from His Word-when such a one speaks things that are false, and by which he hopes to deceive others into the belief that he is very wise, when in reality he knows nothing at all, then it appears to the angels as if frogs came out of his mouth.

     Well, that is what the kings in this city of Babylon did. They were very angry because the angel had poured out his vial and dried up their river. And they thought that they were very wise and knew a great deal, when really they did not know anything true or good.

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So when they spoke, telling false things about the Lord, and trying to make the other kings of the spiritual world angry against the Lord, and calling them together to fight against the Lord and against His angels, it looked to John as if frogs came out of their mouths. It was the great dragon that made them speak this way, and so the frogs were seen to come out of the mouth of the dragon, and of the beast, and of the false prophet.

     And then the wicked kings gathered all the other evil kings together at a great battlefield called Armageddon, west of the river Euphrates in the spiritual world. And then from the land of the East, or from the rising of the sun, where dwelt those who love the Lord, and who keep His Commandments, there came good kings, with an army of angels to protect the heavens against these evil kings of Babylon. And because the waters of the river had been dried up, they could cross over and give battle at the field of Armageddon. And this is the other reason why the waters of that river had been dried up,-so that the "way of the kings from the rising of the sun might be prepared." Then a great battle followed, about which we are not told by John in the Book of Revelation. But we are told about it in the Heavenly Doctrine, and there we learn that the kings of the rising of the sun won a great victory, and drove back the evil kings and their armies, and cast them into hell.

LESSON:     Revelation 16: 12-16.

(To be Concluded.)

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REVIEWS 1949

REVIEWS       Various       1949

A GOSPEL COMMENTARY.

THE LIFE OF THE LORD. By George de Charms. Bryn Athyn, Pa.: Academy of the New Church Press, 1948. Cloth, pp. 531 (Preface and Introduction to the First Volume, pp. i-xiv). Price, $2.00.

     In a modest but practical working dress, this valuable work,-the first of its kind in the collateral literature of the New Church,-has been before a limited public for some time. Early in 1939, the "Parent-Teacher Journal" began its serial publication, and, at later dates, Parts I to V in mimeographed form, were issued in three volumes. Now, handsomely bound in red cloth with gold lettering, printed on heavy paper with a type face and spacing that make for a high degree of legibility, it appears in a form worthy of its contents, and at a price which puts it within easy reach of all. If it is sent for review to other New Church periodicals besides our own, it should secure a wide circle of readers.

     The Life of the Lord is a commentary on the four Gospels designed especially for children in the seventh and eighth grades. It had its beginning when Bishop de Charms, some years ago, was called upon to teach the New Testament in those grades in the Bryn Athyn Elementary School, and he became impressed with the inadequacy of basing instruction upon a single Gospel. Convinced that a general idea of the fourfold story of the Lord's life on earth is necessary to form a true basis for a later understanding of the Glorification, he "began to organize a course in which the Gospels might be combined into a harmony without disturbing the Divinely established order of the Word in its letter, realizing that on this alone could the true series of the internal sense be founded." (Preface.) This has been done by placing the four Gospels side by side, leaving the order of each intact, and allowing them to interweave according to their own natural pattern.

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     Within this general arrangement, the Lord's life is divided into seven periods corresponding to the six days of creation and the seventh day of rest. This is done because six visits of the Lord to Jerusalem are recorded in the Word, and because the author believes that each visit of the Lord to that city marks the end of a distinct period in His life, and each departure from it the beginning of another period. The first six parts thus cover the life of the Lord from birth to the crucifixion, and the seventh part deals with the period between the resurrection and the ascension. Each of these periods is presented as a unit, and the incidents contained in it are ordered and summarized by means of an outline map showing the Lord's journeys and a catalogue of the events which occurred wherever He sojourned. In addition, there is a map showing the divisions of Palestine in the time of the Lord. The first four periods have been assigned to the seventh grade, the last three to the eighth grade. And the work is divided into two volumes to indicate the point of division, though both volumes are included in the book before us.

     Reference should also be made to a series of nine introductory chapters which deal with the nature, inspiration, history, and contents of the Word; with the history of the Jews from the Fall of Samaria to the birth of the Lord, treated as a preparation for the Advent; with the religious, political, and geographical background of the Lord's life; and with the parabolic nature of the Lord's teaching. The author's commentary on the text of the Gospels has been determined by his conviction that "the teaching of the New Testament to children has as its primary object a provision for those religious affections and aspirations which assume a new meaning and a paramount importance at the beginning of adolescence, and at the same time a preparation of the youthful mind for a later rational understanding of the internal sense of the Word." (Introduction.)

     No attempt is made to impart abstract spiritual truth, but the spiritual-moral sense is introduced freely in the explanation of historic incidents and events, and a general presentation is made of the spiritual philosophy of life contained in the Lord's teachings. Stress is laid on the moral ideals implicit in those teachings and illustrated by the Lord's miracles of healing, His solicitude for the poor and suffering, and His patient endurance of persecution.

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And clearly evident from the beginning to the end of the book is Bishop de Charms' gift of accommodating and illustrating truths, and of conveying the affection that is within them.

     Ministers, Sunday School teachers, and the parents of isolated children will welcome this work as a text which has grown gradually as a textbook should,-by a constant, year by year recasting of the material in the light of actual teaching experience, further research, and reflection. But we would not have it supposed that its usefulness is only for seventh and eighth grade children. This book may be read with profit and delight by all who wish for a unified concept of the Lord's life and teaching, and then referred to again and again. And this reviewer is strongly of the opinion that it should have a prominent place on the shelves in every New Church home.
W. CAIRNS HENDERSON.


IN DEFENSE OF THE NEW CHURCH.

EN NY KRISTEN KYRKA (A New Christian Church). By Erik Sandstrom. Appelviken. Stockholm, 1948. Cloth, l2mo, 90 pages.

     An astonishing number of books and pamphlets have issued since 1920 from the Nova Ecclesia publishing house, in the effort to present the Doctrines before the Swedish public. Swedish versions of several of the Writings have been published, the translators being Mr. T. Holm, the Rev. Erik Sandstrom, and Dr. Gustaf Baeckstrom. New Church collaterals, popular in English, have been turned into Swedish versions. Most of the titles, however, represent the writing of Dr. Baeckstrom. Now Mr. Sandstrom makes his debut as author in a small book offered in defense of the New Church.

     The occasion is a veiled attack on Swedenborg by Prof. Hilding Pleijel of Lund in a work on Swedish history. The professor's knowledge of Swedenborg seems to have come largely from Dr. Latum's biography of Swedenborg.

     Mr. Sandstrom complains that Swedenborg is so frequently misrepresented, although even a child can comprehend the kernel of his doctrine, which is that we are to look to the Lord and shun evils as sins.

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"Unless a new church arises which acknowledges these two essentials, and lives them, no one can be saved," Mr. Sandstrom shows, citing A. R. 9. The churches of today teach men the contrary. Within every church, he allows, there are still found honest watchmen, but their influence is nullified by false interpretations of the Scripture. And it is because science is now taking the place of religion that a new Divine revelation is given which speaks the language of our own age.

     The New Church has no fear of science. Science has found nothing illogical or unreasonable in Swedenborg's doctrines. But science faces the dilemma of having to avoid judging him objectively, and must forsake its own methods and be content to dismiss him a priori as a follower of Neoplatonist traditions. Mr. Sandstrom presents the doctrine of Correspondences as a new science hitherto unknown which is yet demonstrable in everyday life. He chides modern science for devoting itself only to the outer cloak of creation and neglecting to incorporate the science of sciences among its treasures.

     Dr. Pleijel's statements are analyzed and confuted point by point. It is shown, for instance, that Dippel's supposed influence upon Swedenborg can be pared down to the bare fact that both attacked certain orthodox dogmas. The old Christian churches find themselves in the dilemma that when they attack the New Church they must condemn the only truly Christocentric doctrine, and revert to a pathetic defense of "three Persons" in the Godhead. The popular concept of a vicarious atonement through the Son's sufferings on the cross is contrasted with the "equally bad" view of the humanists that religious beliefs are unnecessary for the good life.

     The book is written with considerable literary force, and no attempt is made to disguise the distinctive mission of the New Church. The final chapter emphasizes that the Spirit has departed from the old church, and even its outer garments and symbols are being destroyed. But the Lord is even now in the world, preparing to manifest Himself to the new age. Humanity needs today a new center,-the one Divinely Human God,-around which the scattered remnant can be built into a new Christian church.

HUGO LJ. ODHNER.

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Editorials. 1949

Editorials.       EDITOR       1949

THE WHOLE DUTY OF MAN.
     Among the Scripture sayings which present in simple but comprehensive form what has been called the "whole duty" of the man of the church, we may cite the words in Micah 6: 8: "He hath shewed thee, O man, what is good; and what doth the Lord require of thee but to do justly, and to love mercy, and to walk humbly with thy God?" The "good" of the church is thus briefly defined. One who would do all that the Lord "requires of him" will humble himself before the Lord his God by "walking," living, in the way of the truth of His Word, and will deal justly and with mercy in all his relations with his fellow man.

     Of similar import are the Two Great Commandments: "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets." (Matthew 22: 37-40.)

     Still another such teaching was given to the Israelites in the plains of Moab when they were about to enter the Land of Canaan, and when the Law which had been given forty years before at Sinai was now to be revealed anew by the Lord for the use of the new generation, which alone was allowed to enter the promised land.

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In the book of Deuteronomy ("The Second Law") we find this all-embracing injunction:

     "Hear, O Israel; The Lord our God is one Lord; and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might. And these words which I command thee this day shall be in thy heart; and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign upon thy hand, and they shall be as frontlets between thine eyes. And thou shalt write them upon the posts of thy house, and on thy gates." (Deut. 6: 4-9.)

     While this injunction is more detailed in prescribing the "whole duty" of the man of the Israelitish Church, still it is simple and clear in its import. Exhorting him to love the Lord, it then outlines the means whereby the man of the church is brought into this love, namely, by receiving the Lord's commandments "in the heart," teaching them diligently unto his children, speaking of them at all times and in all places, keeping them ever before the mind and before the eyes, to the end that they may be obeyed from love to the Lord. And when this is done, the truths of the Word, all of which are the Divine "commandments," affect the whole life of man from inmost to outmost, and he becomes an image of God and a form of charity. "He that hath my commandments, and keepeth them, he it is that loveth me," the Lord said. (John 14: 21.)

     We are told in the Writings that the letter of these words in Deuteronomy is similar to its internal sense as is the case in the Word where its treats of the essentials of faith which are necessary to salvation, as here, where it teaches the acknowledgment and love of God. (A. C. 2225.) Although the internal sense will unfold innumerable particulars that do not appear in the letter, still the essential teaching, in general form, is plainly stated in the letter wherever the universals of faith are taught, to the end that the essential means of salvation may never be wanting to the man in the world who is willing to come into love to the Lord and charity towards the neighbor by applying the Divine commands to life.

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     This willingness abides with the simple in heart in every age, even when it has departed from the "wise in their generation." And so, for the sake of the simple good, and for children, the fundamental truths essential to their salvation are set forth in the letter of Scripture. In the New Church, this first faith and its willingness is afterwards to be enlightened and strengthened by instruction in the revealed truths of the internal sense, that men of the spiritual church may not only be saved, but may also be led ever more interiorly into the light and life of the church and of heaven. And therefore we shall find new truths to enlighten and enlarge the doctrine of love to the Lord as long as we live in this world, and in heaven to eternity. Nor can the New Churchman be content with his first faith as his "whole duty," but will be moved to exercise all the means whereby his understanding may be progressively enlightened and his life enriched by the interior truths and goods now offered in overflowing abundance in the Heavenly Doctrine of the New Jerusalem.

     The Israelitish Church, to which the words in Deuteronomy were addressed, knew nothing of the internal sense or of the genuine meaning of the Divine commands. They knew nothing about a genuine love to the Lord and charity. Only a few in that Church had the willingness of the simple in heart and the capacity to become spiritual. For the most part, the men of that Church obeyed the Divine teachings from a national pride, from a desire for preference over others, for the sake of reward, gain, and worldly increase. They indeed "taught the words of the Lord diligently unto their children," talked of them at all times, and wrote them "upon the posts of their houses, and upon their gates." But such a literal carrying out of the Divine injunctions is always multiplied in an age which has departed from an acknowledgment of the Lord in heart. It is so at this day with Christians, so far as they embrace and teach the truths of the church only with a heart for worldly reputation and gain. and from a sense of religious duty.

     The man of the New Church knows from the Heavenly Doctrine that the truths of the Word are to be in his heart, that he is to learn to love the Lord his God with all his heart, soul, and might,-in will, thought, and deed, in acts of worship and works of use,-that this love may be as a pure fountain of all other loves, virtues, and powers with him, the source of conjugial love, of the spiritual love of children, of spiritual charity toward the neighbor, and the spring of all his activities in use, at home and abroad.

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In this he visions his "whole duty" as his part in the growth and establishment of the New Church.

     The injunction to the Israelites teaches the means whereby the church is preserved and perpetuated; for it is said in the context, "Hear, therefore, 0 Israel, and observe to do it; that it may be well with thee, and that ye may increase mightily, as the Lord God of your fathers hath promised thee, in the land that floweth with milk and honey." (Deut. 6: 3.) With the Jews, the church and the nation were one at first, and both spiritual and natural laws were revealed to them as Divine laws, which they were to keep from love to the Lord as the sole means of their preservation and perpetuation. "For He established a testimony in Jacob, and appointed a law in Israel, which He commanded our fathers, that they should make them known to their children; that the generation to come might know them, even the children which should be born; who should arise and declare them to their children; that they might set their hope in God, and not forget the works of God, but keep His commandments." (Psalm 78: 5-7.) "Walk about Zion, and go round about her; tell the towers thereof. Set your heart to her bulwarks, consider her palaces; that ye may tell it to the generation following." (Psalm 48: 12, 13.)

     Injunctions like these come now to the New Church as the Lord's Word, to be understood especially according to their spiritual sense, teaching the primary means of preserving and perpetuating the spiritual church, namely, by love to the Lord and a life according to His truth, for which end there is to be continual instruction in the truths of Divine Revelation, that the church may be established, not only in external form, but also in its internal form.

     In the Deuteronomy injunction, therefore, the series begins with an exhortation to love the Lord, and then outlines the means. Beginning with the Lord by looking to Him in the truth of the Word and obedience to it, the truth is thus implanted in the heart, in the affection of the love, in the will.

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"These words which I command thee this day shall be in thy heart." There is no other way to this love,-love to the Lord,-than by life according to the truths of the Word. No man is born into this love; no one can come into it all at once. To look to the Lord, and approach Him elsewhere than in the Word, or from a love unqualified by the truths revealed concerning Him, is to look to Him and approach Him from an impure natural love and an impure heart. The truths of the Word manifest to man the impurity of his heart's first love, and teach him repentance as the first means of loving the Lord, even by obedience to His commandments.

     It is from love to the Lord, thus acquired, that the young are to be instructed in the truths of the Word. "And thou shalt teach them diligently unto thy children," which is thus made the first duty of charity, the first use to the neighbor, to be performed jointly by husband and wife, whose hearts are united in love to the Lord. That this is made the first duty, is because it promotes not only the child's temporal and eternal welfare, but also the welfare of all mankind the civil state, the church, and heaven, which are the neighbor in the higher degree, for the sake of which the home exists.

     And then the means of performing this duty are given,-"Thou shalt talk of the words of the Lord when thou sittest in thy house. and when thou liest down, and when thou risest up-evening, and morning, and at all times. By this, of course, is not meant a mere recitation or vain repetition of truths, but rather a speaking of the truth from interest and delight, and a reading of the Word from a love of the Lord and His Divine Truth; and it involves all the teaching of truth in the home, all instruction which has for its end a leading to love to the Lord and obedience to Him. If this is not the end, the truth does not "prosper in the thing whereunto it is sent." (Isaiah 55: 11.) For the truth is not really taught unless it is also learned, and it is not really learned unless it is obeyed, but it becomes like seed falling upon stony places. The truth of the church is to pervade the home, to fill its sphere, that all in the house may be uplifted to higher states, to states of internal affection and delight, of love and charity, in which the sphere of heaven can be present, in which the Lord Himself is present to exalt the life of the household.

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     The third thing mentioned in the injunction we are considering involves the performance of uses to the neighbor outside of the house. "And thou shalt talk of the words of the Lord when thou walkest by the way." The truth is to be the subject of conversation and mutual instruction among men, is to have its influence in all consociation and use, that it may inspire men with true charity from love to the Lord. For when the truth of the Word has been implanted in a man's heart by regeneration, then will he be a form of charity at home and abroad.

     And furthermore, the man of the church is enjoined to "bind the words of the Lord for a sign upon his hand, and they are to be as frontlets between his eyes," the "hand" signifying the power of truth in the natural man, and "frontlets between the eyes" the intelligence and wisdom from which he performs works among men. This verse in the internal sense, involves the whole teaching of the series,-the doctrine of love to the Lord and the means to that love.

     That the truths of the Word are to be as "frontlets between the eyes" represents how the Lord looks upon angels and men in the forehead, because from Divine Love, and grants that angels and men may look to Him through the eyes, thus from their spiritual intelligence and wisdom, which they have received interiorly from the Lord. For the "eyes" signify the understanding, and all man's spiritual understanding is from the truth of the Word, wherein he sees the Lord. In all things of life he is to endeavor to act according to his understanding of the truths of the Word, and not from natural impulses. He is to keep the truths of the Word as "frontlets between his eyes," that he may act according to them, "binding them for a sign upon his hand," having them not only in his head, but also in his acts; for this is to love the Lord by serving Him in the daily life.

     The closing words of the Divine injunction refer to that most external implanting of the truth in man-in the memory, as a perpetual remembrance of the Lord. "Thou shalt write them upon the posts of thy house and on thy gates." The man himself is like a house, and the rooms within are like the interiors of his mind, the doors and windows being the ways of entrance even as truth enters the mind through the memory upon which it is inscribed, that it may not be forgotten.

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     The series is complete, teaching the whole duty of man as a form of Divine order, a form of love to the Lord and charity. This he becomes when the words of the Lord are in his will and heart, in his thought and speech, in his memory and acts; when the truth of the Word pervades the home, ministering to the conjugial life and the spiritual love of children, and when it attends the life of use abroad among men.

THE CONJUNCTION OF CHARITY AND FAITH.

     A little book entitled The Whole Duty of Man was published in England in the year 1680, and it is of special interest to us because Swedenborg met the author in the spiritual world, and has recorded the conversations in which they discussed the idea that faith alone produces charity, as set forth in the book. We read:

From "The Spiritual Diary."

FAITH ALONE AND JUSTIFICATION BY THAT FAITH; IT CAN NEVER BE CONJOINED WITH CHARITY. THE AUTHOR OF "THE DUTY OF MEN."

     5958. I conversed on several occasions with him who wrote in England The Duty of Men. He is similar to what he was in the world, meditating earnestly on this subject as he had done in the world. He wants to conjoin faith alone and justification by that faith with charity towards the neighbor; for he knows that love doing good, and works, are so often mentioned in the Word. He believes that man, through faith alone, at length comes to charity, and that when he has been justified, there is then a certain endeavor to good, and he supposes that this endeavor is given through that faith; that through it he is then led by God, and consequently merit is not placed in works; also, that faith alone effects conjunction with God, and that God thus leads first to charity, and afterwards in charity.

     He still continually meditates on this, and always wants to approach to a conjunction with God, and seems to himself to approach even close to the conjunction; but, when he is there, his eyes are opened to see where he is, and he then sees that he is in a path far removed from conjunction, and that the path he has taken has, through reasonings, been filled with falsities which have appeared as truths.

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And he has often heard a voice from the angels telling him that he is not in the way of truth, and that the conjunction can never take place. He is then shown by the angels that there is a beam or barrier that separates and can never be penetrated, and that such an obstacle will stand in his way to eternity.

     But still he goes on meditating continually. He told me that in the world he saw another way, which is that of charity, and that he wanted to go that way, but was dissuaded by a certain celebrated prelate, and also because, if he did not take the way of the doctrine respecting faith alone and justification by that faith, his book would not meet with acceptance. Therefore he pursued that course in his meditations, and it seemed to him that by various appearances he had made the conjunction, but that he now sees, because he is in a different light, that it is ever in vain. I also talked with him by spiritual-natural ideas, and showed him that it was impossible. . .

     I spoke much with him on the subject, and showed him that conjunction [with God] takes place with those who have lived a life of charity, and never with those who lived according to the doctrine respecting faith alone and justification by that faith. For the life of charity is to do what is good, sincere and just from religion, thus because it is commanded by the Lord in the Word. By that life conjunction takes place, because there is application on the part of man, and thence a reception [from the Lord]. A man ought to lead that life as from himself, but still believe that he does so from the Lord. In the beginning a man is in obscurity, and is not able to think otherwise than that it is from himself, when yet it is from the Lord, inasmuch as the Lord is always present and gives man so to live. So far as a man applies himself, and so far as he applies himself as from himself, so far the Lord inflows, and so far the man receives, and so far he is conjoined. But faith alone excludes all such reception, and therefore there is never any conjunction; for the man places everything on the side of God, and nothing on the side of man, and a man cannot be moved to it by God when he lives from a principle of faith alone. . .

     There is an account of this author in another work of the Writings which reads as follows:

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From "Continuation concerning the Last Judgment."

     46.     I have often seen a certain Englishman who became celebrated through a book he published some years ago in which he attempted to establish the conjunction of faith and charity by an influx and interior operation of the Holy Spirit. He gave out that this influx affected man in an inexpressible manner, and without his being conscious of it, but did not touch his will, much less manifestly move his will or excite his thought to do anything as of himself, except permissively, so that nothing of the map might enter into the Divine Providence as one with it; also that thus evils might not appear before God. He thus excluded the external exercises of charity for the sake of any salvation, only favoring them for the sake of the public good. Since his arguments were ingenious, and the snake in the grass was not seen, his book was received as most orthodox. This author retained the same dogma after his departure from the world, nor could he recede from it, because it was confirmed in him.

     The angels spoke with him, and said that this was not the truth, but mere ingenuity with eloquence, and that the truth is that man ought to shun evil and do good as from himself, yet with the acknowledgment that it is from the Lord, and that there is no faith before this, still less is the thought which he calls faith. And since this was opposed to his dogma, it was permitted him of his own sagacity to inquire further whether such an unknown influx and internal operation apart from the external operation of man is given. He was then seen to strain his mind, and to wander about in thought in various ways, always in the persuasion that man is no otherwise renewed and saved. But as often as he came to the end of his way, his eyes were opened, and he saw that he was wandering, and even confessed it to those who were present.

     I saw him wandering thus for two years, and in the end of his ways confessing that no such influx is given unless evil in the external man is removed, which is effected by shunning evils as sins as if from himself. And I heard him at length saying that all who confirm themselves in that heresy will be insane from the pride of their own intelligence.
     
     (See also Last Judgment, posthumous, nos. 9 and 213.)

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     As to the identity of the author of The Whole Duty of Man, Dr. Acton gives the results of his investigation in NEW CHURCH LIFE for 1906, pp. 147-152, and from this we quote:

     "As to the identity of the author, there has been much dispute in the literary world. The book was first published at Oxford in 1658 under the title, The Practice of Christian Graces, or The Whole Duty of Man, laid down in a Plain and Familiar Way for the use of all, but especially the meanest reader. Between that date and 1700, at least thirty editions were published, in most, if not all, of which the first part of the original title is dropped. One of the editions of the work (London, R. Norton, 1680), which is now very rare, is in the Library of the Academy of the New Church, having been secured at Stockholm by the Rev. C. Th. Odhner in 1892. . .

     "The weight of all the evidence points conclusively to Richard Allestree as the undoubted author, and this is now the generally accepted opinion of all who are competent to speak on the question. . .

     "It is probable, and is now the generally received opinion, that Allestree's work was edited and more or less revised by Bishop Fell. This is also in entire agreement with the statement in the Spiritual Diary, that the author of The Whole Duty of Man was dissuaded from his original purpose by a 'celebrated prelate.' Thus Allestree who was a learned member of the clergy, was influenced in his writing by his intimate friend, the 'celebrated prelate,' John Fell."

     We may add that the Academy Library now has two copies of the work in addition to the one mentioned above, thus three copies in all.

     In NEW CHURCH LIFE for 1908, p. 360, it is noted that "Swedenborg possessed a book entitled The Complete Duty of Man (Land, 1763) in an edition earlier than that known to the eminent biographer, Lowndes, who gives 1764 as the date of the first edition."



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NOTES AND REVIEWS. 1949

NOTES AND REVIEWS.       Various       1949



USING SWEDENBORG'S NAME.

     A correspondent of THE NEW-CHURCH HERALD contributes to an interchange of views on this subject which has appeared in this Conference periodical recently, and our readers will find interest in his letter, reprinted herewith:

     DEAR SIR.-Several of your correspondents have lately been urging us to "soft pedal" Swedenborg's name in our church services, and to stress the Doctrines themselves rather than the source from which the Doctrines have been obtained. Now, if they are thinking only of church services, and of nothing else, I am inclined to agree with them. Personally, I rarely mention Swedenborg by name in an ordinary expository sermon-unless I want to illustrate a teaching from the Divine Word by reference to some experience which Swedenborg had in the spiritual world, and which only Swedenborg could have had. The purpose of a service is: worship of the Lord in His Divine Human, and instruction in the living of a good life. Too much stress on the distinctive nature of the New Church in a service is out of place.

     But if your correspondents would also have us "soft pedal" Swedenborg's name in our missionary work, our publications and our propaganda, and in our general approach to the outside world, then I am sure they are quite wrong.

     Mr. Kenneth Court writes: "Are we not all rather apt at times to stress our peculiar distinctiveness?" Apart from the preacher in the pulpit, I ardently wish we were more so. Actually the tendency in the recent past has been all the other way-and this, I believe, has, more than anything else, been the cause of our decline in numbers and influence since the first world war. The New-Church organizations have taken such pains to gloss over their peculiar distinctiveness that the world has accepted them as being very little different from all other churches! And, since the other churches are inevitably fading out, as a result of the Last Judgment, the present New-Church organizations are in danger of fading out with them. That way lies suicide.

     Our only chance of survival is to cut ourselves clear of the sinking wreckage of the Old-Church bodies, and declare in no uncertain voice that we are quite distinct from them; that our doctrines are utterly different from those officially taught in any other religious sect. Just as the early apostles had the courage to proclaim their positive and absolute faith in the Lord at His First Advent, so should we be bold in proclaiming our faith in Him at His Second. And where can the Lord be found at His Second Advent, except in the Writings of Swedenborg? Without Swedenborg there was no Second Advent! (See T. C. R. 779.) What possible use can it be to talk to people about the New-Church Doctrines without referring them to Swedenborg?

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     I know quite well that a "distinctive" line in our missionary work may repel some outsiders. I know of cases where it has done so. But I am confident that, in the long run, it will attract far more than it repels. The world is growing weary of the muzzy teachings of the ordinary churches; we must show that in the New Church we have definite beliefs and convictions, which we are prepared to maintain without apology or self-depreciation.

     Our Lord's first disciples might have increased their influence, on a short-term basis, by trying to appease the Scribes and Pharisees-the orthodox Churchmen of the day. They might have considered it expedient to "soft pedal" the Source of their beliefs, and take a more popular line. But it would only have been a short-term policy. The fruits of appeasement. whether in the religious or political field, go bad almost before you have had time to eat them.

     Mr. Court says that a stranger coming into the New Church for the first time feels that he is being "sold something." Right glad am I to hear it! For only when the world realizes that we, unlike most other churches, have "something to sell," shall we make any progress as an organization.

     To put our Church "on the map," we must not only demonstrate the efficacy of our medicine, but also must draw attention to the label on the bottle! What commercial firm would ever hope to succeed without a name and trade mark?

     Our duty, as I see it, is to remain utterly loyal to the Lord in His Second Advent, and to proclaim clearly and fearlessly the new revelation given by the Lord through the Writings of Swedenborg, based on the spiritual sense of the Word. We should not be diverted from this primary duty by any short-term policy designed to appeal to certain individuals who, we feel, might be repelled by our apparent "exclusiveness" as a "self-centered coterie." The evil spirits of hell are no doubt doing all in their power, by the most subtle and insidious means, to break down the distinctiveness of all the existing New-Church organizations, in order to rob them of their influence in the world; but these temptations must at all cost be resisted. . . .

     Just as the historians who study the early rise of the First Christian Church judge the early Christians as faithful or otherwise, according to whether they maintained the Christian Gospel in its full distinctiveness, so will the historians of future ages judge us.

BRIAN KINGSLAKE.


[THE NEW-CHURCH HERALD, June 11, 1949.]

NEW INTEREST IN DOCTRINE.

From an Editorial.

     There are some signs that the long period in the life of the Church during which Doctrine has been discounted and almost scorned is coming to an end.

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Perhaps it has already ended. Even outside the sphere of the New Church, one may perceive that the necessity for a doctrinal faith is being recognized once more, and that an indefinite piety is no longer thought sufficient for a Christian life.

     Within the New Church there was never much excuse for the neglect of direct doctrinal preaching and teaching, for the Church has always known that the "truths of faith" were necessary, and that they must be learned. Indeed, the New Church has always believed that her doctrines have been revealed by the Lord out of heaven precisely that they might be known, even by "the simple in heart and the simple in faith" (Heaven and Hell, 1). The Second Coming of the Lord is, in fact, that revelation of the truths of doctrine; and to declare and proclaim the Lord in His Second Advent is of necessity to declare the Heavenly Doctrines by which He may be known and recognized and worshipped.

     As indicating the more firmly doctrinal attitude and outlook of the present time, the already numerous summer schools and week-end schools (in the Conference) are significant. . . . In North Lancashire we were privileged to visit the School on two days, and were deeply impressed by the seriousness with which a dozen or more happy and extremely lively young men and women attended upon the lectures given. That they had a good time, there was no doubting; but they had not come simply for a good time. We hear of people who find a twenty-minute sermon too utterly exhausting to be borne. Twenty minutes of doctrinal instruction in one week appears to be more than they can give their enfeebled minds to. But these young people sat attentive and alert through no less than four lectures, each of forty-five minutes, on Monday and Tuesday mornings. Three hours of instruction each day, with but short intervals between the lectures, was not too much for them. And if their liveliness at lunch and in the afternoon can be accepted as evidence, they were neither depressed nor exhausted by the regime.

Future of the New Church.

     We are all quite used to laments about the state of the Church. Many of us have grown up from our childhood in the midst of such laments; and gloomy forebodings about the future of the Church have been our nurture. But we need not make a habit of lamenting. Prophecies about the future do not appeal to us. While we are perfectly sure that the New Church itself will never fail and die out, because it is the Lord's, and He has declared that it will not fail, we are not inclined to prophesy that it must continue in its present form or flourish and grow strong within the sphere of European and American civilization.

     The future is known to the Lord only. But when the young men and women of the New Church come eagerly to doctrinal instruction, and are keen to hear and understand the truths of doctrine which the Lord has revealed in His Second Advent, we venture to think that the Church may be growing stronger than it has been for many years past.

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These young people of the various societies of the Church will be mature men and women of the Church before many years are past, and they will not be merely nominal members of the Church, or members whose interest is confined to their own Society, or members whose interest in the Church is won and held solely by the social activities of the Society. They will be New-Church men and women who know why they belong to the New Church and to no other, who have entered with some degree of understanding into the things of faith. And we trust that not only will they be in the New Church, but that the New Church will be in them. Such New Churchmen will be the salt of the earth, and the Lord has need of such.

[THE NEW-CHURCH HERALD, June 25, 1949.]

GENERAL CONFERENCE.


     THE NEW-CHURCH MAGAZINE for July-September, 1949, gives an account of the Annual Meeting of the General Conference, held in London, June 20th to 25th, and from this we cite a few points of special interest.

     Chief among the features that gave the Conference its special character was the celebration by the Swedenborg Society of the Two Hundredth Anniversary of the first publication of the Arcana Coelestia at London in 1749. At the Tuesday meeting a large company listened to two Addresses of "enthralling interest."

     The Rev. P. H. Johnson, BA., B.Sc., spoke about "The Preparation of the Third Latin Edition of the Arcana Coelestia," a work of great magnitude undertaken by the Society, on which for some years past he has been engaged as Editor. The second Address, by the Guest Speaker of the evening, the Right Rev. Alfred Acton, MA., D.Th., of Bryn Athyn, Pa., was on "Swedenborg's Preparation," a comprehensive study, eloquently delivered. At a Conversation on Thursday evening, "Dr. Acton showed himself to be also a humorist with a fine sense of what is fitting and rare ability to tell a good story effectively, limiting himself to two short records of personal experience, both highly entertaining and heartily received."

     Four distinguished visitors from overseas were welcomed to the Conference and addressed it. "Dr. Acton's Address on Wednesday morning, we believe, made history by being the first ever delivered by a member of the General Church; it conveyed a very friendly message and was very cordially received." The other overseas visitors were: Mr. Marc de Chazal, of Mauritius; Cav. Raffaele d'Ambrosio, of Florence, speaking in Italian; and the Rev. Michael Obasan Ogundipe, Superintendent of the New-Church Mission in West Africa. He delivered an Address in excellent English, and also gave a greeting in his native Yoruba, partly in singing, unaccompanied. His ordination into the Ministry of the Lord's New Church was an impressive feature of a Conference service.

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CHURCH NEWS 1949

CHURCH NEWS       Various       1949

     STOCKHOLM.

     July 3, 1949.-On the last Sunday in May, a service of praise was held in the Stockholm Society, and it was enriched by unusually fine music. Miss Ingrid Wiksjo sang several solos, Mrs. Ann-Kajsa Strom played two compositions on the violin, and members of the Young People's Club rendered choral numbers by Bach. We were thankful to all of them for adding solemnity and beauty to the ceremony. Dr. Baeckstrom delivered an impressive sermon.

     For many years we have been accustomed to celebrate the 19th of June at the home of Dr. and Mrs. Baeckstrom, but this year the tradition was broken, owing to the rather poor health of Mrs. Baeckstrom, who has not yet fully recovered from her illness of last summer. Instead of having a garden party, we met for a service of worship at the home of Mrs. Strom. This lady has recently moved into a spacious villa at Djurshoim, a garden city in one of the suburbs of the capital. Her good friend, Miss Wiksjo, lives with her and has helped her to make a lovely home. In the living room were placed a temporary altar, decked with flowers, and a pulpit. Here seats were arranged for the larger part of the congregation, the rest being accommodated in one of the adjacent rooms. Dr. Baeckstrom conducted the service, and the spirit of reverence was unmistakable.

     Afterwards refreshments were served, and then we had the pleasure of meeting again Mr. and Mrs. Gosta Baeckstrom, just home from their five months' stay in Bryn Athyn. They had had a fine crossing, and were quite contented to be home after their long absence, but they spoke wistfully of Bryn Athyn and their many friends left behind.

     Both Dr. Baeckstrom and Mr. Sandstrom have recently been visiting other groups of New Church people. At the end of May, Mr. Sandstrom went successively to Jonkoping, Gothenburg, and Copenhagen. In June he returned to the same places, but he also paid a brief visit to the little town of Skara to see some isolated receivers. Here he gave a public lecture which was attended by about twenty-five persons. Dr. Baeckstrom visited Oslo at the end of May.
SENTA CENTERVALL.

FORT WORTH, TEXAS.

     July 4, 1949.-Again it is report time from the sunny south, and as vacation time is here, let us again remind all our friends who may be traveling or just looking for a different place to visit, there are five New Church homes here with the welcome mats out to any and all tourists who are brave enough to wander our way. If you want to go to some place that is "different," there is no place like TEXAS!

     A Wedding.-On February 26th, Mr. Herschel Hayden Griffin and Mrs. Louise Brickman Carlisle were united in marriage at Weslaco, Texas, the bride's father, the Rev. Walter E. Brickman, officiating. None of the Fort Worth members was able to attend, but Mr. and Mrs. Elmer Brickman (Eleanor Ebert), who live in Kingsville, Texas, were present at the ceremony.

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Mr. and Mrs. Griffin are now at home in Fort Worth, and we are all glad to have them join us in our group activities, and we wish them the happiness that is to be theirs through eternity.

     A Flood.-In May, Fort Worth was visited by a catastrophe in the form of a flood which was undoubtedly reported in the newspapers all over the country. It was something to behold. Most of the damage was in the west and northwest sections of the city, and since every member of our group lives on the west side, we all shivered for a while.

     Thousands of people were made homeless, and the business and property damage was tremendous. Providentially none of us was directly affected by it all. The nearest any of us got to thinking it might be necessary to evacuate were the Robert Pollocks, but the water stopped two blocks from their house and then started to recede. Mrs. Cyrus Doering got out her Red Cross uniform and went into relief work at once, and continued until the emergency was declared over. She worked in the shelters that were set up for evacuated families, distributing the tons of clothing that were donated for these unfortunate families. The George Fuller and Thomas Pollock homes were without water for four days as the pumping station was completely out. But all is now settled and serene, and life goes on as usual-until you drive through some of the housing areas that were destroyed, and wonder where in the world all those hundreds of people are now hymn.

     In June, Miss Shirley Norris, who has been living with the G. W. Fullers for the past year, returned home to Glenview and the joys of summer school. We shall miss her at our gatherings (to say nothing of her baby sitting abilities).

     A Circle.-We are very happy to report to our many friends that our application to the Bishop for recognition as a General Church Circle was granted on June 21st in the form of a letter signed and sealed by Bishop de Charms. May our uses and our numbers increase as time goes on, so that before too long that "Circle" can be changed to "Society."

     We are looking forward to a visit in August from the Rev. and Mrs. Morley D. Rich, and our next report will cover the events that transpire at that time.

RAYE POLLOCK.

GLENVIEW, ILLINOIS.

     July 26, 1949.-From May 2nd to July 17th was another busy period in the life of the Immanuel Church. Seems like there's "always something doing"! And perhaps that is to be expected since our society is growing, not by leaps and bounds, but slowly and surely.

     Three births; 3 baptisms; 2 confirmations of faith; one engagement; two weddings;-have all been written into the records since our last report. And notices of them have appeared in due course under the heading of "Announcements" in NEW CHURCH LIFE, placed there by the inexorable right hand of its Editor.

     Regular meetings such as Young People's Classes, Married People's Classes, Friday Doctrinal Classes, all ceased in June, to be resumed with renewed vigor next autumn. Even the staid Philosophy Group succumbed to the wiles of hot weather and vacations.

     School Closing.-On Thursday, June 16, the Immanuel Church School held its closing exercises, and six young people graduated, to resume their New Church education at the Academy in Bryn Athyn, come September. The School Chorus and Orchestra put on final performances for the season, and, considering the ages of the vocalists and instrumentalists, the singing and playing were both excellent.

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     Memorial Day was celebrated with a parade, flag raising, and an appropriate address, which was made almost inaudible once or twice by the zooming of planes from the nearby Naval Station-an inspiring salute! Then races, a ball game, and a picnic.

     Several days previously, eighteen of our men deserted wives and children and hied themselves to the Oscar Scalbom camp at Hazelhurst, Wisconsin. Upon their return we enjoyed listening to the reasons annually advanced as to why the fish were not biting the way they should.

     Dry "showers" have been a frequent occurrence-harbingers of approaching weddings.

     Our June 19th celebration was particularly enjoyable this year. We started with a banquet on the 18th. Several members of Sharon Church were present, and Mr. Alan Fuller was toastmaster. A recorded message from Bishop de Charms was the first feature on the program, and this was followed by four speakers who treated of various phases of the growth of the Church. The Rev. Acton spoke in conclusion, emphasizing that one means of the growth of the Church is our imparting to others the love of the truth revealed in the Writings.

     On the following day the Rev. Harold Cranch delivered the sermon at the Communion Service. This was followed in the afternoon by a Children's Service, the first part of which was held in the church, and the second part in the assembly ball, where a series of Tableaux were presented. Scenes from the Apocalypse were depicted in a most dramatic and beautiful manner. Thus ended the two-day celebration of the Nineteenth of June in Glenview.

     On Sunday, July 10th, the Rev. Norman Reuter delivered the sermon at our regular service. He and his family stopped in Glenview for a few days on their way to Linden Hills, Michigan, for a vacation. On the following Sunday the Rev. Harold Cranch conducted our morning service. Twice during July our pastor conducted evening services.

     In ever increasing numbers, visitors come to Glenview, stay a while, and depart. Some of them come back! This makes things interesting. This scribe knows of one residence where it is a day-to-day matter of uncertainty as to what visitor will occupy the guest room.

     The new section of Park Lane continues to be the scene of much activity. The house of our Assistant Pastor, the Rev. Ormond Odhner, is receiving its finishing touches. Mr. and Mrs. Louis S. Cole. Jr., have moved into their new home. Robert Cole and Kendall Fiske are pushing the construction of their Park Lane residences.

     Theta Alpha.-On Sunday evening, July 17, the members of Theta Alpha held a splendid meeting, prefaced by a supper prepared by Lenore McQueen and Ruth Headsten. The program commenced with an historical sketch of the organization, presented by Mrs. Sydney E. Lee, President. This was followed by a paper by Miss Jean Junge. Then came a recording of the address by Bishop de Charms at the annual meeting of Theta Alpha at Bryn Athyn in June. On display were samples of the kind of material that is being sent out regularly for the religion lessons of several hundred children. The entire evening was felt to have been a most useful one by the many ladies present.

     Weddings.-Lest the mistaken idea be gathered that the writer of these notes is skilled in the art of describing weddings, let me hasten to inform my readers that the following accounts have been lifted from the pages of The Park News,-the periodical which Miss Dorothy Cole produces with such verve:

     On Friday, June 17, the marriage of Mr. Kenneth Holmes and Miss Sharon Acton was solemnized in the Immanuel Church, the Rev. Elmo Acton officiating.

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The chancel was decorated with white peonies against a background of evergreens. Tall white candles provided the illumination. The bride wore a gown of white, ruffled netting over satin and finger-tip veil with orange blossoms. Her bouquet was gardenias and white carnations. She was attended by Miss Sally Pendleton as maid of honor. The bridesmaids were Miss Greta Acton (the bride's sister) and Miss Millicent Holmes (sister of the groom). All of the attendants wore gowns of navy marquisette with white eyelet trimming, and carried bouquets of pink roses, delphiniums, yellow daisies and ivy streamers. Jill Heilman and Gladys Holmes were flower girls, dressed in white organdy over pink and carrying baskets of pink rose petals. Tony Odhner was ring bearer. Mr. Bruce Holmes served his brother as best man.

     Following the ceremony a reception was held in the assembly hall. The toast to the Church was responded to by the Rev. Ormond Odhner. The Rev. Elmo Acton welcomed the guests and then proposed the toast to the bride and groom.

     On Sunday evening, June 26, the marriage of Mr. Donald Zuber and Miss Ruth Barry was solemnized in the Immanuel Church, the Rev. Harold Cranch officiating. The chancel was decorated as a garden, transformed by masses of evergreens and branches, with blue, pink and white blossoms in profusion. Many tall white tapers provided the soft lighting.

     The bride wore a gown of white taffeta and a finger-tip veil with white tiara. She carried a bouquet of white gladiolae and orchids. Miss Joan Price attended as maid of honor, wearing a gown of pale blue taffeta with matching tiara. The four bridesmaids were: The Misses Louise, Frances and Ann Barry (sisters of the bride) and Mrs. Milton Weigman (the groom's sister). Their gowns, too, were of taffeta with matching tiara in green, yellow, pink and lavender. All the bride's attendants carried bouquets of white gladiolae. Mr. Milton Weigman was best man.

     At the reception following, the Rev. Harold Cranch offered the toast to the Church. Mr. Frank Barry, the bride's father, proposed the toast to the bride and groom.

HAROLD P. MCQUEEN.


     First Canadian

     YOUNG PEOPLE'S WEEK END.

     When the present pastor of the Kitchener Society came to Canada, he suggested to his colleague in Toronto that they consider the possibility of instituting annually a weekend assembly for the young people of Ontario and Quebec. Episcopal approval was warmly given, and the group concerned expressed great interest, but for various reasons the first gathering was not held until this year,-in Kitchener, from July 1st to 3rd.

     It had been decided that teen-agers in the two Provinces, from the current year's eighth grade graduates up, should be eligible to attend. Unfortunately there were no visitors from isolated homes, but twenty-six young people-seven from Toronto, nineteen in the entertaining society,- signed the roll.

     The week end began officially on Friday, July 1st, when the group entered fully into the various activities of the Dominion Day picnic-softball, volley ball, races, singing at a respectful distance from the blazing bonfire, and the informal dance which ended the proceedings.

     On Saturday morning a successful swimming party was held, and in the evening the young people gathered at the church for a banquet at which Hubert Heinrichs was toastmaster. The Rev. W. Cairns Henderson, after welcoming the guests and speaking briefly on the purpose of the week end, read messages of greeting which had come from the Bishop of the General Church and the Rev. A. Wynne Acton, pastor of the Toronto Society, and from the Senior Young People's Week End held recently in England.

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These messages were received with warm appreciation; and regret was expressed that Mr. Acton could not be present and take part in the program, especially on this first occasion.

     A delightful meal, admirably suited to the high temperature of the evening, was then served. And after the toast to the Church had been honored, excellent papers were read by Sylvia Parker and Basil Orchard, of Toronto, and Denis Kuhl and Fred Schnarr of Kitchener, their subjects being: The uses of New Church people making contacts in other centers. New Church education, young people's week ends, and New Church social life, respectively. The tables were then cleared away, and everyone enjoyed the well organized party that followed, in which one game came after another with no uncertain pauses.

     The sermon on Sunday morning was addressed to the young people. The pastor, preaching on the text, "Wherewith shall a young man cleanse his way? by taking heed thereto according to Thy Word," pointed out that a man's "way" is the life he lives in his imagination. This begins to be formed in youth, and must be purified by his taking all ideals, standards, and ambitions from the Writings, which have been given us to the end that this may be done. And the priesthood, parents, and older friends stand ready to help. But the Lord should also be approached directly, because He not only teaches but also touches the heart and leads in the way everlasting.

     In the afternoon a class was held. After noting that the Church cannot be sustained by historical faith, but that each generation must seek to understand and love its doctrines and life, the class dealt in a general way with the new things of doctrine and life that make the church "new" and a church.

     This officially ended the program, but with the mercury at 97, and a few hours to spare before the Toronto visitors had to head for home, another swimming party was clearly indicated, and was voted even more successful than the first.

     So ended what was, we believe, a very successful first venture. Except for the instructional features and a very general supervision, the work was all done by the young people themselves. The banquet program, the housing, catering, and entertainment, were all capably arranged by local committees of teen-agers, and they seem to have enjoyed the planning and preparation as much as the week end itself.

     Such gatherings not only extend contacts and foster a sense of belonging to the Church, but they prepare for entering into the uses of the Assemblies of the Church. And it was gratifying to find the entire group looking forward to another young people's week end next year to be held in Toronto.

W. CAIRNS HENDERSON.

DURBAN, NATAL.

     August 3, 1949.-Looking back over the past few months, several items are recalled to mind, and outstanding among them are the two Wednesday suppers-one in April, the other in July. Both proved to be worth-while events, and there is every reason to believe that these monthly Society Suppers will become a regular institution.

     An evening during the Easter Holiday week is memorable for a "Beetle Drive"-an indoor game, and not an outdoor expedition for the extermination of beetles, as might be inferred by the reader who is not acquainted with it. This being the first for a very long period with us, it was once more proved to all those who turned up to play "beetle" that it is a very pleasant and lively way to spend an evening, with plenty of noise and thrills.

     The Annual General Meeting of the Society was held as usual in May. The June Bazaar represented a very pleasant and profitable evening, and the result was a total of L63 toward church funds.

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     Apparently the Society Picnic, held on Ascension Day in Mrs. Gordon Cockerell's spacious garden at Westville, achieved its customary success, especially as far as the children were concerned. On such occasions as this it is good to see all the kiddies having fun and games together. Their numbers augur well for the potential strength of the Church in Durban in the future.

     July has been a very busy month, with many friends visiting Durban on holiday, coming from Cape Town, Johannesburg, Ladybrand, and Creighton. To assist in their entertainment, Theta Alpha organized a Beetle Drive which was thoroughly enjoyed by the twenty-eight people of all ages who came along to join in the fun. At the monthly social held the following week we had a conjurer (prestidigitator) to entertain us, and he really "got us guessing" by demonstrating that "what we saw we did not really see."

     Pinetown.-The two or three New Church families living at Pinetown (several miles from Durban) sometimes find it difficult to attend all the services and classes in town which they would like to attend. Consequently we now have a small but staunch circle at Pinetown. Twice every month the Rev. F. W. Elphick visits them on a Sunday. At five o'clock in the afternoon a combined service for old and young is held in one of the homes, with an average attendance of 12 adults and 6 children. Later in the evening, after supper together, there is a doctrinal class which invariably ends up with a lively and stimulating discussion.

     Nineteenth of June.-After weeks of preparation and hard work by the children, the programme for their Banquet on the 17th of June was full indeed. Most of the children had something to contribute in the way of recitations and papers.

     Sixty people attended our New Church Day celebration on Saturday evening, June 18th, when Mr. Neville Edley acted as toastmaster. Several members from other parts of the Union of South Africa were gladly welcomed, and three young people who had reached an age to attend the adult's banquet for the first time,-Gwynneth Levine, Erol Edley, and Willard Mansfield-were presented with individual copies of Heaven and Hell by the Pastor on behalf of the Society.

     During the evening there were three very interesting and thought provoking papers, which were read by Mr. Bob Cowley, Mr. Gordon Cockerell, and the Rev. Norbert Rogers, who dealt in turn with the past, present and future of the New Church in South Africa. In speaking of the future prospects of the Society, Mr. Rogers presented an idealistic picture of what the New Church in South Africa could become during the coming century-a state which could be attained if every individual would co-operate and work toward the common goal.

     Holy Communion was administered to a large congregation at the special New Church Day service on Sunday, June 19th.

     On the following Sunday, June the 26th, the Pinetown Circle held its New Church Day celebration, the first ever held there. With several visitors from Durban, including Mr. and Mrs. Rogers, 33 adults and 6 children sat down to supper. Mr. Elphick was toastmaster. An unusual feature of the evening was that both young and old contributed to the programme, which opened with a recitation by the children, followed by papers on Swedenborg's Life by Wendy and Corinne Ridgway.

     Mr. Albert Ridgway then gave an interesting talk on Palestine, which he had visited during the war years. Mr. Alfred Cooke read a paper dealing with the growth of the New Church, and other speakers were Mr. Wilfred Buss and the Rev. Norbert Rogers.

     Deaths.-In May, within a few days, the Society lost two of its members who passed into the spiritual world.

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     Mr. Jesse E. Gibb, who had been connected with the Church for many years, passed away on Sunday, May 8th, after a long illness in his 65th year. And Mr. James Bennett Mumford (affectionately known as Jim), husband of Doris (nee Ridgway), our organist, passed away on May 19th, at the age of 75 years. He had been baptized into the New Church only a few weeks before. These, our friends, will be sadly missed by their relatives and those with whom they have been closely associated.

VIDA ELPHICK.

LOS ANGELES, CALIF.

     If I remember correctly, our last report mentioned the anticipation of Swedenborg's Birthday. (March issue.) On that occasion the Rev. Hendrik W. Boef gave us an illustrated talk on the education and travels of Swedenborg in preparation for his great spiritual work as the instrument of Divine Revelation. This was intensely interesting to all of us, and even more so to some who had never had an opportunity to learn of that phase of the revelator's life.

     Before Easter your correspondent met with an accident which has kept her from attending any functions in Los Angeles, but this report is made from the testimony of those who did attend meetings.

     In January Mr. Boef began a series of doctrinal classes dealing with the subject of Conjugial Love. These were well attended, and I am sure he must have felt the deep interest which I have heard expressed by so many. He spent many months in preparing for these classes.

     Easter.-The Sacrament of the Holy Supper was administered at an evening service on Good Friday, and there was a good attendance at the service on Easter Sunday morning. This was followed by a picnic lunch in the church garden. Later the Stuart Synnestvedts and the Schroeders came in with my own family to tell me what a lovely day it had been.

     The next celebration was that of June 19th which was observed with a service and gathering of the members. I believe it was at this meeting that it was decided to start a little voluntary Building Fund, the purpose being to supply essential accessories for the new chapel when the time comes that our present building is remodeled into a real chapel. Notices were sent out inviting the members to come to the home of Mr. and Mrs. Edward A. Davis in Altadena on July 30th to participate in a church fair and supper for the benefit of the above mentioned fund.

     This affair was put on jointly and entirely by Mr. and Mrs. Davis and Mr. and Mrs. Charles Robbins. They made the items for sale and prepared all the food. A neat little sum of money was cleared, but the main thing gained was a delightful feeling of friendship and hospitality. It was a good, old-fashioned church social with every age present, grandparents to infants, and equally enjoyed by all-especially me, as I could finally meet with the crowd once more.

     Pastoral Visit.-On Tuesday, August 2nd, we had the pleasure of welcoming the Rev. and Mrs. Morley Rich at the R. S. Davis home in Altadena. There were twenty-four present to hear the doctrinal class conducted by Mr. Rich, and to participate in the discussion on the Doctrine of Uses. Then followed a social time over coffee.

     The next evening Mr. Rich gave a class at the Swedenborg Center in Los Angeles treating of the Uses of Worship. About the same number as on the previous evening were in attendance.

     Mr. and Mrs. Rich are visiting the West this summer in place of the Rev. Harold Cranch, who is endeavoring to regain his health by having a vacation, and we are happy to hear that he is better.

     We all enjoyed meeting Mr. and Mrs. Rich.

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The younger generation had all known one or the other or both during school days in Bryn Athyn.

     As Mr. Boef is on vacation for the month of August, we will resume services and classes on September 11th.

RUTH A. DAVIS, Secretary.

DISTRICT ASSEMBLIES.

     All members and friends of the General Church of the New Jerusalem are cordially invited to attend the District Assemblies to be held on these dates:

     GLENVIEW, ILLINOIS, Friday, September 30th, to Sunday, October 2nd, inclusive.

     KITCHENER, ONTARIO, CANADA, Saturday, October 8th, to Monday, October 10th, inclusive.
GEORGE DR CHARMS,
Bishop.

LOAN OF BOOKS WANTED.

     The undersigned would like to hear from societies or individuals who are willing to lend for a period of months copies of Mrs. Block's book entitled The New Church in the New World. Our Young People's Class wishes to study this work, but copies can no longer be purchased. The utmost care will be taken of all copies loaned, and postage and insurance will, of course, be paid. Address:
REV. W. CAIRNS HENDERSON,
37 John Street East,
Waterloo, Ontario, Canada.
LOVE TO THE LORD 1949

LOVE TO THE LORD       Rev. WILLARD D. PENDLETON       1949



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. Announcements






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. NEW CHURCH LIFE
Vol. LXIX
OCTOBER, 1949
No. 10
I.

GENUINE GOOD.

     There are two essentials which constitute the Church. One is love to the Lord; the other is charity to the neighbor. So we are taught in the Scriptures, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself." (Matthew 22: 37-40.) We are also taught in the Writings that "it is the veriest truth of the Church that love to the Lord and charity toward the neighbor are the primary things." (A. C. 4776.) Also, that "it is a genuine truth of the doctrine of the Church that charity toward the neighbor and love to the Lord make the Church with man, and that these loves are insinuated by the Lord through faith, that is, through the truths of faith which are from the Word." (A. C. 9032.)

     Here then are two things,-two things which in essence make one; for we cannot love the Lord unless we love the neighbor, and we cannot love the neighbor unless we love the Lord. As the Lord said to His disciples, "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me." (Matthew 25: 40.) To love the Lord, therefore, is to do good to the neighbor. This is the direct teaching of the Scripture and the essence of the doctrine of charity. But if we cannot love the Lord unless we love the neighbor, neither can we love the neighbor unless we love the Lord.

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For to love the neighbor is to do good to the neighbor, and man cannot do good from himself.

     It is here that the Writings break with the prevailing concept of the good life-with that modern social gospel which is generally accepted in the Christian world as the criterion of good. While the Writings insist that the life of charity is the life of good, they also insist that of himself man cannot do good. Here then is the distinction between the doctrine of charity as set forth in the Writings and the doctrine which is preached in the Protestant pulpits of the day. While the Writings teach that all good is from the Lord, and that of himself man is evil, modern Christian doctrine stems from the appearance that in himself man is good, and that evil-if there be such a thing in the theological sense of the word-is the result of social maladjustment arising from environmental conditions beyond the man's control.

     Nowhere do the Writings deny the existence of social evils-of disorderly conditions which pervade the social structure and affect the individual. Hence the doctrine of permissions which distinguishes between those evils which are the result of ignorance or circumstance and those evils which a man confirms from delight. Yet the Writings do deny that in himself man is good-that of himself he can do good; for good is not what men believe it to be. It is not, as modern educational philosophy would have it, the outcome of the socially effective personality; nor is it a merit in Christ's righteousness which, according to Protestant doctrine, is imputed to those who have faith in Him. Of himself man merits nothing, for from himself he can do no good, in that all good is from the Lord.

     We are reminded here of the young man who addressed the Lord, saying, "Good Master, what good thing shall I do, that I may have eternal life? And He said unto him, Why callest thou me good? There is none good but one, that is, God." (Matthew 19: 16, 17.) The Lord was speaking here according to the appearance-the appearance that He was as any other man; so He said, "Why callest thou me good?" The truth is that "there is none good but one, that is, God," and that no man can do good unless God be with him, that is, unless man enters into good through the truths of faith which are from the Word. (A. C. 9032.)

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     It is the teaching of the Writings that "all good has its quality from truths." (A. C. 4197, 4301, 4748, 4837, 7759.) Also, "that man is led to good by truths, and not without truths." (N. J. H. D. 23, A. C. 10124, 10367.) It is therefore only by way of truth, that is, through the acknowledgment of the Word, that man is led to good. This is why the Lord charged the young man, saying, "Sell that thou hast, and give to the poor, . . . and come and follow me." (Matthew 19: 21.)

     It is not the idea of God that the Christian world rejects; many claim faith in an Infinite Being whose will is reflected in the laws of the physical universe. It is the Lord Jesus Christ, the Son of Man, the Divine Truth, which is discredited. As the Lord said of Himself, "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.) The Son of Man is the Divine Truth,-the Authoritative Doctrine of the Church,-the Word of God as it is now revealed in the Heavenly Doctrines; He it is whom men deny.

     The fact is that modern thought does not credit the possibility of Divine Revelation in any authoritative sense. Truth, they say, is the testimony of man's own religious experiences. It lies in the personal awareness of the presence of God in self. Thus they interpret the Scriptures, identifying them as the record of Jesus Christ the son of Mary, in whom, as in others, the spirit of God is said to be revealed. It is held that He differed from others only in the degree of perfection to which He attained. It is not the idea of God, therefore, that advanced Christian doctrine denies, but the Divine Human, the Spirit of Truth,-that truth through which man is led to the life of genuine good.

     It is this inborn reluctance to submit to an authority outside of self that is represented by the response of the young man who sought eternal life; for we are told that he went away sorrowing, "for he had great possessions." In the spiritual sense of the Word, possessions signify goods and truths; in this case apparent goods and truths, that is, those states of life which appear as good, but which, because they have no root in a faith in the Lord's Divine Human, cannot resist the demands of self-love in time of temptation. Like the seed which fell upon stony ground, they flourish for a time, but when the sun is up they are scorched and wither away because they have no depth of earth.

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The earth here signifies the New Church as to doctrine. (A. R. 564.)

     Of such a nature are those friendships of love spoken of in the Writings which are formed on the basis of mutual interests, social compatibility, personal attraction and similar natural affections. While such friendships appear as good and are identified in men s minds with good, yet, "If ye love them which love you, what thank have ye? For sinners also love those who love them. And if ye do good to them which do good to you, what thank have ye? For sinners also do the same." (Luke 6: 32, 33;) By sinners here are meant the loves of self and the world-those loves which delight in any word or work which is conducive to the life of self. Such good, although it appears as good, is not good, in that its delight is in self, and not in the love of use for the sake of use.

     In the life of regeneration, therefore, man is called upon to distinguish between apparent good and genuine good,-between that which is presented to self as good and that which in itself is good. Of himself, or from himself, man cannot do this, for self accepts as good whatever appears to self to be good. The man of the Church, however is not to think and reason from the love of self, but from the truth of doctrine. Hence the vital distinction which is made in the Writings between natural thought and spiritual thought. To think naturally is to think and reason from the appearance, that is, from the appearance of self-life; to think spiritually is to think and reason from the truth, that is, from the truths of revelation, which is "to affirm those things which are of doctrine from the Word, or to think and believe within oneself that they are true because the Lord has said them." (A. C. 2568:4.)

     This is the function of the second or genuine rational, represented by Isaac, as distinguished from the first or natural rational, represented by Ishmael. Whereas the natural rational is born of Hagar the Egyptian, that is, "through the influx of the internal man into the life and affection of knowledges" (A. C. 2093), the genuine rational is born of Sarah, that is, of the affection of truth. "When man is being regenerated, he receives from the Lord this second rational; for he is sensible in his rational of what good and truth are" (Ibid.), the difference being that the regenerating man of the Church does not submit Divine Truths to the rational to determine whether or not they are truths, but affirms those truths in the rational because he perceives that they are truths.

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This perception is granted to those who acknowledge the Lord in His Divine Human and who think and reason from this acknowledgment.

     It is then through truth, and only through truth, that man comes into the perception of good. This is the meaning of the Lord's words to the Jews, "Know the truth, and the truth shall make you free." (John 8: 32.) The reference here is to that state of spiritual freedom in which the angels of heaven are,-a state which comes as a release from the illusion that in himself man is good. So we are taught in the Writings that the angels willingly acknowledge that all good is from the Lord, and that of themselves they are nothing but evil. It is not so with men on earth. It is only in states of temptation that our evils are seen and acknowledged, for temptation is a state of active resistance to evil. If, in such states, evil did not appear as good, wherein would we be tempted? So persuasive is this appearance that man cannot possibly resist its appeal from self, but he can, if he will, resist it from truth, that is, from the Lord. So we read in the Arcana:

     "The genuine affections of truth and good which are perceived by man are all from a Divine origin, because from the Lord, but as they descend they diverge into various and diverse streams, and there form for themselves new origins; for as they flow into affections not genuine, but spurious, and into affections of evil and falsity in man, so are they varied. In the external form these affections often present themselves like the genuine ones, but in the internal form they are of the spurious character. The sole characteristic from which they are known is their end. If, as regards their end, they are for the sake of self or the world, then these affections are not genuine; but if, as regards their end, they are for the sake of the neighbor, the good of societies, the good of the country, and if especially for the good of the Church and the good of the Lord's kingdom, then they are genuine, because in this case they are for the sake of the Lord, inasmuch as the Lord is in these goods." (A. C. 3796.)

     To love the Lord, therefore, is to love those goods which are from Him, and in which He is. These goods are defined in the Writings as uses. "For whether you say use, or good, it is the same; therefore to perform uses is to do goods; and according to the quantity and quality of the use in the goods, the goods are goods." (T. C. R. 419e.)

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So the Writings distinguish between natural good and spiritual good, between apparent good and genuine good, between that which appears to self as good and that which in essence is good. The distinction is vital to the thought of the Church and the life of regeneration. For the question of good is not a matter of social conduct or human behavior; it is a question of use. Whenever there is a decision to be made, a choice to be exercised, let a man ask himself, what is the use? The reason being that use is the criterion of good. For, "regarded in itself, good is nothing but use." (A. C. 4926.) Moreover, "all good is good according to use." (H. H. 107.) Also, "To love the Lord and the neighbor is, in general, to perform uses." (H. H. 112.) Further, "Good is nothing else than use; and therefore charity, in its first origin, is the affection of use." (Doctrine of Faith 14.) Again, "By uses are meant goods; so that to do uses means to do good." (D. P. 215.) Finally, the direct statement in the True Christian Religion where it is said that, "Use is good." (T. C. R. 422.) (See also H. H. 402, D. P. 220:5.)

II.

FORMS OF USE.

     The Writings frequently speak of use in terms of occupations, labors and services. We read, for instance, that "Use is to discharge one's office and do one's work rightly, faithfully, sincerely and justly." (Divine Wisdom XI:4) Note here, however, that the occupation is not the use, the use being the good that is done through the instrumentality of some office or employment. This is dependent upon sincerity of purpose, application to duty, and the willingness to subordinate the love of self to the love of use. Occupations and services, therefore, are not uses in themselves; they are forms of use.

     The distinction is important; it is basic to the thought of the Church. For if we are to understand the doctrine of use, we must distinguish between what the Writings mean by use and the forms in which it appears. The fact is, that uses take form according to human needs-the medical profession, the legal profession, the trades, transportation, communication; all are occupations which arise out of human needs. Indeed, it can be said that wherever there is a need there is a use to be performed; or, to express it in another way, wherever there is a need there is a use taking form.

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If, therefore, we wish to be of use, there is no lack of opportunity-no scarcity of uses to be performed. We need only look around us and see what needs to be done. This is especially true of the work of the Church which, in the words of Bishop Benade, "is a work of immeasurable extension and use."

     Although we usually refer to a man's occupation or function when we speak of his use, and although the Writings state that "the proper and genuine uses of charity are the uses connected with one s function or administration" (Divine Wisdom XI:5), our concept of use should by no means be limited to this definition. So it is said in the same number that, "in addition to these uses, there are other general uses, such as faithfully loving one's married partner, bringing up one's children rightly, managing the home prudently, and dealing justly with one's servants." (Ibid.) These are only a few of the many uses which lie outside of one's office or employment,-uses which, when taken together, may be said to represent the man's influence for good or evil in the lives of those who in one way or another are dependent upon him; for good if he looks to the Lord and through Him to the neighbor; for evil if he looks to self.

     If we would understand the doctrine of use in its relation to the life of good we must think of it in terms of the neighbor, that is, in terms of those degrees of the neighbor which are established in the Writings. The fact is that all uses arise from human relationships. Wherever one man is brought into a relation with another a use exists. When considered from this point of view we are again impressed with the wealth of opportunities for use that life affords. In order to simplify our problem, however, we believe that we can consider the subject of use in terms of what might be called the basic human relationships. These are:

1.     A man's relation to his office, or employment.
2.     A man's relation to his family.
3.     A man's relation to his wife.
4.     A man's relation to the community in which he lives.
5.     A man's relation to his country.
6.     A man's relation to the Church.
7.     A man's relation to humanity as a whole.

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     Each of these human relationships, on its own plane and in its own way, is the neighbor who is to be loved and served. To love the neighbor is to be of use to the neighbor, and the Lord said "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto Me." (Matthew 25: 40.) We would also call your attention to the fact that each of these relationships involves certain well defined responsibilities which, like occupations and employments, are forms of use. In other words, it is in the form of responsibilities that uses are presented to us. So we speak of a man's responsibility to his wife, his children, his country and the Church. Certainly there is nothing vague or indefinite about these things. A man's use is not something removed or detached from his daily life, but consists of the many obligations, duties and responsibilities that arise from human relationships.

     In the Writings each of these various degrees of the neighbor is carefully defined and considered. Take, by way of illustration, the conjugial relationship. The entire work on Conjugial Love is devoted to this subject. Here the uses and responsibilities of marriage are considered in greatest detail. No New Churchman who studies this work can say that the Writings are either vague or impractical in regard to marriage. Here, as in every part of the Divine Covenant which the Lord has established with the men of the Church, the responsibilities as well as the blessings are clearly set forth.

     The truth is that man's relation to use is one of response. So comes the meaning of the term "responsibility." It implies the ability to respond to a use,-an ability with which no animal is endowed, in that the animal can neither know God nor determine the nature of his response to God. Thus it is that, in speaking of the uses which men perform, we have reference to those forms of use which exist only where one human being is brought into relation with another. Thus we speak of the marital relationship, the parental relationship, or of the uses of marriage and the uses of the home. Such uses are performed as long as man looks to the Lord as the end and purpose of these relationships, and willingly assumes the responsibilities in which they are vested.

     When we read in the Writings, therefore, that the Kingdom of Heaven is a kingdom of uses, we understand this to mean that it is also a kingdom of human responsibilities.

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For "in the heavens, as on earth, there are many forms of service, for there are ecclesiastical affairs, there are civil affairs, and there are domestic affairs, all of which show that in every heavenly society there are many employments and services." (H. H. 388.) The only difference being that the angel does not associate the use with the person, but acknowledges that all good is from the Lord. "It is this," we read, "that constitutes love to the Lord, because every good that is a good of use is from the Lord; and it constitutes also love towards the neighbor, because the neighbor means the good that is to be loved in a fellow citizen, in society, in one's country, and in the Church, and that it is to be done in their behalf." (H. H. 390.) (Also A. C. 5025, 10336.)

III.

THE LORD'S OWN.

     The subject of this address is love to the Lord. The question before us is, What is meant by love to the Lord? Certainly it is not what men believe it to be. It is not, as Christian theology would have it, the love of Christ's Person; for to love the Lord from Person, and not from Use, is to love the Lord from one's self. (See Divine Love XIII:1.) This is why it is said in the work on the Divine Wisdom:

     "Those who think only naturally and not at the same time spiritually concerning love to the Lord . . . do not think otherwise, because they are unable to think otherwise than that the Lord is to be loved as to the Person, and also that the neighbor is to be loved as to the person; but those who think both naturally and spiritually perceive . . . that an evil man as well as a good man can love the Lord as to Person. . . . Therefore the spiritual-natural man concludes that to love the Lord is to love that which is from Him, which in itself is Divine, and in which the Lord is." (Divine Wisdom XI:1.)

     That which is from the Lord, and in which He is is Use. "From the love of uses we are taught what is meant by loving the Lord and loving the neighbor; also what is meant by being in the Lord and being a man." (Divine Love XIII:1.) This statement is taken from that notable series on use in the work on the Divine Love where the interior doctrine is treated. The passage continues:

     ". . . To love the Lord means to do uses from Him and for His sake. To love the neighbor means to do uses to the Church, to one's country, to human society, and to the fellow citizen.

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To be in the Lord means to be a use. And to be a man means to perform uses to the neighbor from the Lord and for the Lord's sake. To love the Lord means to do uses from Him and for His sake, for the reason that all good uses that man does are from the Lord. Loving these is doing them, for what a luau loves he does. No one can love the Lord in any other way; for uses, which are goods, are from the Lord, and consequently are Divine; yea, they are the Lord Himself with man. These are the things which the Lord can love. The Lord cannot be conjoined by love to any man, and consequently cannot enable man to love Him, except through His own Divine things; for man from himself cannot love the Lord; the Lord Himself must draw him and conjoin him to Himself; and therefore loving the Lord as a Person, and not loving uses, is loving the Lord from oneself, which is not loving." (Ibid.)

     The Lord's Own with man is variously defined in the Writings. In number 114 of the Divine Love and Wisdom it is said to be "Love and Wisdom" in Heaven and Hell number 341 it is described as "Righteousness and Merit" in the Arcana Coelestia number 1937 it is referred to as "Celestial Love"; and in the work on the Divine Wisdom III:1 it is described as "a state of innocence." In speaking to this subject in a recent address (see NEW CHURCH LIFE, January, 1949, page 11) Bishop George de Charms says: "There is only one thing, in the last analysis, which may rightly be called the 'Lord's Own' with man, namely, that which the Writings define as 'innocence.' " Here, however, the Writings identify the Lord's Own with Use, for they say, "Uses, which are goods, are from the Lord, and consequently are Divine; yea they are the Lord Himself with man (and) the Lord cannot be conjoined by love to any. . . . Man except through His own Divine things." (Divine Love XIII:1.)

     There is no contradiction, however, in that in the Lord all things are distinctly one. The Lord is Love itself, Wisdom itself, Innocence and Use. While it is true that, in the last analysis, there is only one thing which may be said to be the Lord's Own with man, namely, innocence, it is to be borne in mind that innocence is "a willingness to be led by the Lord" (H. H. 341, 280), which is the life of use. So it is that the angels of heaven, who are forms of innocence, find all their delight in the performance of use; for to do uses is to be led by the Lord. Indeed, it is said that "when use is spoken of, the Lord also is meant, because . . . use is good, and good is from the Lord." (H. H. 389.)

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IV.

THE LOVE OF USE.

     When the Lord was in the world He taught men, saying, "A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another." (John 13: 34.) In these words the Lord revealed His Divine Humanity,-His Infinite Love of all men. It is His will, therefore, that we too should love one another even as He loves us. Christian thought acknowledges this, and it professes to bear witness to that love, but it interprets this teaching in terms of the person; yet it is not the person whom the Lord loves; it is the use of which the person is a form. If, then, we are to love one another as the Lord loves us, we too should love the man, not on account of his person, but because of the good which he does. Note here the teaching in the True Christian Religion where it states that "every man individually is the neighbor who is to be loved, but according to the quality of his good." (T. C. R. 406.) Yet we ask, Who are we to judge as to the quality of any man? Time and again the Writings remind us that we cannot judge as to the spiritual states of others; There is a profound difference, however, between loving the good which a man does and making a judgment as to whether the man does good from love to the Lord or from the love of self. The one is according to order; the other is forbidden. Indeed, one cannot even make this judgment in regard to himself except in so far as the delights of his life are indicative of his states. We say indicative, because delights are only indications of states, nothing more.

     It was not a mere rhetorical question that Swedenborg asked of the angels when he inquired, "How can anyone know whether he performs uses from the love of self or from the love of uses?" (C. L. 266.) This is a critical question in the life of every regenerating man. We note with interest, however, the reply of the angels: "Devils perform uses for the sake of themselves, and for the sake of fame, that they may be advanced to honors or acquire wealth. But the angels perform uses for the sake of uses and from the love of them. Man cannot discern between those uses, but the Lord does discern between them. Every one who believes in the Lord and shuns evils as sins performs uses from the Lord; but every one who dues not believe in the Lord, and does not shun evils as sins performs uses from himself and for the sake of himself." (Ibid.)

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     The criterion of use, therefore, is not the occupation in which a man is engaged, nor the service which he performs, nor the responsibilities which he assumes. These things are only the instrumentalities of use. In the final analysis it is the love from which these things are done that determines the use. If they be done from the love of use, that is to say, from love to the Lord, then man enters into the life of use which is the way of regeneration. Let it be known, however, that to love the Lord is to shun evils as sins against Him. Let it be known also that to shun an evil as a sin against the neighbor is to do good to the neighbor; indeed, there is no other way in which we can do good to the neighbor. This is what is meant where it is said in Scripture, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and thy neighbor as thyself."

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THIRTY-SIXTH BRITISH ASSEMBLY 1949

THIRTY-SIXTH BRITISH ASSEMBLY       ALAN GILL       1949

     LONDON, JULY 30-AUGUST 1, 1949.

     All the comments we heard after the conclusion of this Assembly indicate that it was felt to be definitely "one of the best," which without doubt was due principally to the Presidency and inspiring leadership of the Right Reverend Willard D. Pendleton. As he had never before visited England, this was the first opportunity which most of the members and friends of the General Church here had had to meet him and receive instruction and guidance from him. And many were the expressions of the wish that it may not be long before he visits us again.

     Much credit is due our hosts,-the members of Michael Church, and especially the Rev. Martin Pryke,-for the smooth running of the Assembly, and for the very convenient arrangements made for the visitors. The sessions, services, the social, and the meals were all held in the Bonnington Hotel; and as a large proportion of the visitors were accommodated there, they enjoyed what was in some respects a most leisurely week end. The only thing for which they were asked to leave the premises was the Assembly photograph, which was taken after the Sunday morning service in Bloomsbury Square, about two minutes walking distance from the hotel.

     There was a very good attendance: 91 members and 58 visitors signed the Roll; 158 attended the Sunday morning service an average of 110 were present at the sessions; and 128 were at the Assembly Social.

     Visitors from abroad, whose presence added greatly to the occasion, were: Messrs. Charles S. Cole, Jr., Charles van Zyverden, and Miss Chara Cooper, from Bryn Athyn; Mr. Bjorn Holmstrom, of Pittsburgh, Pa.; Mr. G. Letele, of Cape Province, South Africa; Mr. J. H. Weiss and Miss Hetty Engeltjes, from Holland. Mr. Roger Hussenet, of Paris, was fortunately just able to attend the Assembly (his second) before returning home for his period of training in the French armed forces.

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And from Switzerland came Mr. Gottlieb Gut, who "discovered" the Writings and the New Church only a few weeks before the Assembly, became intensely interested, and attended every function of our meetings.

     First Session.-Held on Saturday evening, July 30, the opening worship was conducted by Bishop Pendleton, after which, in declaring the Assembly opened, he conveyed greetings from Bishop George de Charms. The Rev. Martin Pryke then welcomed all from far and near to London, and the Secretary read numerous messages of greeting from absent friends which were greatly appreciated.

     The Minutes of the Thirty-fifth British Assembly, as printed in NEW CHURCH LIFE, December, 1948, p. 532, were confirmed.

     The Rev. Martin Pryke presented his Reports as Visiting Pastor and as Acting Editor of the "News Letter." These Reports had been circulated with the August issue of the "News Letter," and although they were not discussed by the Assembly, they were adopted with approval of the good work done.

     Then followed the presentation and discussion of a Report, also previously circulated, concerning a proposed reorganization of the method of the appointment of the British Finance Committee of the General Church. Most of the discussion concerned the recommendation that "vacancies shall be filled by the appointment of the Bishop, which must be duly ratified and confirmed by the meetings of the British Assembly next following." Several speakers doubted the wisdom of making the proposed changes, some of them feeling that none are needed, some that more radical changes should be made; others expressed themselves as in favor of the Report. When it became evident that all had had ample opportunity to express their views, the Report was adopted by a large majority.

     Bishop Pendleton then delivered his very instructive and practical Presidential Address, treating of love to the Lord and showing the inseparable relationship of this love to the love of the neighbor and the performance of uses, what these essentials of the life of the church are, and that it is only by means of these that we can love the Lord and so obey the first and greatest of all the Commandments.

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     A really interesting and useful discussion followed, and many questions were asked, mainly about loving the Lord as a Person, and about the laws of permission with regard to the performance of evil uses. (For the text of the Address, see page 433.)

     Services of Worship.-A congregation of 158 was present at the service on Sunday morning, July 31st, when Bishop Pendleton preached a truly inspiring sermon on the text of Revelation 12: 5, "And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to His throne." He was assisted in the service by the Revs. Alan Gill and Martin Pryke. The sphere of the service was much added to by the baptism of the infant son of Mr. and Mrs. Reginald Law,-Stewart Clennel,-who behaved perfectly and was wide awake throughout the ceremony, which was performed by the Rev. Martin Pryke.

     In the afternoon the Sacrament of the Holy Supper was administered to 101 communicants. The Bishop was celebrant, and was assisted by the Revs. Alan Gill and Martin Pryke.

     Second Session.-Held on Sunday evening, the Rev. Martin Pryke conducted the opening worship. The Address was delivered by Mr. Charles S. Cole, whose genial presence on this occasion and throughout the Assembly was greatly enjoyed by all. His subject was "The Importance of Science to the New Church." The paper was especially appreciated because of the prevailing live interest in New Church education and the active endeavors preparatory to the establishment of our own High School in this country.

     Mr. Cole first pointed out the importance of the New Church to science, and then gave four reasons why a true science is of importance to the New Church and must be cultivated, namely, because of its use as an ultimate basis for spiritual thought, because of the unique role it plays in the formation of the rational, because of its use in the confirmation of spiritual truth, and because of the use it serves in defending the church's doctrines against scientific reasonings or the scientific argument that only that is true which can he proven by the scientific method. He also stressed the importance of the New Church to natural science, as being necessary in enabling us to view natural science in a proper perspective.

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The paper was really a statement of the philosophy which lies behind the teaching of the Academy, and which inspires her teachers.

     A lively discussion followed, during which differences of view were expressed as to what belongs to the realm of fact and what to theory, and as to whether the New Church "takes a stand" with regard to evolution, germs, etc. Bishop Pendleton spoke eloquently of the fundamental principles from which nature should be viewed, and he explained that natural truth is not one thing, spiritual truth another, and Divine Truth yet another, but that Truth is one though revealed on different planes.

     Speakers expressed the hope that the text of Mr. Cole's Address will be published.

     The Report of the Committee on Education in Great Britain was then read by the Chairman of the Committee, the Rev. Martin Pryke, and it showed that important conclusions had been reached and useful work done. The Education Fund now stands at L1,060, an increase of nearly L400 since the last Assembly. It was announced that collection boxes were now available for use in the homes, as a means of further increasing the fund by small contributions. It had been concluded that the only possible location of a school will be at Colchester.

     The Report was adopted with little discussion, due undoubtedly to the lateness of the hour.

     Third Session.-Held on Monday morning, August 1st, this session was opened with worship conducted by the Rev. Alan Gill. A further opportunity was given for the consideration of the Report of the Education Committee, and several, including the Bishop, spoke appreciatively of the work being done. Mr. Keith Morley, the Secretary and a very active member of the Committee, announced that a meeting would be held in the afternoon to consider ways and means of encouraging and facilitating the removal to Colchester of any who wished to take up residence there, this with a view to increasing the number of children living in the locality when it becomes financially feasible to open the High School. This meeting was attended by a good number of interested persons, with very encouraging results.

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     The Chairman of the British Finance Committee, the Rev. Alan Gill then submitted his Report, which was followed by the presentation of the accounts by the Treasurer, Mr. Colley Pryke. These reports were adopted, and the re-election of Messrs. A. J. Appleton and A. S. Wainscot as Auditors concluded the business for this session and for the Assembly.

     The Address at this session was delivered by the Rev. Martin Pryke, his subject being "The Representative Churches." It was a particular pleasure for the Assembly to be addressed by Mr. Pryke on a doctrinal subject, as he had not had the opportunity of doing so for several years.

     It was evident that Mr. Pryke's paper was the result of a wide study of the subject, and, indeed, of the teachings of the Writings concerning the differences which characterized all the Churches, from the Most Ancient to the New Church. The essayist explained the different senses in which the term "representative" is to be understood as used in various connections in the Writings. And by making clear the difference between the Churches which have hitherto existed, he made a real contribution towards a better understanding and appreciation of the nature of the New Church.

     The Assembly Social.-This took place on Monday, and was indeed a happy occasion. It was observed that, for the first time since pre-war days, the ladies attired in long dresses were definitely the rule rather than the exception! After half an hour of dancing, all gathered at small tables and were served wine and refreshments. The Toastmaster, the Rev. Alan Gill, introduced a short programme of toasts, songs and speeches, these last being on the subject of "Charity and its Applications,"-"The Signs of Charity," by Mr. A. J. Appleton; "The Benefactions of Charity," by Mr. A. N. Waters; and "The Debts, or Obligations, of Charity," by Mr. Eldin Acton. This formal part of the evening was fittingly brought to a close by Bishop Pendleton's concluding remarks, which were specifically directed to the uses and problems of this third generation of General Church men and women.

     A programme of entertainment followed.

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This included some fine singing by Miss Engeltjes, of The Hague, several skits by local talent which kept the audience laughing till they almost literally cried, and a demonstration by four of our young people of some old-time dances which were gracefully executed and a pleasure to watch. This led to general dancing which continued until the hour of midnight approached, when old friends and new reluctantly said their farewells and departed-"to go home and look forward to the next Assembly," as one of the latest to leave put it.

     New Church Club.-As is our custom, this body held a meeting at Swedenborg House on the Friday evening preceding the opening of the Assembly. All the men of the Assembly, and others interested, were invited to attend, and the goodly number that were able to accept the invitation were treated to a fine Address by Mr. Percy Dawson, entitled "The Crown of Thorns," which treated of the important subject of how we, as individuals or as organizations of the Church, may and must interpret Divine Revelation without perverting it. This is anything but a fair summary of the paper, but such is the way with Assembly Reports, which must necessarily be limited to a few pages.
ALAN GILL,
Secretary.

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IN THE THICKNESS OF A CLOUD 1949

IN THE THICKNESS OF A CLOUD       Rev. HUGO LJ. ODHNER       1949

     "Lo, I come unto thee in the thickness of a cloud, that the people may hear when I speak with thee, and may also believe thee to eternity. . . . And thou shalt set bounds unto the people round about, saying, Take heed to yourselves, that ye go not up into the mount or touch the border of it. . . " (Exodus 19: 9, 12.)

     The Israelites were being prepared to meet their God. They were encamped before Mount Sinai, where the Lord was to proclaim His precepts with a living voice, and begin "to reveal the Word which should serve the human race for doctrine and life." (A. C. 8931.) He was to raise Israel into a "kingdom of priests and a holy nation."

     The Ten Commandments to be given from Sinai were to comprise all Divine instruction-containing an infinite source of wisdom for angels as well as for men. Yet in their letter they merely forbid men to worship idols and to blaspheme; they bid them to remember the Sabbath and to honor parents; they prohibit murder, adultery, theft and false witness, and warn against covetousness. They forbid certain acts which are symbolic of evil-acts, most of which were prohibited by the laws of many nations.

     But to the Jews the Lord came "in the thickness of a cloud." The spiritual intents of His words were veiled. He did not openly speak to them of the life of heaven or of the laws of regeneration. All that Israel could bear-or even understand-was a law from the Divine which they might obey in external form, and, if they chose, from the heart; a law of earthly conduct which was to be a covenant between Jehovah and His people.

     "The sense of the letter of the Word would have been different if the Word had been written among some other people, or if this people had not been such as it was." (A. C. 10453.) The Israelites were sensual, idolatrous, and cruel, and were led through a national pride. Yet they were also childlike, and had the capacity for an external sanctity and reverence, by which they could represent a spiritual church.

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     Thus it was, that at Sinai the Lord came to Moses "in the thickness of a cloud," that is, in sensual light by a revelation accommodated through sensual appearances and given amidst persuasive miracles, adapted to their state; or by a "revelation ... in a form most natural, such as is the Word of the Old Testament in the letter." (A. C. 8781.)

     It may seem as if this precaution that the Lord should come to Israel in a dense cloud was of Divine choice; as if the use of correspondences and veiled symbols in the Hebrew Word deprived Israel of the opportunity of gaining spiritual enlightenment. Yet, in ancient and most ancient times, the language of sensual correspondences was in universal use by men who clearly perceived the spiritual and celestial truths that were imaged therein. A celestial man, in reading the Hebrew Scripture, would have understood its spiritual message, its internal sense which speaks only of the laws of heavenly life. But the light that shines within the Scriptures is turned into thick darkness when it is read by those who are in the loves of self and the world; and such were the Jews "more than others." (A. C. 8781.)

     There are many who wonder why the Lord should have given the Word written in sensual correspondences, rather than in naked truths; why the Lord, even in the New Testament, conveyed His gentle doctrines of charity and love, His call to the kingdom of heaven, in the form of obscure parables, and, in the Apocalypse, in confusing prophecies and representative visions which only hint at the profound truths within! "The learned of the world," the Arcana notes "believe that they would receive the Word more readily if heavenly things were exposed nakedly, and if it were not written in such simplicity. But they are very much deceived, for in each case they would have rejected it more than the simple, and would have seen in it no light, but mere thick darkness!" This darkness does not inhere in the Word, but "is induced by human learning with those who trust to their own intelligence, and on this account exalt themselves above others." (A. C. 8783.)

     Nay. The Lord says, "Lo, I come unto thee in the thickness of a cloud, that the people may hear when I speak with thee, and may also believe thee in eternity."

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"Truth Divine is not received by anyone unless it has been accommodated to his apprehension, consequently not unless it appears in a natural form and semblance." (A. C. 8783.) "If I have told you earthly things and ye believe not, how shall ye believe if I tell you heavenly things?" (John 3:12.)

     Earthly things must come first in time. Truth must first be presented-as in ancient times, in the Old Covenant-by earthly correspondences and representatives, by parable and veiled prophecy. For it is by these that a conjunction with heaven can be initiated, and the "remains" instilled which open the mind to receive interior truth.

     In appearance, this provision seems to conflict with the Divine purpose of holding man in spiritual freedom. For is it not the truth openly presented-that makes men free? And when Divine instruction is presented in the crude garments of earthly history and symbolic rites, which hide the spiritual truth, does this not deter men from a free acceptance or a free rejection of the internal things of heaven?

     The answer is displayed on every page of the book of human life, as it is written from infancy onward. Freedom requires preparation. For with it, hand in hand, walks responsibility. Truth comes to save. Yet in order to save, it must also judge between truth and falsity, between good and evil. But judgment must be delayed until man can assume responsibility. Throughout life we enter more and more upon this responsibility. We love it. It is our life, and one with our growth. It makes us individuals, makes us free. Yet we are afraid to assume a premature responsibility, and if we fail in some task or situation for which we are not prepared, we seek to avoid the blame. Our freedom-our desire for freedom-in general keeps pace with our growth. We become responsible first for our acts, later for our thoughts, and lastly for our intentions, our faith, and our spiritual choice.

     In the process of physical and mental growth, we are constantly protected from ourselves, and held by the Lord in the choice which we can make in freedom; yet we are led, so far as is possible, and so far as we consent, into ever-increasing horizons of choice and progress, into greater intelligence, wider uses, more interior faith, and a more abundant life.

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     In giving truth to man, the Lord first prepares him for this truth. The progressive states of mankind as a whole upon this earth, as exemplified in the four preparatory dispensations-the Most Ancient Church, the Ancient Representative Church, the Israelitish Church, and the Christian Church-mark the stages of such an advance into spiritual responsibility. Each church was judged according to its loyalty to the truth which it could perceive in its own Divine revelation. To the Jews, the truth came as a voice of command from out of the terror of thick clouds-the clouds of Sinai; even as it comes in our childhood and early adolescence in the form of commands to follow precepts and symbolic customs the meaning of which is not yet understood. Like children, the Israelites were judged by their obedience to precepts of an authority higher than their own wills.

     But let us note that judgment comes always through naked truths. In the Second Advent, the Lord has come again in the Divine Truth which is the Word, disclosing its spiritual sense and dispersing the shadows of the literal sense. He comes, not in the thickness of the clouds of sensual correspondences or in a "form most natural," but breaks through these clouds, revealing Himself in great glory as the Son of Man, as the light of heaven shines through morning mists.

     The internal truth of the Word is disclosed in the Writings for the sake of a deeper judgment not before called for or necessary. In the light of this truth-the truth of love and charity-the Last Judgment which broke upon the world of spirits in the year 1757 will become continuous and perpetual. And in this continuous judgment the church in both worlds is to be an instrument, for to it is now revealed the light by which interior evils and interior falsities are exposed as to their hideous nature. Upon those who are in this perception of truth there falls the responsibility of a deeper repentance.

     Even in the New Church each man begins his life in the densest darkness. It is through the thickness of a cloud that the Lord first speaks to his infant mind in the "most natural" forms of the Old Testament law, with its harsh covenant of strict obedience. He lives through the ages of childhood fallacies and youthful murmurings as if in a spiritual night that is yet at times bespangled with glorious stars of prophecy.

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It is only by a hopeful reliance on such prophecy (not yet really understood as to its essential meaning and purpose) that he can be prepared for the later vision of the Son of Man coming in glory.

     It is therefore acknowledged in the church that the heart of childhood, for its awakening, heeds the Lord's truth as accommodated in the Old Testament in a form most natural, in the representative stories of the Garden of Eden, and of the Flood, in the terse commands of the prophets, and in the history of God's leading of Israel, which culminates in the coming of the Lord on earth. Secular education might, by other means, give a certain basis for obedience and civil order; but only through the Word in its ultimate, correspondential form can preparation be given for the reception of spiritual truth. Only through the Word can there be instilled the reverence which leads the mind to the Lord and the holiness in which there can be communion with the angelic hosts.

     The Ten Commandments are the basic law of religious life in all ages. But many of the "judgments" and the "statutes" which prescribed Israel's conduct and sacrificial worship are now abrogated. Yet the Word of the Old Covenant is still most holy, and when it is read by a Christian in this attitude, the heavens draw near, and the Divine things represented within the literal sense "are apperceived" by the angels, and at the same time fill the man who reads with the inarticulate wisdom of innocence. And if he then thinks-as a New Churchman surely can, from the Writings-of some of the heavenly truths and affections that are signified, this wisdom becomes perceptible in rational form. (A. C. 8972.)

     The Lord leads men into the sight of open truths as far as He can do so without placing upon them a responsibility for which they are not prepared. But in the meantime, and as a preparation, He offers us the free influx and blessing of unseen hosts of angels who, in hidden ways, implant those "remains" that give us strength from within. Under the best of circumstances, our conscious minds on earth can grasp but little of the infinite wealth of truth which the Writings lay before us in Divinely reasoned statements. Each reading shows new aspects of the truth. And there is much that evades us because we are not yet prepared to see its bearing and its value. There is much which we might reject as worthless or unbelievable if it were exposed before us in its naked spiritual form, because our eyes are holden and our minds are not sufficiently prepared, or are too much inflamed by the loves of self and the world; because it would cause a judgment upon states that we are not yet willing to be made an issue of repentance.

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     Even so, from the mercy of the Lord, that truth which we are not ready to see may yet touch the interiors of our spirit by another mode, and this as we return into the simplicity of childhood, and become babes in spirit, and bow before the Lord as He speaks to us in the literal Scripture, coming to us in a form most natural in direct commands and undeciphered symbols, in the clouds of Sinai. "Lo, I come unto thee in the thickness of a cloud, that the people . . . may believe thee to eternity." The veiled words of Scripture, if received in obedience, and if their holiness is sensed in a man's heart, are like "bags which wax not old," and in them are laid up the treasures of the kingdom of heaven, which moth and rust do not corrupt,-the wisdom of angelic life, inscribed unconsciously upon his immortal spirit.

     And this secret conjunction with heaven is effected not only through the literal words of Scripture, but also through the ultimate acts of worship. We may not always be able to find the right words for a petition to the Lord, but we can bend our knees in mute humiliation. We may not know how to confess our faith in clear doctrinal phrasing, but we can lift up our voices in His praise. This is the power of correspondences-the power of ritual and sacrament. Such acts contain far more than the thought can visualize in distinct ideas, and they bring an influx that transcends our conscious mind, and which only love can sense.

     With the Israelites, representative worship could have had such an effect upon their souls; but it is revealed that on the whole it did not, because their love was a love of self. Yet they could serve to present the Word before the heavens so long as their evils were veiled from angelic sight by an external sanctity. Therefore, as they encamped before Sinai, they were commanded to wash their garments and sanctify themselves.

     But it is true with all men of the spiritual church that in the sight of heaven the evils that lodge in their interiors are mercifully veiled. This veiling of hereditary evils commences in infancy.

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Hereditary evils are never all aroused, but may sometimes slumber for generations. The evils that man shuns by repentance are also still with him, separated so as not to appear. They are his old will, his proprium, veiled over to all eternity; and a new will is raised up by the Lord in his understanding, where he washes the garments of his life in the stream of living truths.

     Yet one more warning is given to all who would hear the Divine voice from Sinai: "Take heed to yourselves, that ye go not up into the mount or touch the border of it." To touch it brings spiritual death! (A. C. 8797.) It is a warning, not against the seeking of interior truth, but against self-confidence, against an attempt to ascend into a state not ours. For the mount of Revelation signifies the celestial kingdom of heaven-a state where reliance may be placed on affections of the will and upon perception rather than doctrine.

     Hence it is that he courts a deadly peril to his soul who from impatience or ambition seeks to outstrip the growth which Providence ordains, and who seeks to elevate himself into celestial states. It is even so with anyone from a lower heaven if, from a prideful desire for a deeper joy, he should insist upon being raised into the realm of a purer good and a more interior truth; the veilings over his evils are dispersed, and the unconquered regions of his proprium appear in their brutal ugliness. For a premature or presumptuous entrance into an interior good makes his defilements to appear-impurities which were in mercy hidden because they were beyond his powers to discern or to resist. (A. C. 8945f.) He is stricken as if by death. for he has trespassed upon the mountain of God.

     To some the Lord speaks in the thickness of a cloud. To some He appears in glory, setting forth spiritual and heavenly things in the sheerest veilings of rational truth. But ever the Lord limits each man's responsibilities within the degree and the spiritual sphere of the good which the man can receive in freedom and with the delights which belong to his peace. Amen.

LESSONS:     Exodus 19. Matthew 11: 20-30. A. E. 641:2-4.
MUSIC:     Revised Liturgy, pages 446, 456, 462.
PRAYERS:     Nos. 93, 96.

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APOCALYPSE 1949

APOCALYPSE        GEORGE DE CHARMS       1949

     A Series of Talks to Children.

XXXI.

THE SEVENTH ANGEL WITH VIAL.

     We come today to learn of the seventh angel, the last of those who had been given vials to pour out as a means of judging men. Of this seventh angel it is said that he poured out his vial into the air; and then there came a great voice out of the temple of heaven, from the throne, saying, "It is done." This was the voice of the Lord, who sat upon the throne; and He said, "It is done," because the judgment was now finished, because the last of the angels had poured out his vial. Then, it is said, "there were voices and thunderings, and a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great."

     You know what an earthquake is. It is when the ground shakes or rocks to and fro, and sometimes it splits open, leaving a great chasm. When the earth shakes in this way, then all that is built upon it-the houses and the buildings-fall to the ground in ruins. Well, so it was with this earthquake which occurred in the spiritual world. As a result of it, the city about which I told you last time, the city called Babylon, where the evil kings had lived, was divided into three parts; that is, it was utterly destroyed. And, together with it, the cities of the other kings who had been gathered together at the field of Armageddon, were also destroyed-all their buildings falling in ruins, killing those who dwelt in them, or driving them out. so that they could live there no more.

     And not only were the cities destroyed, but so great was the earthquake that the islands of the sea were overturned and sank into the waters, and whole mountains fell down into the valleys. So all the places where evil men had lived were destroyed, and the evil were killed, that is, cast into hell.

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And after all this had taken place, then there followed a great hailstorm, by which all others who were evil, and who were not protected by the Lord, were killed.

     You all know what hail is. It is rain which, as it falls, passes through a place in the air that is very cold, so that the drops of rain are frozen, falling to the earth as hard, round balls, which we call hailstones. The kind of hail that you have seen is very small. If you were out in it, it would sting you, but it would not seriously hurt you. Often, however, it falls on standing grain, which it beats down to the ground, and breaks before it is ripe, so that entire crops are sometimes spoiled by the hail. But in some countries, and especially where there are high mountains, the hailstones get much bigger than this, and if a man were out in such a hailstorm it would kill him; and it would kill animals which were caught in it. Such was the hail, you remember, that fell in Egypt at the time of the plagues brought by the Lord through Moses. It not only struck down the grain, and broke the branches of the trees, but it killed animals and men.

     Hail is destructive. It is not like the rain that makes things to grow, but it kills and breaks what has grown in the fields. And hail does this because it is hard and frozen. But remember this: Hail starts up in the sky as rain, and it is not until it passes through air that is very cold that it turns to hail.

     Well, there is hail in the spiritual world also. It starts there as rain-as the rain that the Lord sends to make all things grow on the earth of that world; and when it falls among the angels of heaven, who love the Lord and keep His Commandments, it does not turn to hail. It comes down as a pleasant and refreshing rain that causes all things to grow, giving drink to the thirsty flowers and plants and trees, replenishing the rivers and streams, coming as a blessing from the Lord. But when it falls among evil spirits, who hate the Lord, who do not love the things of His Word, who refuse to live according to His Commandments, then the rain is turned to hail.

     In the land where evil spirits live, the air is like the air of winter. It is so cold that the rain which the Lord sends is frozen, becomes hard, and, instead of causing all things to grow, it breaks, kills and destroys. To the spirits who are there it seems as though the Lord had sent the hail, because it falls down from heaven.

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And so to them it seems as though the Lord were punishing them and seeking to destroy them. But the truth is that the Lord sends them only rain such as He also sends to the angels of heaven, and that the rain is turned into hail by the spirits themselves, by the cold of their hatred toward the Lord. So they really bring the punishment upon themselves.

     Now the hail which John saw was bigger and more destructive than any which ever fell on this earth. Each hailstone is said to have been about the weight of a talent. Now the talent was a measure of weight among the Jews, which they used to weigh especially gold and silver. It was the heaviest weight they used, and, according to the measures we use today, a talent weighed about 108 pounds. Now each hailstone that John saw did not weigh as much as 108 pounds, but the term "talent" is used to express the idea that it was the greatest hail that we can possibly imagine. And in order to express this idea, John used the term "talent,"-the heaviest weight known to the Jews. At any rate, it was so heavy that it destroyed all the evil spirits who had escaped from the earthquake, so that all of them were now cast into hell.

     This marks the end of the great judgment in the spiritual world which is described by John in the story of the seven angels with vials. Next time we shall pass on to learn what is said in the Book of Revelation about the New Church which the Lord is now raising up,-the Church to which you belong.

LESSON:     Revelation 16: 17-21.

XXXII.

THE WHITE HORSE.

     All the judgment in the spiritual world was now finished, and everything was now prepared for the coming of the New Church. It is the Lord who makes the Church, just as it is the Lord who makes heaven. Men cannot do it. And in order that the Lord may make the Church, He must descend into the spiritual world. When He first founded the Church, He came down into this natural world. He came as a little child, and grew up among men.

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And when He was grown up, He taught men about Himself, and told them His Commandments, told them hold to live so that they might come into heaven.

     Now it was not necessary for Him to come again into the natural world, in order to form the New Church. But it was necessary for Him to descend into the spiritual world, or the world of spirits. And this He did at the time of the Last Judgment, in the year 1757. How He performed that judgment, we have just been learning from the Book of Revelation in the stories of the seven angels with vials. And after the judgment was finished, then the Lord came forth, and appeared before all the angels and good spirits in the other world as a man riding upon a white horse, even as John describes in the Lesson we have heard today.

     You remember, John described a man riding upon a white horse once before. This was in connection with the opening of the first seal of the book sealed with seven seals. The man he then saw was not the Lord, but was a good angel, who loved the Lord very much, and who was given power from the Lord to conquer the evil spirits. So he was seen on a beautiful white horse, and a bow was in his hand, and the Lord gave him a golden crown.

     And now again John saw a white horse, and a man sitting on it. This was not the same horse, nor the same man, because different things are said of them. Unlike the man before seen, this man had eyes like unto a flame of fire. This alone is enough to tell us that He was the Lord. For no one but the Lord has eyes like a flame of fire. Further, He had not only one crown but many crowns on His head. And He was clothed with a vesture dipped in blood; and His name was called the Word of God. But the Lord is the Word.

     Again it is said of Him, not that He had a bow in His hand, but that out of His mouth goeth a sharp sword. You remember that this was also said of the Lord when He was seen in the midst of the seven golden candlesticks; so by this again we know that He was the Lord. And finally it is said that He had "on His vesture and on His thigh a name written, King of Kings, and Lord of Lords." No one could have this name but the Lord Himself. No one else could possibly be called King of Kings and Lord of Lords, except the Lord who is the God of heaven and earth. So we know for certain that this was not the same man on a white horse that John saw before, but this time He saw the Lord Himself riding on a white horse.

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     Then it is said that "the armies which were in heaven followed Him upon white horses, clothed in fine linen, white and clean." These who followed the Lord were those, one of whom John had seen before. They were all the angels who loved the Lord, and who followed Him, even as an army follows a general. And it was because the Lord led them into battle that they were able to overcome their enemies, "going forth conquering and to conquer."

     Now it was after the judgment in the spiritual world, after the Lord had overcome all the evil societies in that world, and when He was about to form a New Church on the earth among men, that He came down into the world of spirits riding on a white horse, and appeared before the angels as is here described. Then He came down and led the armies of heaven, that they might fight against everything evil and false in the minds of men still living on the earth.

     You know that angels and spirits are with you all the time. They tell you everything you think. When you think something evil it is because some evil spirit is with you, and whispers the evil thought in your ear. And when you think something good, it is because some good spirit or an angel whispers it in your ear. Sometimes an evil spirit tells you to do one thing, and at the same time an angel tells you to do something else. First you listen to one of them, and decide you will do that; but then, just as you are about to do it, you hear the other one, and you hesitate, and sometimes decide to obey him instead. This is what is called temptation.

     If your mother tells you to do something you do not like to do, and then goes away, often the evil spirit comes and says, "O don't do that. It is much nicer to do something else. Why should you do it? Your mother is not here to see, and she may never know that you have not done it." Then your conscience pricks you. That is, the good spirits with you come forward, and say, "No, you must do what your mother told you. Even if she is not here, still you ought to obey her. And even if she may not see, the Lord will see and will know whether you have done right or not."

     And so the good spirits with you fight a battle against the evil spirits, the evil spirits bringing up all the excuses-all the reasons why you ought not to obey your mother, and the good spirits bringing all the reasons why you should obey her, and so obey the Lord, who has said that we must honor our father and our mother.

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Well, if you do what is right, then the evil spirits are driven away, and the angels come around you, and make you feel very happy. And if you go on all through life choosing the right, then the angels will be with you all the time, and when you go into the other world you will come into heaven, where you will live with them forever.

     Those who choose what is right, always obeying the Lord, are the ones who belong to the Church. And when there are many of them or when there are many who are trying hard to choose the right, then they organize to form a Church Society, to worship the Lord, to learn the things of His Word, and to help one another to drive away the evil spirits.

     The Lord leads the good angels who come to man and fight for him in this way. And those who fight are called "the army of the Lord," and they are seen in the other world riding on white horses clothed in fine linen, clean and white. And when the Lord leads them, He is seen there riding also on a white horse, wearing a vesture dipped in blood, His eyes shining like a flame of fire, a sharp sword proceeding out of His mouth, and the name written on His vesture and on His thigh, King of Kings, and Lord of Lords.

LESSON:     Revelation 19: 11-16.

(End of the Series.)

464


EMANUEL FRANCIS 1949

EMANUEL FRANCIS       Various       1949

     [Photograph]
In Memoriam.

     On June 30th, 1949, our dear brother in the faith, Mr. Emanuel Francis, without any preceding or perceptible illness, unexpectedly entered into the spiritual world, showing the frailty of human life on earth. The funeral took place on July 4th at "Oud-Eykenduynen," where Mr. H. Engeltjes and I delivered memorial addresses. Bishop Alfred Acton, arriving too late from England, could not be present to conduct the funeral service.

     Born on February 13th, 1879, in the isle of Java, Emanuel left that country in 1890, coming with his parents to Holland. And here it was that, under the guidance of Providence, he met the late Mr. Gerrit Barger, at that time the sole representative of our Church in Holland. This venerable man opened his eyes to the many treasures stored up in the Writings of Emanuel Swedenborg. Touched by their goods and truths, and eagerly desirous of a thorough knowledge of all the Writings, he entered more and more deeply into a study of them. So he acquired an extensive knowledge therein, and at the same time, by his sound reason, he got a right understanding of the Heavenly Doctrine.

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     He became and remained a devoted and sincere member of the General Church of the New Jerusalem. Therefore, and on account of his great personal qualities, he was elected President by acclamation when the Hague Society was established in 1937. Here he showed that he was the right man in the right place. Throughout his administration he diligently and ably fulfilled that function, laboring in the circle of friends and acquaintances for the propagation of the Writings and the Doctrines set forth therein, especially insisting upon a sound understanding. However, in spite of his strong convictions, he was averse to intolerance and fanaticism in doctrinal matters. In his home, also, he provided hospitably for the holding of services, councils, and feasts.

     Mr. Engeltjes, in his memorial address at the interment, brought fully to remembrance Mr. Francis' able leading and useful activities as President of the Hague Society, and also his hospitality. Commemorating his many uses and great merits, Mr. Engeltjes rightly emphasized the fact that his relatively early departure for the other world implies, not only for his loving and beloved wife and daughter especially, but also for the Church in America and here, a keenly felt and irreparable loss. But he will now be in a happy state; and in that world, as always here, he will have at heart the interests of the society he led and loved; and surely his continued labors there will appear to be an invaluable profit for its welfare. "May his deeply afflicted family and the members be comforted by such a happy vision!" said Mr. Erigeltjes in conclusion.

     As to his personal qualities, generally speaking, he was every inch a gentleman, a man of high and pure nobility of mind, regretting and abhoring at heart the vile tendencies and practices of many things he saw in this world.

     In his family life he showed a tender and careful love for his wife and daughter, who responded to his noble affections. So it was a shining example of a happy and peaceful marriage. No wonder they felt so sad and dismayed when seeing him all at once parting from them. To them, indeed, it was a very hard thing to say with Job: "The Lord hath given, and the Lord hath taken; blessed he the name of the Lord." (1: 21.) Fortunately they shared in his faith in the Heavenly Doctrine, revealing a continuation of life after earthly death and their gathering together again by Divine mercy in a happy sphere forever, where there is no grief, no mourning, no separation, no tomb, no death. This consolation they thankfully accepted.

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     As a friend our remembrance of him calls up before our minds the image of a sincere and faithful man, peaceable, affable, and unselfish. In other social matters his faith was not only of the lips but also of the heart, which faith flowed easily, artlessly, as if by itself, into the manifold forms of charity. Simple, quiet and peaceful he lived his life; simple, quiet and peaceful he left his life. That simplicity, that quietness, that peace, were impressed upon his noble face in death, as if they were the earthly mat glance of the happy life he now enjoys as a gracious gift of the Lord.

     So now Francis is gone, and we are left behind. Yet, by Divine mercy, we all hope to meet again and live together the everlasting life in happier spheres and states. May the Lord bestow His grace and mercy upon us all!

W. BEIJERINCK


BIOGRAPHICAL SKETCH.

     EMANUEL FRANCIS was born at Soerabaya in 1879, and was called to the spiritual world on June 30th, 1949, without any sign of illness and in the greatest peace. He was the son of Judge William Francis and Lucie Marianne v. d. Ven Francis, and came to Holland with his parents in his eleventh year, when they were on furlough. It was very sad for Emanuel that his father and mother, to whom he was very much devoted, were obliged to return to the Dutch East Indies after some months, leaving their eldest son Emanuel with his younger brother in Holland to undertake their studies at High School. The two boys were never to see their father again, as he died some years later in the Indies.
     
After High School, Emanuel graduated from a school for special chemical studies. His knowledge of chemistry formed the basis for a couple of inventions, one of these an apparatus for measuring the strength of illumination by gas, and for his later position as technical counsel of one of the largest manufacturers of oil and grease in Holland, at Geuda. Here he was employed to the very day of his passing away, and fully occupied in research for new reactions as to the preparation of various chemical oil and grease combinations, with the purpose of improving the methods of the preparation of soap and washing processes. Day after day he was at work with his test tube in the laboratories of the factory, together with other specialists who were experimenting with the properties of different chemical combinations. He was often urged to take things more easy on account of his age, but he would not give up until he found what he was after.

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He died in armor and in the midst of interesting discoveries.

     In 1902 Emanuel Francis became engaged to marry Miss Clara Gijsberti Hodenpiji, daughter of Rear Admiral and Mrs. Gijsberti Hodenpijl (nee de Groote). Their marriage took place in 1907, and was the reason for his not returning to the Indies as was his intention.

     About two years after his marriage, Mr. Francis came into contact with the Writings of Emanuel Swedenborg through a young student for the ministry in the Old Church, who happened to be his neighbor and became his friend. This young man was the nephew of Mr. Gerrit Barger, who established the New Church in Holland. Mr. Francis was immediately impressed by the Writings, and for many years he has read little besides the Doctrines and the daily paper. His lively interest in the New Church inspired many outsiders to talk with him about spiritual things, and it was his greatest delight to explain to them the wonders of the New Church and its plain teachings. He found no greater happiness than in referring to the Writings. Few talks with people ended without mentioning the Church.

     In 1914, their daughter Lambertine was born to Mr. and Mrs. Francis, at a time when he was being mobilized for the first world war. The family was living at Voorburg, a suburb of The Hague. Later they moved to the Hague and Rijswijk, another suburb, where they have lived for the past twelve years. Lambertine was married in 1946, and in 1947 Mr. Francis became the grandfather of a little girl, Tatjana, a great joy in his old age.

     In 1939, when the General Church society at The Hague was only a small group, the Rev. Eldred E. Iungerich became its pastor, visiting from Paris at first. He and Mr. Francis worked together until Dr. Iungerich was obliged to return to America at the outbreak of the second world war, in which Holland was to be overwhelmed. In recent years Mr. Francis has been Authorized Leader of the society, and it has always been his heart's delight to strengthen the members and keep them together. His home has been open every Sunday morning to the members and friends, and Mrs. Francis has been a constant support of her husband's church activities.

     In his library was a complete set of the Writings and many volumes of collateral literature, which he would lend to people showing an interest in the Church. He also established a Swedenborg Library in the home of one of the members, and this is open to the public.

     During the latter years of his life he found great delight in forming small circles in several towns in Holland, where the Doctrines were discussed by New Churchmen and spread among their friends and relatives. Mr. Francis expected a growth of the Church in numbers by this method on a larger scale.

     As to his New Church convictions, Emanuel Francis was an intrepid and incorruptible man, and any assault upon the truth of the New Church found in him an undaunted champion. He was spiritually courageous, a humble servant of the Lord. And to his family he was an example of unselfishness and persistency as a laborer in the Lord's vineyard.

TINY KEULS-FRANCIS.

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REVIEWS 1949

REVIEWS       GEORGE DE CHARMS       1949

A NEW WORK BY SWEDENBORG.

     THE MESSIAH ABOUT TO COME. By Emanuel Swedenborg. Translated by Alfred Acton, MA., D.Th. Bryn Athyn, Pa.: Academy of the New Church, 1949. Cloth, royal 8vo, pp. 112. Preface and Table of Contents, pp. i-ix.

     In the volume before us, Bishop Acton makes available to the New Church another of the previously unpublished works of Emanuel Swedenborg. It is translated from a phototyped copy of the original manuscript (Codex 38, pp. 1, 63-139), now preserved in the Royal Academy of Sciences, in Sweden.

     The work will be particularly valuable to ministers and theological students, but anyone wishing to confirm from the Sacred Scripture the Doctrine of the New Church concerning the Second Coming of the Lord, and concerning the promised Kingdom of God, will find in it a unique source of material highly useful to his purpose. For the work consists of well ordered quotations from the Old and New Testaments, including the Apocrypha, to which are added occasional explanatory notes by Swedenborg himself.

     As shown by the translator in his preface, it was written between the middle of April and July 19th, 1745, while Swedenborg was in London, and immediately after his Divine call to the office of Revelator. It represents Swedenborg's first investigation from the Sacred Scripture as to what is there foretold concerning the Second Coming of the Lord, which was about to be accomplished through him, and concerning the Kingdom of God to be established thereby. It therefore gives added insight into the systematic study of the Word by which Swedenborg was prepared for the revelation of the internal sense, as later expounded in the Arcana Coelestia, in the Apocalypse Explained, and in the Apocalypse Revealed.

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     Although Swedenborg, in his brief notes, uses the terms of Scripture in describing the Kingdom of God as a gathering together of converted Jews and Gentiles in the Land of Canaan, or in Palestine, it is perfectly clear, as Bishop Acton points out, that he means that all who receive the Lord in His Second Coming will be introduced into that heavenly state of love to the Lord and charity toward the neighbor of which the Holy Land was but a prophetic type and representation. This being the case, we can hardly doubt that Swedenborg had a spiritual idea also of the terms used in the later work, The Word Explained. Many New Church readers have been puzzled by an apparent acceptance in this work of the tripersonal idea of God, and by a seeming approval of other dogmas of the Christian Church which are refuted in the Writings themselves. Yet so to construe his words would be inconsistent with what he himself elsewhere states in the same work. In this respect the book before us gives added assistance in understanding the nature of Swedenborg's state during that intermediate period between his call and the beginning of the Arcana Coelestia.

     The Messiah About To Come appears in simple but attractive format. It is a valuable addition to the growing library of Swedenborg's works that has been presented to the Church through the indefatigable labors of Bishop Acton; and in commending it to the reading public we would express our sense of gratitude to him for bringing it within the reach of all English-speaking members of the New Church.
GEORGE DE CHARMS.
NOTES AND REVIEWS. 1949

NOTES AND REVIEWS.       EDITOR       1949



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.

NEW VOLUME FROM BRAZIL.

     O LIVRO SELADO COM SETE SELOS ("The Book Sealed With Seven Seals"). By the Rev. Theodore Pitcairn. A Portuguese Translation by J. Rosa da Silva and J. Lopes Figueiredo. Rio de Janeiro, 1949. Pp. 151 and Index; 16mo.

     Originally published by the author at Durban, South Africa, in 1925, this work was soon recognized as a valuable addition to our missionary literature, and a second edition was published by the Cathedral Book Room, Bryn Athyn, in 1927. Since then it has been widely distributed by sale and gift to visitors at the Cathedral.

     A copy of the Portuguese version has been sent to Bishop de Charms by our General Church friends in Brazil, who have thus added one more to the growing list of the books of the Writings and New Church collateral works which they have published in the Portuguese language. Ten of these are listed in an advertisement on the back of the attractive cover of the booklet, and are made available to the Brazilian public at Rua das Gracas, 45-Bairro de Fatima-Rio de Janeiro.

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     AUSTRALIAN CONFERENCE.

     THE NEW AGE for June, 1949, publishes a Report of the Nineteenth General Conference of the New Church in Australia, held at Brisbane, Easter, 1949, and we note the contrast of views expressed in regard to two important matters of doctrine and practice, as indicated in these brief excerpts from the Report:

     Mr. W. R. Homer moved: "That no other than an ordained Minister of the New Church be appointed President of the Association when any such Minister is available in the Association." He pointed out that it was due to an accident that a layman was ever made President, owing to the fact that at one time there was no Minister available, but that lately the Association had adopted the principle of electing laymen to this supreme post. He considered that this was contrary to no. 314 of The Heavenly Doctrine, one of the books which are especially mentioned in the Declaration of Faith, read to and signed by all members of Conference. The motion was defeated; and later, the nomination for President being the Rev. R. H. Teed and Mr. J. Leech, a ballot was taken and Mr. Leech was elected President.

     Later in the meeting Mr. Teed stated that the time had come for a showdown about the relations between Ministers and the Association. He was confident that the New Church in Australia did not want ordained Ministers. Some spoke disrespectfully of them, and yet it was clearly laid down in the Writings that there should be ordained men, and their office held in esteem. . . . Lay leadership, instead of being, as it was intended to be, an aid and support to the ministry, had in Australia become its rival.

     Mr. H. W. Hickman moved on behalf of the Perth Society, "That candidates for the New Church Ministry in Australia commence their training not more than three months after being accepted as such by Conference," with special reference to his reception as a student as far back as the Conference in 1930. He referred to his adoption as a student for the New Church College, London, in 1933, and how nothing had been done, although he had spent all his capital in existing and paying fees for tuition. This was the first time Mr. Hickman had had an opportunity of presenting his case since 1930.

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     An appeal was made from the floor to recognize that Mr. Hickman "had been doing the work of the Ministry for years, and that something should be done," but no action was taken.

     Mr. W. R. Horner delivered an address on "What is the Bible?" and gave a short exposition on the literal sense, emphasizing that the reason why the power of the Word was in its ultimates was the same as why the power of man in the world was in his body,-because the spirit is within it. As man left his material body behind at death, so he left the literal sense of the Word, for the one corresponded to the other. He spoke of the lack of appreciation, by some in the Church, of the fact that were it not for the Writings there would be no New Church, and that the "beloved doctrines," by which term the founders of the Church designated their interest in the Writings, were not regarded today in the same plane of affection. It was by means of these Writings that the Lord came in His Second Coming, illuminating the clouds of the Letter of the Word with power and great glory

     During the discussion which followed, one speaker pointed out that Mr. Horner was mistaken, in that it was not the Writings which illuminated the Word, but the literal sense of the Word which illuminated the Writings.
PARENT TEACHER JOURNAL 1949

PARENT TEACHER JOURNAL              1949

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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WESTERN STATES 1949

WESTERN STATES       MORLEY D. RICH       1949

     A Pastoral Tour.

     Accounts of our General Church groups, circles and individuals in the Western States of this country have been given by the Rev. Harold Cranch and others from time to time. In addition, various correspondents have sent in news to NEW CHURCH LIFE from some of the circles.

     Consequently, this account will be but a brief one, which is also due to the fact that this writer has had to write so many reports in the past year that he is having "adjective trouble!" But to bring our readers up to date in their information and interest in this field, we thought it would be useful just to give a few salient facts and figures on this particular tour, which was undertaken by me in order to give the Rev. Harold Cranch a respite from his labors.

     Traveling by car, and accompanied by my wife, who shared in the driving, slightly over 10,000 miles were traversed in the course of this trip, which lasted from July 9th to August 19th, inclusive. Members of the General Church were visited in the following States in this order: Missouri, Kansas, Colorado, Washington, Oregon, California, Arizona, New Mexico, and Texas.

     There were 18 services of worship, 18 doctrinal classes, and 10 classes for children-thus ministering to a total of 240 persons, old and young, with a total attendance of 450. The Holy Supper was administered on 15 occasions to a total of 113 communicants. There were 5 baptisms, including one adult. Six visits were paid to isolated families. Classes on the Doctrine of Use and on the Uses of Worship were given to adults; various talks were given to children, and they were also shown the slides of the Tabernacle, the Christmas Story, and the plans for the new Benade Hall.

     As has been brought out many times before, our friends in the west are intensely eager for the ministrations of the Church, and they greet every visitor from our established societies with great hospitality and enthusiasm. As a matter of fact, they look forward longingly to the time when the General Church can provide increased ministrations for them, and they are groping forward in their organization toward that goal.
MORLEY D. RICH.

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CHURCH NEWS 1949

CHURCH NEWS       Various       1949

     PORTLAND, OREGON.

     At long last, after an interval of eleven months, our group has been honored not only by the visit of a pastor, but also of his wife and several guests.

     On Monday evening, July 25th, we had our first gathering at the residence of Mr. and Mrs. William Andrews (Rosalie Lorentz). After a delightful repast, the Rev. Morley Rich conducted a most interesting class on the Doctrine of Uses, presenting profound truths in such a simple form that even those who are not of our faith understood the teachings.

     The following noon the pastor and his charming wife dropped in at Mellman Meadows for an informal luncheon and heart warming friendly visit, which was terminated all too soon owing to the fact that we were scheduled to be in Salem, Oregon, not later than 4 p.m.

     At the home of Mr. and Mrs. William White (Ethel Westacott), the sacrament of baptism was administered by Mr. Rich. The two babies,-Roger Mellman and Glen White,-seemed to enjoy their new association with New Church spirits as they gurgled and cooed. There were sixteen people present, which is a large number for our small group, and this in itself added greatly to the sphere of worship.

     Besides the minister and his wife and the two babies, those present were: Mr. and Mrs. Homer West (Dorothy Blake) Mr. and Mrs. Mellman and son William; Mr. and Mrs. White and daughter Marilyn; the elder Mrs. White; and Mr. Westacott. And we were especially happy to have present Miss Jenny Gaskill and Miss Celia Bellinger. It was unfortunate that Miss Margaret Bostock, who was here only a week before, could not stay to attend. We were also disappointed that Mr. and Mrs. Alexander Iungerich, of Brownsville, Oregon, were unable to attend owing to transportation difficulties.

     After the service, wine was served, and Rev. Rich proposed a toast to the Church, followed by a toast to the two babies. The babies were then fed and put to bed, and the rest of us drove to a fine private dining room in a nearby restaurant for a sort of impromptu banquet. Everyone was in a festive mood, and it proved to be a very satisfactory arrangement. We didn't even have to worry about washing dishes!

     As soon as the dinner was over, we returned to the White's, where a service of Divine Worship was held, with the administration of the Holy Supper. The only thing lacking was some music; otherwise it was complete. Some day we may even have our music, when the tape recorder is perfected, or someone who knows the urgent need of the isolated will make some records of distinctive New Church music. This beautiful service brought to a close two wonderful days.

SYLVIA S. MELLMAN.

DETROIT, MICHIGAN.

     After a short summer vacation our activities were resumed on Sunday, August 7th, with a service of worship conducted by our minister, the Rev. Kenneth O. Stroh.

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In spite of the fact that a number of our members were out of the city, a surprisingly good attendance greeted Mr. Stroh, who responded with the first of a series of summer sermonettes on the Apocalypse. These fifteen-minute discourses, besides being very instructive, proved popular on account of their brevity during the uncomfortably hot and humid weather, which made sitting in church much less of a pleasure than it usually is.

     At this service we had as a visitor Miss Virginia Blair, of Pittsburgh, fiancee of Mr. Stroh. She was a guest at the home of Norman and Eloise Synnestvedt. Virginia is very popular with our membership, and was entertained at a number of social affairs during her stay.

     On the following Sunday, with at least four of our families still vacationing, we were fortunate indeed to have an unusually large galaxy of visitors from out of town. They included Mr. and Mrs. Sam Lindsay of Pittsburgh, with their daughters, Lucy Jane and Martha. The Lindsays were here to board a lake steamer for a cruise to Duluth, Minn.

     Other visitors were Mr. and Mrs. Bertil Larsson, of Nutley, New Jersey, with their three children, Joel, Judy and Bobby. With them came Miss June Macauley of the Academy Faculty at Bryn Athyn. Mrs. Larsson and Miss June are daughters of Mrs. Anne Coombe, a member of our Detroit Circle. The Larssons and Miss June remained over and attended our services on Sunday, August 21st, when Mr. Stroh preached the third of his series of sermons on the Apocalypse.

     Linden Hills, Michigan.-Once again we were privileged to spend a pleasant vacation at this summer resort on the eastern shores of Lake Michigan which is frequented by a large number of General Church families. This year the colony was augmented by the Rev. and Mrs. Norman H. Reuter and their three delightful children, Margaret, Justin and Mark.

     Services of worship were held on the three Sundays we were there, the Rev. Victor J. Gladish conducting the service on July 10th, and Mr. Reuter on the 17th and 24th. This latter service was held in the little chapel which stands on the beach nearby, but is almost buried in sand. A surprisingly large turnout of forty persons attended this service, about half being children of 15 and under.

     The little chapel in which this service was held was built thirty-five years ago, in 1914, and was intended for the use of the members of the General Convention and the General Church who gathered here in the summer. The Sunday services, conducted by ministers of both bodies, were one of the attractions of the resort. Doctrinal classes and social affairs were also held in this meeting house, which originally had kitchen facilities.

     But the ravages of time and the drifting sand, which has gradually piled up around the building, have made it difficult of access and in need of extensive repairs. Consequently it has been used but little in recent years. But this summer there was considerable agitation that the chapel be reopened for at least one service.

     So the Rev. Norman Reuter rallied a group of young people and marched them to the site armed with brooms, shovels and mops. Their job was to shovel out the sand which had blown in through cracks and broken windows, chase out the field mice, and exterminate the hornets which had taken possession of the place. The kids did their work so well that we were able to hold our service there in comfort and cleanliness. The only casualty, we were informed, was one hornet sting suffered by Cherry Synnestvedt.

     It seems a great pity that this little chapel, an outpost of the Church on the sand dunes of Lake Michigan, should be allowed to remain where it is and face ultimate destruction by the elements. It should be removed to higher and more solid ground, where it would be easily accessible, and thus be restored to its original usefulness.

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It seems that Dr. Harvey Farrington is the only surviving member of the first board of trustees, and it will be necessary to investigate the actual ownership of the property before any action can be taken.

     At any rate, this service in the old building brought nostalgic memories to those of us who had worshiped there many years ago. It was a happy experience, but tinged with sadness when we considered the rundown condition of the place and its probable ultimate fate.

     One of the most interesting and beloved members of the New Church colony at Linden Hills is Mrs. Laura Gladish, widow of the late Rev. Willis L. Gladish, who maintained the ministerial uses here for many summers. Mrs. Gladish, in her large summer home, is always surrounded by some of her numerous children and grandchildren. They come and go, always sure of a warm welcome at Gorandma's place.

     A party was given in her honor on July 29th this being her 87th birthday. She is still vitally interested in all the activities of the Church, and has a remarkable fund of knowledge concerning the early history of the Church, and upon this she is always eager to converse. It was largely at her request that the old chapel was opened and put in shape for the service on July 24th, which she insisted on attending, in spite of the necessity of walking both ways up steep grades and through deep sand. Her presence was an inspiration and an example to us all.

     By the time this article appears in print we shall be welcoming a new member to our Circle, as Miss Aubrey Cole of Bryn Athyn will by that time be Mrs. Sanfrid Odhner of Detroit. The marriage of Sandy and Aubrey is to take place in the Bryn Athyn Cathedral on September 24th, and our warmest congratulations and best wishes go to them.

     Our Circle is going to be well represented at the Academy Schools during the coming school year. As seniors there will be Miss Tanya Ives, Tom Steen and Howard Gurney. And there will be two new students from our group,-Miss Nancy Cook and Peter Synnestvedt. We are also gratified to mention that Miss Betty Childs, assistant house mother of Glenn Hall, and Mr. Geoffrey Childs II, a theological student, both of Saginaw, Michigan, have graduated from the Detroit Circle to find their fields of usefulness in Bryn Athyn.

     We learn that our Circle is to be favored with an episcopal visit by Bishop George de Charms on October 14, 15 and 16. Preparations are already under way for a full week end of meetings, with a banquet scheduled for Saturday evening. We are looking forward to the Bishop's visit with the greatest of pleasure.

WILLIAM W. WALKER.

The Chapel.

     EDITORIAL NOTE: In connection with what Mr. Walker has said about the chapel at what is now called Linden Hills, formerly the adjoining summer resorts of Covert and Palisades Park, we may recall that an account of the undertaking to provide this chapel is given in NEW CHURCH LIFE for 1913, p. 706, from which we quote:

     "On Sunday afternoon, August 24th, a group of New Church people, summer residents of Palisades Park and Covert Resort, Michigan, dedicated a building lot at Covert Resort for use as the site of a building for worship and instruction according to the doctrines of the New Church. The lot was donated for this purpose by Dr. Vaughen, the promoter of Covert Resort, and the deed is to be in the hands of four trustees, as follows: Henry Wunsch, Esq., of the Detroit Society Dr. Nils Bergman, of the North Side Parish, Chicago Society; Dr. Harvey Farrington and Mr. Seymour Nelson, of the General Church."

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     At a meeting held on August 29th, "it was voted to authorize the trustees to arrange for the erection of the new building, and to negotiate a loan to cover the cost over and above the amount already pledged. The desire was voiced by all present that, in addition to the worship on Sundays, there be provided weekday classes of instruction for both old and young at the new building."

     The following year we read that "an attractive building is standing on a beautiful bluff over sixty feet high overlooking the lake," and that the chapel was dedicated on July 12th. (NEW CHURCH LIFE, 1914, p. 583.) In subsequent years many accounts of the uses there performed were given in the Church News department of the LIFE.

TUCSON, ARIZONA.

     Our Easter Service had a special sphere about it. The altar was decorated with potted lilies; and a new white altar cloth shone resplendent, the words "Nune Licet" embroidered upon it in gold. The quiet was not disturbed by greetings and conversation as we gathered in the Guy Alden's porch and remained there until all were assembled. Only then did the adults file in and take their places, while the children followed Mrs. Irma Waddell into the Sunday School room to receive the flowers they were to take to the altar as an offering. A special Easter sermon, sent us by the Rev. Harold Cranch, was read in the service. And afterwards the children were given pansy plants "from the Church" to take home.

     We were happy to have with us Mrs. Augusta Brown, of Bryn Athyn, and Mrs. Paul Mays and son Jared, of Carmel, California.

     Formal celebration of the 19th of June was observed on the 12th, at which time the reasons for our celebration were recalled in our service and in the Sunday School class. On the day itself we went for an all-day picnic up Mount Lemmon.

     With the 19th of June celebration we write "finis" to the weekly Sunday School and doctrinal classes, and to the monthly services which began the previous August, the members remaining at home during the July heat.

     A Pastoral Visit.-August was not much cooler, but we got busy anyway and made plans for the visit of the Rev. and Mrs. Morley Rich. They arrived in Tucson about 5 a.m. on Sunday, August 7th. After but a few hours of sleep, and what was probably a hurried breakfast with Guy and Helen Alden, the Richs were out on the porch looking as fresh as could be and greeting the members of the Tucson Circle as we arrived for an eleven o'clock service. Fourteen adults and seven children attended.

     In the evening we gathered together at the home of Dr. and Mrs. Pat Waddell for a banquet. It all looked lovely as we sat down, the twenty adults at a long table in the living room, and the eight children at another in the dining room. Our red and white flag hung above the mantlepiece behind Rev. Rich. Red and white bouquets graced the tables, and dinner was served at each place.

     Achieving this degree of perfection had been quite an undertaking. Chests of silver, dinner plates, wine glasses, and part of the food came from the different homes. But obtaining tables and chairs had stumped us until Tom Waddell borrowed them from his fraternity house.

     With dinner over, Guy Alden arose and proposed a toast to "The Church," Mr. Rich responding with appropriate remarks. Dan Wilson then offered a toast to the newly recognized Circle at Fort Worth, Texas. Finally Robert Carlson proposed a toast to Morley and Stella, and presented them with a small gift from our group. Rev. Rich then gave a short talk and answered various questions that were raised.

     The following evening the third session of the pastoral visit took place at the Carlson home.

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First we held a business meeting, at which Dr. Pat Waddell was elected chairman for the coming year. Mrs. Robert Carlson was reelected as secretary, and Mr. Guy Alden was elected treasurer. Local and regional questions were discussed, and valuable suggestions were offered by Rev. Rich. Then, the business disposed of, the pastor gave us a fine lecture on the "Doctrine of Uses."

     The children had a service of their own on Tuesday afternoon, and this was followed by a showing of the slides of The Tabernacle and the Christmas Story, and then came refreshments.

     The last of our series of meetings took place at the Dan Wilson home on Tuesday evening. Mr. Rich concluded the lecture begun the night before, and then gave us a resume of his journey so far. The refreshments consisted of wine and cookies; so once again there was a round of toasts, and we all joined in singing "Our Glorious Church."

     For the coming year we shall not try to meet as often as before. Service and Sunday School will be held on the 2nd and 4th Sundays of the month, and classes will be held on the 1st and 3rd Fridays.

BARBARA G. CARLSON.

BRYN ATHYN.

     The summer of 1949 will long be remembered as one of the hottest and most humid on record in this region. Our gardens and lawns suffered from a forty-day drought, but they were afterwards restored by the welcome rains.

     Services were held in the Cathedral every Sunday morning with good attendance; for while many of our members were away on vacation, there were numerous visitors from other centers of the General Church. Some of these came to Bryn Athyn for the two beautiful weddings solemnized in the Cathedral on successive days in August-the marriage of Mr. David Lloyd Crockett to Miss Patricia Joan Price on the 12th, and that of Mr. Alfred Gareth Acton to Miss Elsa Asplundh on the 13th.

     The Educational Council of the General Church met here during the entire week of August 22nd to 27th, and this brought a large and representative number of ministers and teachers from our societies in this country and Canada. The weather was favorable for their many sessions, and no doubt these will be officially reported in due course. There were no public meetings of the Council, but on two Sundays we were privileged to bear sermons from visiting ministers-the Rev. W. Cairns Henderson and the Rev. Norman H. Reuter.

     Social activity is at low ebb in this off-season, but there have been movies and suppers and many informal gatherings at the Club House. And the Repertory Theatre, under the direction of Mrs. Viola Ridgway, presented two one-act plays in the Assembly Hall. The acting was of a high order, and both were very much enjoyed by the audience.

LUCY B. WAELCHLI.
DISTRICT ASSEMBLY 1949

DISTRICT ASSEMBLY       GEORGE DE CHARMS       1949



479


. Announcements




     All members and friends of the General Church of the New Jerusalem are cordially invited to attend a District Assembly which is to be held at Kitchener, Ontario, Canada, from Saturday, October 8th, to Monday, October 10th, inclusive.

GEORGE DE CHARMS,
Bishop.
CHARTER DAY 1949

              1949

     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 21 and 22, 1949. The Program:

Friday, 11 a.m.-Cathedral Service, with an Address by the Rev. A. Wynne Acton.
Friday Afternoon.-Football Game.
Friday Evening.-Dance.
Saturday, 7 p.m.-A Banquet in the Assembly Hall. Toastmaster, Mr. Charles S. Cole, Jr.

     Arrangements will be made for the entertainment of guests, if they will write to Mrs. V. W. Rennels, Bryn Athyn, Pa.
SPIRITUAL BLESSINGS OF HARVEST 1949

SPIRITUAL BLESSINGS OF HARVEST       Rev. W. CAIRNS HENDERSON       1949



481


. NEW CHURCH LIFE
VOL. LXIX
NOVEMBER, 1949
No. 11
     "Bring ye all the tithes into the treasure house, that there may be food in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it." (Malachi 3: 10.)

     Malachi, last of the Old Testament prophets, was raised up in a period of grievous depression and bitter disillusionment. More than a hundred years had passed since the Jews returned from Babylon and the temple was rebuilt. But the last hope of restoring the ancient monarchy had finally been extinguished. The Jews in Palestine were chafing under an oppressive burden of taxation and other exactions of a despotic Persian government, and they were sullenly enduring the many vexatious discomforts and restraints imposed upon them. In the face of these difficulties, the faith and ardor of the first generation of returned exiles did not animate their successors. Enthusiasm had given way to despondency and indifference, and many vital injunctions of the Law were evaded or disobeyed.

     Our text refers to an outstanding abuse of the times. In the Law delivered through Moses it was ordained that a tenth part of all the fruits of the earth should be given to the Lord, and by the Lord to the priests. (Numbers 18: 24, 28.) But in the prevailing moral breakdown the maintenance of the priestly order, and of the temple worship, had come to be looked upon as a costly burden that could not be borne in the face of the exactions made by the Persian governor.

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And the Jews were withholding the tithes and offerings from the temple, with the result that the priests had not enough food to support life, the services of worship were interrupted, and the observance of the sabbath was neglected.

     It was to rebuke their evasion that the prophet Malachi was inspired to speak the words recorded in our text, to admonish and instruct that this very failure was the cause of their grievous state, and to promise that if they returned to their duty the burden would be lifted. What they offered to the Lord would never decrease their store. If they observed the Law, and gave as they should,-the promise was,-the Lord would so increase their store by sending rain and fruitful seasons that their barns and granaries would not he able to contain the abundance of their harvest and vintage. And even the rapacity of their governor would be restrained, so that the increase would be their own. "Bring ye all the tithes into the treasure house, that there may be food in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts."

II.

     Because the Jews were merely representative of a church, no more was required of them than external obedience to the Law. And in the measure that this was given, they received those ultimate rewards which to them were Divine blessings. When they kept the commandments faithfully in their national life, supported the temple worship, observed the ordained feasts, and offered all the prescribed sacrifices, from conscience, the Lord poured out upon them the external benefits they so ardently desired,-peace at home and abroad, freedom from oppression, material prosperity, and with these a strengthening of their national consciousness and of their faith in their destiny. But when, as in this instance, they turned away from the Lord, they were ravaged by war and oppression, drought and famine and blight.

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And they thought that these were sent by the Lord as punishments for their apostasy, not that they were the effects thereof; for they regarded Him as a jealous Being who blessed or cursed as He was feared or flouted.

     From His infinite wisdom the Lord accommodated His instruction to their state. But the deeper truth has now been shown to men; namely, that all Divine blessing is in keeping the Lord's precepts, and that those who disobey them never receive it, not because it is withheld, but because their minds are closed against reception. This is fundamental to the spiritual ideas within our text, which reveal how man receives from the Lord the true blessing of eternal life and happiness in complying with the conditions laid down in the Word for his regeneration.

     In the receptive ground of every infant mind the Lord sows seeds of innocence, peace, and mercy. The forms produced by these remains" are the abilities to think rationally and to will humanly which may be realized in adult life. These faculties are entirely the Lord's with man; and this should be acknowledged, and their fruits dedicated to Him, by man's thinking only of spiritual things and willing and doing them from spiritual affection. This does not mean that man must confine his conscious thought to the Lord, the spiritual world, and the arcana of faith, but that he should think of all things from principles of spiritual truth and with an end of serving the spiritual welfare of the neighbor. To do this is to give "tithes" or a tenth to the Lord, ascribing and dedicating the whole to Him while retaining and using it as a gift from Him to upbuild all the planes of the mind. And it is this giving which sustains the exercise of the priestly love to the Lord,-the love of saving souls,-makes possible the imparting of that love to Him which is the internal of all true worship, and causes man ever to have before him the peace of the spiritual sabbath of the heavens.

     Yet the man of the church may feel that it is scarcely possible for him to discharge this duty to the Lord. He is aware of the relevant teachings in the Writings, but the exigencies of his situation may seem to be such that he cannot meet his spiritual as well as his natural obligations.

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The inexorable demands of the world press heavily and insatiably upon him. In an age of rising standards and increasing demands for technical knowledge and skill, the effort to achieve a measure of success and security in his chosen occupation lays heavy toll upon his time and energy. To face competition, increase his ability, keep abreast of his own field, and discharge his functions in society, appears to be an all absorbing task. And in the face of these exactions it may seem that to think also of spiritual things is an added burden scarcely to be borne. There is no happiness in this state, because it is not what he desires. But the hope and promise of his first enthusiastic entrance into the church have faded, and the man feels himself disillusioned and despondent, hopelessly enmeshed in the toils of the world, and without freedom to develop an inner life such as once seemed possible.

     But the truth is, that if man would only make the further effort which seems impossible, if he would only strive to think of spiritual things and do them with affection, his burden would be lifted, and the Lord would pour out upon him the blessing of true and lasting happiness. This is the promise of the text: "Bring ye all the tithes into the treasure house, that there may be food in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it." But to comply with this direction man must have faith in the Lord, confidence that what seems to add to his burdens will lift them, because the Lord so promises.

     Before man can think from principles of spiritual truth, he must come under the instruction of the church, and must himself read and study the Word, reflect upon its teachings, try to understand them, and seek also that deeper understanding which will enable him to see the application of those teachings to the human situations he meets and to the actual conditions of his own life. And before he can will and do truths from spiritual affection, before he can be touched by the unselfish love of serving the neighbor, he must enter into spiritual temptation by affirming the truth and living according to it by resisting and desisting from his evils.

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Yet both these things are necessary if his burden is ever to be lifted. For the inner truth of his situation is not that he is enslaved by the world but that he so convinces himself because the loves of self and the world are still dominant in his mind. And it is only spiritual temptation that can break their dominion.

     Furthermore, it is by conquering in spiritual temptation that man in the deeper sense, brings the tithes into the Lord's treasure house for by the "treasure house" of the Lord is meant the interior mind where spiritual goods and truths, the treasures of heaven, are stored. Through victory in temptation, man's knowledges of truth are transferred from his external memory into the interior mind, where they become the living truths of genuine faith; and the good of remains which has lain hidden in the inmosts, descends into those truths to form a new will, a spiritual conscience, from which man indeed wills and does what is good from spiritual affection.

     And then indeed does the Lord "open the windows of heaven" and pour out upon him a blessing. By the "windows" of heaven are meant the vessels of the human understanding. As long as man is in the loves of self and the world these vessels are closed, and are so opaque that only feeble rays of light from heaven can filter through,-enough to maintain natural rationality. But when, through victory in spiritual temptation, remains have been appropriated in the interior mind, those vessels are opened by the Lord; and spiritual intelligence and eternal life, which are the true blessings, inflow from the Lord. There is given to man perpetually, and in ever increasing measure, a perceptive insight into the inner meaning of the Word, a perception of uses and of how he may more effectively perform them, the inclination and power to devote himself to them, and in their performance the happiness itself of heaven. In the sphere of use he is in consociation with heaven, and by virtue of this he is in conjunction with the Lord. Thus is his burden lifted, and the blessing of heaven imparted to him. And even the devourer is restrained for his sake; for the demands of the world no more deprive him of spiritual life, and each and every thing that happens to him in the world conduces to his eternal welfare.

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III.

     The lesson of the text therefore is that the true blessings of conjunction with the Lord, and of eternal life and happiness thence, are received when, through man's willingness to enter into regenerative temptations, states of spiritual good and truth have been laid up in the treasure house of the interior mind. These states, which are wholly the Lord's with man, are the final fruits of the remains implanted in the receptive ground of the infant mind-the seeds of innocence, peace, and mercy which are there, sown by the Lord. And they are laid up in that mind through man's willingness to ascribe and dedicate to the Lord the use of the faculties of thought and affection which were formed by those earlier remains, and through his willingness so to use these faculties that he is enabled to think from principles of spiritual truth and to will and do that truth from spiritual affection, even when it seems to his natural prudence that to do so is to make his burden intolerable.

     These states of good and truth, given to man as a result of combat, are the spiritual harvest of the earth; and the blessings of conjunction with the Lord, and of eternal life and happiness which are received through them, are the true blessings of harvest. It is to this constant ingathering by the Lord of the fruits produced from the seeds planted by Him, and nourished and fostered by Him through the heat and burden of combat, that the yearly harvest of His bounty in the earth bears witness. And the true joy of harvest, the inmost cause of thanksgiving to the Lord at this time, is gladness of heart and humble gratitude that the Lord will unfailingly pour out the true blessings of heaven upon all those who devote to Him the harvest of their lives. Amen.

LESSONS:     Malachi 3. Matthew 13: 1-23. Apocalypse Explained, 675:18-20.
MUSIC:     Revised Liturgy, pages 570, 361, 366, 561, 387; Psalmody, page 107.
PRAYERS:     Nos. 89, 129.
SCIENCE AND THE NEW CHURCH 1949

SCIENCE AND THE NEW CHURCH       Jr. CHARLES S. COLE       1949



487


     (At the Thirty-sixth British Assembly, July 31, 1949.)

     Introduction.-The subject of this study was originally labelled, "The Importance of Science to the New Church." Perhaps the title should have been, "The Importance of the New Church to Science." Certainly the sciences are important to the New Church as a means of ultimate confirmation of the truth of the Writings. On the other hand, a New Churchman studying the interpretations of science found in today's literature very soon realizes that science has its own modern version of the Tower of Babel, and that only the principles of the new philosophy taught in the Writings can draw forth from the great mass of scientific findings their genuine significance.

     At any rate, what seems to have developed is a study of the relationship between science and the philosophy of the New Church, in the search for Truth. Those to whom this study is of some interest will have to decide for themselves which one needs the other more.

The Importance of Science to the New Church.

     Among the reasons why the natural sciences are important to the New Church, the following four seem particularly so: 1) The natural sciences constitute a basis in the mind for spiritual truths; 2) they are means for forming the rational; 3) they may serve to confirm spiritual truths from the Word; and, finally, 4) the doctrines of the Church may be defended against false hypotheses by means of scientific reasonings.

     On the other hand, the philosophy of the New Church performs a great service to science by bringing its laws and theories into a unified scheme which is not only self-consistent but also in complete harmony with Revelation.

     To anyone who seriously studies science in the light of the Doctrines it is evident that these relationships between science and New Church philosophy cannot be isolated, but are mutually interdependent, and their classification in separate categories may seem artificial.

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Nevertheless, it is felt that their significance will be more clearly seen by separately examining each.

     1. Let us first, therefore, consider the use of natural scientifics or sciences as an ultimate basis for spiritual truth.

     The Writings teach that "without acquired scientifics, man cannot have any idea of thought. The ideas of thought are founded upon those things which have been impressed upon the memory from sensuous things; and therefore scientifics are the vessels of spiritual things. . . ." (A. C. 1435.) We are also told: ". . . Wherefore the Lord has loved our Earth above others; for, in order that order may be perfect, celestial and spiritual truths must be rooted in natural truths." (S. D. 1531.)

     Bishop de Charms, at a banquet in Bryn Athyn celebrating the 19th of June last month, recalled the importance of the teaching in the Writings that there is no revelation of truth from within; that spiritual light cannot be seen as it is in itself, but must be accommodated to men's minds. This is done when it falls on objects that reflect the light of heaven. Such objects can be ideas in the minds of men; and these ideas must be drawn from the natural world.

     The study of the natural sciences is especially important to the New Church, therefore, since by this means there is built up in the mind a storehouse of knowledges and ideas arranged in orderly fashion which can serve as so many planes of reflection and accommodation for spiritual truth. The illumination of natural ideas by spiritual perceptions is a faculty of the mind which the Lord makes possible to those who are in the affection of truth. Specifically to the New Churchman this implies the importance of reading the Word and studying the Writings, and then, most importantly, of trying to live according to the truth taught there. If this is done, there is formed in his mind a plane of truth which the Lord can use as a basis for further increasing his love of truth, his perception of spiritual truth, and thus increase the powers of his mind to their fullest extent. For the mind attains true wisdom only after it has become opened to influx from heaven. And this can come only to those who learn the truth and love to live thereby.

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     2.     The second reason why science is important to the New Church is that it is believed to play a unique and vital r6le at this day in the formation of the rational with man.

     "All the intelligence of the natural man," the Writings teach, "is from his rational; for the rational is the medium between the spiritual and the natural; and because it is the medium, it first receives the influx of the spiritual world, and transfers it into the natural world. Hence it is that before the spiritual mind . . . can be opened . . . the rational must be cultivated, which is done by means of scientifics, which are natural and moral truths, and by means of knowledges of truth and good from the Word." (A. E. 995.)

     In an age that is dominated by scientific achievements, the knowledge of spiritual things is almost entirely lost. As a rule, learned men of our day do not trust principles which cannot be verified by scientific experiment. This skeptical attitude, although useful in destroying superstition, has unfortunately blinded many men to the existence of spiritual truth. In fact, the term "spiritual" in modern usage is almost meaningless, being commonly used synonymously with cultural, or emotional, or mental, but hardly ever anything more.

     This is the reason why so few men at this day are attracted to the New Church;-because the rational cannot be opened, except by considering spiritual truths from the Word along with illustrations and confirmations drawn from natural knowledges.

     And this, of course, is the justification for maintaining distinctive New Church family and social life, and for supporting distinctive New Church schools. The whole purpose of New Church training and education is to place knowledges before our children with emphasis on their spiritual counterparts and significance, so that everything learned will reflect the Lord and His Truth. In a technical sense what is desired is that natural or scientific knowledge may gradually be developed into corresponding rational truths, and finally into intellectual truth, which involves a perception from the Lord that a thing is so.

     Among all knowledges, those of the natural sciences occupy a unique position. For the knowledges of the sciences are the most ultimate truths of nature. In them, therefore, may be found confirmations of spiritual things most likely to open the rational degree of the mind in an age which is preoccupied with scientific matters.

490




     3. Closely related to the use of natural sciences in the formation of the rational, discussed above, is the third reason why they are important-namely, the confirmation of spiritual truth.

     The spiritual mind cannot of itself rationally discover truth, although there is in human perception the innate ability to recognize truth, once it is stated. It is necessary that the Lord reveal truth to His creatures, and for this reason there has always been, since the Fall of man, a means of Divine Revelation through which mankind has been instructed in the true way of life.

     The relationship between revealed spiritual truth and the knowledges of the natural world which may be employed to confirm it is indicated in this statement from the Spiritual Diary: "The knowledges of faith must first be confirmed by sensuous things and natural truths; for a man cannot believe without confirmations. But after these knowledges are confirmed, the Lord endows him with conscience, so that he may believe without confirmations. He then rejects all reasonings. This is the angelic sphere in which evil spirits cannot be. But as long as a man is in the state of confirmation about these things, and as long as he reasons concerning them, in order to convince others of these truths, such spirits can be present." (S. D. 3977. See Words for the New Church, Vol. 1, p. 553.)

     It is evident here that the truths of revelation may, and in fact should be, confirmed by scientifics. The angels need no such confirmations, having immediate perception of truth. The same was true with men of celestial genius in most ancient times. But most of us today need to confirm our faith in the Writings by means of natural truths or scientific truths.

     It will be noted, however, that such confirmations are not free from danger; for it is said that evil spirits can be present with one who is in a state of confirmation. The reason for this is, that in the process of confirmation one realizes that falsities as well as truths can be confirmed. Into this state evil spirits can instill doubt concerning the truths of faith, by persuading that a false assumption can be equally well confirmed by scientific things. Concerning this, the Writings teach as follows: "To consult scientifics about Divine Truth is to see from them whether it is so. But this is done in one way by those who are in the affirmative that truth is truth, and who, when they consult scientifics, confirm the truth by them, and thus
strengthen their faith.

491


It is otherwise with those who are in the negative, who, when they consult scientifics, cast themselves still more into falsities; for the negative rules with them, but the affirmative with the former. Moreover, this is according to the intellectual faculty with every man. If scientifics are consulted by those who have not a higher or interior intuition, they do not see the confirmation of truth in them, and they are therefore carried away by the scientifics into the negative. But those who have a higher or interior intuition see confirmations, and, if in no other way, still by correspondences." (A. C. 4760.)

     It is important to note that confirmation is not the final criterion of whether a proposition is true or not. Perception, the Writings teach, "consists in seeing by influx from the Lord what is true and good." (A. C. 104.) This faculty of the mind was well known to the Most Ancient Church, but was superseded by conscience with the men of the Ancient Church. As for men on earth at this day, we are told that "there are few in our Earth who have interior perception, for the reason that in their youth they learn truths and do not do them." (A. C. l0786:2.) Men of today are potentially of the spiritual genius, with whom conscience can be developed.

     "Conscience," the Writings say, "is an internal bond, by which a man is kept to thinking, speaking and doing good, and by which he is withheld from thinking, speaking and doing evil, and this not for the sake of himself and the world, but for the sake of what is good, true, just and right." (N. J. H. D. 139.) Again: "The man of the spiritual church has no other perceptions than those which come through knowledges from doctrine or the Word; for these become of his faith, thus of conscience from which he has perception." (A. C. 2722e.) And again: "The perception of conscience is not from the good which flows in, but from the truth which has been implanted in the rational from infancy according to what is holy of their worship, and afterwards confirmed." (A. C. 2144.)

     And so there can be no question with us concerning the importance of training and educating our children in the sphere of the Church, so that they may grow to see the things of Revelation as true from the perception of conscience, and thereafter affirmatively to seek confirmations of these truths by means of scientifics.

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     4.     The fourth reason why science is important to the New Church is that her doctrines may be defended by scientific reasonings against false arguments.

     This is important from two standpoints. Firstly, it may be necessary at times, as it has been in the past, to defend the Church against attacks by those who would discredit her principles or practices. Secondly, there will always be some in the Church or on her borders who have need of such rational arguments to strengthen their faith.

     Arguments against the New Church can be classified either as theological or as scientific. Consideration will be given in this study only to the latter case,-the so-called scientific argument; for, although science might be usefully employed in breaking down a false argument based on theological grounds, this would be only incidental to the real issues, originating in Revelation.

     False arguments which claim scientific backing are all the result of a misapplication or abuse of the Scientific Method of reasoning. Let us, therefore, examine this method or discipline of thinking in order to see its uses and its limitations.

     The modern scientific method of thinking considers only that to be true which can be logically inferred from carefully controlled scientific experiment. What the New Churchman knows as spiritual truth is considered "supernatural" by the scientist, hence meaningless, since it is incapable of proof by the scientific method.

     The useful results which have been realized by application of the scientific method are well known to all of us. The entire face of civilization has been changed thereby, in most ways for the better. It does indeed represent a significant advance in human thought and achievement. On the other hand, the abuse or misapplication of the scientific method has given support to fallacious theories and doctrines, which have come to dominate the learned world, to the exclusion of a belief in God, the life after death, and the spiritual nature of man.

     To the materialist, everything arises out of nature. His arguments, in order to be logical, must make certain assumptions. These are diametrically opposed to the basic principles of revealed truth; they are beyond the scope of the scientific method; they are contrary to ordinary "common sense" or intuition; and, moreover, they are self-contradictory.

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     Among these assumptions, for example, are the following: There is no God, either in the sense of a Heavenly Father, or in the sense of an impersonal originating force capable of conceiving and executing the plan of creation; there is, in fact, no plan or purpose in creation other than the pattern of chance whose plaything is the universe and its creatures, including man; nor, logically, is or was there any creation, either of substance or of life, these things allegedly having evolved from some previously existing stuff, whose origins need not be speculated upon, such ideas being meaningless to the materialist simply because, as he says, they are beyond the scope of science to investigate; further, there can be no characteristics of living things, including humans, which are not merely physicochemical phenomena; nor can there be any significance to such concepts as life, human will, love, thought, affection, purpose; indeed. no such thing as a human mind, if by such things are meant characteristics or entities obedient to laws more subtle than those of physics and chemistry or biology; and, of course, immortality, to the materialist, is by definition absurd.

     These dismal assumptions are logically necessary to the materialist doctrine; and yet not one of them has been or can be proved by the scientific method. They represent, therefore, a prejudiced and entirely unscientific preconception. To a New Churchman it would seem impossible for a responsible man to admit having such views. Nevertheless, the materialistic interpretation of philosophy has gained wide acceptance in the modern world. One reason for this is that its assumptions are not openly stated. Instead, confusing arguments are developed which cover up such fundamental assumptions as those listed above with irrelevant discourse or terminology, definitions, and trivial technicalities.

     The distressing degree of confusion which exists among modern philosophers is not surprising when we read the following from the Arcana: "Spirits from another earth were with me for a considerable time, and I described to them the wisdom of our globe, and told them that among the sciences pursued by the learned is that of analytics, with which they busy themselves in exploring what is of the mind and its thoughts, calling it metaphysics and logic.

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But I said that men have advanced little beyond terms and certain shifting rules; and that they argue concerning these terms-as to what form is, what substance, what the mind, and what the soul; and that by means of these general shifting rules they vehemently dispute about truths. I then perceived from these spirits that when men inhere in such things as terms, and think concerning these matters by artificial rules, they take away all sense and understanding of a subject."
(A. C. 3348.)

     It should be evident that the spiritual truths of the New Church can be protected against false materialistic arguments by showing that all the assumptions underlying materialism are unscientific. In other words, materialism in effect assumes there is no God and there are no spiritual truths. Both these conceptions lie beyond the scope of the scientific method.

     Among scientists themselves are those who have very effectively exploded the fallacy of materialism. Not only have they shown that materialist assumptions are beyond the scope of the scientific method, but they have demonstrated the logical absurdity of such assumptions.

     For example, a great mathematician and philosopher, the late Prof. Alfred North Whitehead, has refuted the false materialist assumption that there is no purpose in creation or life: (du Nouy, Road to Reason, p. 187; Human Destiny, p. 43). Quoting: "Many a scientist has patiently designed experiments for the purpose of substantiating his belief that animal operations are motivated by no purposes. He has, perhaps, spent his spare time in writing articles to prove that human beings are as other animals, so that 'purpose' is a category irrelevant for the explanation of their bodily activities, his own activities included. Scientists, animated by the purpose of proving that they are purposeless, constitute an interesting subject for study."

     Here the very fact that man can conceive and carry out a purposeful plan, however absurd, is logical justification (although not scientific proof) for assuming an overall purpose in creation.

     The miracle of life has been presumptuously stated or implied to be physical and accidental by such confused intellectuals as the internationally honored colloid chemist and biologist, Jerome Alexander. Witness, in his recent book entitled Life, Its Nature and Origin (Reinhold, 1948), how he claims life to be accidental and chemical.

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On page 6, he concludes that: "The most reasonable view, in the light of present knowledge, is that life began with the chance formation of a self-reproducing unit of molecular or near-molecular complexity." But on page 37, hear him contradict this: "The information assembled in this book indicates that many, if not all, of the basic material facts of life are understandable on catalytic principles [that is, chemical and physical]. But the mental and spiritual phenomena which emerge, and which are just as real as the material ones, are as inscrutable as ever."

     No New Church philosopher could have tripped up Dr. Alexander as neatly as he has done it himself. Either Dr. Alexander is himself confused or he is hoping that his readers will not notice that he has first defined life in terms of physical phenomena, and then implied that life is not physical.

     The absurdity of the materialist attempts to explain life as a property of matter has been exposed effectively by the late Pierre Lecomte du Nouy, French biophysicist, who wrote: ". . . Up till now, we have not been able to furnish a single scientific explanation of life, nor of its appearance on our globe." (Road to Reason, Longmans, N. Y., 1949, pp. 140, 141.)

     In another book (Human Destiny, Longmans, N. Y., 1947, p. 36), du Nouy plainly states the conclusion that ". . . it is totally impossible to account scientifically for all phenomena pertaining to life, its development and progressive evolution, and that, unless the foundations of modern science are overthrown, they are unexplainable. We are faced by a hiatus in our knowledge. There is a gap between living and non-living matter which we have not been able to bridge. . . . We can hope that they will both be bridged by science some day, but at present this is nothing but wishful thinking."

     A similar position is logically considered by the great physicist, Erwin Schrodinger, in a beautiful study in which he concludes that "today enough is known about the actual material structure of organisms, and about their functioning, to state that, and to tell precisely why, present-day physics and chemistry could not possibly account for what happens in space and time within a living organism." (What is Life? Macmillan, N. Y., 1947, p. 2.)

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     Please observe that both of these men, du Nouy and Schrodinger, are writing as scientists,-recognized authorities in the practice of the scientific method. They are not grinding an ax for any religion or set of assumptions, and are merely showing that the nature of life is incapable of analysis by present-day science. It is important to note that this invalidates any allegedly scientific proof that life is merely natural.

     It is widely believed that science has proved the evolutionary ascent of man from lower animals through the influence of natural forces alone. This belief, of course, conflicts with teachings of the Writings concerning the spiritual origin of mankind, and also concerning the fall of man from the celestial state of the Most Ancients.

     In the 1945 Annual Lecture to the New Church College in London, the Rev. Rupert Stanley demonstrated that scientific evidence does not support the materialistic theory of evolution from a primitive state of animal savagery, but that, on the contrary, evidence seems to support New Church doctrine concerning the fall of man from an original state of high goodness. (Anthropology and the Fall, The New Church College Annual Lecture, No. 1, 1945.)

     The detailed nature of the stages through which mankind passed during its development is not known to science except as a matter of speculation or theory. New Churchmen are bound like others to accept the facts of anthropology and archaeology, but no one need accept as scientific the unfounded claim that life originated by chance out of material substances, or the materialistic assumption that natural forces alone guided the development of human bodies and minds through the ages.

     The few examples cited above illustrate that the power of materialism among men depends upon the abuse or misuse of the scientific method. Intellectual honesty and strict adherence to the scientific method demand that theories be recognized as theories, and not as facts. This emphasizes the error of trying to derive truth from facts alone.

The Importance of the New Church to Science.

     Having considered several reasons why science is important to the New Church, let us turn about and consider the importance of the New Church to natural science.

     The Writings teach that man ought to reason from spiritual into natural things, and not the reverse.

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This implies that natural knowledges should be ordered, organized and applied to use in accordance with revealed spiritual truth. Yet modern thought ignores spiritual truth almost entirely, with the result that false theories and doctrines have spread throughout the world, bringing evils and disorders of every kind, which seem to grow worse with each succeeding generation. Furthermore, because spiritual truth is discredited in the modern learned world, men have progressively lost sight of the unity and interrelationships of natural truths.

     In our age, indeed, it is no longer possible for any one mind to compass the tremendous range of human knowledge. The very mass of information assembled, in becoming specialized and divided into compartments, has isolated nature's investigators so that they fail to appreciate each other's discoveries, and hence waste much time and effort in repeating what has already been done in other fields. This situation springs from a fundamental weakness of science which is analyzed by H. G. Deming, Professor of Chemistry in the University of Nebraska, as follows:

     ". . .We may easily recognize the chief weakness of science. It is in beginning with a process of selection. We select and compare phenomena that seem to our human understanding to be related and in so doing we may happen to ignore others that might alter or reverse our general conclusions. This is especially true when the phenomena to be studied are very complicated, as in the biological sciences and in medicine. A second weakness is that insecure generalizations sometimes become so familiar and remain so long in use that they are mistakenly regarded as established truth." (Fundamental Chemistry, ed. 2, Wiley, N. Y., 1947, p. 718.)

     In a similar vein, Prof. Herbert Dingle, Professor of History and Philosophy, University College in London, has likened the progress of science to that of a ship with an all-powerful engine, but with no compass or rudder. (Chem. & Eng. News, 9-1-47, p. 2489.)

     Increasing numbers of responsible educators, statesmen and scientists are seriously concerned about these weaknesses of science which are seen to be related in some way to the paradoxical fact that the marvelous technical developments of our age have been perverted and turned to destruction by the forces of evil, instead of bringing to mankind the widespread prosperity and freedom of which they are capable.

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For, even as diplomats of all nations counsel together in a desperate effort to secure international peace, their engineers and scientists are developing, behind the scenes, new and vastly more effective military weapons; and the dreadful prospect of a ruined civilization haunts the thoughts of worried men.

     Even more serious, however, than the danger of destroying physical civilization is the progressive closing of men's minds to spiritual truth. This, rather than being a secondary result of materialistic thinking, is in fact its primary cause, and the origin of all human disorders and troubles. Even those who have not access to Divine Revelation are beginning to see that evil and injustice arise out of immorality and selfishness.

     For example, a prominent American engineer and industrial executive, in addressing a recent meeting of the American Institute of Chemical Engineers, said: "The great need of our time is for a moral basis of thought and action. . . . War is made in the minds of men, and it is in men's minds that we must substitute a better way. . . . The world we want is a moral world, and such a world can only come from the widespread recognition of the preeminent importance of a moral basis of life." (J. G. Vail, v. vp., Phila. Quartz Co., to a meeting at St. Louis, Mo., 1947. Chem. & Eng. News, 9-1-47, pp. 2488-9.)

     Men thus are beginning to see the dim outlines of a great truth- a truth revealed in detail in the Writings-the truth that man is by heredity inclined to evils of every sort, and that his life may be ordered only as he sees these evils in the light of truth from the Word, and shuns them as sins against the Lord. But man cannot, without Revelation, discover those spiritual truths which must underlie a moral code that is effective and consistent. For what seems moral to one is not so to another, both with individuals and with nations. Man's evils are so subtle that they seem to him to be good; and any codes of behavior developed through human reason alone are bound to reflect this inability of man to discriminate of himself between good and evil. It is seen, therefore, that until the morals of mankind are based upon spiritual truth revealed in the Word, external disorders and injustice will continue to plague the world.

     We have already seen that science may be applied in a misleading way to confirm false assumptions.

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As the mass of scientific knowledge increases, therefore, and to the degree that men ignore or disregard spiritual truths, there will be an increasing degree of confusion concerning what is true and false and what is right and wrong. The failure to see universal truths will persist, and the basic problems of philosophy-that is, the nature of life and creation, the nature of man and his universe-will be further than ever from solution.

     The fact is that human reason and imagination alone are not trustworthy, either in natural or in spiritual matters. Because of this, the scientific method of thinking very properly insists that theories and hypotheses concerning nature shall be accepted as true only as they agree with controlled experiments. It is equally true, or even more so that men's ideas and theories concerning spiritual matters are not reliable, and must he subjected to the authority of the Revealed Word.

     To the New Church, then, founded upon the Revelation of the Lord's Second Coming, falls the responsibility of discovering in that Revelation the basis for a new moral life that will bring order to this bewildered world. To the New Church also falls the responsibility of discovering and organizing, out of Revelation, those principles of a New Philosophy which will infuse the dead facts and theories of science with spiritual truth, from which they may live and serve the uses for which they were intended in the scheme of creation. For we are taught that "the foundations of truth are two, one from the Word, the other from nature or the truths of nature." (S. D. 5709.)

     In discharging this responsibility, the New Churchman is well advised to follow the method of approach to science which was employed by Swedenborg himself in his preparatory studies of natural science and philosophy. This method involves the use of philosophical doctrines by means of which man's thought may be rightly guided toward a true interpretation of nature's facts. These doctrines include the marvelous and enlightening concepts of discrete degrees, of influx and reception, of correspondences; and, throughout all, the doctrine of uses, according to which all created things are seen in their true perspective, each of them subordinated in an orderly manner to the greatest use of all,-a heavenly society of angelic men working to eternity for the perfection of the Gorand Man.

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     Like all great responsibilities, this trust with which the New Church is charged can be fulfilled only through hard work and sacrifice. One thing more is required of the man of the Church, namely, a spirit of humility before the Lord. If the New Church is to succeed in her mission we must adopt the same attitude which characterized Swedenborg in his studies,-that is, faith in the Lord and a love of truth for the sake of use.

     The work of the New Church, therefore, cannot be done merely by an organization, although this is necessary; nor alone by the conscious attempt to arrange and interpret natural truth in accordance with philosophic doctrines drawn from the Writings, although this, too, is necessary. The really essential task lies in the cooperative efforts of individuals, each striving to reduce his own life to order in accordance with the truth of Revelation.

     The spiritual growth of the individual man of the Church must be the first consideration. Within a Church consisting of men who are seeking to obey the Lord's will, He can build a true moral discipline capable of bringing order to the world. Within such a Church may be developed a new philosophy and a rational structure of scientific ultimates infilled with spiritual truths-comprehensive, yet unified and simple.

     In this way, fallible human reason and imagination may be led to submit their ideas first to the authority of spiritual truth revealed in the Word, and also to the authority of natural truth seen in the scientific approach to nature. Truth may thus be put to uses, not only those which benefit mankind in this world, but also those uses which men are destined to perform in the next life to eternity.

     In summary, we have seen that the natural sciences can be of use as a basis in the mind for spiritual truths; that by means of scientifics the rational is formed; that the sciences should confirm spiritual truths from the Word; and finally that the modern scientific method is a powerful means of defending the Church against false hypotheses.

     On the other hand, we have seen that natural science has grown without unity or design into a great mass of unorganized information no longer comprehensible to any one person.

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If this natural knowledge is to serve mankind usefully and not destructively, it must be unified, and proper relations established between its divisions. Only spiritual truth can do this, as revealed in a rational manner in the Writings of the New Church.

     The infilling of scientific knowledge from nature with corresponding spiritual knowledge from Revelation offers to rational men the only means of discovering genuine truth, which is vital to the welfare of men on this earth, and to the fulfillment of the spiritual use to which each of us is destined.
SOUTH AFRICAN MISSION 1949

SOUTH AFRICAN MISSION       F. W. Elphick       1949

     New Church Day, 1949.

     Since the visit of Bishop de Charms in September and October, 1948, the Mission has been continuing its regular uses. This year. from the beginning of April until the end of July, the Rev. A. D. Vilakasi, of Hambrook, Ladysmith, Natal, was able to attend the Theological School in Durban, and the Rev. Paul Sibeko, Johannesburg, devoted five weeks of his annual vacation to theological study joining the class at the end of June.

     New Church Day was faithfully observed by all the Mission centers, and we here quote the reports of these celebrations which we have recently received in Durban.

     Alexandra Township, Johannesburg-Although the Rev. T. Matshinini's house-where we hold our Sunday Services-was under reconstruction, we managed to celebrate June 19th. There was an attendance of 23 people. The speakers were: Revs. T. Matshinini and Paul Sibeko; Mr. E. Nkwanyana and Mr. Motsi (son of the Rev. Jonas Motsi, of Quthing, Basutoland).-PAUL SIBEKO.

     Durban, Mayville.-Sunday, June 26th, was set aside for this year's celebration of "The 19th." Members also attended from Verulam and New Germany. The Service, including the administration of the Holy Supper, was conducted by the Superintendent, who was assisted by the Revs. M. M. Lutuli and A. Vilakazi. The Sermon dealt with the subject of the male child born of the woman. (Rev. 12 and A. R. 543.) In the afternoon addresses were delivered by Revs. Lutuli and Vilakazi and by the Superintendent. The Bishop's Letter of Greeting was also read to the gathering-F. W. E.

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     Greylingstad, Transvaal.-Members arrived from various places in the afternoon of June 18th, those from Grootvlei coming by lorry. In the evening, the Rev. Peter Sabella presided and read T. C. R. 791, which records the sending out of the Twelve Apostles throughout the whole of the spiritual world June 19th and 20th, 1770. Questions were asked by one of the visitors-Mr. J. Nhlapho, a school teacher from Grootvlei-and these brought a wide explanation of the Second Coming, not a coming in Person, but in the revealing of the spiritual sense of the Word. On Sunday, June 19th, Divine Service was held, with tin attendance of 79, and the Holy Supper was administered to 29 communicants. In the afternoon a feast was held at which the Letter of Greeting from the Bishop was read in Zulu--P. SABELA.

     Hambrook, Acton Homes, Ladysmith, Natal.-The Morning Service vas conducted by the Superintendent, assisted by the Revs. S. E. Butelezi, Johannes Lunga (from Kalabasi) and A. D. Vilakazi. This service included the administration of the Holy Supper and the Sacrament of Baptism for four adults and two children. Attendance 80.

     In the afternoon, the Superintendent presided, and, after the Bishop's Letter of Greeting had been read in Zulu, there was the reading of Messages from Mayville and from Mrs. M. Rogers of Durban. Two younger members,-the Misses Irene Butelezi and Agvineth Ntshingila,-recited the New Church Creed in Zulu and English. Rev. J. Lunga spoke on "The Need for the New Church." Mr. H. Zungu (cousin of the Rev. A. B. Zungu of "Kent Manor"), and who, with his wife and child had received baptism in the morning service, spoke on behalf of Hambrook. After the singing of "June Nineteenth Forever." the Rev. Vilakazi spoke on "The Last Judgment and the New Church." Mrs. F. W. Elphick addressed the women present, and introduced Mrs. Moffat Mcanyana, who was a visitor from Durban. The Rev. S. E. Butelezi concluded the programme by speaking of the growth of the New Church "from few to many."-F. W. F.

     Sterkstroom, Cape Province.-We had a very happy day on June 19th at Sterkstroom. Six members and two friends came from Queenstown. A Service was held at 2.30 p.m., at which there were two baptisms-Mojobi Moss, an old resident of Sterkstroom, and Similo Moss, son of Mr. Johnson Moss. The Holy Supper was administered to eleven people. At an open session following the service, the Bishop's Letter of Greeting was read in Xosa. This brought a useful discussion, but time was limited as members had a long way to return home. All the expenses, including the cost of travel, were defrayed by the members, and a balance of One Pound was placed in the Society's savings account.-JOHNSON KANDISA.

     Kent Manor, Impapala, Zululand.-The celebration was held on the 19th of June. This being a Sunday, the usual service of worship was held at eleven o'clock. There was not the customary feasting; so the gathering was almost exclusively of New Church members. The church-house was filled. The Rev. A. B. Zungu preached a sermon on the vision seen by John in Patmos,-"The woman clothed with the sun, and the moon under her feet." (Rev. 12: 1-3.)

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     At the end of the service there was a brief interval, after which the congregation reassembled and heard the reading of the Bishop's Letter of Greeting. This was listened to with much appreciation and interest.

     The Rev. Aaron Zungu then gave an address on the calling of the Twelve Apostles of the Lord in the spiritual world to proclaim that "the Lord God Jesus Christ doth reign."

     These items were interspersed with the singing of suitable hymns; and the meeting came to its climax when it closed with the singing of a New Church hymn in Zulu. Translated, the words read:

Bow ye down, for behold the Lord,
     He cometh in the clouds!
Bow ye down, for behold Jesus,
     It is now fulfilled!
The Lord of the angels,
     He cometh in His glory.
Meet ye Him, Jerusalem
     Dust thou not see Him?
Haleluya! Haleluya!
     Amen. Haleluya!

     After the conclusion of the celebration in the church, the New Church children were entertained with tea and sweets, the congregation having subscribed to the support of this "party." Those who helped were Mrs. Nancy Mtalane, Mrs. L. A. Magwaza, Mrs. Creda Xulu, and Mrs. D. Zungu. To conclude, the children sang the New Church song, "June the Nineteenth, Day of Days."- AARON B. ZUNGU.

     Macabazini Society, Deepdale, Natal.-At this society the celebration of June 19th was delayed until August 21st. This was caused by the acute illness of the mother of the Pastor, the Rev. Benjamin I. Nzimande. The illness resulted in Mrs. Nzimande's passing into the spiritual world on July 16th.

     The society then arranged to have the celebration on the date mentioned at the residence of the Pastor in Enkumba. As this was Sunday, the programme first took the form of Divine Service, during which the Holy Supper was administered to 21 communicants. The sermon dealt with the text of Matthew 24: 29, and covered all the points regarding the Second Coming of the Lord.

     After the service, Mr. Bennie read the Letter of Greeting from the Bishop. A hymn was sung, and then the same reader gave a paper on the Life of Swedenborg, from the time of his birth until his final passing into the spiritual world. This was very interesting indeed. The choir then sang "Flowers Bloom in Lovely June" and to "Swedenborg Our Wondrous Seer."

     Dinner was then served, and other hymns were sung. It was a very happy occasion. Guests from other denominations were present, and they all showed an interest in the new truth. About 60 people were present.-BENJAMIN I. NZIMANDE.
F. W. ELPHICK.

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EDUCATIONAL COUNCIL 1949

EDUCATIONAL COUNCIL       MORLEY D. RICH       1949

     BRYN ATHYN, AUGUST 22-27, 1949.

     Year by year the Educational Council of the General Church gains in unity and solidarity. This year's sessions were no exception. The Eighth Council was characterized by a well-balanced and enjoyable mixture of inspiration and accomplishment. If parents could attend these meetings, I am sure they would be impressed with the amount of time, thought, research and careful experimentation which are devoted to New Church education by the teachers of their children.

     Perhaps the best introduction to this report would be the informal re-definition of the scope and objectives of this Council which was given by Bishop de Charms in the course of one of the discussions. His approximate words were that this Council is not intended to usurp the individual functions of any of the faculties of the various schools; rather, this body is to make studies and recommendations which the different faculties may use or not as they see fit. It is a coordination program to aid the development of a unified system of New Church education.

     Meeting in the Council Hall at the Cathedral, the sessions opened with a balanced and inspiring presentation of the subject of "The Education of Girls" by Bishop George de Charms. Clearly etching the essentials which are known or may be known by us from the Writings, the Bishop outlined the areas about which we are still in obscurity. After filling in the historical background of the subject, the revealed differences between the masculine and feminine forms of rationality were brought out in a spirit of humility. And two applications were thrown into bold relief: 1) that girls should be taught predominantly by women teachers; 2) that separation between boys and girls as to their formal education should begin with the Junior High School at least, that is, the 7th, 8th and 9th grades.

     Limitations of space and time will not permit the reporting of much discussion.

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But the Bishop, in concluding this discussion stated that some time had been spent on this subject in the faculty meetings of the Girls' Seminary. The whole subject needs to be studied by the priesthood, so as to reach more definite principles and applications. There are many hints contained in the Writings besides the specific teachings of the work on Conjugial Love. For example, much might be learned from a study of the correspondential relationships of the divided kingdoms, Israel and Judah. In addition, there is need of the understanding of the feminine mind which only our women teachers can supply, in order to infill, illustrate and apply the doctrinal principles involved.

     As in past years, the four Morning Sessions were all devoted to one subject, this year's choice being the Teaching of English. Literature, composition and reading were discussed in the first three sessions, the fourth meeting being devoted to a Symposium on the general subject, in the course of which certain definite recommendations were made. So learned and polished were the papers given that one could hardly avoid some depressing reflections upon the type and quality of literature which one usually reads, some serious doubts as to one's ability to write, and even a few misgivings as to the use of reading at all!

     The First Session of the four was devoted to the teaching of composition. As program chairman for the subject of English, Prof. Richard R. Gladish introduced it by saying that the main objective of these meetings on English was to establish fundamental goals of accomplishment in our schools in composition and literature, and this without regimentation, but by conference and mutual agreement. He then introduced the speakers for the morning.

     The Rev. David R. Simons described the aims and methods of his course in 8th Grade Composition, concluding with a plea for a closer articulation between the primary and secondary schools in the teaching of English. Miss Aubrey Cole outlined the course in composition which she has taught in the Girls' Seminary. And Mr. E. Bruce Glenn gave some of the philosophy, as well as methods, behind his course in college composition, closing with the idea that the sharing of truth in adequate and fitting language should be the aim of all our English courses.

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     Terminating the formal part of the meeting, Prof. Gladish defined the various types of literature, and spoke of the relationship which should exist between grammar and composition, which, he said, are related in the same way as are doctrine and life.

     The Second Session, on the subject of literature, was the responsibility of Mr. E. Bruce Glenn, who, as the first speaker, presented some reflections on the philosophy of introducing children and young people to the world of literature. Among other things, Mr. Glenn brought out the significant fact that tests show that we are achieving the interest in literature among our Academy boys which we should. He enunciated a thought provoking idea when he said that "the use of literature is the sharing of some affectional experience of the imagination," and that this has to do with the moral plane on which a man reveals himself to others.

     Miss Gladys Blackman then described efforts and experiences in this field in the Immanuel Church School at Glenview. Faculty discussion of this had led to the formation of a list of graded books with several aims in view, such as: to make appeal to the children's love of beauty, to adjust the literature to the child's ability in each age-state, to make historical periods live, and to acquaint the pupils with the literature of their language.

     The discussion which followed again stressed the need of articulation between all our grades and schools in this subject. Incidentally, "articulation" seemed to be the watchword or bon mot of this Council.

     The Third Session on English was devoted to the teaching of reading-oral reading and the reading of books. Miss Lyris Hyatt introduced it by referring to several passages of the Writings which indicate: 1) That reading must be based on the reader's previous experience (A. C. 4585); 2) that it should be from some affection (D. P. 136); 3) that it must be accommodated to the state of the listener (A. C. 2533); and 4) that there must be individualized instruction (A. C. 2301).

     Miss Lucy Potts then voiced some illuminative reflections from the storehouse of her many years of experience in teaching the First Grade. Miss Phillis Cooper added some valuable practical suggestions as to the teaching of reading in the elementary school. And Miss Venita Roschman described some of the methods and practices in reading which are followed in the Olivet Church School at Toronto.

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     Concluding, Miss Hyatt most entertainingly described an imaginary paragon of virtue in reading, and then told how he got that way.

     The Fourth Session on English consisted principally of the report of a Committee on Recommendations for the purpose of establishing more coordination in the teaching of this subject between our various schools. As a result, the following recommendations were moved, seconded and carried by the Council:

     1. Establishment of a Composition and Grammar Committee to consist of teachers from all the general levels of education.

     2. Establishment of a Literature Program Committee.

     3. Appointment of a Literature Reading Committee to formulate graded lists for individual reading.

     4. Formation of a Reading Committee to articulate the teaching of reading.

     Afternoon sessions of the Council featured reports from already formed committees. The first of these was a report from the Committee on Social Sciences. Prof. William Whitehead introduced this by stating that the report would consist of a series of three papers on the specific subject of The Teaching of Civics in the Elementary School. Miss Zara Bostock posed some questions and gave some answers on the definition of civics and its importance in the curriculum. Prof. Whitehead then delineated our problem in teaching our pupils how to live in the world as responsible citizens, at the same time not becoming an indistinguishable part of that world as to its fallacies and evils. He also outlined certain principles which ought to govern us in our teaching of civics in the Elementary School. The final speaker, Rev. W. Cairns Henderson, reported on his course in civics in the Carmel Church School in Kitchener.

     The Second of these afternoon sessions heard a Report of the Science Committee. Introduced by Miss Morna Hyatt, committee chairman, it was not so much a report as it was a review by the Rev. David R. Simons of a multigraphed textbook on General Science which he had organized for the 7th Grade. Beginning with an introduction explaining in simple terms the philosophy of science from the principles of the New Church, the text consisted of a number of chapters, each on a general field of science.

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The interesting feature was that each chapter had been written by a New Churchman with some professional knowledge of his subject. Examples: The Methods of Science, by Douglas MacMaster; The Stars, by John Rose; Electricity and Magnetism, by Edward Cranch; Air, by Kenneth Rose. One of the main efforts of the text is to lead the pupil to see spiritual truths reflected in the various cycle-patterns of nature.

     The Third afternoon session was addressed by Prof. Otho W. Heilman on the subject of Educational Measurements, describing various kinds of intelligence tests and their values.

     There was one evening meeting, which was filled with reports from the respective heads of the departments of the Academy Schools,-Miss Dorothy Davis for the Girls' Seminary, Dean Eldric S. Klein for the College, and the Rev. Karl R. Alden for the Boys' Academy.

     Banquet.-Nothing of permanent value was said or done at the Banquet which concluded these meetings! It was recreation pure and simple. In fact, it was a veritable comedy rout which ran away with the toastmaster, the Rev. F. E. Gyllenhaal. He must, however, bear his share of the responsibility for this, since he called upon Bishop de Charms to make a summation at the very beginning of the program instead of at the end. Star performers in the "Can you top this?" affair which followed included the Bishop himself, the Revs. W. Cairns Henderson and Karl Alden, and Prof. Stanley F. Ebert.

     Albeit, gentle reader, you would be making a great mistake if you were to allow this comedy-filled affair to detract, in your mind, from the genuine accomplishments and the inspiration of this Eighth Educational Council.
MORLEY D. RICH

Secretary.
NOTES AND REVIEWS. 1949

NOTES AND REVIEWS.       EDITOR       1949



509


.

THE INTELLECT AND FREE CHOICE.

     Reduced to its fundamental meaning, the intellect may be called the "choose between" faculty of the human mind. For that is the root meaning in Latin: INTELLECTUS, from inter-lego-to choose between two things. It is that faculty of the mind by which man exercises judgment, discrimination, selection, choice, whether in natural or spiritual things. As the eyes of the body distinguish among material objects, so the sight of the spirit distinguishes among spiritual things, and this function of mental or spiritual sight is performed by the intellect.

     Intelligence is the flower and fruit of intellectual development,-the state of the intellect when man has chosen the good, the true, and the right, and has rejected the evil, the false, and the wrong, and has established and confirmed this choice in his habits of thought and determination into act. What is habitual becomes second nature, instinctive, perceptive; for "the faculty of concluding within in one's self or in one's own mind is what makes a thing to be perceived." (A. C. 5937:2.)

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Thus perception is formed in the conclusions reached by reflection and thought in the intellectual mind. These are accepted and adopted in freedom, and become of the will and thence of the act. This is the way to intelligence and wisdom,-the crown of human life.

     The Latin word intellectus is commonly translated "understanding," which, however, has a different basic meaning. As a faculty of the mind, to "understand" or "stand under" is to penetrate beneath the surface of anything, or beyond the appearance to the inner reality. This indeed enables the mind to "choose between" the two, which is the meaning of "intellect." They are like companion faculties of the mind,-insight and choice.

     As an example, we might say that the New Churchman whose understanding has been opened to the internal sense of the Word by means of the Heavenly Doctrine may then choose as to whether the Scriptures should be interpreted in the light of the Writings, or the Writings interpreted in the light of the Scriptures. The answer would seem to be obvious-that the letter should be interpreted in the light of the spirit, appearances in the light of realities, the external natural sense of the Word in the light of the internal spiritual sense. Yet there have always been avowed New Churchmen who have chosen the opposite view.

     It is a maxim in the interpretation of all natural things that "thought from the eye closes the understanding, but thought from the understanding opens the eye." (D. L. W. 46.) And on the interpretation of Scripture we are told: "The Word by doctrine is not only understood, but also shines in the understanding; for doctrine is like a candlestick with the candles lighted. A man then sees many things which he had not seen before, and also understands those things which he had not before understood; obscure or discordant passages he either does not see and passes by, or he sees and explains them so that they may be in accordance with the doctrine." (T. C. R. 227.) This is the rational law and mode of interpretation,-the means whereby man may be enlightened by a true understanding of the Word of God, and may be brought by the Lord to genuine intelligence and wisdom.

     And we may here note that the intellectual is also known as the rational,-"the faculty of understanding which is called rationality." (D. L. W. 266e.)

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And the rational also is a faculty of choice, being able to compare and thus to determine the ratio or relationship between two things, whether they be material objects or ideas of the mind. There is an influx from the Divine through heaven into the rational, and there is an afflux from the world through the senses, and the man is held in equilibrium between the two, that he may be in liberty to determine which shall govern in him.

     The New Will.-The Lord has provided that the intellect may operate and function apart from the will. Without this the man of the spiritual church can have no free choice in spiritual things. From birth the will of man inclines only to evil; it is ruled by the cupidities of the love of self and the world and their companion phantasies or falsities. In itself, such a will is free only to love evil, and to think falsity in its perverted intellect, even to the man's spiritual destruction and damnation.

     But it is of the Lord's mercy that a deliverance from this inborn perversity is made possible through the instruction of the intellect from the Word and through a life of repentance. The intellect is gradually formed and developed during minority, and when it comes to maturity at the beginning of adult age it brings the man to a free choice between truth and falsity, evil and good, between the government of the Lord and heaven and the dominion of self-love and hell.

     Yet even this choice in adult age can only be provided by a signal mercy of the Lord during the years of minority-by His storing of states called "remains" in the interior of the natural of man to offset and counterbalance the evils of the will, to moderate and temper them, lest they break forth to destroy him before he has been furnished the power to resist them. These remains, we know, are both affections and knowledges-states of innocence, obedience, the love of parents and companions, together with a knowledge of the Heavenly Father and His Word, and a delight in worshiping Him. Remains in the inmost of the natural also keep the spiritual mind in a state to be opened, if the adult man chooses to follow the Lord in the regeneration; for this alone opens the spiritual mind to its life of charity and faith in the interior sphere of the church and heaven.

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     During minority the good remains with which the Lord gifts every man are kept distinct and separate from the proprial will, though at times its evil impulses are manifested during infancy, childhood and youth, alternating with the outward innocence and good behavior which are from the remains of good affection implanted by the Lord. Meanwhile, by education, the intellectual has been prepared to function, and to bring reflection and choice when the man comes to the age of his own right and his own reason, and when he may enter upon the path of the spiritual life, if he chooses to do so. Bearing upon this, we read:

     "The intellectual with man is increased and grows from infancy to his age of manhood. . . . The intellectual is given to him for the end that he may be in freedom and choice, that is, in the freedom to choose good or evil. . . . It is further to be known that the intellectual of man is what receives the spiritual, thus that it is the receptacle of spiritual truth and good; nothing of the good of charity or the truth of faith can be insinuated into anyone who has not the intellectual. Wherefore, also, a man is not regenerated by the Lord before he is in adult age, when he has the intellectual." (A. C. 6125.)

     The gift of intellectual free choice, provided by the Lord through remains, and promoted by education, does not fulfill its intended purpose if its powers of reflection are not employed in self-examination, bringing the acknowledgment of the evils of the old will and their subjugation by resistance and combat, and by this the formation of a conscience which guides ever forward in the regenerative life. When this actual interior repentance is not performed, the evils of the old will continue to govern within and to remain as the springs of life, though hidden beneath the surface of hypocritical goodness and professions of faith. At times, too, they break forth in speech and act when external bonds do not restrain. Meanwhile, too, the instructed understanding may become an instrument of pride and self-intelligence, or foster the delusions of faith alone.

     Now it is only through remains as a gift from the Lord that a regenerating man can receive a new will, the old being subjugated and suppressed.

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When, in the exercise of free choice, a man comes to a rational and spiritual faith in the Lord, and to a desire to follow Him in the life of repentance and regeneration, a conscience is formed in him, and in that the new will of charity as a new voluntary in the intellectual. The Lord can be present in that state, and the new will is His alone. "The regeneration of the spiritual man is effected by the separation of the intellectual part from his voluntary part by means of a conscience which is formed by the Lord in his intellectual part; what he does from this appears as if it is done by his will, but it is from the Lord." (A. C. 875e.)

     But let us add to our comment on this subject a few statements from the Writings where they treat of the mental change made by the Lord in those represented by "Noah" as one remnant of the Most Ancient Church through whom the Ancient Church, a spiritual church, was to be raised up. For the use of this Church, it will be recalled, the perceptions of the most ancients had been gathered and reduced to writing by "Enoch," and this was preserved by the Lord for later use, and "also guarded, lest the last posterity of the Most Ancient Church should injure that writing, this protection being signified by the saying that 'Enoch was no longer, because God took him." Genesis 5: 24." (A. E. 728:2; A. C. 521.) The men of the Ancient Church could receive and use this Ancient Word without profaning it, after the intellectual had been separated from the voluntary in them. (A. C. 460l:2.)

     Regeneration of the Spiritual.-"With this man the knowledges of faith from the Word of the Lord, or from doctrinals thence which the Ancient Church had from the things revealed to the Most Ancient Church, were to be implanted in his memory, and thence his intellectual mind was to be instructed. . . . The very ground with this man is prepared in his intellectual mind, and when this has been prepared, then the good of charity is insinuated by the Lord; thence comes conscience, from which he afterwards acts, that is, through which the Lord operates the good and truth of faith. Thus the Lord distinguishes the intellectual things of this man from his voluntary things, so that they are never united, for if they were united he could not but perish to eternity. With the man of the Most Ancient Church the voluntary things were united to the intellectual things, as they are with the celestial angels; but with the man of this (Ancient) Church they were not united, nor are they united with the spiritual man.

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It appears as if the good of charity which he does is from his will, but this is only an appearance and a fallacy; all the good of charity which he does is of the Lord alone, not through the will, but through conscience; if the man were to act from his own will, he would do evil from hatred, revenge and cruelty." (A. C. 875.)

     "The man of the Most Ancient Church was such that the will and the understanding with him constituted one mind; with him, love was implanted in his voluntary part, and thus at the same time faith, which infilled the other or intellectual part of his mind; hence their posterity derived hereditarily that their will and understanding made a one. Wherefore, when the love of self and its insane cupidities began to occupy their voluntary part, where before was love to the Lord and charity toward the neighbor, then not only the voluntary part, or the will, was made altogether perverse, but at the same time also the intellectual part, or the understanding, and so much the more when the last posterity immersed falsities in their cupidities, and thence were made Nephilim. From this they became such that they could not be restored, because each part of the mind, or the whole mind, was destroyed. But because this was foreseen by the Lord, it was also provided that man might be rebuilt, and indeed by this, that he could be reformed and regenerated as to the second or intellectual part of the mind, and a new will, which is conscience, implanted in him, by which the Lord might operate the good of love or charity and the truth of faith. In this manner, by the Divine mercy of the Lord, man was restored." (A. C. 927.)

     "Man supposes that he has the will of good, but he is altogether deceived; when he does good, it is not from his will, but it is from the new will, which is of the Lord, thus from the Lord; consequently, when he thinks and speaks truth it is from the new understanding, which is derived from that new will, and thus also from the Lord." (A. C. 928.)

     "The celestial man, because he had love to the Lord implanted in his voluntary part, did not receive from the Lord a conscience like that of the spiritual man, but a perception of good and thence of truth.

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When the voluntary of man is such that he can receive the rays of celestial flame, then his intellectual is enlightened thence, and from love he knows and perceives all the truths of faith; his voluntary is then like a little sun, from which the rays flow into his intellectual part. Such was the man of the Most Ancient Church. But when the voluntary of man is altogether corrupt and infernal, a new will, which is conscience, is formed in the intellectual part, as was done with the man of the Ancient Church, and is done with every regenerated man of the spiritual church." (A. C. 1043:4.)

     A Miraculous Providence.-"Because the will of man is mere cupidity, to prevent the immersion of the intellectual or the truth of faith in his cupidity, the Lord mercifully provided, and distinguished the intellectual from the voluntary of man by means of a certain medium which is conscience in which charity is implanted by the Lord. Without this miraculous Providence no one could be saved." (A. C. 863.)

     "When the voluntary of man was become altogether corrupt, then the Lord miraculously separated his intellectual proprium from that corrupt voluntary proprium, and in his intellectual proprium formed a new will, which is conscience, and into conscience insinuated charity, and into charity innocence, and thus conjoined Himself with man." (A. C. 1023; see 2053:2, 2069e, 2256:3.)

     It is clear, therefore, that if men were left with no means of deliverance from the dominance of the corrupt will with which all are born, they would have no alternative, no choice, but to go the way to hell, and the race would perish from the earth. But the Lord in His mercy, and by a miraculous Divine intervention after the flood, opened the way of salvation and eternal life to all those who avail themselves of the faculty of choice in the separated intellect, receiving the truths of the Word therein and forming a conscience by which the Lord leads them in the path of reformation and regeneration to His spiritual kingdom in heaven.

OPTICAL CYLINDER 1949

OPTICAL CYLINDER       ALEXANDER MCQUEEN       1949



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. AN OPTICAL CYLINDER.

Swedenborg's Undistorting Mirror Pictured.

     Twice in the year 1748, when Swedenborg was in Amsterdam, he wrote about a cylinder which made distorted objects appear symmetrical, and it is used as an illustration in the Writings as follows:

     "How the Word of the Lord appears before the angels cannot be described, but some idea can be formed by those who have seen in museums the optical cylinders in which beautiful images are represented from things roughly projected. Although the things which are round about in the projection appear to have no form, series, or order, and to be merely confused projections, still, when they are concentrated toward the cylinder, they there present a lovely image.

     "So it is with the Word of the Lord, especially with the prophetic Word of the Old Testament. In the literal sense there is scarcely anything that does not appear destitute of order, but when it is being read by a man, and especially by a little boy or girl, it becomes more beautiful and delightful by degrees as it ascends, and at last it is presented before the Lord as the image of a human being, in which and by which heaven is represented in its whole complex, not as it is, but as the Lord wills it to be, namely, a likeness of Himself." (A. C. 1871. See also White Horse 11:4; N. J. H. D. 260:4; and S. D. 2164.)

     In the Potts Concordance, under "Cylinder," this device is identified as the kaleidoscope, but it was in fact a mirror in cylindrical form; and because of the way in which it was used we might call it an undistorting mirror. Its scientific name is anamorphoscope, a word probably coined since Swedenborg's day.
     
     In the illustrated magazine LIFE for September 12, 1949, page 20, one of these cylindrical mirrors is pictured in use, and New Churchmen may be interested to note that this specimen, described as an 18th-century device, was found in Amsterdam, where, in the 18th century, Swedenborg described such things to show how the Word of the Lord, obscure in external form, appears before the angels.

ALEXANDER MCQUEEN.

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Editorial Note 1949

Editorial Note       Editor       1949

     Eighteen years ago, in NEW CHURCH LIFE for July, 1931, pp. 429-430, the Rev. Hugo Lj. Odhner brought this subject before our readers, and accompanied his remarks with the photograph of a cylindrical mirror which he and some friends had constructed, similar to the one pictured in LIFE magazine. Both Dr. Odhner and Mr. McQueen saw the device in boyhood days, one in Sweden, the other in England, and both wanted to make one.

     We venture to express the opinion that the principle involved in the kaleidoscope is the same, since fragments of colored glass are there seen to fall into symmetrical forms.

     The picture below is reprinted from NEW CHURCH LIFE, 1931, p. 430.

[Photograph.]
CHURCH NEWS 1949

CHURCH NEWS       Various       1949



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THE ACADEMY OF THE NEW CHURCH.
Enrollment for 1949-1950.
Theological School     6
College     69
Boys' Academy     63
Girls' Seminary     66
Elementary School     157

Total          361

GLENVIEW, ILLINOIS.

     August and September generally mark a period in the life of the Immanuel Church when things start getting back to normal. Folks return from their vacations and our school opens again. Also, the weather gets a bit jumpy-from hot days and warm nights we ease into cool nights and warm days.

     On August 20th we held our annual Carnival at the lake. From the sale of bakery goods, plus income from various games and rides, we made a net profit of $560.59.

     The work on the additional schoolrooms has been completed, and, with the expert guidance of our landscape friends, the grounds around the new addition are in fine shape.

     The Philosophy Group has started Monday evening meets, and the Glenview Chapter of the Sons of the Academy opened the Fall season with a large meeting, followed by a meeting of the Men's Assembly of the Immanuel Church.

     Our first Friday supper of the season was held so September 23rd, and was followed by an informal meeting of the Society to discuss our budget for the coming year.

     School.-On Wednesday morning, September 21st, the bell of the Immanuel Church School was heard tolling,-a signal that for the 56th time our school was starting another year of New Church education. A few minutes later, our Headmaster, the Rev. Elmo Acton, officiated at the usual Wednesday morning school service, with 61 children and 54 visitors in attendance.

     The beginning of this school year was an especially auspicious one for our teachers, as our new schoolrooms were to be used for the first time. Well equipped, they are now making somewhat easier the task of instilling knowledges into the minds of our pupils.

     The members of Sharon Church in Chicago are fostering the use of having their children attend the Immanuel Church School, and this year a start in this direction has been made, with three of the children of the Rev. and Mrs. Harold Cranch attending.

     Two teachers new to our school have joined the staff-Miss Zara Bostock, formerly of the Pittsburgh School, and Miss Carol Childs, of Bryn Athyn, now entering upon the teaching use. Here is the line-up of the grades and their teachers:

     Kindergarten and First Grade, Miss Zara Bostock. Second and Third Grades, Miss Carol Childs. Fourth Grade, Miss Jeanne Haworth. Fifth and Sixth Grades, Miss Shirley Glebe. Seventh Grade, Miss Jeanne Haworth. Eighth and Ninth Grades, Miss Gladys Blackman. Religion and Hebrew are taught by the Revs. Elmo Acton and Ormond Odhner, and Mr. Acton also teaches Algebra to the 9th Grade.

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     A word as to our spiritual leadership, than which, of course, no more important work is being done in our society: It is able, direct, and thorough. I think it would not be well to speak in glowing terms of the work of our Pastor and Assistant Pastor. To use the language of the man in the street, "They wouldn't like it." Suffice it to say, we are sincerely appreciative of the work being done.

     A Wedding.-On Saturday evening, September 10th, the marriage of Mr. Arthur S. Wille and Miss Marylin McQueen was solemnized, the Rev. Elmo Acton officiating. The church was decorated with evergreens and flowers and illuminated with candles.

     The bride wore a gown and train of white embroidered eyelet silk, brought from Japan by the groom and fashioned by the bride's mother according to the bride's specifications. Her bouquet was of gardenias and tiny white chrysanthemums. Miss Gwendolyn McQueen was maid of honor, and another sister, Muriel McQueen, together with Miss Elaine Schnarr of Bryn Athyn, were bridesmaids. All the attendants wore gowns of pale green brocaded satin, and carried bouquets of yellow chrysanthemums with ivy. Karen Wille, niece of the groom, was flower girl. Dressed in a long gown of white marquisette, she carried a basket of pink rose petals. Mr. King Wille served his brother as best man, and the ushers were the Messrs. Ben McQueen, Dan McQueen, Albert Henderson, Jr., Hubert Junge, and Ralph Synnestvedt, Jr.

     At the reception following the ceremony the Rev. Elmo Acton responded to a toast to the Church. Mr. King Wille spoke, offering wishes of happiness to the married couple, and he was followed by the father of the bride, who, in a speech of welcome, spoke feelingly of a father's usefulness during preparations for a wedding, and concluded by proposing a toast to the happy couple. Dancing followed the formal part of the reception.
HAROLD P. MCQUEEN.

TORONTO, CANADA.

     Summer always brings to the members of the Toronto Society the urge to peregrinate. Not even the anticipation of a visit with P. P. P.'s- Past Pastors of Parkdale-could keep all the members at home all the time. These visiting ministers were to substitute for our Pastor, the Rev. A. Wynne Acton, so that he might undertake a tour of the Canadian Northwest, but there was a general regret that it should be during the vacation period that these honored gentlemen came to town. However, those members who were within the city precincts very much enjoyed the inspiring services and friendly gatherings while they were here.

     The Rev. W. Cairns Henderson was the first of our summer pastors, and we had an opportunity to greet him at a very pleasant garden party given by Mr. and Mrs. George Baker by way of wishing Mr. and Mrs. Sydney Parker a happy life in their new surroundings in Winnipeg. For, to our chagrin, Sydney's work has taken him and his family to that city.

     The Rev. Henry Heinrichs was the second minister to arrive, though unfortunately this was on the July holiday week end, and, the weather being particularly summery, there was an exceptional efflux of people toward the cool waters.

     The Rev. Hugo Lj. Odhner preached in Toronto on July 10th and 17th, when not quite so many people were out of town. A well attended meeting of the men in the home of Mr. John Parker heard an interesting paper by Dr. Odhner on the subject of The Principia. The ladies entertained Mrs. Odhner at smaller parties, but there was not much time, as Dr. and Mrs. Odhner went to visit their many good friends in Kitchener during the week.

     The Rev. Karl R. Alden conducted the services on Sundays, July 24th and 31st. Between these dates he went to Muskoka to visit some of the isolated members.

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     A Wedding.-Mr. Alden returned in time to officiate at the marriage of Mr. Thomas Bradfield and Miss Jean Bellinger on July 30th. This was a very lovely formal afternoon wedding, and for it the church was decorated in fragrant white flowers and brightly glowing white candles. The bride looked entrancing in a fitted white lace gown with a long veil caught to her hair with bouvardia. The matron of honor, Mrs. Robert Walter of Bryn Athyn. and the bridesmaids, the Misses Marion Swalm, Bunny Raymond, and Peggy Cary, were gowned alike in charming white organdy dresses and white halo bonnets trimmed with living roses and delphiniums to match the pretty bouquets they carried. The groom, in his formal morning suit, was emulated in the attire of the groomsman, Mr. Donald Bradfield, and that of the ushers, the Messrs. B. Harris, James McGill, and Clark Lloyd.

     Mr. Robert Walter made a pleasing Master of Ceremonies at the reception in the assembly hall which followed the ceremony. and a capacity crowd participated in extending good wishes to the happy couple. The bride's mother, Mrs. Lenore Bellinger, chose navy blue taffeta for her smart ensemble; and Mrs. Bradfield, the mother of the groom, appeared in a becoming cinnamon tone, her gown and hat matching. The service was enhanced by the careful choice of organ music played by Mrs. Clara Sargeant.

     The Rev. Fred E. Gyllenhaal came to see his former parishioners in August, preaching on August 7th and 14th. During one of these services he baptized the second daughter of Mr. and Mrs. Thomas Bond (nee Norma Carter). Baby Julia was very small at the time, only having been in this world since July 23rd. And it was during this same Sunday morning that Mr. Gyllenhaal officiated at the Confirmation of Miss Marilyn Schnarr, who will be a very welcome addition to the Olivet Society.

     Mr. William R. Cooper, of Bryn Athyn, brought to Toronto some of his very large collection of colored slides and films for the benefit of the members here. But again this occurred on a week end and when many of us had made arrangements to go out of town. We learn that those who were able to attend thoroughly enjoyed, not only the pictures, but also the opportunity to greet Mr. and Mrs. Cooper.

     Will all these nice people who came to Toronto during the summer please make a point of visiting us in the Fall, Winter or Spring, so that we can all have the pleasure of enjoying their company!

     There was an outstanding event in the Archie Scott home when, on July 31st, two engagements in the one family were announced. The first was that of Miss Margaret Hudson to Mr. Ivan Scott, and the second was that of Miss Doreen Scott to Mr. Kay Synnestvedt. It is not many households that can boast a double engagement party. All the members and friends of the society who were in town congregated to extend the best of good wishes to both of the obviously happy couples.

     Another engagement which affects Toronto, although it was announced in Bryn Athyn, is that of Miss Ethne Ridgway to Mr. Harry Coy, and they too have the good wishes of all their friends in the Olivet Society.

     The Day School has opened for another busy year, but this time it has only seven pupils. We hope that some more families will come to live in Toronto, so that the enrollment may be increased. The Pastor, of course, is the Principal, and Miss Venita Roschman is continuing as teacher.

     Mr. Philip Bellinger has been given a promotion in the company for which he works, and this has taken him to St. John, New Brunswick. The young people gave him a surprise party on the evening of his departure, to wish him well in his new venture, as indeed do all his Toronto friends, and we shall miss Philip in our activities.

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     Our pastor, the Rev. A. Wynne Acton, returned in the latter part of August from his pastoral visit to the Canadian Northwest, and, after attending the Educational Council Meetings in Bryn Athyn, came home to enter upon another active season in our uses.

     The Forward-Sons held their first supper and meeting of the season on September 16th, commencing the year with a fine paper by Mr. Robert Scott, their president, on the subject of "Cooperation," in which he urged that the men work together, having as their end and purpose the good of the society and of the church as a whole.

     We may have missed some of the happenings that were worthy of note, but any such omissions are without intent, and if they should be brought to our attention we shall take the liberty of inserting them in a future report.

VERA CRAIGIE.

CHICAGO, ILLINOIS.

     As no report of the activities of Sharon Church has been sent since our Annual Meeting in April, we shall go back to that time.

     The doctrinal classes for April and May were part of a very interesting series in which Mr. Cranch compared the teachings of the New Church with those of our contemporary churches. He has made a careful study of the creeds and teachings of the various denominations. It has been the contention of some that what the Writings state concerning the falsities of the doctrines of other churches applied only to those of Swedenborg's day; but these classes have made clear that they apply just as aptly now as then. We are hoping that there will be more classes on this subject.

     In April we had a "clean-up party" at the church, getting into the inaccessible spots that cannot be included in the regular cleaning. Some of the members spent their time in making padded coverings for the kneeling stools. Mrs. Bertil Grenman had made some delicious sandwiches, and these with coffee were a great help in renewing our vigor. Early in May we had another party to finish the kneeling stools, and also to make pads of the same material for the seats. These improvements have added greatly to the appearance and comfort of our church.

     Missionary Services.-In July, as a new experiment, the services for the entire month were missionary in character, and they were held on Sunday evenings instead of the mornings. The average attendance was 41, with 12 visitors per service. It was agreed that the experiment was very satisfactory.

     Mr. Cranch provided the missionary sermons in pamphlet form, with covers attractively illustrated. About 1500 of these have been distributed. Some of the subjects treated were: "Light Shining in Darkness"; "The Reward of Eternal Life"; and "The Living Word Within the Bible." A pleasant feature of the service on July 17th was the baptism of Mrs. Gretchen Lorraine Riefstahl (Mrs. Robert Louis Riefstahl). And on September 11th their adopted baby, Raymond Victor, was baptized.

     The Rev. and Mrs. Morley Rich, at the outset of their visit to the Western States, made a brief stop in Chicago, and on the evening of July 12th the members of Sharon Church had a social gathering at the church to meet their former pastor and his wife. On request, Mr. Rich gave a most interesting account of his pastoral work in Philadelphia, Baltimore, and New Jersey.

     Following our custom, there were no services in August, but they were resumed on the first Sunday after Labor Day. It was pleasant to have this first service of the fall season enhanced by a baptism,-that of Mr. William Brannon, whose engagement to Miss Muriel McQueen was announced recently at Glenview.

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On the following Sunday little Mary Lou Grein was baptized. Her parents live a few doors away from our church, and they had expressed their desire for this baptism. After several sessions of private instruction by the pastor, this sacrament was administered. Thus, including the Robert Riefstahl baby, we have had three baptisms in September-a very good beginning for the season.

     Mrs. William Schroeder moved from Denver to Chicago in April. We are always delighted to have our numbers increased, and when the newcomer is such a useful one, she is considered a double blessing.

     Ladies Auxiliary.-This organization met on September 23rd at the home of Miss Vivian Curtis and Mrs. Ruth Glody in Evanston. With their sister Natalie (Mrs. Carl Stuke) they were hostesses for the meeting. We had the annual election of officers. Our president, Mrs. Carl Stuke, and our secretary, Mrs. Frank Guinn, were unanimously reelected. Our new vice president is Mrs. Thomas Cowood, and our new treasurer is Mrs. Fred Lyons. Mrs. Amy Rex, who has most efficiently filled the office of treasurer for seven years, has resigned, as she is going to Texas. As a token of appreciation, an electric clock was presented to Mrs. Rex at this meeting from all the members of Sharon Church. After the meeting adjourned, our hostesses served delicious refreshments.

VOLITA WELLS.

FORT WORTH, TEXAS.

     Vacations being over, our Circle has resumed its regular schedule of two classes a month. We are continuing to read the Arcana.

     In August we welcomed the Rev. and Mrs. Morley D. Rich on their first visit to this part of the country. The weather and the members of the Circle gave them a warm reception, and we followed a full program for three days. Church service, communion, a baptism, two classes, a talk to the children, and a group picnic supper, were enjoyed by all.

     The baptism was that of Roberta Eileen, infant daughter of Mr. and Mrs. Robert T. Pollock, their third child and first daughter.

     It was nice for all of us to renew "old acquaintance" with Mr. and Mrs. Rich, as it had been a number of years since any of us had seen these good friends.

     Two events to which we are looking forward are: The wedding of Mr. Thomas F. Pollock and Mrs. Amy Marelius Rex, whose engagement was announced last June; and in November the Rev. Ormond Odhner is to pay us a pastoral visit.

RAYE POLLOCK.

COLCHESTER, ENGLAND.

     The summer of 1949 has been an eventful one for the Colchester Society. We have celebrated the 25th anniversary of the opening of our church building; we have been visited by Bishop Alfred Acton and Bishop Willard D. Pendleton; there have been three weddings; and most of our members attended the British Assembly in London.

     In May we commemorated the laying of the corner stone of the church twenty-five years ago. The Sunday morning service was followed by an afternoon meeting at the church, and the Rev. Alan Gill gave a talk to the children and young people. A display of 25-year-old photographs was very interesting, and called to mind many incidents of the period.

     New Church Day was celebrated on June 18th and 19th, and we were very much delighted that Bishop Acton found it possible to be with us that week end. At the Saturday evening social he was welcomed by our pastor, and in his reply he gave a very interesting talk appropriate to the occasion. A social hour followed which included games, dancing, and a kitchen shower for Miss Stella Waters and Mr. Denis Rose.

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The number of visitors present added greatly to the enjoyment of the gathering.

     On Sunday, June 19th, there was a full congregation at the morning service. Bishop Acton, in his sermon, spoke of spiritual and natural food, and at the administration of the Holy Supper which followed he was assisted by the Rev. Alan Gill and the Rev. Martin Pryke.

     Weddings.-In the course of three months, three marriages have been solemnized in our church, and this is a record for Colchester. On July 23rd, the Rev. Alan Gill officiated at the marriage of Mr. Denis Rose and Miss Stella Waters, who are now living at Appletree Cottage, situated in the grounds of Cherry Wood.

     Mr. Keith Morley and Miss Rachel Howard, although not resident in Colchester, chose to have their marriage service at the church here. The Rev. Martin Pryke officiated, and it was a delightful and happy occasion. We hope that they will be able eventually to make their home here too.

     On September 24th, with the Rev. Alan Gill officiating, Mr. Brian Appleton and Miss Mary Williams were married, and that too was a joyous event. On their return from their honeymoon they will live in their newly built bungalow, and this, with Denis and Stella's, will make two more New Church homes for Colchester.

     Another newly married couple now reside in Colchester,-Mr. and Mrs. Donald Boozer, whose wedding took place in London on June 4th.

     Bishop Willard D. Pendleton was able to spend about a week here prior to his return to America. On Saturday, August 20th, Mr. and Mrs. Colley Pryke invited everyone to a garden party at their home to meet Bishop Pendleton and Mr. Charles Cole, Jr., who accompanied him.

     The Sunday service on the following day was in celebration of the 25th anniversary of the dedication of the church building, and we heard an inspiring sermon by Bishop Pendleton. Eighty-nine persons, including a number of visitors, were present at the service.

     That evening the young people met the Bishop at the home of Mr. and Mrs. Owen Pryke. The following Tuesday the Sons held an open meeting at which Bishop Pendleton gave an interesting talk on the subject of Religious Instruction in the Academy Schools, and Mr. Cole spoke of his work as a teacher of Science. The remainder of their visit was spent socially at various homes.

     Other visitors who came to Colchester after attending the British Assembly were: Miss Chara Cooper and Mr. Charles van Zyverden, of Bryn Athyn; Mr. J. H. Weiss and Miss Hetty Engeltjes from Holland; and Mr. Gottlieb Gut from Switzerland.

     Now that we have reached September the Day School has reopened, the doctrinal classes and Young People's classes have been resumed, and we look forward to much useful work during the next few months.

WINIFRED A. APPLETON.

KITCHENER, ONTARIO.

     The summer months passed quickly and pleasantly in Kitchener with lots of warm, sunny weather for vacationers and visitors. Every Friday the picknickers of the society enjoyed eating supper together on the school grounds. The energetic younger members would spend the evening playing volley ball while the men pitched horseshoes in the orchard.

     Among the visitors we welcomed this summer were Dr. and Mrs. Hugo Odhner. A busman's holiday for Dr. Odhner resulted in two much appreciated meetings for the society. On Thursday, July 14, the men heard him in an informal address on "The Development of the Principia Theory," illustrated by charts. After noting some ancient and contemporary cosmogonies, and Swedenborg's desire to confirm the Word by science, the address outlined and compared his earlier theories and showed how Swedenborg, proceeding empirically, modified his ideas until they crystallized into the system laid out in the Principia.

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A steady flow of questions showed with what interest and attention the address had been followed.

     The following evening, Dr. Odhner spoke extemporaneously to the society on Swedenborg's preparation to come into the understanding that was necessary for one who was to be illuminated as to the arcana of the spiritual world. Beginning with his physiological preparation, the speaker outlined the three periods of Swedenborg's life up to the year 1747, mentioned the preparatory nature of his studies and of his doctrines of order, degrees, series, and correspondences, referred to his early spiritual experiences, and to the opening first of his exterior and then of his interior spiritual sight, and concluded with some interesting remarks concerning the Arcana Coelestia.

     Welcome visitors at the end of the summer were Mr. and Mrs. William Cooper of Bryn Athyn who also occasioned two society gatherings on August 29 and 30 to see many interesting and beautiful photographs from Mr. Cooper's collection.

     School Opening.-Carmel Church School began its new school year with a service on the morning of September 6th. The pastor addressed the children, stressing the fact that happiness comes from being useful. Fourteen pupils are enrolled this year. Miss Rita Kuhl is teaching grades one, two and five; Miss Nancy Stroh is teaching grades six, seven, and eight.

     The New Season-Regular classes and meetings for the society were resumed in September. The first two Friday Suppers drew large attendances, proving their popularity. The Annual Meeting of the Society was held on September 16th with reports and elections the main business. The first two doctrinal classes dealt with "Society Uses," emphasizing worship as the first use of the Church, the doctrinal class and the school being next in importance.

     The Women's Guild, meeting monthly, is hearing a series of lectures by the pastor on "Ancient and Living Gentile Religions." Theta Alpha, meeting monthly, is continuing to read The Life of the Lord, by Bishop de Charms. The Philosophy Club, meeting biweekly, is reading the work entitled Psychological Transactions, and the Women's Philosophy Group, meeting monthly, is continuing its study of the Rational Psychology. The Young People, meeting biweekly, are reading The New Church in the New World, by Mrs. Block. The High School Religion Class meets weekly, and is studying the True Christian Religion. The local chapter of the Sons of the Academy will have a varied program.

VIVIAN KUHL.

BRYN ATHYN.

     A resumption of society activities and educational uses came in mid-September with the return of the summer vacation absentees and the arrival of Academy students.

     A large gathering of members in the Assembly Hall on the evening of September 15th welcomed home the Right Rev. Willard D. Pendleton, and enjoyed an interesting account of his European journey and of the British and Scandinavian Assemblies at which he presided.

     The Opening Exercises of the Bryn Athyn Elementary School were held on the morning of September 16th. Bishop de Charms, addressing the children, told them that the reason for school is to learn things; that learning is fun; that the Lord created us to learn all our lives and in the other world forever. Learning how to do things, then doing them, makes life happy. Riches in heaven mean wisdom. As is always the case when Bishop de Charms speaks to them, the children listened and understood.

     Later in the morning the Opening Exercises of the higher schools were held, and Mr. Bruce Glenn gave the address.

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Welcoming all the students, both newcomers and those returning, he told them, among other things, that the Academy is a distinctively New Church school of higher education. Our education is founded upon the rational truths of the Writings, and this fact makes the Academy distinctive. Our spirit and purpose is to instill a growing faith in the Doctrines and a love for the Lord's New Church. When the student recognizes this, our aims become his own.

     The first Friday Supper was held on September 23rd, and was followed by the Annual Meeting of the Bryn Athyn Society. The business transacted included the election of two officers and four members of the Board of Trustees. After an extended discussion of the problem of seating in the cathedral, which had been considered at the Spring Meeting, it was voted to discontinue the reservation of pews. The purpose is to cause as little disturbance as possible of the usual seating, while placing all the pews at the disposal of those who attend services.

     The Friday Supper on September 30th was followed by singing practice and doctrinal class, the Rev. Hugo Lj. Odhner conducting the first of a series of classes dealing with externals in general and their correspondence with internals.

LUCY B. WAELCHLI.

PITTSBURGH, PA.

     The summer activities of the Pittsburgh Society have been many and varied. We recovered from the strenuous days of the Annual Meeting of the Sons of the Academy with many pleasant memories, and then began packing bags for vacations, preparing for more guests, or just becoming adapted to the "simple life" in the summer heat.

     We were privileged to have the Rev. William Whitehead conduct the service on Sunday, July 3rd. That evening began a series of Sunday picnic suppers on the church lawn, and these brought us together for informal social gatherings throughout the summer. The Rev. Morley Rich conducted the service on July 10th, and our pastor officiated as usual on the remaining Sundays in July and in August.

     The passing into the spiritual world of our good friend and fellow church member, Charles Carley Leeds, on July 19th in his 80th year, was commemorated by a memorial service in the church on July 21st.

     But the summer is now past. The annual picnic on Labor Day, which was sponsored by the Pittsburgh Chapter of the Sons of the Academy and held at the Alexander H. Lindsay's Buffalo Creek Farm, marked the finale of lackadaisical days. Owing to intermittent showers, the gathering was not quite as zestful as in other years, but the dampness of the day did not dampen our spirits and our enjoyment.

     Mr. and Mrs. Theodore N. Glenn held a reception to welcome the three new teachers-Misses Lois Nelson, Rachel David, and Sally Pendleton. It was a beautiful afternoon, and the society is happy to have these charming young ladies enter our church life and educational uses.

     The Day School opened on Wednesday morning, September 14th, with a service of worship followed by the regular classes. There are 37 pupils enrolled in the eight grades for the new school year.

     A Wedding.-The marriage of Mr. Geoffrey Cooper, of Bryn Athyn, and Miss Gaynell Ruth Johnston, at Tarentum, Pa., was solemnized by our pastor, the Rev. Bjorn Boyesen, on Saturday evening, September 17th. The church was tastefully decorated, and it was an impressive service. The bride was attended by her sister, Mrs. Reed Fenton, as matron of honor, and by Mrs. Stanley Rose and Miss Flora Mae Thomas as bridesmaids. Mr. Thomas Hilldale was best man. The ushers were: Messrs. Dennis Cooper, Theodore Cooper, Hilary Simons, John Rose, all of Bryn Athyn, and Messrs. Lee and Philip Horigan.

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Mrs. Helen Sefton Knight, of Tarentum, was the organist. Mrs. Alexander H. Lindsay sang several solos which she accompanied on the harp, and Mr. Joseph A. Thomas sang the Ave Maria by Schipa. Music adds so much to the sphere of a ceremony.

     A reception was held in the auditorium where we greeted the happy couple. Mr. William Cooper, father of the groom, proposed a toast to the Church, and asked Mr. Boyesen to respond to the toast to the newly married pair. In his remarks he commented upon the meaning of the marriage ceremony, pointing out the significance of the kiss at the altar, and also the reason for changing places by the bride and groom. Prior to marriage the groom represents the Lord, and the bride the Church, but when united in marriage they together represent the Church.

     We are happy to hear the announcement of the engagement of Miss Flora Mae Thomas to Mr. Walter Lee Horigan, Jr., and we extend our congratulations to them.

     It is also a pleasure to welcome Mr. and Mrs. Russell Stevens and their family to the society.

     A Society.-School Meeting was held after the first Friday Supper on September 23rd. The pastor opened the meeting with prayer and a reading from the Word. He said that he was pleased that there was such a good attendance, seeing that our school is a society use, and not only a concern of the parents of the pupils. We hope to have two or three such meetings during the year. Miss Lois Nelson was introduced, and expressed the appreciation of the teachers for the warm welcome given them by the members and by the students. She reviewed the curriculum as planned for the year. As we have an additional teacher, it will be possible to give more specific grade instruction than heretofore.

ELIZABETH R. DOERING.
PARENT TEACHER JOURNAL 1949

PARENT TEACHER JOURNAL              1949

     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.
GENERAL ASSEMBLY 1949

GENERAL ASSEMBLY       GEORGE DE CHARMS       1949



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     THE NINETEENTH GENERAL ASSEMBLY of the General Church of the New Jerusalem will be held at Bryn Athyn, Pennsylvania, from Thursday, June 15th, to Monday, June 19th, 1950, inclusive.

     The Program and other Information will be given in later issues of NEW CHURCH LIFE.

GEORGE DE CHARMS.

Bishop.
SPIRITUAL PERCEPTION 1949

SPIRITUAL PERCEPTION        GEORGE DE CHARMS       1949



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. NEW CHURCH LIFE

Vol. LXIX
DECEMBER, 1949
     (At Local and District Assemblies, Autumn of 1949.)

     A living faith is one that is based on an inner perception of truth. A genuine vision of God is attained neither by knowledge nor by reason, but solely by perception. Without this vision, religious faith is but a delusion of the mind. It is of the highest importance, therefore, that we should know what true perception is, how it is acquired, and what if any are its limitations.

     I think it may truly be said that throughout the entire history of the human race nothing has done so much to darken the minds of men, to undermine their faith, and to divide and antagonize religious bodies, as a mistaken concept of what perception is. There is a powerful allurement in the idea that by some mysterious influx we may attain to an authoritative understanding of Truth, and this apart from the ordinary path of approach through painstaking observation, study, and rational deduction, but immediately by a flash of insight that transcends all the laws of logic or of reason. This idea, indeed, is none other than the fruit of the tree concerning which God hath said, "Ye shall not eat of it, neither shall ye touch it, lest ye die." The allurement arises from the false promise wherewith the serpent beguiled the woman in the garden of Eden, saying: "Ye shall not surely die: for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil." (Genesis 3: 3-5.) This oldest and most subtle of all heresies caused the downfall, not only of the Most Ancient Church, but of every succeeding church in the history of mankind.

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It is this, indeed, that destroys genuine perception, exalting vain and delusive imaginations in place thereof.

     It appears under many different forms, all of them, however, embodying some claim to immediate Divine inspiration. We find it in the sacred books of the East, in the Indian philosophy of meditation, in the doctrine of Papal Infallibility, in the Quaker concept of possession by the Holy Spirit, and guidance by the "inner light." We find it in Protestant sects that claim to possess the only authoritative interpretation of Scripture, and in the modern doctrine of "Revelation through history" which makes the intellect of man the only criterion of Truth. Repeatedly it has attacked the New Church under some form of celestialism which ascribes to men a Divine insight into the true meaning of the Writings. This is not surprising, since it appeals so strongly to the ego in every man to think that he has some special and individual access to Divine Wisdom that is not shared by others. This is something, therefore, against which we must be perpetually on guard.

     In combating this heresy, however, let us never lose sight of the fact that genuine perception is a very real thing. It is the only foundation on which a true faith can be erected. It is the one sure foundation, although it is far from absolute, being constantly subject to change, and capable of gradual perfection even to eternity.

     In order to understand this, we must know that there are two distinct worlds, one consisting of mechanical forces and material objects, and the other consisting of spiritual forces and spiritual objects. Man is created to live in both of these worlds, being endowed by the Creator with bodily organs whereby he comes into direct touch and contact with material things, and with an organism called the mind, whereby he comes into direct touch and contact with spiritual things. In the language of the Writings, the touch with material things is called "sensation," and the touch with spiritual things is called "perception." Wherefore we are taught in the Arcana Coelestia, nos. 104 and 3528, that perception is nothing but an "internal sensation"-a sensation of those things which exist in the spiritual world, and which are imperceptible to the bodily senses.

     Further we are taught that the sole medium whereby we may become conscious of spiritual things is the Word.

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Wherefore it is said that "the Lord speaks with the man of the church in no other way than through the Word, for He then enlightens man so that he may see truth, and also gives him perception to perceive that it is so." (A. C. 10290.) It follows that man "is not led and taught immediately by any dictate, or by any perceptible inspiration, but by an influx into his spiritual delight, from which he has perception according to the truths of which his understanding consists." (A. E. 825:3.) The truths here meant are especially those that are derived from the Word.

     Note here that there is no such thing as an influx of Truth immediately from the Lord through the spiritual world. There is no dictate of Truth from within, but all Truth comes from without by way of the bodily senses. The only exception to this universal law is the Divine dictate that comes to those through whom the Word is given. With all others, natural truth must be discovered by direct contact with the objects of nature; and spiritual truth must be discovered through knowledges derived from the Word. In both cases the discovery is a result of influx into man's delights,-his felt needs, his desires, his hopes and aspirations.

     That this is the case with the discovery of natural truth, all experience testifies. Innumerable sensations are pouring in upon us every waking moment, but we become conscious only of those things to which our attention is drawn by some feeling of need, or by the awakening of some interest. A sustained interest leads to further investigation, to an accumulation of knowledge, to an increased understanding, and at last to an insight into how this knowledge can be applied to the accomplishment of our purpose. In a similar way a sense of spiritual need, a desire for spiritual understanding to satisfy that need, and a goal of spiritual achievement, are first presented to our consciousness by the Word, inspiring us to "search the Scriptures" whence we gather knowledges, and from them gradually build up an intelligent understanding and insight as to how we may reach the goal we seek.

     There is no other way, and therefore we are taught that instruction must precede perception. "By instruction," we read, "the interiors (of the mind) are formed, and thereby the internals, and are adapted to receiving the goods of love and the truths of faith, and thereby the perception of what is good and true.

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No one can perceive what he does not know and believe, consequently he cannot be gifted with the faculty of perceiving the good of love and the truth of faith except by means of knowledges, so as to know what they are, and of what nature." (A. C. 1802.) And again, "The knowledge of a thing must come first, in order that there may be a perception of it." (A. C. 5649.)

     It is extremely important to realize that knowledge must first be acquired before perception can be given. It must be acquired from without by sense experience, by reading and study. Yet the teaching is clear that "all perception, which is internal sensation comes forth from good, but not from truth, except from good through truth; for the Lord's Divine life flows into good, and through good into truth, and thus produces perception." (A. C. 3528.) Knowledge is a necessary prerequisite; but that which leads to genuine perception is not vast knowledge, but love,-the love of truth for the sake of use. Mere learning,-learning gathered for the sake of reputation, or for personal gain with no regard for use,-can destroy perception. For this reason we are told that the "simple see more clearly what is good and true than those who think themselves their superiors in wisdom." (D. L. W. 361.) Even a few genuine truths that are deeply loved and applied to life can open the way to perceptive insight such as many who are learned do not possess.

     Often we may be tempted to interpret this teaching to mean that we need have little concern for the learning of truth from the Word. For it would appear that a few of such truths are quite sufficient, if only we love those few and sincerely try to live according to them,-sufficient to impart spiritual perception and true wisdom. But this teaching concerning the simple applies to those who are ignorant through no fault of their own, who long for truth, but for various reasons are unable to find it. It does not apply to those who have access to the Truth, but who deliberately neglect to seek it out, persuading themselves that they know quite enough already. This reasoning is fallacious, being inspired, not by a love of truth, but by an internal and probably unconscious indifference to it. It leads to a most unfortunate sense of self-satisfaction, combined with a certain contempt for learning, that stultifies a true spiritual growth.

     It is perfectly true that perception is not measured by the extent of our knowledge.

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But it is equally true that perceptive insight is given according to our love of use-a love that impels us constantly to search for the truths without which the use cannot rightly be performed. Anyone in whose heart the reading of the Word has kindled a sincere desire to do the Lord's will must long to know, and to understand ever more clearly, what the Divine will is in reference to his own life. He who honestly wishes to exercise genuine charity toward his neighbor comes at once face to face with the question. What is genuine charity, and how is it to be exercised in this world of highly complex human relations? Unless he is satisfied to rely upon his own unaided judgment, he cannot help feeling an imperative need for Divine instruction. Love to the Lord, and charity toward the neighbor in the heart, inevitably rouse in the mind a thirst for knowledge, a deep longing for spiritual truth, that stimulates an ever-increasing interest in the teaching of Revelation. The depth of our love of use, combined with the persistence of our search for Truth, determines the degree to which perception can be given.

     But what is this perception which the Writings promise to all those who search the Scriptures day by day from love to the Lord and charity toward the neighbor? Is it absolute? Is it such that we can say at any time, "I now possess the perfect and infallible Truth concerning God, and concerning the life of religion"?

     It is common in our day to deny the existence of such a thing as absolute Truth, or at least to say that, if it does exist, it is completely beyond our grasp. Yet it not only exists, but it has been placed by the Lord within our reach. That there is a God, that He is one, that He is a Divine Man, that there is a heaven and a hell, that man lives a man after death,-all these are absolute truths, unchangeable and eternal. Indeed, every statement of the Word and of the Writings is a Divine, infallible, and absolute Truth, accommodated to man's understanding and reception. But we must clearly distinguish between Divine statements of Truth and any human or angelic perception thereof. The one is absolute while the other is always relative. Even a child can grasp the simple truths of the Word, such as those to which we have just referred. But even though he receives them with delight, and with no shadow of doubt or question, his understanding of them will be far from perfect.

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And although this understanding may be perfected to eternity, it can never become absolute. The wisest man in the world, and indeed the wisest angel in heaven, has but a finite, limited, and therefore imperfect understanding of the Word. And although he continues to progress in intelligence and wisdom to all eternity, this will still be true. The Lord alone can speak from Infinite Wisdom, and thus with absolute authority.

     The statements of the Word, although in themselves they are absolute truths, can readily be misunderstood and misapplied, and thus turned into falsities in the minds of men. Every false religion in the world is based upon some Truth, originally derived from Revelation, but taken out of its context, removed from its just relation to other truths that are intended to modify it, and thus invalidated. Yet such a distortion of Truth can be so deeply confirmed that it imparts full conviction to the mind, as if its truth were inwardly perceived. In fact, we are taught that the difference between perception and confirmation cannot be distinguished, "nor does it appear otherwise than that those who are in the light of confirmation are also in the light of the perception of truth, when nevertheless the difference between them is like that between illusive light and genuine light; and illusive light in the spiritual world is such that inflowing genuine light is turned into darkness." (D. P. 318.)

     How, then, can we tell the difference between truth and falsity? How can we have any assurance that our understanding of the Word is true?

     Here again we find a perfect parallel between spiritual perception and physical sensation. All certainty in regard to natural truth depends upon the evidence of the senses. Yet we know that our senses are ever prone to deceive us. They are limited and imperfect. We sense only what comes within their range. There are rays of light both above and below the spectrum that the eye does not see. There are waves of sound too high and too low for the ear to hear. Certain animals perceive odors of which human beings are entirely unaware. Furthermore, the impression we receive from our. senses at any given time, and the mental picture we form from that impression, is modified by the state of the mind, by our previous knowledge and experience, by our particular interests, by our passing emotions.

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Two people, therefore, observing the same object or the same incident, may derive therefrom totally different impressions.

     And, finally, the material universe is so vast, its least parts are 50 minute, that we can sense in a lifetime only an insignificant portion of it. Any conclusion we may base upon sense experience therefore, is necessarily founded upon extremely insufficient evidence. Yet, by oft repeated experiments, by comparing the impressions of many investigators, and by cultivating a complete devotion to objective truth, men do discover facts and laws that are reliable and trustworthy. They discover facts and laws that can be utilized with assurance to perform uses of enormous value to human society. They do so by casting aside every impression, every idea and imagination, that does not coincide with the common experience of mankind.

     It is not otherwise with the discovery of spiritual truth. By means of perception we are given a direct touch with spiritual things-with the truths and goods that are the objects of the spiritual world. On this internal sensation all sure knowledge and all true understanding of what is spiritual must be based. Yet perceptions are just as subject to distortion as are physical sensations. These perceptions are derived solely from the Word, without which, we are taught, no man could have any knowledge whatever concerning God, or heaven, or a life after death-no knowledge whatever concerning the truths of religion. Even the gentiles and the so-called primitive races possess remnants of knowledge from the Ancient Word, whereby they may be given some perception of spiritual truth-sufficient at least for their eternal salvation.

     All men, indeed, have inner sensations which they cannot ascribe to their bodily senses or trace to anything in the outer world of nature. All men feel things within themselves which can neither be expressed in words nor formulated into any idea of thought-feelings of awe, of reverence, of peace, of joy, or of their opposites. These are, in fact, spiritual sensations. But no one could possibly know where such inner feelings come from, what causes them, or what they really are, unless the Lord could tell him by means of the Word. Apart from this, no one could identify them with any cause outside of himself. He could not ascribe to them any objective reality. He could not become aware of them as produced by the forces and the objects of a real and substantial spiritual world.

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He could never learn to understand their purpose, their use, or how they must be controlled if they are to minister to man's happiness and well-being. He could not avoid the ultimate conclusion so common among scientific thinkers of our modern day, that although these mental experiences are so illusive and mysterious, they must be ascribed to physical causes. He could not but insist, therefore, upon explaining them in terms of mechanical forces, chemical reactions, and material objects, closing his mind against any other alternatives, and in consequence remaining totally blind to spiritual truth and ignorant of a spiritual world.

     This is why it is said that "the knowledges of spiritual things must be with man in his natural (mind), in order that there may be spiritual perception; and knowledges of spiritual things must be from Revelation. When the light of heaven flows into these knowledges, it flows into its own; for, as before said, this light is Divine Troth proceeding from the Lord. From this man has intelligence and wisdom in such things as are of eternal life." (A. C. 9103:3.)

     If, then, we approach the Word as the Source of dependable knowledge concerning spiritual things, in the same way that men approach nature as the source of dependable knowledge concerning natural things, we may acquire Truth by a similar process-that is, gradually, through reading, study, reflection, and application to life. We will acquire it by a careful comparison of passages, by a repeated examination of the text in different states of mind, under the impulse of varying affections, and by giving due consideration to the impressions, and especially to the studied conclusions of others. We will acquire it, not by insisting that our own impressions are absolute, but by submitting them over and over again to the Word Itself, that they may be molded more nearly into accord with the Divine Pattern, by what the Lord Himself says. Then, in spite of our human limitations, the Lord can teach us the laws of spiritual life-laws that are true, and that can be applied with assurance to the solution of life's problems, to the removal of evils and falsities, to the gradual deliverance of mankind from the darkness of spiritual ignorance into the ever increasing light of true intelligence and wisdom.

     We have said that to achieve this goal of genuine progress we must adopt the same attitude toward the Word as the only source of dependable spiritual knowledge that men have adopted with such outstanding success toward nature as the only source of dependable natural knowledge.

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But it may well be asked, On what shall we base this confidence in Divine Revelation? How can we know that the Word is true? Is this not an unwarranted assumption of which there is no proof? I would ask in return, On what ground of proof do we place such assurance in the testimony of nature? Idealistic philosophers, with impeccable logic, have questioned the very existence of nature. They can demonstrate that we know nothing whatever of nature except what our senses tell us. We know the nature of objects only by how they look, how they sound, how they feel to us. Our senses do not tell us what they are in themselves. If we examine them through a microscope, they are seen to be very different from what they appear to the naked eye. Yet this more minute inspection yields only another sensation. How do we know that these sensations convey a true mental picture of the object itself? How, indeed, can we be sure that such sensations are not caused by something within our own mind?

     If this can be the case, how can we be sure that anything exists outside of us-that, in fact, there is any material world at all? The extreme of this reasoning leads to what is called "solipsism," namely, the conclusion that I have no knowledge of anything outside of myself, and therefore that, so far as I know, nothing exists, and nobody exists except myself. The only alternative to this absurdity is to assume that our sensations do reflect the real nature of the objects about us; and on this assumption all scientific learning is based. Once adopted and faithfully observed, it leads, not to absurdity, but to the discovery of so-called facts and laws that can be utilized with astonishing success to promote the welfare of human society.

     Frankly, the acknowledgment that there is a God who can speak to us by means of the Word, revealing truth that is beyond the realm of sense experience, is also an assumption. But the only alternative to it is, like solipsism, an utter absurdity. It leaves us to suppose that the visible universe, with all its wonders, came into being by itself, that everything which happens is pure accident, and that there is no reason or purpose back of it. If this be the case, there is no such thing as right or wrong, truth or falsity, good or evil. There is no such thing as reliable human judgment or responsibility.

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There is no such thing as progress or development, and human life becomes a meaningless pantomime.

     Such an absurd conclusion runs counter to agelong experience. The mind instinctively recoils from it. But the assumption that what the Word says is true, namely, that there is a God, all-wise and infinitely loving, who created the universe for the sake of a heaven from the human race, thus that there is a Divine purpose directing all things according to spiritual laws designed to provide for man's eternal happiness-laws that man can know, understand, and obey-this assumption leads to the discovery of truths of incalculable worth to mankind, not only after death, but here and now, for the protection, enrichment, and uplifting of man's life.

     Why should men adopt the first of these assumptions, while rejecting the second, only to embrace an obvious absurdity? Or, having adopted the second assumption also, why should they insist that spiritual truth must be given suddenly, in all perfection, by some mysterious influx, springing full grown from the head of Jove, while admitting that natural truth must be acquired slowly, by the long and painful process of meticulous investigation and experience?

     As a matter of fact, the same law of learning applies to both. This law is, that knowledges must be acquired by conscious effort before the light of truth can break upon the mind. This pursuit of knowledge must be inspired by the love of truth for the sake of use. It must be accompanied by complete faithfulness to the source of knowledge, which in one case is the book of nature, and in the other case the plain teaching of the Word. Above all, it must be undertaken in a spirit of profound humility toward the works of the Lord's hand in nature, and toward the words of His mouth in Revelation. To both of these, human impressions, ideas, and opinions must ever be subordinated. In reference to both of them the mind must be kept pliable, teachable, open to Divine leading and instruction.

     Then, although our spiritual perceptions, like our physical sensations, will always be partial and imperfect, mingled with fallacies and appearances, still they will be in general accord with the Truth, open to the Truth, and capable of being progressively perfected. By means of them the Lord can teach us the laws of spiritual life-laws that will prove true in practice-laws on which we can rely with full assurance even while we recognize that our understanding of them is far from perfect.

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     Such is the only way of approach to genuine spiritual intelligence and wisdom. Along this path alone can the Lord lead us, step by step, to the life of true religion here on earth, and to the joy of heavenly use in His kingdom after death. Humility before the Lord, born of the acknowledgment that we can acquire no truth, and can achieve no good, by our own power, but solely by following the Lord's teaching in the Word, is that, above all else, which disposes the mind to the perception of spiritual truth.

     "No one," we are told, "can ever be in true humility unless he is in this acknowledgment and belief from the heart; for he is then in annihilation of self, nay, in the loathing of self, and thus in absence from self; and in this manner he is then in a state capable of receiving the Divine of the Lord. It is by this means that the Lord flows in with good into a humble and contrite heart." (A. C. 3994.)
FIRST SCANDINAVIAN ASSEMBLY 1949

FIRST SCANDINAVIAN ASSEMBLY       ERIK SANDSTROM       1949

     The First Scandinavian Assembly, held at Stockholm, August l2th-l4th, 1949, was really a direct offspring of the Eighteenth General Assembly, held at Bryn Athyn in 1946; for it was the stimulation derived from that Assembly which awakened the thought of gathering together the New Church people in the Northern countries. Gradually the thought took form, and after some hesitancy, and also necessary postponement, we were prepared to shoulder the First Scandinavian Assembly. The Bishop then called the Assembly, arranging at the same time for Bishop Willard D. Pendleton to come and preside over it.

     And now it is a happy memory. I do not suppose there has ever been an unsuccessful Assembly, for, as one of the visitors afterwards wrote in an appreciative letter, "Wherever General Church people gather together, the sphere of oneness seems to prevail. It is not really surprising, for it is love to the Lord and His Church which brings us together, and where this is present it must bring peace and happiness." Perhaps it may be said, also, that the gracious wish contained in one of the messages to our Assembly came true, at least to some extent:

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[Photograph of the First Scandinavian Assembly.]

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". . . And may you realize to the full that opening of heaven which is effected in all new beginnings!" Such an opening of heaven is experienced as love and hope, and certainly these affections were among the leading notes in the harmony of the Assembly.

     Supported by numerous commentaries, it is a pleasure, also, to record our keen appreciation of Bishop Pendleton's leadership. Firmly, and at the same time gently, he held the Assembly in his hand from beginning to end, lifting it up if it tended to droop, and stimulating a good deal of thinking.

     All in all, about 130 people attended the Assembly. There were guests from five countries, namely, the United States, England, Norway, Denmark and Sweden. We were delighted that Mr. Charles Cole, of Bryn Athyn, could accompany Bishop Pendleton. There were four visitors from England, six from Norway, fourteen from Denmark, nine from the Jonkoping-Gothenburg circles, six isolated members or friends, and the rest from Stockholm. We had found suitable quarters at the Alvik Public School, situated in a pleasant district midway between the central city and Appelviken; and we had the use of their bright and sunny aula (assembly hall), the dining hall, and the kitchen.

     The main program of the Assembly consisted of three sessions a Divine Service with Baptism and the Holy Supper, and a banquet. Aside from the banquet, three meals and "church coffee" were taken together.

     There were also three excursions, two prior to the Assembly, and one on the Assembly Saturday.

     The first was to Upsala, where the cathedral was visited and the Swedenborg sarcophagus was inspected. We also had a glimpse of the University. About 30 people were able to go.

     The following day, 45 were taken by a reserved bus to the Library of the Royal Academy of Sciences, and afterwards to the Skansen. At the Library we gathered in a large room where one of the secretaries had brought together all of the Swedenborg manuscripts in possession of the Library and some of his private books. Among the latter was Swedenborg's Latin Bible with its numerous marginal notes. We also saw the original painting of Swedenborg's portrait, supposedly made by Fredrik Brander and presented to the Royal Academy by Swedenborg himself at his election as a member.

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It has a prominent place among more than a hundred paintings in the Gorand Hall of the Academy.

     At the Skansen we saw Swedenborg's Summer House, the door of which had been replaced by a gate so as to allow an inside view also.

     The third excursion was merely a pleasure trip in a large motor boat which took us under the Stockholm bridges. The weather was favorable to us all the days we were together.

     As for the linguistic difficulties, these were eliminated as far as possible by having Bishop Pendleton's address and sermon mimeographed in Swedish, and the Swedish addresses translated into English in a similar manner. Bishop Pendleton's extempore remarks were interpreted by the secretary, and remarks in any of the Scandinavian languages were summed up in English.

     The musical element was particularly represented by Miss Ingrid Wiksjo, concert singer, Mrs. Ann-Kajsa Ostensson-Strom, violinist, and the young people's chorus under the leadership of our able organist, Mr. C. G. Rydvall. Each session of the Assembly began with a musical solo or choir singing; and at the Sunday Service Miss Wiksjo sang "Agnus Dei" by Bizet and "Hallelujah" by Hummel, and the choir sang "Behold the Lamb of God" to violin accompaniment played and arranged by Mrs. Strom.

     First Session.-The opening service was conducted by Bishop Pendleton and the Rev. Gustaf Baeckstrom, after which the First Scandinavian Assembly was declared in session by Bishop Pendleton. Messages of Good Wishes were then heard: From the Bishop of the General Church and from the Thirty-sixth British Assembly, these being delivered by Bishop Pendleton; from the Rev. and Mrs. W. Cairns Henderson, Kitchener; Mr. and Mrs. Edgar Holm and Mrs. Nicholson, Glenview; Mrs. Viola W. Rennels, Bryn Athyn; Mr. and Mrs. Eyvind Boyesen, Sr., Oslo; Mr. and Mrs. Erik Bryntesson, Mangskog, Sweden; Mrs. Charlotte Briscoe and daughters, London; Kirsten, Telse, and Jorgen Hansen, Danish students at Bryn Athyn; Mr. Thorleif Sorlie, Oslo; and Mr. August Magnusson of Degeberga, Sweden, the oldest member of the Stockholm Society. One of these messages, in part quoted above, went on to say: "The First Scandinavian Assembly is an outstanding event in the history of our Church in the North.

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And we trust that it will indeed be the first of a long series of Assemblies which will unite ever more closely the friends of the Church in the Northern lands, and bring them into a deeper understanding of and love for the doctrine and life of the New Church."

     On motion of the secretary, it was then unanimously resolved that we send a special greeting to Bishop de Charms on the occasion of his sixtieth birthday, this greeting to be accompanied with a group photograph of the Assembly bearing the signatures of those in attendance, and with the following address: "The First Scandinavian Assembly of the General Church of the New Jerusalem being in session on Friday, August 12th, 1949, we who are assembled wish to convey, in a spirit of gratitude to the Lord, uplifting of minds, and hopefulness for the future, our respectful and cordial greetings to the Bishop of the General Church. Especially would we send our sincere good wishes for your sixtieth birthday, praying that the Lord will long sustain you in your enlightened service to the Church."

     Next followed the Presidential Address on "Love to the Lord" by Bishop Pendleton. (For the text of this Address, see October issue, page 433.)

     In the ensuing discussion, the Rev. Gustaf Baeckstrom said that Bishop Pendleton stood before us as a representative of the General Church, not only officially, but also through the nature of his address. The Rev. Erik Sandstrom stressed the identification. made in the address, of love to the Lord and the love of use from the Lord, and quoted Heaven and Hell, no. 15. A remark by Mr. Axel Forsberg called forth a lengthy and much appreciated exposition by Bishop Pendleton on the difference between merely external charity and that charity which springs from an internal which has been cleansed by truth.

     The session closed with the Benediction. There were about 115 persons in attendance.

     Second Session.-The opening worship was conducted by Bishop Pendleton and the Rev. Erik Sandstrom. Then the Rev. Gustaf Baeckstrom delivered an address on "The New Church in the North." The discussion was particularly marked by the question of the difference between the various New Church bodies, and the possibility of cooperation or fusion.

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Bishop Pendleton laid down two leading principles in this connection: 1) That external unity must spring from internal unity; and 2) That unity (or any degree of it) presupposes common uses. He said that at present only one distinct, common use presented itself to us, namely, the translation and publication of the Writings.

     Approximately 90 persons attended this session, which closed with the Benediction.

     Third Session.-The opening worship was conducted by Bishop Pendleton and the Rev. Gustaf Baeckstrom. The Rev. Erik Sandstrom then addressed the meeting on the subject of "ADENTUS DOMINI-the Signum of the Writings." In the course of his paper the speaker showed a lantern picture of Swedenborg's inscription on two copies of Summaria Expositio, one of which has been found, the inscription reading: "Hic Liber est Adventus Domini. Scriptum ex mandato." ("This Book is the Advent of the Lord. Inscribed by command.")

     In the discussion, Miss Karen Lohmann, of Copenhagen, said that she had always held the views concerning the Writings that were expressed in the address. Bishop Pendleton pointed out that, whereas there are three forms of Divine Revelation, yet there are not three Words but one Word, for interiorly the three forms are one and the same Word.

     The session gathered an audience of about 115 persons, and closed as usual with the Benediction.

     Divine Worship.-The Service on Sunday was enriched, not only by the special music already mentioned, but particularly by the administration of both the Sacraments. Bishop Pendleton conducted the service, and was assisted by the Revs. Gustaf Baeckstrom and Erik Sandstrom. An elderly couple from southern Sweden, Mr. and Mrs. Anton Thorell, received the Baptism, the Rev. Gustaf Baeckstrom officiating. The Holy Supper was administered by Bishop Pendleton, assisted by the Revs. Baeckstrom and Sandstrom, and there were 96 communicants. The sermon was an exposition of Revelation 12: 5, the treatment being interwoven with the Memorable Relation in Conjugial Love, nos. 532-535.

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Bishop Pendleton was preacher, and the congregation followed in the Swedish copies of the sermon. Including children, there were 126 in attendance.

     Assembly Banquet.-The Assembly was brought to its festive conclusion on Sunday evening when 110 people gathered at Restaurant "Bocken," Kungsgatan 5. Mr. Bertram A. Liden, toastmaster, jovial in spirit and in countenance, saw to it that there was occasion for both laughter and meditation. Many toasts were honored in wine,-to the Church, to each of the Societies or groups that were represented at the Assembly, to Bishop de Charms and Bishop Pendleton, to Mr. and Mrs. Roy Franson, of Stockholm, who hope to go to Bryn Athyn shortly, Mr. Franson to enter the Theological School. In addition, there were several extra-program "thank you" toasts. All this, and a bit of translating, and songs interspersed here and there, made time speed by somewhat too fast; and so the hour when the speakers were introduced was later than had been calculated.

     Various aspects of the subject of the Gorand Man had been entrusted to them, and justice will be done their remarks by their publication in our magazine, NOVA ECCLESIA. The speakers were: Mr. Svend Pedersen, President of the "Dansk Nykirkesamfund" Copenhagen; Mr. Roy Franson, Stockholm; and Mrs. Randi Boyesen, Oslo.

     Finally, Bishop Pendleton made some brief closing remarks, and all standing, brought this "new beginning" to its conclusion by pronouncing the Benediction.
Respectfully submitted,

ERIK SANDSTROM.

Secretary.
CHICAGO DISTRICT ASSEMBLY 1949

CHICAGO DISTRICT ASSEMBLY       SYDNEY E. LEE       1949



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     GLENVIEW, SEPTEMBER 30-OCTOBER 3, 1949.

     Pre-Assembly.-On Wednesday evening, September 28th, the local Glenviewites had the opportunity to hear a tape recording of Bishop Willard Pendleton's account of his recent visit to Europe, when he was accompanied by Mr. Charles S. Cole, Jr. He told us about the British Assembly, and it was a delight to hear of our many friends in England. To hear also of the Church on the Continent, of the First Scandinavian Assembly, and of the gathering together for the first time of these scattered members of the General Church, was to be conscious of the growing sphere of the Church, and of the importance of these district assemblies as a means of augmenting it. This was a fine preparation for our own district assembly.

     The call of the Bishop to the members of the Church to gather in assembly, that they may receive instruction, take counsel together regarding the affairs of the Church, and, in the spirit of mutual love thus engendered, to gain renewed strength, is a distinctive feature of the General Church. News of these assemblies is news that is of more than local interest, for out of them new efforts may arise to implement the work of the Church. This is true of the meetings of the Chicago District Assembly.

     The pattern of our meeting this year was to some extent set by the fact that the fine addition to our school building was to be dedicated. This addition is to house the elementary department, kindergarten through third grade, and consists of two very large classrooms, including adequate cupboards and equipment, with a special entrance, cloakrooms, etc. The new wing is connected by a corridor with the old building, but otherwise it is separate. As a result of this addition the school is adequately housed for the first time in years.

     The Park, dressed in becoming autumn foliage, provided a setting that was delightful, and the weatherman cooperated to the satisfaction of all.

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A good caterer was on the job. Breakfast, lunch, and the banquet were served in the assembly hall, while the arrangement to hold two sessions in the nearby Rugen School worked out well. The homes of the Park were thrown open to visitors of whom there was a goodly number. Hostesses outdid themselves, and from all accounts everyone had a good time.

     That Education, particularly education on the local level, should be the theme of the Assembly, was not surprising, but the admirable development of the subject was striking. The Bishop, in his Address, dealt with principles. Dr. Whitehead showed historic sequences of events, and the Rev. Harold Cranch, with enthusiasm and optimism, pointed to the future.

     First Session.-On Friday evening, September 30th, 181 members of the Chicago District gathered in the assembly hall. With the opening prayer and a reading from the Word, and words of welcome by the Rev. Elmo Acton, the Assembly was declared in session by Bishop George de Charms, who then delivered his episcopal address on the subject of "Spiritual Perception," which was heard with keen attention and interest. (For the text of the Address, see page 529.)

     Following the Bishop's address came that happy greeting of old friends and the welcoming of new ones, so familiar to all who attend assemblies. The various centers of the district were well represented, and we were especially happy to welcome Mrs. de Charms who accompanied the Bishop.

     Saturday, October 1st.-This was the big day! There is something unique about getting together for breakfast at assemblies. It is satisfying to discover that, even before one's morning coffee, 69 people can all be good natured and glad they are there. One visitor who had been rather quiet blossomed out after a third cup of coffee and declared with confidence that it was a "wonderful day!" This was not denied, and so he was emboldened to add: "New Churchmen in general, and those present in particular, are wonderful people! It is worthwhile to come a long way just to be together!"

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     Second Session.-The Bishop, presiding, welcomed the 132 members present. He then introduced the Rev. Dr. William Whitehead. who said that he wished to offer "Some Reflections on Elementary School Work," and he did so for an hour and eight minutes. His address was uplifting, and was followed by an animated discussion in which fourteen members took part.

     Just seventy years ago, in 1879, Dr. Whitehead told us, the Rev. W. F. Pendleton, then pastor in Chicago, called his council together and told them that he was particularly concerned as to the church's responsibility toward little children. From his study of the Writings he was convinced that it is through education that the church can fulfill its obligation. As a result of his leadership, a day school was initiated with four children, 8 to 12 years of age. This was the first elementary school in the General Church. Two years later a day school with six children was started in Philadelphia. This should be encouraging to small groups throughout the Church. Twenty years later, after much experience, study and thought, Bishop Pendleton was able to declare that while the operation of elementary schools entailed considerable work and sacrifice, they were the true field of evangelization for the New Church.

     Dr. Whitehead traced the development of elementary education. He felt that much had been achieved, but warned of the necessity of constant re-examination of methods and practice. We must, he said, constantly keep before our people the importance of the parochial school. He referred to Bishop de Charms' emphasis on the formation of the mind. "This is the vital thing!" And our people must not think that higher education can take its place; The future of the New Church is at stake. Elementary New Church education must remain a living force. It must never become a mechanical system.

     He further stressed the great importance of the doctrine of "remains," and parents were urged to realize that religion, and a philosophy based upon religion, vitalizes every science and art with the children. It is fundamental in everything that has to do with the senses. Children should be protected from premature contact with any influence that may invalidate the work of the school.

     "The New Church has been given a vision of the Lord in His Divine Human. To see God is the end of life. It is the inestimable privilege of the members of the Church to have regard to the words, of the Lord, 'Suffer little children to come unto me.'"

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     Third Session.-After a delightful luncheon served to 88 persons in the assembly hall, the Assembly reconvened at 2 o'clock in the Rugen School, 102 people being present. The Bishop called upon the Rev. Harold C. Cranch to address the meeting, his subject being "Educational Problems in the Chicago District." This he illustrated by graphs and charts.

     Mr. Cranch demonstrated the value of education in building the Church. Those organizations which have dedicated themselves to education have grown considerably; those that depended entirely upon missionary efforts showed a decreasing membership. The same thing seemed to have happened in societies within the General Church. Schools become centers around which the members gather.

     He made a strong plea for fostering interest in education in the Chicago district. He felt that all members should look to Glenview as an educational center, and that the time was near at hand when the establishment of a Junior High School in Glenview would be possible, if the district supported it. Elementary schools belong to societies, but secondary education is a use of the General Church. He noted that a five-acre tract had been set aside in Glenview for a future high school. He showed that there are enough potential students in the district, and emphasized that freshmen and sophomore students whose parents are reluctant to send them far away might well make use of a school in Glenview, as these boys and girls could return to their homes for week ends.

     He demonstrated by charts that the money now being spent for the education of such students would be more than ample to cover all expenses in attending a school in Glenview. The only thing lacking is a building and equipment. He urged that these should be supplied by the General Church, particularly, perhaps, by the members comprising the Chicago district.

     Mr. Cranch asserted that this was no vision of something that might happen in the distant future. It is in sight, and could be a reality if the members of the district desire it as a use to be promoted. In view of what had been stated in the Bishop's address regarding basic principles, and in Dr. Whitehead's description of how such a use develops from small beginnings, he urged that the time is now, Glenview is the place, and the people of the district can be the means by which this important development in the use of New Church education can come into being.

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     The address was well received and was discussed. A Resolution, duly moved and seconded, was adopted in the form of a recommendation to the Bishop that he appoint a committee to study the possibility of establishing a Junior High School for the Chicago district in Glenview.

     Dedication.-At 4.30 p.m., the adults gathered in the court of the church buildings. An altar had been provided, and the children came in procession from the school, while Bishop de Charms and the Rev. Elmo Acton entered the court from the church. Mr. Acton delivered the dedication address; Mr. Crebert Burnham, on behalf of the trustees, presented the new addition to the school building for the use of the Immanuel Church School; and Bishop de Charms dedicated it to the use of New Church education. The two priests led the children in procession into the new wing, copies of the Word were placed in each room, and the Lord's blessing upon the work to be carried on was invoked. This very beautiful and impressive ceremony is more fully described below.

     The Banquet.-In the evening, 194 guests sat down to a delightful banquet supper in the assembly hall. The Rev. Ormond Odhner, as toastmaster, offered a toast to the "Church," which was duly honored. He had asked five selected speakers to consider the question, "Why am I a New Churchman?," each to answer for himself. The responses were deeply moving. Three of these men had come into the Church; two were of the second generation in the New Church. The feeling expressed by each was that of deep and heartfelt thankfulness for the great blessing of New Churchmanship. Everyone present was deeply affected.

     Divine Worship.-On Sunday morning at 9:30 o'clock a service for the children was held in the church, and a congregation of 150, old and young, greatly appreciated the address given by the Bishop. The adult service which followed at 11 o'clock was attended by a congregation of 201 persons.

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The sphere of worship was strong, and all were moved by the Bishop's sermon concerning the Lord and the Feast of Tabernacles. (John 7.)

SYDNEY E. LEE.
Dedication of the New School Rooms 1949

Dedication of the New School Rooms       ELMO C. ACTON       1949

     A memorable event during the Chicago District Assembly was the dedication of the two additional rooms for the use of the Immanuel Church School.

     These rooms have been added to the South of the existing school building, veering about 60 degrees toward the West. Each is 18 by 24 feet in dimension, well lighted by large windows in the East and South walls, and with cupboard and shelf space. At the end of the hall running along the West side is a small work room which will be of great service. Although connected inside with the rest of the school, there is an entrance to the new addition on the West side, and there are two new cloak rooms. We are thus able to separate the primary grades from the upper grades, and we are now enjoying the benefits of this division. At the present time the rooms are being used by the kindergarten, the 1st, 2nd, and 3rd grades.

     The Immanuel Church School moved from Chicago to Glenview in 1894. Its sessions were then held in the "Club House." This building also served the Society for a place of worship and other meetings. In July, 1915, however, the "Club House" was destroyed by fire, and for a year the school classes were held in the homes of the residents of The Park. Meanwhile, the members of the Society, with courage and foresight, planned and had constructed a new building which provided a place for all the uses of the Society. There was a beautiful church, a large assembly hall for meetings and socials, and ample rooms for the school, as well as a library. Although all of these were in one building, and connected by corridors, they were so arranged that each use could be carried on without interference from any of the others. This building was dedicated during the Chicago District Assembly held in October, 1916.

     In course of time all of these have become inadequate for their special uses, and the Society has looked forward to additions that would provide for the needs.

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[Photographs of the Immanuel Church Building and the Addition to the School.]

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After due consideration, it was decided that the most pressing need was an addition to the school. About a year ago we saw our way clear to carry out this decision. We were thankful to the original planners of the building, as it was so constructed that any one part could be enlarged without interfering with any other part.

     During the past winter and summer the building of the addition to the school progressed and was completed under the direction of an active, efficient and hard working Building Committee. We began school in the new addition last September, and planned for the dedication during the Bishop's presence at the Chicago District Assembly.

     The dedication service was simple. It was held in the courtyard enclosed by the church, the assembly hall, and the old school rooms and in sight of the new rooms. The service opened with a Doxology, during which Bishop de Charms and the Pastor entered. After the opening of the Word and the prayer, the Pastor delivered a short address on the uses of New Church Education as a use of spiritual charity.

     He then said: "The time of formal dedication has now arrived, and it is the wish of the Corporation of the Immanuel Church of the New Jerusalem to present this new addition for dedication to the spiritual use of charity,-New Church Education."

     Mr. E. Crebert Burnham then stepped forward and said: "As a Trustee of the Corporation, acting for and on behalf of the members of the Immanuel Church of the New Jerusalem, we present to you. as our Pastor, the addition to our school, that it may be dedicated in true order to the uses of New Church Education. And may the Lord bless and guide those who may have charge of the uses for which this addition to our school has been erected."

     The Pastor, in receiving, said: "By this act the Corporation of the Immanuel Church places this new addition under the direction of the Pastor of the Immanuel Church for the developing and furthering of its educational uses. As Pastor of the Immanuel Church I accept this new addition for dedication to the use of New Church Education, and now request the Bishop of the General Church of the New Jerusalem to administer the rite of dedication."

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     The Bishop, in dedication, said: "And now, in the name of the Lord Jesus Christ, I dedicate the rooms where the Word is placed to the use of New Church education. May the Lord ever be present here with those who teach and those who learn, building their minds in the order of heaven, kindling in their hearts the love of spiritual truth and good, and leading them, each one along his appointed path toward the goal of genuine intelligence and wisdom, and toward the ever increasing happiness of use, here and in the life to come. Amen. Let us pray.

     "O Lord, Thou Shepherd of Israel, our Divine Teacher and our Guide, grant that this school may be, in ever greater measure a means of implanting in the children Thou hast entrusted to our care the love of Truth, the understanding of Thy Word, and the will to keep Thy law. Grant that both parents and teachers together may be inspired in all the work of education to follow Thy Divine precepts, that they may suffer the children under their care to come unto Thee, and forbid them not. Uphold Thou their hands, and direct their steps toward the fulfilment of the supreme end of Thy Providence, namely, that these Thy children may enter through the gate into the Holy City, to know the joy and the peace of that heavenly use for which they are created. Amen."

     The Bishop then pronounced the Benediction, and while the congregation sang the anthem, "Thou wilt show me the path of life the Bishop and the Pastor, carrying the two copies of the Word to be placed in the new rooms, led the school children in procession to the new addition. In view of the whole school, and in the presence of the pupils of the primary grades, who followed into the rooms the Bishop, taking the copies of the Word from the Pastor, put them in the places where they are to be used for worship and religious instruction.

     Thus was consummated a dream that had existed with us for a long time. We are thankful that in our time we have been enabled to pass on to our children that which we received from our fathers, along with this new addition. May each generation thus add to the means by which the sphere of the use of New Church Education may be increased!
ELMO C. ACTON.

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EASTERN CANADA ASSEMBLY 1949

EASTERN CANADA ASSEMBLY       W. CAIRNS HENDERSON       1949

     OCTOBER 8-10, 1949.

     After an interval of two years, the Second Eastern Canada Assembly was held in Kitchener on October 8th-10th, 1949, under weather conditions more to be expected here at the Nineteenth of June than at Thanksgiving. The Bishop of the General Church presided, and in the course of the week end 194 persons from the two Societies in Ontario, Montreal, and six other places signed the roll-a heartening gain of 34 per cent over the total enrollment at the 1947 Assembly, and an increase also in the number of centers included.

     All the sessions, and the Sunday Services, were held in the chapel of Carmel Church, the chancel being suitably arranged for the meetings. Meals were again taken together, in the banquet hall of the Golden Lion Restaurant, only two minutes walk from the Church, and the banquet was held in the Masonic Hall, Waterloo, where caterers served a traditional Thanksgiving dinner. The custom of having meals together, begun in Toronto two years ago, has apparently been accepted as standard practice, and it undoubtedly increases the social sphere of the Assembly while giving hostesses much more freedom to attend The meetings. Although the number of visitors was greater than had been anticipated, all the guests were accommodated in homes of the Church.

     First Session.-The first session of the Assembly was held on Saturday evening. Following prayer and a reading from the Word, the Pastor of the Kitchener Society declared the Assembly in session and called on the Bishop of the General Church to welcome the guests and deliver the Episcopal Address. Characteristically, this was a profound but lucid presentation of one of those vital doctrines "Spiritual Perception," the understanding and right application of which are fundamental to the interior development of a living church, while misapprehension can open the way to subtle and deadly attacks.

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[Group Photograph of the Eastern Canada Assembly.]

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Of special importance, in view of this danger, were the ideas clearly expressed, that perception does not teach, and that the laws of acquiring spiritual truth are precisely the same as those which govern the gaining of natural knowledge. As in the following sessions, the paper was followed by an excellent discussion which brought out other aspects of the subject and also enabled the speaker to expand some of the ideas presented by him.

     Services.-Sunday was a full day, with three Services as well as a session of the Assembly. The children's Thanksgiving Service at 9:45 a.m. was addressed by Bishop de Charms, who told how the fruits which the children had brought to the chance! were the Lord's gifts, and that love to Him and gratitude for His bounty are shown by keeping His commandments.

     An interesting feature was the fact that the attendance at the eleven o'clock Service was the highest recorded during the Assembly, not even excluding the banquet. One hundred and seventy-two adults gathered in the chapel for what was both an Assembly and a Thanksgiving Service. In a sermon that was appropriate to both occasions, Bishop de Charms led up to the truth that the benefits conferred through the Heavenly Doctrine,-the ability to learn what is good, and the power to strive for it from realization of need,-are the crowning gifts of the Lord to mankind; and that the true sign of love to Him, which makes worship internal and thanksgiving genuine, is the spiritual gratitude for this supreme gift which is born of combat and victory in temptations. The instruction given, and the inspiring singing of the familiar Thanksgiving music by so large a congregation, made this a Service long to be remembered.

     Shortly after this Service the Assembly photograph was taken on the back lawn of the Church.

     A Holy Supper Service was held at four o'clock in the afternoon, with Bishop de Charms as Celebrant and the Pastors of the Toronto and Kitchener Societies as assistants. The Sacrament of the Supper was administered to 99 communicants.

     Second Session.-At this session, which was held on the Sunday evening, the Rev. A. Wynne Acton read a paper entitled "Uses with Angels and Men."

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This paper traced through to their conclusions, both fully and clearly, certain aspects of a complex doctrine which has many ramifications. After distinguishing between use as a Divine influx and the created forms which receive it, Mr. Acton stated that the uses of created things are the forms through which the Divine proceeds to ultimates and then returns to itself, and noted that man alone among the Lord's creations has freedom of choice in the matter of use. He then proceeded to a detailed study of how angels and men may become forms of Divine use through their free response to, and cooperation with, the Lord. A study of such practical application naturally led to a keen discussion and raised questions which were fully answered.

     Third Session.-On Monday morning the Assembly was called to order for the last time to hear an address by the Pastor of the entertaining Society. It is Bishop de Charms' intention that the final session of these Assemblies shall be devoted to consideration of some use of the General Church. On this occasion it did not seem possible to present any specific use that is being done, but in conformity with the Bishop's idea of focussing attention on the general body, Mr. Henderson spoke on "The Concept of Government in the General Church." The paper attempted to bring out the doctrinal reasons for the order and organization, the principles and the government of the General Church, and to show that these all look to ultimating the ideal of the Lord's immediate government through the direct teachings of the Writings. In the discussion which followed, the remarks of the Bishop were of particular value as coming from the knowledge and experience of the head of the Church. Attendances at the three sessions were, respectively, 164, 162, and 119.

     Banquet and Dance.- Monday evening found 159 guests assembled in the Masonic Hall, Waterloo, for the banquet, with Mr. Leonard E. Hill as their Toastmaster. After a toast to the Church had been proposed by the Rev. A. Wynne Acton, the Toastmaster introduced the subject of the evening, "The Uses of Assemblies." The Rev. Henry Heinrichs spoke on the use of Assemblies to the isolated, likening them to a call which directs and prepares the mind for duties which are then assigned.

559


He was followed by Mr. George Orchard, of Toronto, who dealt with the use to the individual, developing the idea that this is determined by what the individual brings to the Assembly. Mr. Robert G. Scott, of Toronto, was the last speaker, his subject being the use to the Church as a whole. Mr. Scott showed that the ideal and form of government of the General Church are such that it can be enriched by gatherings of this kind. A toast to the Academy was then proposed by the Rev. W. Cairns Henderson, and the Bishop was called upon to close the banquet. In a challenging statement Bishop de Charms reminded the audience that Assemblies contribute to the growth of the Church in the degree that what is received from them is taken into the battle of life and used to upbuild the church in the individual.

     Immediately after the banquet a short film of the Rogers family in Durban was shown which was of particular interest to the Kitchener Society in which the Rev. Norbert Rogers served for a time as assistant to the Pastor, the Rev. Alan Gill. The usual dance followed, but was not unduly prolonged as out-of-town visitors had to head for home, and all had to prepare for resuming the daily life in which to practice what they had gained from the Assembly.

     We are still too close to this Assembly to discern its particular quality, and perhaps it is unwise to attempt to label every such gathering specifically. But in the increased attendance, and the wider field from which it was drawn, there is hope for a gradual extension of the uses of Assemblies in Eastern Canada. And without attempting a detailed analysis we may agree with gratitude and thanksgiving that, in the closing words of Bishop de Charms, "We have enjoyed a most delightful Assembly, rich in its gifts to us of spiritual things from the Lord."

W. CAIRNS HENDERSON.

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FESTIVAL OF THE ADVENT 1949

FESTIVAL OF THE ADVENT              1949

     "Blessed be the Lord God of Israel; for He hath visited and redeemed His people." (Luke 1: 68.)

     These opening words of the inspired utterance of Zacharias are in acknowledgment of the imminent birth of the Messiah as the Redeemer and Savior of mankind. The whole is known as the Benedictus,-a blessing of the Lord by men in praise and thanksgiving for His coming. And "to bless the Lord," we are told, "is to sing to Him, to announce His salvation, to preach His wisdom and power, thus to confess and acknowledge the Lord from the heart; and they who do this are blest by the Lord with all good and all felicity." (A. C. 1422.) "Blessed be the Lord God of Israel; for He hath visited and redeemed His people."

     Of like import are Mary's inspired words, known as the Magnificat, "My soul doth magnify the Lord, and my spirit doth rejoice in God my Savior." (Luke 1: 46, 47.) And these two enunciations became the earliest Christian songs in glorification of the Lord for His advent, voicing the ruling theme of that Festival of the Nativity which has been kept by Christians down through the years, and is now observed with a new significance and affection in the Church of the Second Advent.

     In reality, every festival of the church is a celebration of the advent of the Lord. The festivals we observe during the year are celebrations in remembrance of what may be called four comings of the Lord,-His coming at creation, at the incarnation, at His resurrection, and His advent in glory.

     Creation itself was a Divine coming, as also is His perpetual new creation and providence, His perpetual presence and operation by influx. And this is acknowledged when there is a festival of thanksgiving at the time of harvest, when the productions of the earth bring to remembrance the Lord God who created the universe, even by His Divine proceeding, His Divine going forth to create and produce,-the finiting of His Infinity by means of substances emitted, sent forth, from Himself-a giving of Himself, that there might be a habitation for men and angels, where He may bless them with the eternal joys of the truly human life.

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     The incarnation, or the advent of the Lord by birth and the assumption of the human in the world, is commemorated at Christmas. The Lord's resurrection and reappearing is celebrated at Easter. His coming in glory, and the manifestation of His Divine Human to the New Heaven and the New Church,-in remembrance of this is the Festival of the Second Advent.

     These four comings of the Lord are the great events of all history, ever to be commemorated and celebrated by the church upon earth with joy and thankfulness of heart; for the race of men owes its existence and its preservation, its redemption and salvation, to these four comings of the Lord.

     Festivals of the church are observed by formal worship and thanksgiving in praise and acknowledgment of the Lord; also by feasts of charity, and by expressions of mutual love among the members of the church, united in the spiritual bonds of love to the Lord. For at His every coming there is the bestowal of the gifts and blessings of His mercy. He comes to give Himself for the happiness of His creatures, and is received by those who are in mutual love, who delight to share the Divine blessings, one with another.

     In the formal worship of the Lord at such times there is especially the confession of His Divine greatness, and praise for His manifold mercies to the sons of men, expressed by glorifications of the Lord in music and song. "Great is the Lord, and greatly to be praised. They shall pour forth the memory of Thy great goodness, and shall sing of Thy justice." (Psalm 145: 3,7.)

     The sacred songs in the Ancient Church were glorifications of the Lord on account of His expected advent, and of the redemption then to be performed by Him. Of this we read in the Heavenly Doctrine:

     "The songs in the Ancient Church, and afterwards in the Jewish, were prophetic, and treated of the Lord, especially of His advent into the world, of His destroying the diabolical crew, at that time raging more than ever, and of His liberating the faithful from their assaults.

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And because those prophetic songs contained such things in their internal sense, by them is signified the glorification of the Lord, that is, celebration of Him from gladness of heart; for gladness of heart is especially expressed by singing, the gladness breaking forth as though of itself into sound. In such songs, therefore, Jehovah, that is, the Lord, is called Hero, a Man of war, the God of armies, the Conqueror, the Mighty One, a Defense, a Shield, and Salvation; while the diabolical crew that was destroyed is called the enemy that was smitten, swallowed up, overwhelmed, and cast into hell.

     "Of old, they who knew that all these prophetic songs involved things celestial and Divine, thus the salvation of the believing by the Lord when He should come into the world, were internally affected by them, and had internal gladness. At the same time the attendant angels were also in glorification of the Lord. And so they who sang, and they who heard the songs, experienced a heavenly gladness from the holy and blessed things which flowed in from heaven, in which gladness they seemed to themselves to be as it were taken up into heaven. Such an effect had the songs of the church among the ancients; and such an effect they might also have at this day; for the spiritual angels are especially affected by songs which relate to the Lord, His kingdom, and the church.

     "So it was that the glorifications of the Lord among the ancients who were of the church were performed by songs, psalms, and musical instruments. For they derived a joy exceeding all joys from the recollection of the Lord's advent, and of the salvation of the human race by Him." (A. C. 8261.)

     This, therefore, is the ruling theme of the church festival, in the past and in the present,-the acknowledgment of the Lord's coming with grateful reception. Nor is this confined to the festival occasion. Every service of worship is a representation of the advent of the Lord, which is acknowledged in prayer for His coming and presence, in praise for His continual gifts, and in actual reception of the Divine Light and Life in the instruction given from His Word, and in the partaking of the most holy sacrament of the Lord's Supper.

     The man of the church enters spontaneously into these formal celebrations when he is in a daily heart's acknowledgment that the Lord's presence is perpetual, and that His advent takes place with those who receive Him by believing in Him and doing His commandments.

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And this perpetual presence of the Lord, and His advent to the individual to liberate from the darkness of ignorance and the powers of evil, to enlighten and to save, was not only manifested and represented by the incarnation, when He actually appeared in the world in the body of man, but by that coming, and by His glorification, He took to Himself a new and more intimate presence with men and angels, even in the Divine Glorified Body, the Divine Human, in which He is present and coming forever, with power to instruct, to lead in regeneration and to save all who receive Him in the light and life of His glorious Word of Revelation, wherein He comes to bless with the gift of salvation and the joys of life eternal. "Blessed be the Lord God of Israel: for He hath visited and redeemed His people." Amen.

LESSONS:     Isaiah 25. John 1: 1-14. T. C. R. 774.
MUSIC:     Revised Liturgy pages 352, 367. 511-543.
PRAYERS:     Nos. 117, 119.
WHY THE LORD WAS BORN ON THIS EARTH 1949

WHY THE LORD WAS BORN ON THIS EARTH              1949

     "I perceived that the Lord willed to be born on this earth because, if He had not been born, this earth would have perished; and because the human race of this earth chiefly corresponds to corporeal things, which could not be united with interior things in any other way than by the Lord's becoming Man. This was the case after the correspondence began to perish, which had existed as long as there was anything of a celestial church, that is. of love to the Lord." (Spiritual Diary 4376.)

     "If the Lord had not come into the world, the heavens formed from the inhabitants of this earth would have been translated elsewhere, and the whole human race on this earth would have perished in eternal death." (A. R. 726.)
NOTES AND REVIEWS. 1949

NOTES AND REVIEWS.              1949



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.

NEW SWEDISH PUBLICATION.

HERRENS ATERKOMST. (The Lord's Return.) By Gustaf Bacekstrom. Bokf6rlaget Nova Ecclesia, Bromma, Stockholm, 1949. Paper, stiff cover, l2mo, pp. 32.

     Still another booklet has issued from the fertile Nova Ecclesia publishing house in Stockholm. The subject of the Second Advent is treated in several articles in which Dr. Baeckstrom elucidates the prophecies of the coming of the Son of Man in the clouds (Matt. 24) and the appearing of the White Horse to John (Rev. 19). In another article he explains why the New Church must take external form as a distinct organization, a topic which he also discussed in the address on "The New Church in the North" which he delivered at the Scandinavian Assembly of the General Church last summer.

     An appended chapter describes the ritual used in the administration of New Church baptism.
     
     HUGO LJ. ODHNER

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CZECHOSLOVAKIA.

     The Rev. Jaroslay Im. Janecek, of Prague, in a letter to Mr. Anton Sellner which we published in our issue for March, 1949, p. 132, mentioned that he had written an account of the rise and progress of the New Church in Czechoslovakia, and stated that it had been translated into English by Mrs. K. Novak, of Valencia, Pa. (near Pittsburgh). She had visited Prague, attended his services, and encouraged him to make the account available to New Church readers by publication.

     Accordingly, Mr. Janecek's biographical and historical narrative has been appearing serially in THE SWEDENBORG STUDENT, beginning in the June, 1949, issue under the title of "The Search for and the Finding of God," with the subtitle, "How the New Church Came to Czechoslovakia." This story of a pioneer effort that has been attended with an unfailing trust in the Divine Providence will be of dramatic interest to the present-day New Church reader. In addition, it is a valuable contribution to the annals of New Church history, being a graphic record of the evangelistic labors of one who has devoted many years of his life to the spread of a knowledge of the Heavenly Doctrines among his people, maintaining Sunday worship, publishing a magazine, translating the Writings into the Bohemian language, and communicating by letter with many interested persons. This work has been carried on under the auspices of the General Convention in America, and we may look forward hopefully to the eventual establishment of the New Church among many in Czechoslovakia as the fruit of such a diligent sowing of the seed.

     THE SWEDENBORG STUDENT is a Monthly Magazine published by the Swedenborg Foundation, Inc., 51 East 42nd Street, New York 17, N. V., the subscription price being $1.00 per year.

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DIRECTORY 1949

DIRECTORY              1949

     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, F. W. Elphick, F. E. Gyllenhaal, Secretary, 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.

EXECTUTIVE COMMITTEE.

Bishop George de Charms; Messrs. Daric E. Acton, Kesniel C. Acton, Reginald S. Anderson, Edwin T. 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, 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: Svedjevagen 20, Bromma, Stockholm, Sweden.

BOYESEN, 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, Ill.

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. Professor, 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 Degree, 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 MENDONCA. Ordained, 1st and 2d Degrees, August 5, 1928. Pastor of the Rio de Janeiro Society. Address: Almirante, Tamandare 23, Apt 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 Erie and the Ohio and Michigan Circles. 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: Brobyvagen 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 GOODARD. 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. Assistant to the Pastor of the Bryn Athyn Church. Address: Bryn Athyn, Pa.

STROH, KENNETH OLIVER. Ordained June 19, 1948. Assistant to Rev. Norman H. Reuter. Minister of the Detroit Circle. Address: 565 West Breckenridge, Ferndale, Michigan.

Authorized Leaders.

ENGELTJES, HERMAN G. Authorized, November 4, 1949. Address: Laan van Eik en Duinen 206, The Hague, Holland.

HELDON, LINDTHMAN. Authorized, July 1, 1949. Address: 13 Alexander Street, Penshurst, N. S. W., Australia.

LUCAS, LOUIS. Authorized, August 30, 1949. Address: 173 rue de Paris, Montreull s/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; 2d Degree, October 3, 1948. Pastor of the Quecostown and Sterkstroom Societies. Address: No. 132, Location, Quesostown, C. P., South Africa.

Basuto.

MOTSI, JONAS. Ordained September 29, 1929; 2d Degree. September 30, 1929. Pastor of Quthing District. Address: Phahameng School, P. 0. Quthing. Basutoland, South Africa.

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Zulu.

BUTHELEZI, STEPHEN EPHRAIM. Ordained September 11 1938; 2d Degree, October 3, 1948. Pastor of the Hambrook Society. Address: Hambrook Government School, P. 0. Acton Homes, Ladysmith, Natal, South Africa.

LUNGA, JOHANNES. Ordained September 11, 1938; 2d Degree, October 3, 1948. Pastor of the Esididini Society. Address: Esididini, P. O. Kalahasi, Danohauser, Natal, South Africa.

LUTULI, MAFA. Ordained October 3, 1948. Minister of the Verulam (Natal) and Mayville (Durban) Societies. Address: c/o Central Factory, Canelands, Natal, South Africa.

MATSHINIEI, TIMOTHY. Ordained August 28, 1938; 2d 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; 2d Degree, October 3, 1948. Pastor of the Melmoth District. Address: Pangode Halt, Melmoth, Zululand, South Africa.

NZIMANDE, BENJAMIN ISHMAEL. Ordained August 21, 1938; 2d Degree, October 3, 1948. Pastor of the Deepdale & Bulwer Districts. Address: r/o Inkumba Government School, P. O. Deepdale, Natal, South Africa.

SABELA, PETER HANDRICK. Ordained August 21, 1938; 2d Degree, October 3, 1948. Pastor of the Greylingstad Society and District. Address: P. 0. Box 38, Grevlingstad, Transvaal, South Africa.

SIBEKO, PAUL PEFENI. Ordained October 3, 1948. Address: 106, 10th Avenue, Alexandra Township, Johannesburg, Transvaal, South Africa.

VILAEAZI, ABEL DANIEL. Ordained October 3, 1948. Address: Hambrook Government School, P. O. Acton Homes, Ladysmith, Natal, South Africa.

ZUNGU, AARON. Ordained August 21, 1938; 2d 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 1949

CHURCH NEWS       Various       1949



571


. DETROIT, MICHIGAN.

     We feel that our activities for the fall and winter got fully under way on October 2nd when our newest bride and groom, Mr. and Mrs. Sanfrid Odhner (Aubrey Cole), returned from their honeymoon and attended our service of worship.

     In the evening a buffet supper and wedding shower were given for the newlyweds by Mr. and Mrs. William F. Cook and Miss Muriel Cook at their home. After the guests had partaken of a very tasty and satisfying meal, a lavish array of fancy packages were opened by the couple and the presents passed around for the admiration of the guests. There was a lot of fun and good fellowship, and many were the expressions of love and good wishes for the happy pair, each of whom responded with a neat little speech of appreciation.

     Another Wedding.-A number of our members are planning to attend the wedding of the Rev. Kenneth Stroh and Miss Virginia Blair which is to take place in the Le Roi Road Church, Pittsburgh, on November 5th. By the time this appears in print the couple will undoubtedly have received our official welcome home, and also, we trust will be settled in their cozy apartment, located not too far from the place in which our services are held.

     Episcopal Visit.-It is a great pleasure to report that our Circle was honored by an episcopal visit from Bishop George de Charms, Friday, October 14th, through Sunday, October 16th. Accompanied by Mrs. De Charms, whom we are always delighted to have with us, the Bishop arrived in time for a party given in his honor on Friday evening at the home of Mr. and Mrs. Norman Synnestvedt.

     This afforded our members the opportunity to meet the Bishop and Mrs. de Charms informally. And to add to the pleasure of the occasion the Bishop entertained us with a most interesting account of his visits to Europe and South Africa last year when he presided at Assemblies in Colchester and Durban. We were also particularly impressed and moved by his account of the General Church Mission among the Basuto and Zulu peoples, and of the progress of the church with them. A wire recorder brought the voices of some of the native members to us and aroused our most sympathetic interest in the work being done among them.

     Our next meeting was on the following afternoon when we gathered for a luncheon in our assembly hall. The food was provided and served by the Women's Guild, and was delicious. Following the meal the meeting took the form of a questions and answers forum. Matters directly concerning the activities of our Circle were brought up for discussion and the Bishop's consideration. Needless to say, the problems were solved by him in a most understanding and wise manner.

     Then, after only three hours' respite, it was time to set out for Kingsley Inn, a suburban resort, where a very substantial dinner was served, after which the Bishop addressed us on the subject of "Spiritual Perception," and was heard with earnest attention.

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     Mr. Gordon Smith acted as toastmaster and, together with Mr. Walter Childs, put on a very humorous skit in which our Circle was projected 1000 years into the future. At that time, according to these funsters. we are to have a vast membership consisting of descendants of our present members. This fantasy gave opportunity for some laughable situations and a few sly digs at some of us.

     The next day, Sunday. came the crowning point in this series of meetings-a service of worship in which Bishop de Charms was assisted by our pastor, Rev. Norman H. Reuter. and his assistant, our resident minister, Rev. Kenneth 0. Stroh. To have the three degrees of the priesthood represented in one service must have been most unusual. It certainly was a very inspiring and impressive sight when the three men ill their distinctive robes advanced to the altar and there knelt in silent prayer. Clearly, as if spoken, came to mind the significant words. "The Lord is in His holy temple; let all the earth keep silence before Him." We felt at that moment that the Lord was present and bestowing His blessing upon us.

     The subject of the Bishop's sermon was "Concealment," based upon the incident in the temple when the Lord vanished from the sight of those who were about to attack Him. (John 7:10.) Protection against profanation was the theme of the discourse. The Lessons were read by Rev. Stroh, while the Rev. Reuter assisted the Bishop in the administration of the Holy Supper.

     For the first time we were able to sing the music of the Holy Supper service, pages 63-75 of the Liturgy. Mr. Stroh had prepared us for this service by conducting a number of singing practice sessions.

     Among those who attended all of these meetings, Mr. and Mrs. Robert Barnitz motored to Detroit from Urbana, Ohio, bringing with them Miss Grace Bush, of Urbana, and Miss Helen Van Zant, of Columbus, Ohio. Mrs. Norman H. Reuter accompanied her husband, and was also a most welcome visitor. At the Sunday service, in addition to those mentioned, we were pleased to have with us Messrs. Maurice and Clarence Schnarr, of Kitchener, Ontario, and Mr. Sergin Hamano, of Ann Arbor, Michigan. The Rev. and Mrs. Reuter were the house guests of the Reynold Doerings.

     I would like to pay tribute to the excellence of the sermons which our minister, the Rev. Kenneth Stroh, has delivered at our services. Three of his recent discourses were particularly enlightening and impressive, the subjects being "Contentment," "Conjugial Love," and "The Holy Supper." They gave evidence of much careful study. and the doctrines involved were presented in a most clear and interesting manner. They should be made available to many more in the Church than our comparatively few members.

WILLIAM W. WALKER.

CHARTER DAY.

October 21-22, 1949.

     In spite of some difficulties and campus hazards, occasioned by construction projects in the vicinity, this year's celebration of the granting of a charter to the Academy of the New Church was one of the best. The roads around the campus had been torn up by the laying of gas pipes, making entrance and exit to and from the grounds something of a problem; the ground in front of the cathedral was in a chaotic condition because of the laying of new walks; work on the rebuilding of Benade Hall is still in progress, with many men and their ears jamming up the grounds; and one unfortunate case of polio prevented the attendance of the pupils of the Elementary School, and also caused the cancellation of the scheduled football game with Germantown Academy.

     However, that crisp, cool, clear weather which has almost become traditional to Charter Day prevailed for the entire week end. And there was distinctly no lack of entertainment and food for thought.

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     The celebration began with the customary procession of the members of the Board and Faculty, the students and ex-students. to the church on Friday morning. There all joined in worship and listened to the hopeful and inspiring address of the Rev. A. Wynne Acton. Indeed, the keynote of the address was, "Hope springs eternal in the human breast." Quoting from a speech made by Bishop W, H. Benade at the dedication of the Cherry Street school in Philadelphia in 1856, Mr. Acton showed how the spiritual hopes of the Academy had grown and flourished through the generations.

     After the service the congregation proceeded to the campus for the singing of school songs. And here there was an innovation, as we assembled in front of the Assembly Hall instead of Benade Hall, which is now surrounded by a fence.

     In the afternoon, in place of the cancelled game, we enjoyed some football in a different manner, in the form of a pick-up game between the varsity eleven and one composed chiefly of alumni. These ex-students, of course, were out of condition, but at the risk of incurring some hard feelings, we might say that the "old boys" were apparently too smart for the current Academy team, handing them the short end of an 18-13 score. Naturally, the atmosphere of the game was not as intense as it is when the boys have a real "enemy"; and the consequence was that the spectators where able to combine watching the game with visiting and conversation.

     In the evening came the reception and dance, with the singing of sorority and fraternity and school songs by the students. Incidentally, Charter Day is always enlivened by the exuberance of the new high-school students, who have just completed their initiations into the various fraternities and sororities.

     Banquet.-This feature of the program came on Saturday evening, and was an outstanding success. The committee had worked very hard on the physical arrangements, adorning the Assembly Hall in suitable manner and serving an excellent meal. Mr. Charles S. Cole, Jr., a teacher of Science in the Academy, functioned ably and unobtrusively as toastmaster to the audience of about 500 people.

     The first event of the evening was a hearty "Welcome Home," initiated by Mr. Cole and extended with great pleasure by the audience to Bishop Alfred Acton, who had just returned from his visit to Europe.

     As the theme of the evening, Mr. Cole had chosen the second of the five principal purposes of the Academy as stated in the Charter: "To promote New Church education in all its forms." As there were only three speakers, they had considerable leeway to develop their subjects. The result was what amounted to three well-rounded, thought-stimulating addresses.

     The first speaker, Mr. Ralph Klein, talked about "New Church Education in the Home." He gave some illuminating examples of the ways in which parents can illustrate principles and truths for the children in the actual problems and workings of the home and the community. Indeed, he made a particular point of the idea that parents best teach their children by example, showing that by their actions parents can instill obedience, respect, tolerance, and responsibility in the young. In this way we, as parents, fulfill the Lord's command, "These words which I command thee this day shall be in thy heart; and thou shalt teach them diligently unto thy children." (Deuteronomy 6: 4- 9.)

     The Rev. David R. Simons began his remarks on "New Church Education and Teachers" by saying that the New Church is to be a new way of receiving life from the Lord on earth, and the educational program of the Academy is the result of the attempt to formulate this new way of life in a new set of educational laws. We have been gifted with a vision of these laws through our leaders, past and present.

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Our great problem now is one of the proper application of these principles. We need a distinctive philosophy of subject-matter. This is the task of the teachers, who must know the doctrines of the church, the minds they teach, and their subjects. Mr. Simons then sketched an outline of the way in which we can formulate this philosophy in relation to the teaching of science in our junior high schools,- 7th, 8th and 9th grades.

     Dr. William Whitehead, speaking on the subject of "New Church Education for Maturity," quoted from a book entitled The Mature Mind, by Overstreet, in which the author makes some very pertinent remarks as to what constitutes genuine maturity of mind. Dr. Whitehead then spoke of the fact that, in the college of the Academy, we are deepening and widening cultural and religious knowledge with the aim of developing spiritually mature minds. This effort has progressed steadily, despite many obstacles and difficulties since the first world war. In another ten years we hope to have a Junior College with standards acceptable in any other university. In the meantime, however, we must have students to educate for maturity, in order that the work may go forward.

     Called upon to conclude the evening, Bishop dc Charms, speaking of the many marvels of our civilization,-its sciences, arts, conveniences and luxuries-said that these things have been produced solely through a love of natural truth, through the passionate devotion of many men to the work of searching out the secrets of nature. But we realize that natural truth alone is not enough to save the world from the natural and spiritual dangers which confront men. There must be added to this a real devotion to spiritual truth, and a search for it in the same spirit. This is the work of the Academy.

     The opportunity to worship in the cathedral on the Sunday morning following brought to a close this satisfying Charter Day week end.

MORLEY D. RICH.

OBITUARY.

     Mr. Howard Rauch Hollem, who passed into the spiritual world at Houston, Texas, on October 20, 1949, at the age of 47 years, was the only son of Mrs. Augusta Rauch Hollem, one of the seven Rauch sisters. After the death of his mother, he was brought up by his aunts, part of the time by those in Glenview, but mostly by Mrs. Dora Rauch Welty in Chicago. He was baptized in 1903 by the Rev. John S. Saul at the Humboldt Park Church.

     As a boy, Howard was a pupil in the Immanuel Church School, Glenview, and later was a student in the Boys' Academy, Bryn Athyn, 1920-1921.

     He was a press and special photographer, recently spending several years for the United States Government in Austria, Italy, and other countries. He came back to America about a year ago, and was in poor health, due largely to his wartime experience.

ALEXANDER MCQUEEN.

TORONTO, CANADA.

     The Eastern Canada District Assembly was the big event for the month of October. Held at Kitchener during our Thanksgiving week end, it will be described in the report of the secretary, and we shall we content to give you a brief sketch.

     There were sixty-four Torontonians present, which is a remarkably good representation of our Society. The weather was amazing, summer returning in full swing, and the temperature maintaining the vicinity of 80 degrees, with the sun "rollin' round heab'n all day." The homes in Kitchener were most hospitably wide open at all times, and the meals provided at The Golden Lion were good to eat and served and much friendly chatter and bursts of song.

     The excellent addresses were hearkened to with the keen interest which they most assuredly deserved, and were discussed both at the meetings and afterward in private groups. It was an absolute delight to have Bishop de Charms to guide our thoughts with his wisdom and affection, and Mrs. de Charms added her charming companionship to the occasion.

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We all feel most grateful for the privilege of attending the 1949 Eastern Canada District Assembly at Kitchener.

     A pleasant aftermath of the Assembly occurred when the Bishop and Mrs. de Charms spent two days in Toronto. The Bishop spoke to the Day School children all morning, and at the Wednesday evening doctrinal class he presented a most interesting paper on the subject of the present-day attitude of Christians toward the Divinity of the Lord. He was also the focal point of a particularly interesting discussion which took place at a casual social gathering in the home of Mr. and Mrs. Reginald Anderson on Tuesday evening.

     The Ladies' Circle held its first meeting of the season at the Church Hall on October 3rd, and made it the occasion for an abundant shower of useful and pretty gifts for Miss Lillian Bond, who anticipates being married on December 3rd.

     The Rev. Henry Heinrichs preached a very interesting sermon in Toronto on October 23rd, using as his text the words of Revelation 21: 6, "I will give unto him that is athirst of the fountain of the water of life freely," showing that the spiritual affection of truth is the first and most essential form that heaven must take with man.

     We were very pleased to have a visit with Mrs. Heinrichs, who accompanied her husband on this trip. Other distinguished visitors that week end were Mrs. Cairns Henderson and Mrs. Rudolph Schnarr.

     Our pastor, the Rev. A. Wynne Acton, went to Bryn Athyn for Charter Day, and gave the Friday morning address in the Cathedral, speaking on the subject of "Hope." Also at the Charter Day festivities were Miss Edina Carswell, Mr. and Mrs. Reginald Anderson, and Mrs. Ella Brown.

     The only woeful piece of news we have this month is that Miss Roberta Carswell has had a very bad fall, and is at present in the hospital with a broken wrist and thigh. We are all very much concerned for her, and extend to her our sincere sympathies.
VERA CRAIGIE.
PARENT TEACHER JOURNAL 1949

PARENT TEACHER JOURNAL              1949

     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.
GENERAL ASSEMBLY 1949

GENERAL ASSEMBLY              1949



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. Announcements




     The Nineteenth General Assembly of the General Church of the New Jerusalem will be held at Bryn Athyn, Pennsylvania, from Thursday, June 15th, to Monday, June 19th, inclusive.

     The Program and other Information will be given in later issues of NEW CHURCH LIFE.

GEORGE DE CHARMS,
Bishop.