OUR ETERNAL HOME       Rev. W. CAIRNS HENDERSON       1974




NEW CHURCH LIFE

VOL. XCIV JANUARY, 1974 No. 1
     "Lord Thou hast been our dwelling place in all generations. Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou art God." (Psalm 90: 1, 2)

     When we reach the crossroads of our lives, as we may do in beginning a new year, there can be value in making or renewing the affirmation and acknowledgment that are the first of regeneration and that set our feet on the path of spiritual life. Essentially, these are the affirmation and acknowledgment expressed in our text: that the Lord alone is life, that His Providence rules the universe, and that man of himself is nothing; and they are given depth by the truths involved in the text, as they are made living by the affection of them.
     "Lord, Thou hast been our dwelling place." "Dwelling place" has the idea of continued abode; and the dwelling place or habitation of the Lord in man is with all His creatures-on earth, in heaven and even in hell. But there is no habitation of man in the Lord except with those who live according to the laws of order. Those who are in love to the Lord dwell with Him in good and truth. The man of the church dwells with the Lord when he receives good from Him in truths. So the good of charity is that in which there is the habitation of man with God; and it is they who are in that good, who find in Divine order and living according to it their true home, who acknowledge the Lord as their dwelling place. And since the good and truth proceeding from the Lord make heaven, it is in the life of heaven that they find in the Lord their dwelling place-in the mental life of love, wisdom and intelligence that they find their true home.
     To those who thus abide in Him the Lord is indeed their dwelling place "in all generations"; and this in both the concrete and the abstract meanings of the term. Because good and truth proceed endlessly from the Lord, every generation of men and women in whom there is good from truth and truth from good dwell in the Lord from whom that good and truth are. And in the mind of the individual man and woman the intellectual and affectional things of faith and love which are produced by charity also have their home in the Lord from whom they come, and whose infinity and eternity are reflected in their stability, which is indefinite in extension and without end.

     The text continues: "Before the mountains were brought forth, or ever Thou hadst formed the earth and the world." Mountains are a recognized symbol of antiquity, but in the Word they signify that which is timeless-celestial love and the heaven and church which are in celestial good; and the earth and the world do not mean the habitable globe but the heaven and church consisting of those in truths and goods. Thus what is spoken of here is not the creation of the world but the setting up of the church; and "from everlasting to everlasting" signifies the setting up of churches from the beginning to eternity, one following another in regular succession as that other was vastated. The acknowledgment here is that the churches-reflecting the Divine love for the salvation of men and the Divine wisdom in providing for it-have all come from the Lord.
     "Even from everlasting to everlasting, Thou art God." The phrase means, from an unknown past to an indefinite future, literally, from hidden time to hidden, and when it is used of the Lord it refers to what is eternal; and the affirmation and acknowledgment is that the succession of churches is from the Lord and that as their Creator He was before them. As the Lord said to the Jews: "Before Abraham was, I am."* Before time began with the creation of the world, before human states began with spiritual creation, the Lord from whom they are was. Therefore He is, and always will be. The Divine love and its wisdom is infinite, eternal and unchangeable.
     * John 8: 58.
     Here indeed is celebration and worship of the Lord! The words of the text comprehend all that may be thought and said about Him and include everything that may be felt about Him in gratitude and love. Much is said in the letter of the Word about the eternity of God and the mortality of man; and the one is used to bring into relief the transitoriness of human life, the frail and fleeting nature of the human condition.

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Thoughts of man's mortality run not only through this psalm but through others. "What is man, that Thou art mindful of him? and the son of man, that Thou visitest him?"* And the obvious lesson is that man's true home is not in this brief span of toil and trouble, but in God; that in the unchanging God, in whom there is no before or after, is the dwelling, place of the human spirit; that in the Creator, in whom all is present, is the Being in whom men may find rest and satisfaction, true and lasting, happiness. In a word, it is in entering into the eternal and immutable things which proceed from God that man may find peace in his swift passing days. History runs on from generation to generation, but in relation to the unchanging God whose Providence governs all history, even the transient creatures of an hour may come to feel secure and at home. Thus does the letter contrast the short duration of each generation with the eternity of God.
     * Psalm 8: 4.

     Yet the feeling of transience goes far beyond the letter of the Word. Modern man may pause and wonder if there is nothing that offers stability in the human predicament, nothing at all that endures. If this is our feeling, we have need to realize where the true contrast lies. God is eternal; man, created in His image after His likeness, is immortal and cannot die. Therefore it is not man who is mortal, but his span on earth; not human life that is transitory, but that part of it which is lived here on earth. It is the things of this world that pass away; man's days on earth that are swift and fleeting, as is time; those things which are spatial that are frail. The Lord is infinite and eternal, without beginning and without end. Therefore it is the spiritual things which proceed from Him that endure to eternity, and it is in the continuous reception of these things-in dwelling in the Lord-that we truly live, and live to eternity.
     In these things do we find stability, peace and permanence in our swift passing days. To know and acknowledge this is the chief purpose of life, as the fear of the Lord is the beginning of wisdom. Yet it is not enough to believe that the Lord is, or even that He is a Divinely Human personal God who loves each one of us. We must commit our lives and our destiny to Him, trust in Him, find in Him a refuge; giving up self-reliance and learning to find in resting in Him an assurance against the passing away of the things of this world.
     What that means is simply this. Our earthly lives are passed in time and within the confines of space, and in the situations that arise in them we should be looking for, and setting the highest value upon, that which is from the Lord, in that way searching for what is eternal in those things that happen in time.

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We should be seeking what is good and true in spiritual life, honorable and decorous in moral life, just and true in civil life, and when it is found according it first place, counting all else as subordinate to it. In so doing we really acknowledge that the Lord is our dwelling place.
     But to do this we must believe in the eternal, in the truth taught in our text. We must believe that the eternal alone is reality itself, and that reality for man-that which is stable and endures-is only what is from the eternal. As the Writings say: "What endures to eternity, this is; but what has an end, this relatively is not. What is the Divine provides; but not what is not, except in so far as it accords with what is."* We must believe in the eternal God, in eternal life in the spiritual world, and in the eternal Word which reveals them to us.
     * AC 10409: 3.

     This alone will bring us into consociation with heaven and conjunction with the Lord, whose Providence looks in all things to what is eternal and to what is temporal only as it makes one with what is infinite and eternal. This alone will bring us into spiritual life and use. The Writings tell us that there is no life in the things which are not from eternal life. Life that is not eternal is not life. In a short time it perishes. Living and being are in those things only which are from the Lord, because all living and being to eternity is of Him.
     And what a difference it makes when faith in these things rules in our lives! We are deeply concerned about our times and may well be praying for better things in the year to come. Men seek security and peace by improving social conditions and inventing economic systems. We hope for an end to war and the threat of war; an easing if not the resolution of racial tension and conflict; substantial gains in the attack on the problems of disease, poverty, hunger, urban blight, pollution and corruption; a new spirit that may help to reduce the gap between the generations. These are all things to be desired, as much by the New Church man as by anyone else, but in themselves they are all temporal; all things that will cease with time. If all social ideals were realized we would still be unfulfilled, dissatisfied and restless without the acknowledgment of the Lord, without putting the highest value on what is from Him, and trying to see what this is in every situation, thus seeking the eternal in the temporal.
     It is in loving, seeking and embracing what is eternal in what is of time that we affirm and acknowledge in life that the Lord has been our dwelling place in all generations; that before the mountains were brought forth, or ever He had formed the earth and the world, even from everlasting to everlasting, He is God.

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To enter into that acknowledgment is to place ourselves in the stream of Providence-a current flowing from the Lord since the beginning of time and to eternity, and bearing to eternal salvation through the means of His providing the generations of men who have willed to be led by it.
     However, the psalm which begins with the words of the text is entitled "A Prayer of Moses, the Man of God." And the affirmation and acknowledgment contained in these words-that the Lord alone is of Himself and that man is nothing-can come from those only in whom speaks the heavenly Moses; the interior truth that enters from within into the minds of those who strive to do the Lord's will because it is His, and because they love Him. From this truth we may see-behind the successive givings of the Word and the establishment in turn of the churches-the infinite Divine love for the salvation of men and the Divine wisdom which provides for it.
     So seeing, when we stand at the crossroads as we advance through the times and seasons of our natural lives, we may be upheld by love and faith in the Lord's Word and trust in the unfailing wisdom and mercy of His Providence. From the evidence in Divine revelation of the Lord's unfailing help in the past we may look ahead in time to what is beyond time-to eternity; drawing from it assurance of His leading and guidance all our days to the end of time for us, and of an eternal home in the life to come. In the light of that assurance we may find new depths of meaning in the familiar words: "O Lord, our help in ages past/ our hope in years to come;/ be Thou our guard while troubles last,/ and our eternal home." And we may find the thought and aspiration of the text expressed in the closing words of another well-known hymn: "The things of this world pass away./Come, let us in Him rest." Amen.

LESSONS: Psalm 90. John 8: 45-59. True Christian Religion 74:3.
MUSIC: Liturgy, pages 441, 425, 475, 520.
PRAYERS: Liturgy, nos. 78, 80.

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HISTORY OF THE GENERAL CHURCH IN AUSTRALASIA 1974

HISTORY OF THE GENERAL CHURCH IN AUSTRALASIA       Rev. DOUGLAS TAYLOR       1974

      (An address delivered at the General Church Evening, Bryn Athyn, Pa., March 10, 1973.)

     I wonder how many of you are asking yourselves just what part of Asia Australasia is in! Do I need to tell you that the term, Australasia, refers to Australia and New Zealand? This terminology was agreed upon by all countries except New Zealand, which cannot abide being so closely linked in this way with Australia. New Zealanders prefer, quite understandably, to be known as New Zealanders.
     Now, as to the history of the General Church in this area, it had its official beginning in Australia in the year 1913. We read in the Report of the Secretary of the General Church for that year that "the Bishop on October 1st, 1913, authorized Mr. Richard Morse, of Sydney, N.S.W., Australia, to preach and administer the Sacraments as a minister of the first and second degree, pending ordination."* In the same report the names of eleven new members in Australia are listed: six in Sydney, including the Rev. Richard Morse; two in Lithgow, N.S.W., 95 miles from Sydney; and three in Macclesfield near Adelaide, South Australia.
     * NEW CHURCH LIFE, 1914, p. 482.
     This was the official beginning of the little circle of General Church members in Australia. But this was not really the occasion nor the place where that attitude to the Writings or that view of the New Jerusalem which has been called the Academy Position first made its appearance there. Mr. Morse's group was formed as a sequel to a series of interesting events that took place in the city of Adelaide, about 900 miles to the west of Sydney.
     If a date is to be assigned to the introduction of General Church views into Australia, it would have to be some time in 1901, twelve years earlier, when a certain Rev. Percy Billings arrived in Adelaide to become the pastor of the Conference Society there. Yet even that date would not be entirely accurate, because it appears from the records that from its inception the Adelaide Society upheld the authority of the Writings, even before the General Church began. It is true that there was apparently no explicit teaching that the Writings are the Word of the Lord in His second coming; that was the specific teaching which Mr. Billings enunciated and emphasized there.

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But there was most certainly a very affirmative attitude to the authority of the Writings in Adelaide among the early receivers, and it was still being maintained at the time Mr. Billings arrived.

     The Adelaide Society

     The Society had begun on July 7, 1844, when the first meeting for worship took place. This was at the home of the leader, Mr. Jacob Pitman, brother of that great New Church man, Sir Isaac Pitman, the inventor of Pitman's shorthand. Jacob Pitman was among the first settlers at Adelaide in 1836, when it was founded. The attendance during the first year "seldom exceeded six or seven adults, and of this small number two or three came in from the country several miles to be present." The wonder is that there were even as many as that.
     In general, it can be said that the leaders and ministers who followed Mr. Pitman were all believers in the authority of the Writings, one of the ministers, the Rev. E. G. Day, even saying that the Writings are "truths of doctrine revealed by the Lord Himself in making His spiritual second advent." This was the prevailing attitude of the Adelaide Society in 1901, when the Rev. Percy Billings arrived there to become its pastor.
     Perhaps, before considering the key figure in the story, we should have a word of explanation about the organization known as the Conference of the New Church in England. The General Conference of the New Church, you will remember, was the first general body of the New Church in the world. The early receivers of the Writings of Emanuel Swedenborg in England decided to confer, and thus formed a Conference. This was in 1791. In America, however, the early receivers decided to convene, so in 1817 they formed the Convention. But both bodies were very similar; only geography separated them. Both bodies had within their ranks two schools of thought concerning the Writings. There were those who thought of -the Writings as Divine revelation, some in England even saying that they were the Word; but there were also others who thought of them as the works of Swedenborg, and thus apt to contain mistaken ideas.
     Now, the Adelaide Society, as did all the other societies in Australia, began by being independent of the general bodies overseas. It was merely local. Yet because the early members had migrated from England it looked to the Conference in England for its liturgies, hymn books, Sunday school lessons and other literature. After all, Academy literature did not begin to appear until the 1880's, and the General Church did not exist until 1897.

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     When the societies in Adelaide, Melbourne, Sydney and Brisbane decided to confer in 1881 to form a general body, they called it "The New Church in Australia," and that is still the official name of the Association of Societies, although it is sometimes loosely called "The Australian Conference." Their triennial meeting is, however, called a "Conference."
     No doubt, when Mr. Billings arrived in Adelaide in 1901, knowledge of and interest in the General Church and the Academy schools would not have been very great there. But all that changed when he came.

     The Rev. Percy Billings

     The Rev. Percy Billings was indeed a remarkable man, endowed with many talents and boundless energy. He seems to have possessed many of the marks of genius, with all the advantages and disadvantages that implies.
     He was an artist and an idealist. His speeches have all the fervor of an artist. But it would be quite false to conclude that he was merely an emotional rabble-rouser. On the contrary, his enthusiasm was well matched with a penetrating intellect and a comprehensive vision of the New Jerusalem. One of his classmates speaks of him as "a young Englishman with a remarkably perceptive intellect." Moreover, such of his letters as we have in the Academy Archives reveal a man with a strong interest in people. Percy Billings is certainly a worthy subject for a full biographical study. But the available material concerning him is almost entirely limited to the Australian period of his life.
     However, we do know that he was an Englishman whose father had received the Writings, and that he must have been born in the early 1860's. He studied for two years at the Academy of the New Church, in the College and Theological School, his classmates including C. Th. Odhner and F. E. Waelchli. But he left the Academy without any diploma or certificate. Why he did this is not clearly known, but he was then ordained into the Convention ministry. In 1893 he was the pastor in Cleveland, Ohio. In 1899, six years later, he was home in England, pastor of the Radcliffe Society and recognized as a minister of the British Conference. In 1901, as we have seen, he took up the pastorate of the Adelaide Society. It is not known who introduced the Writings to the Billings family, but that unknown person unwittingly took the first step towards setting up the General Church in Australia.

     Mr. Billings in Adelaide

     Mr. Billings' great love was missionary work in the form of public lecturing. In those days, lectures were an important form of entertainment.

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There was no competition from radio or T.V. Even a New Church missionary could draw a crowd! And Mr. Billings had the ability to draw great crowds. The Church News from Adelaide published in the New Age, the organ of the New Church in Australia, shows that very soon after his arrival he began lecturing in various halls in the suburbs of Adelaide, in townships that surround the city on three sides, and even in county towns 25 to 50 miles distant from Adelaide. And in his report for 1903, Mr. Billings tells of conducting in his own home a course of studies in the relation between physiology and psychology.
     Mr. Billings' Academy training came out especially in his repeated insistence that the Writings are "the Lord's own Doctrines." In fact, it is interesting to note how often such expressions as "The Lord's teaching" or "Doctrine from the Lord" appear in reports and letters from members of Mr. Billings' Adelaide Society of this period.
     There was also another principle to which Mr. Billings adhered as firmly as the editors of Words for the New Church, and that was the doctrine of the consummation of the age-the end of the Christian Church. The writer of the Church News from Adelaide says: "Our minister begins by careful and thorough teaching concerning the unchristian, dead state of Christendom and of the so-called Christian churches, and proceeds to show the need for new teaching from the Lord, our Creator and Father, if all things are to be made new."
     But not even the most ardent Academician would declare these things in a Methodist Church! Yet Mr. Billings did exactly that. Somehow he managed to rent the Methodist Church in Summertown, about 15 miles from Adelaide in the hills, and began a series of monthly meetings with an address entitled, "What is the Good of Religion and Churches?" Part of the report of this address reads as follows:

     "After referring to the many causes for the question being asked, the speaker touched upon some of the teachings of religion, so-called . . . and the various churches existing amongst men. There was a real religion (he said), of which all the false, fraudulent, and deceitful so-called religion was a counterfeit, and there was also a real church. Speaking of the religion we all needed and that we must have if we were to be truly human, he, pointed out that we need binding to the Divine Human, that we might become increasingly human."

     Small wonder, then, that after a few visits the "'New Teaching' had been shut out of the Methodist Church building," and we read that "some of the inhabitants have been advised by the Methodist powers in the district to have nothing to do with this 'New Thing.'"
     There were two points, then, that the Rev. Percy Billings stressed in his work in Adelaide: 1) that the Writings were the Lord's Doctrines; 2) that the Christian churches were dead churches.

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     His flair for arresting titles for his lectures can be seen from this list: "Man and His Gods," "The Teaching that Brings New Life to Man," "Heaven and Hell on Earth," "Ghosts and the World They Live In," "Marriage and Its Substitutes," "The Faith that Killed Christianity."
     But for a more detailed account of Mr. Billings' lectures we have to turn to the reports given by Mr. Richard Morse of that notable and historical occasion in 1903 when Mr. Billings journeyed one thousand miles by train to Sydney, and in the space of a month delivered 21 lectures and three sermons. The subject-matter of the lectures is indeed interesting, but far more important is the effect they had upon Mr. Morse and the history of the General Church in Australia.

     Mr. Billings in Sydney

     Mr. Morse was for some years the correspondent of the Sydney Society for the New Age. The very profound impression made upon him by Mr. Billings' lectures is evident from the comprehensive and frankly enthusiastic accounts of them that he wrote for that monthly for June and July, 1903. He writes as one whose eyes have been newly opened to the real significance of the New Church. In fact, many years later, in a brief autobiography, Mr. Morse freely acknowledged his indebtedness to Mr. Billings. He writes:

     "The advent of the Rev. Percy Billings was to have an influence that hastened the birth of a clearer conception of the Revelation given by the Lord to the Church by means of the man Swedenborg. I had regarded the Revelation as Divine; but it was Mr. Billings who caused me to see that, therefore, it must also be the Word establishing the Lord's New, crowning and eternal Church; and it was from him that I learned of the existence of the General Church; from him, also, I received a copy of New Church Life, and after reading it, I exclaimed: 'This is the advance guard of the New Church!'"

     Mr. Morse not only supplied the readers of the New Age with a rather full account of the lectures, but also wrote a letter to New Church Life to inform the readers of that publication about activities in Australia. He described the month of May, 1903, as "one of the most remarkable epochs in the history of the Sydney Society."
     It was certainly a stimulus to some people in that Society. We read, for instance, in the Church News for August of that year, that another member, Mr. Hellberg, "has started teaching on similar lines to those adopted by Mr. Billings in his physiological lectures."
     Later in the year Mr. Morse proposed that Mr. Billings be invited to become the minister of the Sydney Society. This proved impossible, as the latter was committed to stay in Adelaide until 1905. But the proposal met with great opposition in Sydney, because that Society had never had an ordained minister.

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There was a definite sphere of anticlericalism there at that time.

     The Sydney Society

     It appears that the Sydney Society has had to endure many vicissitudes. One of the first known New Church men to settle in Sydney was Mr. Thomas Morse, father of Richard Morse. He arrived in 1832. Before the organization of a society in 1866 there seems to have been, on and off, reading groups that met in a variety of homes and halls. From time to time they lapsed and were revived.
     It was apparently a long-established custom to have a regular lay-preacher or leader, and for any other men who so desired to take turns with the regular preacher. All these men wrote their own sermons, and no special qualifications were called for than a willingness to serve.
     No doubt this explains why Mr. Morse complained that teaching opposed to the New Church was being propagated.* Two of the lay-preachers believed in the pseudo-celestialism of Thomas Lake Harris. "Neither of them," said Mr. Morse, "takes the Holy Supper, [one of them] holding the opinion that every meal with him is the Lord's Supper." Among what Mr. Morse called "crude and erratic teachings" inflicted upon the Society he listed the following: "The absorption of the sexes into one identity"; "Swedenborg says that conscience retards regeneration"; "Doctrine is revealed to us within, and does not come from without"; "We do not have to look into a book to know God's will; it comes through experience"; "Experience alone is the true infallible guide to regeneration." After an address by Mr. Morse on Swedenborg's inspiration, one of the lay-preachers gave the opinion that many other revelations would be made besides Swedenborg's; in fact, everyone was a possible subject of a revelation from the Lord, and the time would come when books would not be required. Evidently that particular preacher felt that in his own case that time had actually arrived; because in an earlier report, again by Mr. Morse, we read that the same man, in his Christmas address, "departed from the New Church teaching on the reasons for the Advent, preferring the more modern doctrine that mankind had developed through the ages from an original state of degradation to one of such perfection as made it possible for the Lord to come on earth and dwell with men." In view of all this it is not surprising to learn that the lay leader, a Mr. Spencer, was very far from believing that the Writings were the Word of the Lord in His second coming.

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He felt they were "Divinely inspired," and contained "genuine truths from the Word in great abundance," yet he added that they were nevertheless the "product of a finite mind and were not the Word of the Lord." This was the Society that the Rev. Percy Billings visited, and of which Richard Morse, newly awakened to the importance of studying the Writings as Divine authority, was an energetic member.
     * It is to be understood distinctly that this refers to the, Sydney Society of 70 years ago, and not to its present state.

     Mr. Morse's Trip Abroad

     Now Mr. Morse had long desired to make a tour abroad to visit New Church societies in other lands. This desire was heightened by his new interest in the General Church and Bryn Athyn. He managed to arrange his tour to take in the Convention held in Washington in 1904, and our General Assembly the same year.
     Mr. Billings wrote a letter of greeting to the Assembly, which also served the purpose of introducing Mr. and Mrs. Morse. This was published, together with other letters of greeting to the Assembly, in NEW CHURCH LIFE for August-September, 1904, and reads in part:

     "Our Adelaide Society . . . [receives] the Doctrines as the Lord's Word and Law, and their general position is, I think, close to that of the Bryn Athyn friends. . . . You will be interested to learn that we are gradually making changes in our society here that will prove spiritually beneficial. Two Sundays ago I began the reading of a portion of the Writings during the morning service, as the Word of the Lord to the New Church. I have heard several cordial expressions of appreciation of this change.

                    Yours ever faithfully,
                         PERCY BILLINGS."

     Of course, this did not go unnoticed in Australia!

     The Adelaide Resolutions

     The first reaction to the publication of Mr. Billings' letter was a communication to the Adelaide Society from a Mr. George Marchant of Brisbane. He was in the habit of giving substantial financial support to the Adelaide Society besides his home society. He wrote very promptly to Adelaide, announcing that he was withdrawing his annual subscription of L260 (about $1,000 American then), explaining that he did not agree with the policy of their minister nor with his doctrinal position. He stated explicitly that his action had been finally provoked by Mr. Billings' letter of greeting to the Assembly of the General Church.
     As a result of Mr. Marchant's withdrawal of support, the Society had to face a considerable deficit during the year 1905. At the annual meeting where this was discussed the opposition to the Adelaide position in the New Church in Australia was considered, and finally a series of resolutions was unanimously passed. Here they are in full:

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     1) That the Adelaide Society of the New Church declares its acknowledgment that the Teachings contained in the theological writings (sic) of Swedenborg are Divine Truths and Laws for Human life, and are the Word of the Divine-Human Lord, descended from Him out of Heaven, to the rational mind of man.
     2) That the Adelaide Society of the New Church declares its belief that an acknowledgment of the Doctrines of the New Church as Divine Truths and Teachings and as the Word of the Lord for the rational mind of man, given by the Lord to man through the instrumentality of Swedenborg, is fundamental and necessary for the establishment and growth of the New Christian Church and of the true Christian Religion.
     3) That the Adelaide Society of the New Church expresses the desire and hope that the "New Church in Australia," at its Conference to be held this year in Melbourne, will declare that it acknowledges the Teachings contained in the theological writings of Swedenborg to be Divine Truths and the Word of the Lord Jesus Christ to the rational mind of man, and that it acknowledges the Coming of these Teachings to be the Coming of the Lord the Teacher, to man, and that this coming was effected through the instrumentality of Swedenborg.
     4) That this meeting has full confidence in the minister of the Society and in his teachings, and trusts that he may long continue his ministrations in Adelaide.
     These are the historic "Adelaide Resolutions," later to be referred to in the pages of the New Age as the "Adelaide Heresy." They were discussed in each of the other societies in turn in preparation for the April Conference. The New Age contained several articles, letters and News Notes showing opposition to the Resolutions, so Mr. Morse brought out, at his own expense, a rival printed publication, with the warlike title, Divine Authority-the Old Issue. The delegates to the Conference certainly had plenty of reading matter to while away the weary hours on the trains to Melbourne.

     The Conference of 1905

     From the official record of the Conference of 1905 published in the New Age, it seems that the Rev. Percy Billings made a great tactical error. Instead of moving the third of the Adelaide Resolutions as everyone expected him to do, which would have brought the "old issue" right out into the open, Mr. Billings presented a freshly-worded motion. This provided a technical loophole for those who did not wish to discuss the matter.

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The new motion merely asked the Conference to agree that a series of 54 extracts from the Writings on the subjects of the Advent of the Lord, the Divine Truth, the Word and Doctrine "are held to be doctrines of the Lord Jesus Christ, and are therefore acknowledged by this Conference to be true."
     Mr. Spencer, the lay-leader of the Sydney Society, objected to the motion on the ground that since all delegates to the Conference had to sign a declaration of faith acknowledging the whole of the Writings, it was unnecessary to pass a resolution affirming belief in a part of them. He thought the resolution should be neither accepted nor rejected, but that the Conference should move on to the next order of business. He therefore "moved the previous question," which was seconded and carried.
     Mr. Strawbridge, the delegate from Adelaide, considered this an effort to stifle discussion, and handed in his resignation as a member of the Conference. For the same reason the Rev. Percy Billings also resigned as vice-president, and as a member of the Conference. This did not involve complete separation from the organization called the New Church in Australia, but was a withdrawal from the Conference then in session. In the afternoon a motion by Mr. Morse to rescind the "previous question" motion and re-open discussion was lost on the casting vote of the president, the Rev. W. A. Bates. And that was the end of the historic Adelaide Resolutions!

     The Aftermath in Adelaide

     The minister and delegate of the Adelaide Society left for home as soon as possible. For the remainder of the year there is no more Church News from Adelaide, which preserved a smoldering silence. News of their activities appeared from time to time in Mr. Morse's publication, Divine Authority, but as far as Conference and its organ were concerned, Adelaide retired into splendid isolation. Knowing that Mr. Spencer had for years denied that "every proposition (the Writings) contain is the Divine truth," they regarded his plea on the floor of the Conference for the whole of the Writings as specious, to say nothing of what they considered the suppression of freedom of speech.

     The Aftermath in Sydney

     While Mr. Billings remained silent in Adelaide, the unmistakable leader of the opposition to the Conference in Sydney, in fact in the whole country, was Richard Morse. Besides producing his stirring publication, Divine Authority, he reported, as correspondent for the New Age, a growing division in the Society.

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     At a quarterly meeting of the Society in June, after reports from the delegates to the April Conference had been heard, Mr. Morse moved to censure the Conference for its action with regard to the Adelaide Resolutions, but this was defeated by 13 votes to 9, some members abstaining. Mr. Morse then resigned as secretary and committeeman.
     The next step was the real and inevitable separation, which was reported in the New Age as follows: "We are having further results of the now historic Adelaide Resolutions, for the committee has received a letter signed by eleven persons, including the late secretary, resigning their membership from the society; and the attendances at the morning services have been slightly affected thereby."
     The reason given in the letter of resignation was "the Leader's persistent refusal to recognize the Lord's authority in His Second Coming, and his persistent sanction to teaching from the pulpit that is distinctly opposed to the Heavenly Doctrines of the New Church." The break had at last been made; but what was to be done next?

     The New Society in Sydney

     The resignations were dated August 1, 1905, and the first service of worship among those who resigned was held on August 6 "in a room used for selling wool." In addition to regular Sunday services there was also the Tuesday evening meeting, at which Words for the New Church was the first book chosen. These meetings, where the average attendance was fourteen, are described as being "rich with instruction, which is received amid a sphere of cordiality and unanimity."
     The year 1905 had been a notable year in the establishment of the General Church in Australia, and the outlook for the future was most encouraging. There was a new Society in Sydney looking towards the General Church. The Adelaide Society still held aloof from the Conference Association, and Mr. Billings in his annual report of local activities expressed himself as "greatly encouraged." In fact, a Conference minister in England who had once been the minister in Adelaide for three years, wrote in the New Age warning that "the Academy is setting itself to capture the Church in Australia, and poor Adelaide has fallen the first victim."
     Certainly, if the General Church had been as monstrous and predatory as alleged, this was its great opportunity. Yet within the next few months the outlook both in Adelaide and in the new Society in Sydney had completely changed. If the year 1905 had been one of considerable advance toward the establishment of the General Church in Australia, the year 1906 was undoubtedly one of retrogression.

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     "Disaffection" in Sydney

     In his autobiography Mr. Morse, writing of this period, says simply: "Early in the career of the new Society . . . disaffection prevailed, causing a second separation." The situation has been described as a "clash of personalities," and the chief protagonists were Messrs. Morse and Hellberg. It appears that there was considerable misunderstanding and ill-feeling arising from the fact that there was no duly constituted leader in the group. The hope had been that obedience to the simple Orders of Procedure they had drawn up would be sufficient. However, rightly or wrongly, it seemed to both of the men named that the other was making a bid for the position of leader, and in the resulting interchange Mr. Morse lost the sympathy of the majority of the group, who rallied around Mr. Hellberg. The break occurred after a disorderly meeting on January 24, 1906.
     On learning of the rift, Bishop W. F. Pendleton wisely refrained from taking sides, and advised that complete unanimity would be necessary before he could recognize a General Church group in Sydney. Such was the situation in Sydney during 1906, and it continued basically unchanged for the next seven years. But while there was stalemate in Sydney, there was even more depressing news from Adelaide.

     Disappointment in Adelaide

     The news was announced in the August number of Mr. Morse's magazine, which he continued to produce under the new title, True Christian Life. We read: "The Rev. Percy Billings writes to say that he has resigned his position as minister of the Adelaide Society, and that he, with Mrs. Billings and children, will leave by the 'Sonoma' for America on November 26th."
     Mr. Billings' reasons for leaving were connected entirely with his financial situation. He himself wrote to a friend: "The people here much wish me to remain. But they cannot give me assurance of any less 'worry' or intensely hard work in the future. For months I have milked cows morning and evening seven days a week without a single day's break, and in addition to all my other work, and this without any real vacation since the 'strain' in connection with [the Conference] eighteen months ago." In case you think that the reference to "milking cows" is some kind of metaphor, let me quote his next remark: "We expect to be able to pay our way . . . out of the proceeds of the sale of our milk business."
     I think we can safely say that Percy Billings was a devoted New Church man with a great love for the church. He visited in Bryn Athyn on his arrival in America.

17


There are some living here who still remember the occasion. After that, he disappeared from the General Church scene, and spent the remainder of his life in the Convention ministry.
     Thus ended what must surely be the most exciting era in the history of the Adelaide Society, indeed of the New Church in Australia. The departure of Mr. Billings was not exactly a death-blow to the "Academy position" in Adelaide. The Society has maintained its belief in the Writings as Divine revelation; but with the departure of the champion of the "Adelaide Resolutions" has never seen quite so clearly or explicitly that the Writings are "the Word of the Lord in His Second Coming."

     Adelaide Since 1906

     Immediately after Mr. Billings there was a succession of lay-leaders, because no minister was available. It has long been a regulation of the Adelaide Society that no layman may preach a sermon of his own composition-a wise ruling, which other societies might well have followed. In recent years sermons by General Church ministers have been used more than others. This is because they are readily available, and also because there is little or no prejudice against them. However, it is to Sydney that we must turn for the actual establishment of a General Church Society.

     Progress in Sydney

     As to the manner in which the two groups united little is known, except that it was apparently Mr. Hellberg who initiated the negotiations that led to the re-union. Mr. Hellberg was Swedish, but to Australian ears during the 1914-1918 war with Germany, the name sounded German. So he changed it to Heldon, and has several descendants of that name in the church. Once united again, the group applied for affiliation, which was granted, as we have seen, in 1913, and Mr. Morse was authorized to perform the duties of a priest of the first and second degree, pending ordination.
     In 1914, the Rev. F. E. Gyllenhaal, in the course of a world tour, visited Sydney at the request of the Bishop-a visit that was a very great encouragement to the little society. According to Mr. Morse's account, Mr. Gyllenhaal also "instituted our order of worship." During, a visit to Bryn Athyn in 1919 for the dedication of the Cathedral, Mr. Morse was ordained into the first and second degrees of the priesthood, although he never had the opportunity of studying in the Theological School. A church building, erected by volunteer labor and constructed of the most economical materials available, was completed and dedicated in 1922. It seats sixty people, and is still being used.

18



     Another landmark in the establishment of the General Church in Australia was the starting of a distinctive New Church day school in Sydney. Miss Mora White had gone to the Academy for two years training with a view to setting up such a school. This dream was realized in 1931, when the school opened with a handful of pupils; but the school and the fond hopes associated with it were comparatively short-lived. Miss White became Mrs. Fletcher in August 1934, and with no teacher available the little school had to be closed after a few years of most useful work, just when the enrollment was 16. Three of our most active members are former pupils.
     The Society continued quietly with Mr. Morse as pastor until 1936, when, in his 76th year and at his own request, he was relieved of the pastorate. This was after an "honourary ministry of thirty years." Until he reached retiring age, Mr. Morse had been employed as a civil engineer. So ended the official career of a valiant defender of the Divine authority of the Writings and the virtual founder of the Hurstville Society of the General Church. Mr. Morse died in 1944, being survived until 1967 by his second wife, also a pioneer member of the original group.

     The Society Since 1936

     On the retirement of the Rev. Richard Morse, the Rev. Cairns Henderson was chosen pastor, after having been assistant to the pastor since 1935. His pastorate lasted all through the trying war years, with all the young men away at the war, until 1946, when he became the pastor in Kitchener, Canada.
     Mr. Henderson, besides introducing the General Church order into the running of the Society, began the practice of having doctrinal classes in place of reading meetings. The value of his very thorough instruction is attested to by the fact that those who constituted the young people's classes in his day are now loyal and active members of the Society. Mr. Morse described him as "an indefatigable worker, a sound theologian, and a clear thinker."

     Episcopal Visits

     The next landmark was the Episcopal Visit by the Right Rev. Willard D. Pendleton, then Assistant Bishop, in 1955. There had been only one Episcopal Visit prior to this-by Bishop De Charms, during Mr. Henderson's pastorate. This had been a wonderful stimulus and encouragement, and the older members are still talking about it. But you can readily appreciate how much they welcomed Bishop Pendleton in 1955-after nine years without local priestly leadership, just read the account of occasion it was.

19




     The Auckland Society of the New Church

     The story of the General Church in New Zealand can be very briefly told, because it does not begin to be exciting until the 1950's. The first New Church lectures in New Zealand were delivered at Wellington by one T. B. Harding. But it was not until 1883 that a New Church Society came into existence, at Auckland. Its membership was largely drawn from English New Church men who had migrated to New Zealand. But it had no organic connection with the British Conference, although it used the Conference hymn book and other literature. It was entirely an independent Society known as the Auckland Society of the New Church. There were only lay leaders until 1918, when the Rev. R. J. Strong became the minister. A New Zealander, he had been sent by the Society to the Theological School of the Convention. Like Mr. Billings and Mr. Morse, Mr. Strong was a part-time minister, working as a reporter for the Auckland Star.
     By the 1950's Mr. Strong was becoming an old man and the Auckland Society was weakening, particularly after the closing of the Sunday school. It was then that some of the more studious members discovered the General Church and its literature. This was through some copies of NEW CHURCH LIFE given to the Society by a Mr. Hyatt, an uncle of our Mr. Hubert Hyatt, who had migrated to New Zealand.
     On Mr. Strong's retirement, the thirty or forty members of the Society elected as Leader Mr. Malcolm Fleming, who had joined the Church in the 1940's. The Sunday school was reopened, and General Church sermons began to be read from the pulpit. Feeling the need for a minister, Mr. Fleming applied both to the British Conference and the General Church. No assistance could be offered by the former, but Bishop De Charms advised that the Right Rev. Willard D. Pendleton would visit Auckland on the way to Australia in 1955.
     Bishop Pendleton opened their eyes to the distinctiveness of the New Church and of the mission of New Church education. According to a local account he "so stimulated [the Society] that there arose a strong desire to affiliate with the [General Church]. Indeed almost all the members of the existing Council and some others became members of [the General Church], although not immediately after his visit." There were eight who did this.
     Eventually, however, there was division. Some felt that since the General Church was "American," the Society should not affiliate with it but with the British Conference.

20


This led to the withdrawal from the Society of six of the General Church members, who formed the Auckland General Church Group, which was immediately recognized as such by the Bishop.
     It was a happy day for the Group in 1957 when their newly-appointed visiting pastor, the Rev. Donald Rose, stepped off the ship en route to Australia. Incidentally, a heavy cold and some heavy talking in New Zealand meant that when Mr. Rose reached Sydney he could hardly croak out a response to the very warm welcome given him! The Hurstville Society, after waiting eleven years for a pastor, found they had been sent one who could barely talk!
     However, Mr. Rose's eloquence soon returned, and he won the hearts of young and old. He did outstanding work in the Sunday school, and introduced a program of missionary newspaper advertisements, sponsored by the Swedenborg Foundation of New York. By this means he collected a list of over 300 names of contacts. Of these he baptized two into the church in Australia and one in New Zealand. The present pastor, who followed him in 1963, subsequently baptized a further three of them. So never let it be said that advertising has never brought us new members.

     Radio Missionary Program

     It was quite clear in 1963 that there would have to be some kind of missionary program in Hurstville if the Society there was ever to be more than a holding operation. The membership has remained between 30 and 35 since Mr. Henderson's time. The Bishop and the Board of Directors approved the pastor's suggestion that we try a radio program. So in 1966 we began the first experiment, using as a kind of theme the truth that "every story in the Word of God is a parable, even when it is true history." The money lasted from February through August. Despite the fact that we could get time only on a station that was our third choice, the results were such that, following the Rev. Robert Junge's stimulating visit in 1967, it was decided to try again, but on a more extended basis. In 1968, then, we began the present series which is still going on.
     The session lasts for 15 minutes, which allows a 13 1/2 minute talk. For the most part a general exposition of the internal sense of familiar Bible stories is given. We have been through the Days of Creation in Genesis, Adam and Eve, Cain and Abel, Noah's ark, the tower of Babel, and so on, through to the story of Israel in Egypt in Exodus. Interspersed between these stories we have given the significance of some of the Lord's miracles in the New Testament; explained some of His more familiar sayings, including the Lord's Prayer; outlined such subjects as the life after death, marriage, the Divine Providence, the Trinity, the Ten Commandments, the Christmas story, Redemption, and the role of the church. Altogether, 137 talks have been written, and all but the last 30 have been repeated.

21



     The most popular series is the one entitled "What the Lord Has Revealed about the Spiritual World." The method used was to take passages from the literal sense and infill with some particulars from Heaven and Hell. Free, duplicated copies of the talks are available for those who wish to phone or write in. Also, one of the best downtown book stores stocks the paperback editions of the Writings in return for the publicity given on the radio. Altogether they have sold almost 200 copies of books of the Writings, Heaven and Hell being the most popular. The program can usually be heard in Auckland, New Zealand, despite the distance of 1300 miles, though the radio reception is not always good.
     As a result of these talks we have had visitors to church. Hardly a month goes by without some visitors turning up, whereas before it was a rarity. At present there are two listeners who never miss attending Sunday service. The radio station estimates that we have a regular audience of between 2,000 and 3,000. There is a mailing list of about 20 who receive the scripts of the talks as they come out. On an average we get one response per program, although in the first year or so it was two. Altogether we have almost five hundred contacts as a result of these broadcasts, and another four hundred from the newspaper advertisements drawing attention to the program.
     Among these contacts there are, of course, varying degrees of reception. There are about 40 or 50 who have sent in several times, and about 10 who could be described as approaching baptism. So far there are two who have actually become members, and in addition an 18-year old girl has applied for admission to the Academy in September.
     In New Zealand Mrs. Marion Mills is an indefatigable distributor of the radio scripts, sending them out regularly to all contacts. Our newest member claims that these scripts were food and drink to him when he was hungry.

     What of the Future?

     The situation at present is that the Hurstville Society has 32 members; that there are 16 isolated members, scattered from Brisbane to Perth; that there are 17 young people in Hurstville and 3 among the isolated; and that there are sixteen children in Hurstville and 11 among the isolated. In New Zealand there are 6 members in Auckland and 5 elsewhere in the country; and 6 young people or children, only 2 of whom reside in Auckland.

22



     There are good grounds for cautious optimism with regard to our young people. In general they are most affirmative, and if they marry within the church or bring their partners into the church, we can be sure that the General Church will be well established in this part of the world. A great deal depends upon this.
     In view of the great devotion and sacrifices of the past, it is, of course, unthinkable that we should give up our efforts there. But a way must be found to do more personalized follow-up work with the radio program contacts and advertising contacts, which now number several hundreds. The church is much better known than once it was; many of our members, especially the isolated, are being fed by the broadcasts; but we have not yet reaped what we have sown.
     By way of conclusion, let me say a word to the young people here. You know that in this country it was once customary to say, "Go west, young man, go west!" We can revive that in a slightly different form: "Go west, young men and women! Go west beyond the West Coast, beyond Hawaii and Fiji, to Auckland, New Zealand, and Sydney, Australia.
FREDERICK EMANUEL DOERING TRUST 1974

FREDERICK EMANUEL DOERING TRUST       Editor       1974

     Applications for assistance from the above Fund to enable male Canadian students to attend "The Academy of the New Church" at Bryn Athyn, Pennsylvania, U.S.A., for the school year 1974-75 should be received by one of the Pastors listed below before March 15, 1974.
     Before filing their applications, students should first obtain their acceptance by the Academy, which should be done immediately as dormitory space is limited.
     Any of the Pastors listed below will be happy to give any further information or help that may be necessary.

The Rev. Harold C. Cranch
Two Lorraine Gardens
Islington, Ontario, M9B 4Z4

The Rev. Frank Rose
58 Chapel Hill Drive,
R. R. 2 Kitchener, Ontario, N2G 3W5

The Rev. Christopher R. J. Smith
1536-94th Avenue
Dawson Creek, B. C., V1A 1H1

23


SWEDENBORG: THE MODERN PROPHET OF THE LORD 1974

SWEDENBORG: THE MODERN PROPHET OF THE LORD       Rev. RAGNAR BOYESEN       1974

     That we are gathered today to celebrate Swedenborg's birthday has meaning for us essentially because we believe in the second coming of the Lord. The Lord, we believe, has again wrought redemption for His church, and will preserve it forever. On this occasion, however, we remind ourselves of the means by which the Lord reveals Himself to man. Therefore it seems fitting that we commemorate the latest and most sympathetic of all the Lord's prophets.
     When we remember Swedenborg the man, we do so because he was uniquely prepared by the Lord for the most wonderful of all tasks; a man who gave up a truly brilliant career to serve the Lord. New Church men have thought of him as a wonderful example and an inspiration in the work of serving the neighbor. As an instrument in the Lord's hands he has been called the great Scribe of all ages, and may be rightly considered the most favored of all the Lord's servants. We would note that he never contemplated being, a revelator, but rather an intellectual warrior wielding the sharp sword of science for the benefit and proof of the kingdom of God.
     Swedenborg labored with might and courage for the establishment of a rational foundation upon which the Word of the Lord could be accepted even by the learned of his own day. In this connection we are reminded of the two foundations of truth mentioned in Spiritual Diary 5709, namely, nature and revelation, just as nature had been to the most ancient people the general foundation for the truth of the spiritual world in which they saw and worshiped the Lord, so the written Word became the specific foundation of truth when it was correspondentially written. We might think that Swedenborg was exclusively preoccupied with the general foundation of truth-with the various sciences of physics, astronomy, mechanics, chemistry, mathematics, mineralogy and physiology, to which he devoted so much labor and contributed such a wealth of new insights and "revelations." Modern science has still not fathomed the depths of his studies on the brain, for example. Yet, while we note his extreme preoccupation with science and philosophy, we should not forget his devotion to the written Word. His first rule of life reads: "Diligently to read and mediate upon the Word of God."

24


Throughout his prolific career as a scientist, he remained at heart a profoundly religious man. A simple testimony written by himself gives evidence of the Lord's leading, even from his early youth:

     "Why, from being a philosopher, have I been chosen? The reason was 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. . . . Moreover, the Lord has granted to me to love truths in a spiritual manner, that is, for the sake of the truths themselves; for he who loves truths for the sake of truth sees them from the Lord."*
     * Letter to Oetinger, Docu. 232.

     "I was once asked [by Oetinger] how from being a philosopher I became a theologian. I replied, In the same way as that in which fishermen were made disciples and apostles by the Lord; and that I, too, from my earliest youth, had been a spiritual fisherman. A 'fisherman' signifies one who investigates and teaches natural truths, and afterwards, rationally, spiritual truths."*
     * Infl. 20

     "As the Lord our Savior cannot come into the world in person, it was necessary that He should do it by means of a man, who should not only receive the Doctrine of that Church by his understanding but also publish it by means of the press; and as the Lord had prepared me from my childhood, He manifested Himself in person before me, His servant, and sent me to do this work."*
     * Letter to the Landgrave of Hesse-Darmstadt, Docu. 246.

     "For this reason it pleased the Lord to prepare me from my earliest youth to perceive the Word; and He introduced me into the spiritual world, and illustrated me more nearly with the light of His Word. Hence it is evident that this is above all miracles."*
     * Inv. 55. [Italics added.] See SD 4123 for reasons that the Memorabilia are today substitutes for miracles.

     We are convinced of Swedenborg's mission as revelator and servant of the Lord, but in saying this we do not revere him as a saint of the New Church. He is indeed our fellow-servant of the Lord, although far more exalted. So strong was his fear that men should come to think of him as a sacred person that he writes violently against this in his private journal of Dreams:

     "While the thought occurred to me, as it often does, if it should happen that anyone took me for a holy man, and therefore made much of me; nay, as is done by some simple-minded folks, if they were not only to venerate me but even adore me as a supposed saint; I then perceived that in the zeal in which I then was, I would be willing to inflict upon him every evil, even unto the extreme, rather than [to permit] anything of such a sin to cleave to him. And [I recognized] that I must entreat our Lord with earnest prayers that I may not have any share in so damnable sin, or that it should cleave to me."*
     * Journal of Dreams, 72.

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     Swedenborg was never holy but rather was remarkably well prepared for a holy work. His own sense of unworthiness repeatedly breaks through in the preparatory works, particularly in the journal of Dreams.

     "I found it my duty to reconcile myself again to our Lord, because in spiritual things I am a stinking carcass."*
     * Journal, 134.

     "There came then a thought, as it were spontaneous, and it seemed to me everything was full of grace. I fell aweeping because I had not been loving but rather had offended Him who has led me and shown me the way even unto the kingdom of grace, and that I, unworthy one, have been received into grace."*
     * Journal, 36.

     "I pray Thee, O Almighty God, to grant me the grace to be Thine, and not mine own! Forgive me if I have said that I am Thine and not mine own; this belongs not to me, but to God. I pray for the grace of being permitted to be Thine, and that I may not be left to myself."*
     * Journal, 118.

     "There has been a change so that I represent the internal man, who is opposed to another person, for I have prayed to God that I may not be mine own, but that God may please to let me be His."*
     * Journal, 133.

     These truly remarkable statements show us a man wholly giving up his life of glory and scientific learning for the study and devotion of and to the Lord's Word. That he prayed the Lord to belong to Him is a most significant step on the way, and we shall refer to this very point to show how our modern prophet differs from the prophets of old. Let me at this point just mention that Swedenborg desired to be a servant of the Lord all his life, and that when his spiritual eyes had been opened in 1745 he longed to be led by the Lord in all his work. His own desire to be of service foreshadowed the opening of the mysteries of the spiritual world through him. As a lover of spiritual truth, he desired to be the instrument in the hands of the Lord by which the Word of the spiritual sword of truth could be put on earth to slay the dragon.

     "I saw a great beast which at times looked like a human being but with a great gaping mouth; he did not venture to touch me. I cut at him with a sword, but had no skill or strength in the arm to strike him. Finally I saw him standing before me with a gun from which he fired some venomous fluid; but it did not hurt me because I was protected. Immediately afterwards I thrust the sword into his jaws, though without great force; I thrust deeper and it seemed as if it was said that he had been slain. I had been thinking during the day about the woman -and the dragon in the Apocalypse, and I wished that I might be an instrument to slay the dragon; this, however, is not within my power, but it is in the power of God alone."*
     * Journal, 227.

     This desire to fight evil from truth was clearly inspired in him by the Lord. Indeed, so strong was the suggestion that he did the Lord's will that he felt himself to belong to the Lord, and even to be useful to Him.

26


"Many things . . . occurred to me, which I left to the good pleasure of God, because I am like an instrument with which He does according to His good pleasure."*
     * Journal, 245.
     The key to our consideration of Swedenborg as the prophet of the Lord is the term, reciprocation. Nowhere have I been able to find the slightest indication that Swedenborg's mind ever opposed what he was led to perceive. From what I can see, be rather loved to see what the Lord taught him.

     I submit for your consideration the idea that Swedenborg was a regenerate man-angel when he actually undertook the writing of the Word, and that the Word essentially was given in the spiritual world, yet was confirmed and brought to rest in the natural world on the foundation of the sense of the letter. As a tool in the Lord's hand, his proprial will had been put to sleep with his own consent because he most earnestly desired to belong to the Lord and not to himself. This distinguishes Swedenborg from all prophets at all times, because his will was not set aside but was, in fact, concordant with the Lord's will. Swedenborg did not have an active proprial will because the Lord had given him a heavenly proprium. In this way there was a marriage between the intellectual of his mind with the will of the Lord; in other words, there was a conjunction through reciprocation, whereas with the prophets of old there had been total submission through fear, or through holy awe.
     The essence of the celestial state is the innocence of being willing to be led by the Lord. As I understand this, Swedenborg was in a celestial-spiritual state when the Writings were written. I shall endeavor to show how this was possible, and to point out that this does not make the Writings the intellectual product of Swedenborg's mind. To think so is to misunderstand the essence and purpose of the Writings.
     At this point I would like to interject that we are used to referring to prophecy as a "forecast" of the future, a kind of foreknowledge of what will happen in the world. Originally the term meant something quite different. According to Webster, a prophet was one who "speaks for God or a deity, or by Divine inspiration." The Greek word Propheta means a spokesman or interpreter. As a prophet of the Lord, Swedenborg may be said to be a heavenly spokesman or interpreter, one who knew and lived in the heavens just as you and I live in this world. He was even criticized for his lack of worldly concern. Towards the end of his life he was reproached for not going to Holy Communion, but he said that he did not need this as he was a member of a society in the other world.*
     * New Jerusalem Magazine, 1885, p. 371.

27




     "Conversation with spirits is possible (though rarely with the angels of heaven); and this has been granted to many for ages back. And when it is granted the spirits speak with man in his mother tongue, and only a few words. But those who speak by the Lord's permission never say anything that takes away the freedom of the reason, nor do they teach; for the Lord alone teaches man, but mediately by means of the Word when in a state of enlightenment. . . . That this is true it has been granted me to know by personal experience. For several years I have talked with spirits and angels; nor has any spirit dared or any angel wished to tell me anything, still less to instruct me, about any matter in the Word; but I have been taught by the Lord alone, who was revealed to me, and who has since appeared and now appears constantly before my eyes as a Sun in which He is, in the same way that He appears to angels, and has enlightened me."*
     * DP 135.

     The Lord's teaching the internal sense of the Word may sound strange to us at first, but this also is accounted for in rather explicit terms: "That the internal sense is such as has been set forth is evident from all the details that have been unfolded, and especially from the fact that it has been dictated to me from heaven."* To understand what is involved in dictation from heaven, we should note that revelation is given in two forms. The Arcana states: "All revelation is either from speech with angels through whom the Lord is speaking, or from perception."** The first type of revelation was experienced by the prophets of old, who heard a living voice and saw visions, but in the case of Swedenborg the second type was dominant. He was allowed to experience other forms of inspiration, but worked and wrote from internal perception. Consider this from the Arcana:
     * A. 6597.
     ** AC 5121.

     "In regard to revelations being either from perception, or from speech with angels through whom the Lord speaks, it is to be known that they who are in good and thence in truth, and especially they who are in the good of love to the Lord, have revelation from perception; whereas they who are not in good and thence in truth can indeed have revelations, yet not from perception, but through a living voice heard from within them, and thus through angels from the Lord. This revelation is external, but the former is internal. The angels, especially the celestial, have revelation from perception, as also had the men of the Most Ancient Church."*
     * AC 5121: 2.

     What is here called "revelation from perception" I take to be the same as what we understand by enlightenment from the Word, which may be enjoyed by an unregenerate man, but strictly in accordance with the "knowledges that are already with him."* Such a revelation would not have authority in reformation or regeneration for any other than the person receiving it. I believe Swedenborg enjoyed this type of revelation because he was regenerated to the spiritual celestial degree.

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But this does not answer our question of whether this has Divine authority. Can we assert that the opening of Swedenborg's spiritual sight constituted a unique development which makes the doctrine of the Writings credible? The opening of the spiritual sight was not unique to Swedenborg. He shared it with such prophets as Daniel, Ezekiel and John. We are told of this in True Christian Religion:
     * See TCR 208.

     "Since by the spirit of man is meant his mind, therefore 'being in the spirit,' a phrase which sometimes occurs in the Word, means a state of mind separate from the body; and as the prophets when in that state saw such things as exist in the spiritual world, that state is called 'the vision of God.' Their state was then like that of spirits themselves and angels in that world; and in that state a man's spirit, like his mind as to sight, may be transferred from place to place, while (the body remains in its own place. In this state I have now been for twenty-six years, with the difference that I have been in the spirit and the body at the same time, and only occasionally out of the body."*
     * TCR 157. Cf. AC 1882-1885; AE 53; TCR 777.

     But the unique character of Swedenborg's intromission into the spiritual world was indeed a miracle:

     "The manifestation of the Lord and the intromission into the spiritual world surpass all miracles. This has not been granted to anyone since the creation, as it has been to me. The men of the golden age conversed with the angels; but it was not granted to them to be in any other than natural light, but to me it has been granted to be in spiritual and natural light at the same time."*
     * Inv. 52.

     Normally a separation from the body causes death. To preserve him from this, the Lord granted him to remain as to the will in the body while the intellectual faculty was raised up into the light of even the third heaven. This ascent of the intellect could not have taken place unless the Lord had willed complete control of Swedenborg's thought, while he yet remained a conscious man-a consenting human being having his own life, yet by choice submitting his proprium to the Lord's service: "Every man is in the spiritual world as to his spirit, without separation from his body in the natural world: I, however, with a certain separation, though only as to the intellectual part of my mind, and not as to the voluntary."*
     * Coro. Miracles, PTW I, p. 24.
     Such a separation was the cause of the "double thought" he has mentioned from the first days of his call, describing it later in Spiritual Diary: "I have been endowed with a double thought, one more interior and the other interior; so that, while I have been in the company of evil spirits, I was also able to be at the same time in the company of good spirits, and could thus perceive of what quality the spirits were who desired to lead me."*

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Later, he calls this a "sensitive reflection,"** which was from the Lord, making it possible to distinguish the source of each influx upon him. This distinction also is mentioned in the Word: "I have been permitted to see this enlightenment, and from it to perceive distinctly what came from the Lord and what from the angels; what is from the Lord has been written, and what is from the angels has not been written."***
     * SD 484.
     ** SD 5171.
     *** AE 1183.
     We are now approaching the crowning reason why Swedenborg may be called a prophet, and indeed the most remarkable of them all. In the preface to Apocalypse Revealed, we are told that the Writings were not revealed by the Lord from Swedenborg, but were rather revealed from the Lord through Swedenborg.

     "Anyone may see that the Apocalypse could not possibly be explained but by the Lord alone, since every word of it contains arcana which could never be known without some special enlightenment and consequent revelation, wherefore it has pleased the Lord to open the sight of my spirit and to teach me. Think not, therefore, that anything there given is from myself, or from any angel, but from the Lord alone."

     That it was through Swedenborg as the instrument is brought out by the well-known statement in Sketch of an Ecclesiastical History of the New Church: "The books are to be enumerated which were written, from the beginning to the present day, by the Lord through me."*
     * Ecc. Hist. 3.
     There are few statements in the Writings about the nature of the Writings, whether they are indeed Divine. We have but a few references, like these two in the last numbers of the same little work: "When the Brief Exposition was published, the angelic heaven from the east to the west, and from the south to the north, appeared of a deep scarlet color with the most beautiful flowers. This took place before myself, and before the kings of Denmark and others."* "In the spiritual world there was inscribed on all these books: 'The Lord's Advent.' The same I also wrote by command on two copies in Holland."**
     * Ibid. 7.
     ** Ibid. 8.
     We cannot dispute the testimony that the Writings are indeed the coming of the Lord, the Second Advent. They were written through Swedenborg, not as an ordinary man, but as one who had subjected his will to the Lord's pleasure. Ordinarily, the Lord does not act through man but into man, and man acts by himself but from the Word.* Swedenborg had been gifted by the Lord and tenderly led to this glorious service. Even as a man on earth, he was a Divinely directed instrument. It is for this that we are thankful and rejoice at the memory of the Lord's merciful providence.

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Swedenborg the man was as other good and upright men, but Swedenborg the servant of the Lord testifies to us all by his willing co-operation and conjunction with our Creator.
     * See TCR 154.
     Our celebration of his preparation and leading is a celebration of the Lord, because He alone has wrought redemption and shown us the way to salvation. We may rejoice, as Swedenborg no doubt rejoiced when he penned the radiant truth of the new revelation in concluding True Christian Religion: "After this work was finished, the Lord called together His twelve disciples, who followed Him in the world; and the next day He sent them forth into the whole spiritual world to preach the Gospel that the Lord God Jesus Christ reigns, whose kingdom shall be for ever and ever. . . ."*
     * TCR 791.
USE OF MIRACLES 1974

USE OF MIRACLES       Rev. DAVID R. SIMONS       1974

     The Lord came on earth to establish an internal, spiritual church. By His every word and deed He sought to elevate men from externals to internals, from the things of this world to the things of heaven. His parables were stories which taught internal things, as He Himself showed by giving the spiritual sense of some. By His miracles, which were parables in act, He not only demonstrated special and unusual powers but taught internal things about Himself and His kingdom-the "heaven" that is within. "And . . . the people were astonished at His doctrine."* "And they were all amazed, and they glorified God, and were filled with fear, saying, we have seen strange things today."** And many of the people believed on Him, and said, When Christ cometh, will He do more miracles than these which this man hath done?"***
     * Matthew 7: 28.
     ** Luke 5: 26.
     *** John 7:31.
     Miracles are unusual and surprising acts which attracted men's attention, filled them with wonder, and prepared them for miracles of a higher kind-the spiritual miracles of regeneration and salvation. The Lord turned water into wine in the outside world to open men's minds to His teachings, so that the water of external experience might be transformed into the wine of spiritual insight, intelligence and wisdom, seeing that "the earth is the Lord's, and the fullness thereof."

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The Lord multiplied loaves and fishes in the outside world to prepare the way for the multiplication of spiritual ideals and Christian truth. And the Lord healed sickness and disease-the disorders of the body-to reveal the essential purpose of His coming, which was to heal spiritual infirmities and redeem man's spiritual life. "And great multitudes came unto Him, having with them those that were lame, blind and dumb, maimed, and many others, and cast them down at Jesus' feet; and He healed them: insomuch that the multitude wondered . . . and they glorified the God of Israel."*
     * Matthew 15: 30, 31.
     By miracles the Lord did in the outside world of the body what He came to do in the inside world of the human mind and spirit. For this reason we are taught that all His deeds

     "signified the various states of those with whom the church was to be set up anew by [Him]. Thus, when the blind received sight, it signified that they who had been in ignorance of truth should receive intelligence. When the deaf received hearing, it signified that they who had previously heard nothing about the Lord and the Word should hearken and obey. When the dead were raised up, it signified that they who would otherwise spiritually perish would become living, and so on. . . . Moreover, all the miracles related in the Word contain in them such things as belong to the Lord, to heaven, and to the church. This [is what] makes them spiritual and Divine."*
     * SS 17: 3.

     That miracles were performed primarily to teach internal things is clear from the emphasis in the Gospels on miracles of healing. The Lord could have healed the physical diseases of all men, but because His goal was an internal one, that is, to teach something spiritual, this was not necessary. By curing various diseases He revealed His mercy toward all mankind and His power to free us from falsity and evil. For the teaching is that

     "all diseases [recorded in the Word] signify spiritual diseases, which are evils destroying the life of the will of good, and falsities destroying the life of the understanding of truth; in a word, destroying the spiritual life which is of faith and charity. Moreover, natural diseases correspond to such things, for every disease in the human race is from this source, because from sin. . . . As diseases represented the hurtful and evil things of spiritual life, therefore by the diseases which the Lord healed is signified liberation from various kinds of evil and falsity which infested the church and the human race, and which would have led to spiritual death. . . . Therefore the Lord's miracles consisted chiefly in the healing of diseases. This is what is meant by the Lord's words to the disciples sent by John: 'Go and show John again those things which ye do hear and see: The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached unto them.'"*
     * AC 8364: 2, 3.

     Yet although everything the Lord said and did was calculated to lead men away from natural toward spiritual things, although the diseases and disorder He came on earth to heal were internal evil and falsity, and although His whole mission was to establish a kingdom "not of this world," in the hearts and minds of men, still the church all too soon turned to external things for its faith and life.

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The external letter of the Word-the letter that "killeth"-was emphasized, which produced a literalism that was destructive of spiritual thought and life. The church itself became a kingdom of this world, a political power among the nations; and by claiming miraculous cures it sought to enslave the simple in heart and keep them bound in superstition and ignorance. So in our day the very thing-the miraculous power of the Lord to heal and save-on which Christianity was founded has been discredited. Reason and science-oriented thinking have relegated miracles to the realm of myth and legend. Their credibility has been destroyed for all but a tenacious few whose faith is basically sentimental and for the most part blind. Surely, the spiritual "sun" of love to the Lord has been darkened, the "moon" of genuine faith no longer gives her light, and the "stars"-the true knowledges of the Word-have fallen from heaven.
     If Christianity is to be restored, if faith and confidence in the verity of the New Testament are to be reawakened, if a true knowledge and love of the Lord as Divine Man who has unlimited powers are to be re-established, then it is imperative that a new understanding of the Word and miracles be found. For the mind of modern man is not content with New Testament evidence. He wants to dig rationally into the mysteries of faith. He needs to see things in the light of reason and from a thought that is consistent with the science he knows. What is the purpose of miracles?, be asks. Are they manifestations of laws with which science is not familiar? Why, if they took place in former times, do they not take place today? Answers to questions such as these would themselves have to border on the miraculous!
     The heavenly doctrines of the New Jerusalem claim to hold the key to a new Christianity. They are the Lord Himself explaining the spiritual sense of the former Scriptures and opening the way for the human mind to enter "intellectually"-with reason and with scientific-type thinking, now focussed on spiritual things-into the mysteries of the Word and of miracles.*
     * TCR 508.
     These new truths teach that the reason

     "miracles were done in the time of the apostles was that the church might be established. This was because it was entirely unknown anywhere that the Lord had come into the world, who would save souls; and because it would never have been received by anyone without miracles. . . . But now, when [the teachings of Christianity have] been received, [miracles] are no longer done.

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[For] the inrooting of truth and good with the gentiles is from external things; but with Christians, who are in the knowledge of internal things, it is otherwise."*
     * SD min. 4724.

     In other words, as men became progressively more rational, the Lord approached them on the plane of reason rather than on the plane of sensual experience. Yet it should be noted that the sensual evidence of the former Scriptures still stands for all who wish to believe. As the Lord said to Thomas, the doubting disciple: "Thomas, because thou hast seen Me, thou hast believed: blessed are they that have not seen, and yet have believed."*
     * John 20: 29.
     The key to an understanding of miracles revealed in the Writings is the law of influx. As the spiritual soul of every man creates for itself a body in which it can dwell, so life forces from the Lord inflow, by the consistent law of influx, to form and sustain all things in the created universe. By the law of influx what is spiritual flows in and orders what is natural to carry out its designs and purposes. The form of substance, the form and growth-patterns of plants, animals and men are all directed from within by forces of life flowing in, unseen and undetected, from the spiritual world. Seen from within the realities of nature are, because of the law of influx, perpetual miracles. Nevertheless, because they are constant and familiar, they are not generally thought of in these terms. Concerning this the Writings teach the following:

     "At this day manifest miracles have ceased; and miracles have succeeded which are unknown to man, and do not appear, except to those to whom the Lord reveals them. For all contingencies [in the world of nature] are miracles; but invisible, and continual [ones]."*
     * SD 2434.

     We are taught further:

     "All the things which appear in the three kingdoms of nature are produced by an influx from the spiritual into the natural world, and, considered in themselves, are miracles, although, on account of their familiar aspect and their annual recurrence, they do not appear as such. . . . The miracles recorded in the Word likewise took place by an influx out of the spiritual world into the natural world, and they were produced by an introduction of such things as are in the spiritual world into corresponding things in the natural world . . . as that the heavenly bread and fishes were thus introduced into the baskets of the apostles, which they distributed to so many thousands of men; again, wine out of heaven was instilled into the water in the pots at the wedding feast when the Lord was present. . . . They were not produced, according to the insane notions of some of the learned, in violation of the laws of nature, but were wrought in accordance with the laws of influx."*
     * Additions to TCR I: 2.

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     "Miracles, therefore, are the effects of the Divine omnipotence, and take place according to the influx of the spiritual into the natural world, with this difference only, that such things as actually exist in the spiritual world are actually introduced into such things in the natural as correspond. . . . The cause of such things being done and being possible is due to the Divine omnipotence, which is meant by the 'finger of God' by which the Lord produced His miracles."*
     * Ibid.

     Although the first Christian Church was established by miracles, we are taught that miracles no longer take place because

     "when miracles alone lead a man to acknowledge the Lord . . . he acts from the natural man and not from the spiritual. For a miracle imparts faith through an external way and not through an internal way . . . and the Lord enters into man through no other than an internal way, which is through the Word, and doctrine and preachings from the Word. And as miracles close this way, at this day no miracles are wrought."*
     * DP 131.

     The Writings strongly condemn claims of miraculous powers.

     "What else are such miracles . . . than snares and deceptions? What else do they teach than that those who claim to work them should be worshiped as gods, and that men should recede from the worship of the Lord? . . . What have these miracles taught concerning Christ? What concerning heaven and life eternal? Not a syllable."*
     * Inv. 52e.

     In revealing the nature of the after-death spiritual world, with all its unique laws, the Heavenly Doctrine gives us the power to look at miracles in a new perspective, that is, as the Lord acting on earth as He acts at all times in the angelic heavens! For miracles are "memorable relations"-remarkable experiences-by which the love, mercy and power of the Lord are fully revealed.
     External miracles-outside of the familiar everyday occurrences of nature which are ordered from the spiritual world by laws of influx-no longer take place. Still, there is a kind of internal miracle that is possible, that has taken place, and that is to become the basis for the formation of a New Christian Heaven. This is the giving of a miraculous revelation of spiritual truth from the Lord which in no way interferes with rationality or freedom. Concerning this, Emanuel Swedenborg, servant of the Lord, says:

     "In order that the true Christian religion might be manifested, it was absolutely necessary that someone should be introduced into the spiritual world and derive from the mouth of the Lord genuine truths out of the Word. . . . The fact that I converse in the spiritual world with angels and spirits, that I have described the states of heaven and hell, and the life after death; and further, the fact that there has been disclosed to me the spiritual sense of the Word; besides many other things, is worth more than all miracles. . . .

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These are evidences that this has been granted for the sake of establishing a new Christian Church, which is to be the crown of all the churches, and which will endure forever. Being in the spiritual world, seeing the wonderful things of heaven and the miserable things of hell, and being there in the very light of the Lord in which angels are, surpasses all miracles. Evidences that I am there may be seen in abundance in my books."*
     * Inv. 38, 39.

     At His first coming many people believed in the Lord, and said: "When Christ cometh, will He do more miracles than these which this man hath done?" In His second coming sincere Christians-rational, open-minded men-may well evaluate their expectations. How would the Lord establish a New Church? What could be more characteristic of His love and wisdom than to reveal the spiritual sense of His Word? Of what use would a thousand external miracles be compared to the sure knowledge of the spiritual world and of the internal nature of the Lord Himself? When "Christ cometh" the second time, could He possibly reveal more than this?
SWEDENBORG'S COMMISSION 1974

SWEDENBORG'S COMMISSION              1974

     Lest, therefore, a man of the New Church should wander like those of the Old in the shade in which the letter of the Word is, especially respecting heaven and hell, the life after death, and the coming of the Lord, it has pleased the Lord to open the sight of my spirit, and so to introduce me into the spiritual world. He has thus permitted me to converse not only with spirits and angels, with relatives and friends, and also with kings and princes, but also to behold the mighty wonders of heaven and the miseries of hell. I have also seen that a man after death does not pass his time in some indeterminate location in the earth, nor flit about blind and dumb in the air or in the empty void; but that he lives as a man in a substantial body, and in a more perfect state, if he joins the company of the blessed. (TCR 771)
VISITORS TO BRYN ATHYN 1974

VISITORS TO BRYN ATHYN       Editor       1974

     Visitors to Bryn Athyn on any occasion who need assistance in finding accommodation please communicate with the Guest Committee, c/o Mrs. Leo Synnestvedt, 611 Waverly Lane, Bryn Athyn, Pa. 19009. Phone: (215) WIlson 7-3725.

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APPLICATIONS FOR ADMISSION TO THE ACADEMY OF THE NEW CHURCH 1974

APPLICATIONS FOR ADMISSION TO THE ACADEMY OF THE NEW CHURCH       Editor       1974

     COLLEGE

All Students:

     Requests for application forms for admission to The Academy College for the 1974-1975 school year should be made before January 15, 1974. Letters should be addressed to Dean E. Bruce Glenn, The Academy of the New Church, Bryn Athyn, Pennsylvania 19009, and should include the student's full name and address, the name and address of the school he or she is now attending, and whether the student will be a day or dormitory student. Please see the Academy catalog for information about dormitory requirements.
     Completed application forms and accompanying material should be received by Dean Glenn's office by March 15, 1974.

     BOYS SCHOOL AND GIRLS SCHOOL

New Students:

     Requests for application forms for admission to the Academy Secondary Schools should be made for new students before January 15, 1974. Letters should be addressed to Miss Sally Smith, Principal of the Girls School, or The Reverend Dandridge Pendleton, Principal of the Boys School, at The Academy of the New Church, Bryn Athyn, Pennsylvania 19009. Letters should include the student's name, parents' address, the class the student will be entering, the name and address of the school he or she is now attending, and whether the student will be day or dormitory. Please see the Academy catalog for dormitory requirements.
     Completed application forms and accompanying material must be received by The Academy by March 15, 1974.

Old Students:

Parents of students attending the Girls School or Boys School during the 1973-1974 school year should apply for their children's re-admission for the 1974-1975 school year before March 15, 1974. Letters should be addressed to the Principal of the school the student is now attending.

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WHO GOES THERE, SERVANT OR ENEMY? 1974

WHO GOES THERE, SERVANT OR ENEMY?       Rev. DONALD L. ROSE       1974

     The love of self is our companion as we walk the way of life, and he seems to be an agreeable friend, but the Writings set out to unmask him. The example we are given in Divine Providence 211: 2, is of us walking along, not realizing that our companion is a foe with sinister intent, whereupon a friend takes us aside and discloses his real nature.
     Yes, the Writings do take us aside and introduce us to that familiar crony-the love of self. The nature of this love is to regard other people as of less value than one's dog or horse. The only criterion the love of self knows is self-advantage. It asks: "Is this other person of any service to me, or is he a nuisance or obstruction to me?" So we have this telling passage which not only portrays the love of self in an unforgettable way but goes on to say that our old friend, the love of self, is the source of evils we deplore in the world.

     "Love of self regards everyone as its servant, or as its enemy if he does not serve it; in a word, it regards itself only, and others scarcely as men, holding them in heart in less estimation than its horses and dogs. And because it regards 'them as of so little account it thinks nothing of doing evil to them; and this is the source of hatred and revenge, adultery and whoredom, theft and fraud, lying and defamation, violence and cruelty, and other such evils."*
     * DP 276: 2.

     In the phrase, "scarcely as men," the Latin does not necessarily imply gender. So we might render it, "scarcely as people," and will do so in a later quotation. The love of self does not really appreciate the existence of other human beings. Their feelings don't matter. They are not people. To be sure, they are objects which come before the physical eyes. One looks upon them "with his bodily eyes as people (homines) but with the eyes of his spirit he scarcely regards them otherwise than as spectres."* He does take note of his own children and all who make one with him, including, says the same number, "all who praise him and pay him court." (The Swedenborg Society translation renders "spectres" as "nobodies.")
     * TCR 400.
     This brings us to the way in which other people may be "servants" to the love of self. The love of self stares unseeing at the beings who cross his horizon. Their existence is as meaningless as that of a flitting spectre.

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But they come into focus and into existence as servant or enemy. "What can this other person do for me?" There are obvious cases where the other person has money or a car that could come in handy. But generally the love of self seeks in others approbation, praise. "Yes, these other beings are very helpful. They make me feel good. I can show off to them, and it brings a pleasant sensation to me." "It is the nature of the love of self to regard self only, and to regard others as of little or no account; and if it gives any consideration to some, it is only as long as they honor or pay court to it."*
     * DP 206.
     How do these other ghost-like beings come to rate as enemies? Well, there are obvious cases in which they annoy or interfere. But the love of self hardly needs provocation. It is churlish when praise is not forthcoming, or if it fails to sense in another the approbation it demands. Indeed "enmity" is what the love of self produces when it is not flattered. "From the love of self springs . . . enmity if they do not favor."* We read of "enmity and hatred against everyone who does not treat him with honor"; "enmity against those who do not favor"; and "menaces against those who do not pay honor and respect."** "In so far as he does not favor them, so far he is rejected; and if he had previously been a friend, so far he is hated."*** The love of self does not seem diabolical, but it may be likened to a devil who "favors no one who does not adore him; any other devil like himself he hates, because he wishes to be adored exclusively."****
     * AC 9348: 7. See also AC 9434: 2.
     ** AC 7272: 2; TCR 405; HH 554, also 570, 587.
     *** AC 6667.
     **** DP 206.
     Thus, as we walk with the love of self, we don't even know what happiness is, clinging only to shallow satisfactions. But as that love is unmasked we are delivered from its shortsighted view. We come to regard and esteem others. "The love of the neighbor regards everyone as its brother and friend, while the love of self regards everyone as its servant, or as its enemy if he does not serve it."*
     * DP 276.
     "It is the Divine operation in man that takes away the love of self. . . . When that love has been taken away the Lord enters with affections of love of the neighbor, and opens the roof-window, and then the side-windows, and enables man to see that there is a heaven, a life after death, and eternal happiness."*
     * DP 207.

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NEW YEAR AND THE NEW CHURCH 1974

NEW YEAR AND THE NEW CHURCH       Editor       1974


NEW CHURCH LIFE

Office of Publication, Lancaster, Pa.

Published Monthly By

THE GENERAL CHURCH OF THE NEW JERUSALEM BRYN ATHYN, PA.

Editor     Rev. W. Cairns Henderson, Bryn Athyn, Pa.

Business Manager     Mr. L. E. Gyllenhaal, Bryn Athyn, Pa.

All literary contributions should be sent to the Editor. Subscriptions, change of address, and business communications, should be sent to the Business Manager. Notifications of address changes should be received by the 15th of the month.

     TERMS OF SUBSCRIPTION

$5.00 a year to any address, payable in advance. Single copy, 50 cents.
     A new year invites re-dedication to the uses that lie before us, individually and as a church, and contemplation of new uses. For some years now the General Church has been increasingly aware of its responsibility to evangelize the world in which it is placed, and has come to see that New Church education and evangelization are complementary phases of the work of bringing receptive minds to the Lord.
     With the formation of the General Church Extension Committee, announced at the last General Assembly, the first step has been taken toward an organized and official entrance into the field of evangelization. The work will involve both priests and lay people, and should appeal to all who have the love of seeing the church established in the minds of adults, as they hope to see it formed in the minds of our children through New Church education.
     At this time we may hope that in the year just begun there will be a purposeful and constructive entrance into this new beginning. On the part of those responsible, there is full realization that if the effort is to be successful the work must be done from the Lord. This implies that the means and modes by which it is done must be from Him; that the doctrine, the principles and methods used must be from Him; that they must be drawn from the Word. But it means also, and this is vital, that the love and zeal from which the work is done must be from the Lord, not from ourselves. This, in turn, calls for an equal concern for the further development of the church within ourselves; for we cannot pass on to others what we do not have ourselves.

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SWEDENBORG'S CONFESSIONS 1974

SWEDENBORG'S CONFESSIONS       Editor       1974

     It was an essential part of Swedenborg's preparation for his mission that he should actually experience in himself the truth that man is nothing but evil and that good comes only from the Lord; that he should not only know this, but should acknowledge it as a reality. Without this, his intromission into the spiritual world would not have brought enlightenment and inspiration, but the destruction of natural and spiritual insanity.
     The Writings teach that if evil spirits were aware of being with a man they would wish to destroy him. This knowledge is therefore kept from them in their normal association with men on earth. But this was not possible in the case of Swedenborg. His state as a man of two worlds, the state necessary for his mission, implied that the evil spirits with whom he came in contact were aware of his being a man on earth, and thus burned to destroy him both soul and body. He was to be exposed to such hatred and malice from evil spirits as no other man ever had to endure.

     If his intromission into the spiritual world was not to result in his destruction, it was necessary that Swedenborg should have a high degree of protection from the Lord. This required, on his part, a deep and sincere conviction of sin, a heartfelt and profound humiliation before the Lord, and a supreme trust in the Divine Providence. There are evidences that Swedenborg was brought into all of these; and he was led to them by temptations more grievous probably than were ever endured by any other man. These confessions of sin and the temptations associated with them were made and endured in private; no hint or glimpse of them ever being allowed to enter his public life.
     They were, moreover, the confessions of one who was generally conceded even by his most bitter opponents to be a man of blameless character; but one who could see more deeply than others into the evils of the proprium, and thus be aware of his sinfulness as could no other man. The record of his mental life in this period is in his private journals; and it was indeed an indispensable part of his preparation.
     For the growing consciousness on Swedenborg's part which was formed in that period that evil comes from hell and that good comes from the Lord alone was the means by which he could afterwards be with evil spirits without suffering the least injury. The power of spirits over man consists in their being able to attribute to him the evils they excite in his mind. If they cannot do this they have no power. Swedenborg had been prepared in other ways for the enlightenment he was to receive; in this way he was prepared for the dangers he was to meet.

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SONS OF JACOB 1974

SONS OF JACOB       Editor       1974

     Twelve sons were born to Jacob in his lifetime. Jewish and Christian scholars, seeing in these men the founders of a chosen people, have bestowed on them a personal regard not far from reverence. The Writings deny them any importance as individuals and turn the mind from them as persons, yet invest them with a significance previously unknown.
     Like the twelve disciples, the sons of Jacob represent all the celestial and spiritual things which make the church in the human mind, and also the generals through which man is initiated into these things when he is being regenerated. Where they are named in the order of their birth, what is represented is the sequence and process of regeneration. We intend to trace this sequence in a series of editorials this year. In it the record of the successive births of Jacob's sons is a complete picture of regeneration: of the steps and means by and through which it is effected, of the results thereof, and of the conditions with which man must comply, one by one.
     We note that the life of Jacob signifies the development of the regenerated natural mind, specifically as to truth, and that during the period in which his sons were born he stands for the natural in which the truth of the Word is done from obedience under self-compulsion. It is in this mind that the spiritual things of the church can be born.

     Jacob's sons were born of four different mothers: Leah and Rachel, his wives; Zilpah and Bilhah, their maids and his concubines. These four women signify the various affections of truth of which the things of the regenerated mind are born, when life from the Lord has entered into them through the obedience of the understanding to the Word. Their being the daughters and servants of Laban indicates that these affections are from a love of good not united with genuine truth-a love which is intermediate between spiritual and natural things.
     Finally, we note that, according to the order of their birth, Jacob's sons fall into three groups of four. The first group consists of the four sons of Leah who were the first born-Reuben, Simeon, Levi and Judah. The second group comprises the sons of the handmaids-Dan and Naphtali, the sons of Bilhah, Rachel's maid; and Gad and Asher, born to Zilpah, Leah's maid. The third group is made up of Issachar and Zebulun, borne by Leah, and Joseph and Benjamin, Rachel's sons. This arrangement is important and is the key to a grasp of the entire series. The first group describes the four general states of regeneration; the second the means through which man attains to these states; and the third, the states of the conjunction of the internal and the external mind.

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REUBEN 1974

REUBEN       Editor       1974

     As just said, Jacob's first four sons represent the successive states of regeneration. Their being born of Leah signifies that these states are born of the conjunction of obedience to the Word (Jacob) with the exterior affection of truth (Leah), the affection of the scientifics of the Word and of doctrine. The representations of all twelve sons are rooted in their very names, which are significant of the qualities for which they stand.
     Reuben, named from "sight" because Leah saw his birth as a sign that Jehovah had seen her affliction and a cause for hope that her husband would look on her with favor, represents faith in the understanding; that is, the first sight of spiritual truth in the mind. By this is meant the knowledge and understanding gained from reading and studying the Word, hearing it preached, receiving instruction from it, discussing it with others, and reflecting on what is thus read and heard. As this is done regularly from a certain affection of truth and willingness to obey, the Lord forms in the mind a living body of knowledge of what the Word teaches and of understanding of what its teachings mean and how they are to be used. This knowledge and understanding of truth is the spiritual Reuben and is what is meant by faith in the understanding, and it is the first general state from which regeneration begins.
     Throughout the process of regeneration good is first in end and is the essential. But the learning of truth from the Word is first in time and the indispensable instrument; it is the means by which man comes to know what good is and to understand how to do it; and it is by actually using in his life the truths thus known and understood that he is introduced into the doing of good. Faith in the understanding must therefore always precede faith in the will, and the significance of Reuben's place in this series is that there is no other way of becoming and doing good than through the knowledge and understanding of what is true. If they wish to be regenerated, those who are in the church must be prepared to study the Writings, learn their scientifics, organize these into coherent series of ideas, understand the meaning of those ideas, and see their application to life.

     In the measure that they do this, availing themselves of all the means provided by the church and active participation in its uses to clarify and correct their ideas, supplement their individual efforts, and make up their deficiencies, a doctrine is born in the mind through which they can eventually enter into the good of life. This is Reuben, faith in the understanding, and its acquisition is the first step.

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CHURCH NEWS 1974

CHURCH NEWS       Various       1974

     DURBAN, SOUTH AFRICA

     Durban in September is just great-especially to me, as since my return from a trip to America and Europe I look at my own country with renewed love and affection. The days are turning warmer and the frogs are croaking a welcome to the late spring rains. The swimming pools are again getting the attention they deserve, and people are beginning to think with interest of swimming. The grass is beginning to grow abundantly and new shoots to appear on trees. It s all so exciting and gives you that glad-to-be-alive feeling!
     Life, churchwise, is going along very smoothly and usefully under the watchful eye of the Rev. Peter Buss. The New Church Day celebrations were presided over this year by Willard and Vanessa Heinrichs as Peter and Lisa Buss were June Nineteenthing in Bryn Athyn. A variety of papers was presented by the children at the banquet, al given by the 12-year old students. It was lovely to have two visitors this year from Johannesburg. The adult banquet brought out 122 guests this year. Three papers, dealing with some responses from the laity to the doctrines of the New Church, were presented by Paul Mayer, John Elphick and Ted Palmer.
     Paul pointed out in his paper, on the doctrine of the Lord, that in order to worship the Lord and be conjoined with Him in love, we must think of Him in the Human form, for which reason He revealed Himself to man and glorified His Human. The paper presented by John Elphick gave a clear and concise explanation of some of the concepts in the doctrines of the New Church which are new. He commenced with the fundamental belief in the unity of God; and led on to the internal sense of the Word, the doctrine of correspondences, the reality o the world to come, and the true concept of an angel. To conclude the program Ted Palmer described the nature of life in the spiritual world and pointed out that it is the internal state of man that matters, also how we must let the reality of the spiritual world influence our daily living. Thus ended our New Church Day celebrations, and may we al strive ever harder to live by these wonderful truths we have been privileged to receive.
     July saw us all busily preparing for the stage promotions, "A Night of Fun and Laughter." Some forty people in the Society were involved in the success of these two evenings. The first evening catered to 163 people-all dining and watching a number of highly professional acts; the second evening we had 159 people-also being wined and dined. The hard work by these some forty persons resulted in a credit balance to the Stage Committee of R350.00 all proceeds to go to the purchasing of a new dimmer board for the stage.
     September saw the celebration of the golden jubilee of our school-Kainon. To mark this event a ball was held on Friday night, September 21. On the 22nd Kainon School held its annual sports day. After this came abraai vleis and a small, informal concert given by past and present members of the staff and pupils. Mrs. F. H. D. Lumsden had composed three songs for this special occasion, and these were also sung during the evening and at the Sunday morning service. At that service Mr. Buss preached a sermon on the value and distinctiveness of New church education. May we one day have occasion to develop Kainon School into a full high school. The little school which started out under the guidance of Elise Champion under the mango tree has reached its 50 year.

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Miss Sylvia Pemberton perhaps contributed more in the way of usefulness and interest than anyone else, and in her has been the perfect example of Kainon's school badge motto: In Usibus Felicitas-In Usefulness Is Happiness.
     SERENE DE CHAZAL

     DETROIT, MICHIGAN

     In this new year of church activity our pastor, the Rev. Geoffrey Childs, continues to lead and inspire us in searching the Word for the truths which lead us to the good of life. The doctrinal class instruction has centered around the "Universals Concerning Marriage" and classes, which were requested, on New Church education. Generally a separate topic is treated at the doctrinal class which follows the monthly supper.
     Our services of Divine worship have an average attendance of 75 persons. During the sermon the children retire to the classrooms. Those of kindergarten age through third grade have stories from the letter of the Word and then assemble art work to illustrate the main theme. The reading group includes grades 4-6. The books to be read to this group this year include Pomegranate with Seeds of Gold, Tanglewood Tales and In the King's Service. Mrs. Serene Field and Mrs. Eunice Howard head this work, with help from many of the mothers.
     Religion classes for the children and young people continue to meet at the church during the week. Grades 1-6 have classes on Tuesday at 4:15 p.m., and grades 7-10 meet on Wednesday evening at 8:00 p.m. Mrs. Helga Childs and Mrs. Nancy Kloc help with the instruction of the younger children. Thirty-five children take part in these classes.
     Work continues with the beautification of the chancel and the church proper. The first step was the purchase of a new Word for the altar. The main curtains across the front of the chancel were moved forward, as were the lectern and pulpit, to help create a more effective appearance of the three degrees. Mr. Vance Genzlinger heads the committee on this work. Mr. George Chen is the architect. While the work was going on inside our building last summer, two of our young people devoted their time to painting the exterior of the church building. We greatly appreciated the efforts of Neil Genzlinger and Pat Street, and it was nice having them in our midst.
     A highly successful Men's Retreat took place the weekend of November 2-4 at Almont, Michigan. About forty men, not only from the Detroit area but also from Ohio, Caryndale and Glenview, took part. Also included were several men from the Convention church. There were seven ministers present. A committee made up of the Rev. Geoffrey Childs and Messrs. Bob Merrell, Leo Bradin and Bob Bradin arranged the event, which took place in a beautiful new building at the Convention's Summer Camp, located about 30 miles north of Detroit. The main topic for the Retreat was "The Nature of Man and Woman." Study and discussion centered on the distinctive native nature of the masculine and the feminine and their respective uses in the conjugial; practical applications and problems. Mr. Childs assembled a list of preliminary readings which was sent to all men planning to attend. While the men were at the Retreat the women met at the home of Mrs. Jean Genzlinger for a pot-luck supper. This was followed by a similar discussion to that of the men, but concerned feminine use and application.
     The Sons, under president Bob Bradin, had an active summer and fall. Under the auspices of the Sons Mr. Leo Bradin organized a canoe trip for 17 boys and 6 men, the weekend of June 27-July 1. A farewell picnic supper and ball game at the church was planned early in September for prospective Academy students Keith Genzlinger and Gary Elder. The biggest undertaking this year was the Sons' School Feasibility Study. A committee made up of the Rev. Geoffrey Childs and Messrs. Tom Steen and Bob Bradin assembled a questionnaire to get the Society's views on New Church education and a Society school. Copies were sent to each man and woman in the Society. Results of the questionnaire were then printed and handed out, first at a Sons' meeting and then at a Women's Guild meeting, with Bob Bradin leading the discussion. It was felt that response to the questionnaire was very affirmative.

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     At the first Women's Guild meeting, in September, Mr. Childs gave a review of the book, The Natural Depth of the Mind, by Van Dusen. The Guild continues to serve a great use to the Society. Besides preparing suppers, it held a rummage sale at the church in October to raise funds for church uses. These funds will help to finance the purchase of new drapes for the church. Under the auspices of the Guild, Mrs. Jane Synnestvedt planned a hiking trip along the Stoney Creek Nature Trail for the Girls Club. This group consists of about eight girls, and each month one of the women plans an outing or project for them.
     In July we were happy to welcome Candidate Ottar Larsen and Mrs. Larsen. Mr. Larsen preached at our services. Mike and Pat Tyler invited the Society to an open house at their home on July 8 for the Larsens. Also honored on this occasion was Mrs. Ivy Cook, who was celebrating her 80th birthday. On September 14 Ralph and Carol Curtis entertained in their home with a farewell party for Bill and Barbara Buick. The Buicks have moved to Bryn Athyn, and we shall miss them very much. For those who would not be attending Charter Day activities a Crazy Card Party was planned at the church by the Social Committee on Friday, October 26. About 30 people, including our high school students, were there for the fun.
     At this writing we are happily anticipating the Thanksgiving and Christmas church festivities. May the true spirit of this beautiful time of the year bring a feeling of peace and happiness in the New Year.
     FREDA COOK BRADIN

     THE SWEDENBORG SOCIETY

     On September 20, 1973, a small party was held at Swedenborg House to mark the completion of the Third Latin Edition of Arcana Coelestia, copies of the last volume of which were delivered from the binders that day.
     It was hoped that the party would include all those who had in any way been associated with this work; the Council and their wives, the Advisory and Revision Board and their wives, representatives of the printers, Messrs. Eyre and Spottiswoode, former members of the Council and Board, descendants of the first Editors. Due to age, illness or holidays, there were some notable absentees: Mrs. Sydney Goldsack whose husband, as Chairman of the Board, had been responsible for getting the project off the ground; Mr. Alan Drummond, a member of the Council for nearly the whole period of the work, and Chairman of the Board for a part; Mr. Kenneth Chadwick, Chairman of the Board for a part of the time; the Rev. F. F. Coulson, a member of the Board for nearly the whole of the period; and Mrs. Clifford Harley, also a member of the Board for a long period. But there were some notable presences, too! The Rev. Charles Newall, one of the three surviving members of the Council who had taken the decision to appoint a full-time editor, Mr. Dan Chapman, a second and happily still a member of the Council (the third being Mr. Drummond), were present. There was Mr. Pat Johnson, a member of the present Council and son of the firs', Editor, the Rev. Philip Johnson; the Rev. Herbert Mongredien, a member of the Board since 1942, the present Chairman and the son of the Rev. Eustace Mongredien, the first Consultant and second Editor; and the Rev. John Elliott, Editor of the last two volumes. There was the Rev. E. E. Sandstrom, son of the Rev. Erik Sandstrom who was Chairman of an Editorial Committee for one volume; and Mr. Owen Pryke, son of Colley Pryke for so long Chairman of the Board who presided at so many of the meetings when difficult problems were discussed. It was sad that John Elliott's Consultant for the last two volumes, the Rev. Norman Ryder, was prevented by illness from attending. He was much missed.
     After a buffet supper, the President of the Society, Mr. David Mann, welcomed the guests and spoke briefly of this great achievement. He referred to the apparent incongruity between the enormous expenditure of time, talent and money and the very limited use which these volumes will have in the foreseeable future. It was a matter of priorities and the Society had to find a balance between the scholarly, academic work which is vital for the future of the New Church, and the presentation of the basic doctrines to the ordinary laymen of today.

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     Mr. Mann mentioned that this long period of 30 years during which the Third Latin Edition of Arcana Coelestia was printed and published coincided with Freda Griffith's service as Honorary Secretary. She was retiring in a few days time and the Council wished to make a personal presentation to her in acknowledgment of her work. The gift was a handsome Parker pen set, fountain pen, biro and pencil, engraved with her initials, and Mrs. Griffith expressed her gratitude for this very generous memento.
     Mr. Stanley Wainscot then said, on behalf of the three members of the office staff-Madeline Waters, Kenneth Campbell and himself-how much they had enjoyed their long association with the Secretary, and they gave Mrs. Griffith a beautiful cut glass bowl and a bouquet of beautiful flowers.
     Also with us were Mr. and Mrs. D. J. Mothersill, Mr. Mothersill being Managing Director of Eyre and Spottiswoode who had printed the work. Mrs. Griffith had recalled that it was our President's father, Mr. Will Mann, who had given the Society an introduction which led to Eyre and Spottiswoode undertaking the printing.
     Mr. Mothersill said that he had just joined the firm when they had agreed to print the Arcana Coelestia for The Swedenborg Society and one of his first assignments was to call on Freda Griffith to discuss it. His firm and the Society had learned a lot from each other in the course of the work and he was glad they had been able to bring this difficult work to a satisfactory conclusion.
     The Rev. John Elliott spoke of the thirty years during which this work had been in hand; he was 30 when he joined the Advisory and Revision Board, and going back 30 years in his own life brought him to the year when he began to learn Latin. But the significance of 30 is that it is "small things" and "beginnings," and certainly we can feel that the completion of this edition is only a beginning. It is something ended, from which we go on to start something new, just as the angels in heaven do.
     The Society will be organizing other meetings during the year so that the nature and importance of this Edition, about which so much has been written and on which so much has been spent, both by the Society, the Academy of the New Church and
the Swedenborg Foundation, may be more fully realized and appreciated by the general membership.
     FREDA G. GRIFFITH

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ANNUAL COUNCIL MEETINGS 1974

ANNUAL COUNCIL MEETINGS       NORBERT H. ROGERS       1974




     Announcements
     General Church of the New Jerusalem

     The Annual Meetings of the Council of the Clergy and of the Board of Directors of the General Church have been scheduled to take place in the week of March 3-9, 1974, at Bryn Athyn, Pennsylvania.
     NORBERT H. ROGERS
          Secretary
CONVERSION OF MAN 1974

CONVERSION OF MAN       Rev. WILLARD D. PENDLETON       1974



NEW CHURCH LIFE

VOL. XCIV FEBRUARY, 1974 No. 2
     "Suffer the little children to come unto Me" (Mark 10: 14).

     Three gospels bear record of an occasion on which certain parents brought their children to the Lord, but the disciples, regarding this as an intrusion, "rebuked those that brought them." It is noted, however, that the Lord, perceiving this, "was much displeased, and said unto them, Suffer the little children to come unto Me, and forbid them not: for of such is the kingdom of God."*
     * Mark 10: 14.
     It is apparent that in making this statement, the Lord had reference to a quality of mind that is characteristic of every child, and He identified this quality as the essential of the life of regeneration; for He said, "Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. And He took them up in His arms, put His hands upon them, and blessed them."*
     * Mark 10: 15, 16.
     It requires no knowledge of the spiritual sense to understand what the Lord meant by these words. He was not speaking here in parables. In terms that even the simplest mind can grasp. He spoke of that spirit of trust which is the essential of faith, for to believe in the Lord is to trust in His Word, to believe it so because He has said it. In this the wise man is likened to the child, for in all genuine wisdom there is innocence; that is, a willingness to be led by the Lord. That is why the Writings insist that the child is wiser than the learned of the day, for what the child perceives to be true, the learned are prone to reject because it cannot be demonstrated by sense experience. We refer, of course, to the existence of God.

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     We are not to believe from this that faith in God is intuitive. Faith depends upon knowledge, for, as the Writings insist, the knowledge of a thing must precede the perception of it.* Faith, therefore, is not given apart from instruction; what is intuitive, however, is the disposition to believe that what we are taught from the Word is true. That is what is meant where it is said in the Writings that, "there is a universal influx from God into the souls of men that there is a God and that He is one."** It is this influx which is perceived by the child as a delight when he is instructed in the Word.
     * AC 5649, 1802.
     ** TCR 8.
     In the mind of the little child, there is no question concerning God. To him it follows logically that all things have a cause and where there is a cause, there is also a purpose. With the child it is not a matter of reflection; it is simply a matter of the perception that it is so. Like the man of the Most Ancient Church, therefore, the little child has no need of doctrine to support his faith, for love does not reason; instead it accepts what is loved as good, and what is good, it perceives to be true. But the innocence of first states cannot be sustained. The time comes, even as it did with the men of Most Ancient Church, when, having eaten of the tree of the knowledge of good and evil, man begins to think and reason concerning the truths of faith from sensual appearances. Once this takes place; that is, once man begins to reason from natural causes to determine whether the truths of faith are so, the basis of doubt is laid in his mind. With some it is only a passing thought; with others, particularly with the precocious adolescent, it raises questions concerning the reality of that which cannot be demonstrated to the senses. But whatever form it takes, it marks the beginning of man's recession from the innocence of early childhood and is evidence of his increasing desire to be led by his own intelligence.

     It is because of the pride that man takes in his own intelligence that the Word is rejected by many at this day. The issue is one of authority. We are living at a time, however, when few are prepared to admit to any authority other than that which seems good to self. In modern society there are countless illustrations of this. Everywhere we seem to find an increasing attitude of distrust in authority; yet properly constituted authority is the basis of all order; and order is basic to use. But in the urge to be free from the restrictions that civil, social, and moral order place upon self, many have rebelled against what they regard as outmoded standards of Christian conduct. What is needed, we are told, is a new concept of morality that is founded on the frank recognition that the ultimate goal of human existence is the free and unfettered expression of self.

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     The assumption which underlies this philosophy is that self is good and as long as what self desires is not inconsistent with the good of society, I should be free to live and act as they will. There is a truth in this, for the love of self is not necessarily evil-not if it is subordinated to good. But the question arises, how is man to determine what is good? Is good actually what seems good to self, or is it true, as stated in Scripture, that "God alone is good"? There is a world of difference between these two concepts of good. Whereas in the first instance man decides for himself what is good, in the other he submits to an authority that is higher than self. This authority is the Word, for it is as the Word that God is revealed to man. But many say, What is this? Are we to believe that the Old and New Testaments constitute an authoritative statement of truth from God out of heaven? What is the Old Testament but a history of the Jewish nation, and what is the New Testament but the testimony of Jesus Christ, a man? Yet this merely serves to confirm the testimony of the Writings concerning themselves: that they are the spiritual sense of the Word and that apart from the spiritual sense no one can see wherein the Divinity and the holiness of the letter resides.*
     * SS 4.
     In proclaiming themselves to be the spiritual sense of the Word, the Writings make a unique claim to the truth. In the long history of religious faith, there is nothing comparable to it. But the authority of the Writings is a question of authorship; that is, a question of Him from whom the Writings came. If, as is generally believed, they are the works of a man, they are not authoritative; but if, as the Writings insist, they are not of man but of God, then they are truth. But the truths of the Writings, unlike the facts of science, are not demonstrable in terms of sense experience. In order to believe, the mind must first be disposed to faith. In the first instance we believe because we perceive that the idea of God is good. This is not a matter of reason, for the function of reason is not to determine what is true but to confirm what is true because it is good.

     Of all life's experiences, therefore, there is nothing that can be compared to the child's first formed concept of God. Not only is it basic to all that is learned in later states, but in it there is a delight which in essence and quality is different from every other delight that is experienced by man. By virtue of this delight, man is endowed with the capacity to rise above self and to do what is good because it is good. It is in this that man differs from the beast of the field, for of all created forms, man alone can see God; that is to say, man alone can see and acknowledge what is good.

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And because he can see and acknowledge what is good, he can, if he will, do what is good. It is, then, in the will to do what is good that man becomes man. It is in this that his essential humanity consists.
     But although the child may will what is good, what he does not yet know is that in the doing of good, man comes into conflict with self, for to do good, man's primary concern must be for others; that is to say, in all that he does, man must be capable of subordinating self-interest to use. To the child this has no meaning, for as yet his idea of good is firmly fixed in that which seems good to self. While in this he is innocent, he cannot remain so. Like Adam and Eve, who ate of the fruit of the tree of the knowledge of good and evil and sought to hide what they had done from the Lord, the child soon learns that what is forbidden to self may yet be enjoyed if it is hidden. What the child has learned is the power of the lie, which in effect is a willful perversion of truth, and it is through the perversion of truth that man is deprived of this innocence, for in turning what is true into what is false for the sake of self, man turns what is good into what is evil in himself. This is the origin of all evil.
     In this, the life history of every man reflects the spiritual history of the race. Once man partakes of the fruit of the tree of the knowledge of good and evil; that is to say, once the mind perceives how self may be served by appropriating to himself what belongs unto God, man is no longer innocent. What belongs unto God is good and truth. But in attributing what is good to himself and in confirming this by reasonings from the appearance of self-life, man is no longer in innocence because he is no longer willing to be led by the Lord. The fall of man, however, is a gradual process. As noted, its first manifestation is the intentional lie, which is calculated to protect self from punishment. While in the child this may seem like a relatively harmless thing, it nevertheless contains within itself the seed of self-justification, which, if it takes hold upon the spirit, renders the man incapable of repentance.

     Repentance, we are told, is the first of the church in man;* and the first of repentance is the acknowledgment of some evil in one's self.** Yet man's natural tendency is to justify self, to find an apparently good reason for whatever it is that self desires. It is in this that the Writings come into conflict with the prevailing thought of the day. Whereas the Writings hold that all evil has its origin in self, the weight of modern opinion is that evil is a social condition that is imposed upon self. The result is that man is relieved of moral responsibility; that is, of those restrictions that revealed truth places upon the life of self.

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In the last analysis, therefore, the question of good and evil is a matter of authority. Either there is a higher law which has determined for man what is good, or else every man is a law unto himself. In the determination of this question, man is free, for man can think in favor of God or against God, as he wills.***
     * TCR 510.
     ** TCR 525.
     *** TCR 479-482.
     It is to those who will to believe in God that the Writings are addressed. As the Lord said to His disciples: "Ye believe in God, believe also in Me"; * that is, in the Word which He spake. But because the Word in its letter cannot be rationally understood, the Lord has come again as the Spirit of Truth, concerning whom He said, "He shall testify of Me."** To testify is to bear witness concerning the truth. This is the function of the spiritual sense. For as the Writings state concerning themselves, " [it is the spiritual] sense which gives life [or meaning] to the letter . . . [and] can therefore bear witness to the Divinity and the holiness of the Word, and [can] convince even the natural man, if he is willing to be convinced."***
     * John 14: 1.
     ** John 15: 26.
     *** SS 4.
     Now it is the teaching of the Writings that all men are born natural, that is, into the love of self. With all men, therefore, this love is primary; and while in infancy and early childhood, it is as yet innocent, the time comes when self becomes calculating and is no longer responsive to the rule of love that is provided by the Lord through the instrumentality of parents and teachers. With the child, therefore, as with the men who came after the flood, a new mode of government is instituted; namely, the government of truth. What is involved here is the gradual separation of the understanding from the will, and the progressive formation of a new will in the understanding; that is, the will to do what is good from truth.

     To do what is good from truth is to act from conscience. It may be said, therefore, that the first objective of New Church education is the establishment of a conscience in the mind of the child by which he may be governed in his relations with others. This is basic, and because it is basic, it is essential to all that follows, for apart from conscience, man cannot see himself in true perspective; that is to say, he cannot see and acknowledge the evils which are inherent in himself, for the first of charity is to shun what is evil in self, and the second is to do goods which are of use to the neighbor.* That is why the Ten Commandments, which are the basis of a moral conscience are expressed in the negative. That also is why, in the spiritual growth and development of the individual, the establishment of a moral conscience must precede the formation of a social conscience, for how can a man do what is good to the neighbor until he first shuns what is selfish as a sin against the neighbor?

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     * TCR 435.

     As parents and teachers, therefore, our first responsibility is to instruct our children in the Word. There is no other way in which a true conscience can take form in the understanding. For what is conscience but the truths that a man possesses, and in acting from conscience, does a man not act from the delight of truth? Is it not, then, our responsibility as parents to cultivate in our children an affection for truth? And how can this be done except by instruction?, for one cannot love what one does not know. That is why the Lord said to His disciples: "If ye continue in My Word . . . ye shall know the truth, and the truth shall make you free."* True freedom, therefore, does not consist in acting from self but in acting from the truths of conscience in the performance of those uses which self is intended to serve.
     * John 8: 31, 32.
     But the formation of a conscience in the understanding is not the ultimate end of the Divine Providence. It is but the means whereby the Lord leads man out of the life of self into the life of use, for in all that man does from conscience there is a sense of compulsion, that is, of self-compulsion, and insofar as a man must compel himself to do what is good he does not delight in good. Nevertheless, the Writings teach that, "man ought to compel himself to do what is good, to obey . . . [those] things [which have been] commanded by the Lord to speak truths . . . land] to submit himself to the . . . [authority] of Divine Rood and truth."* In this, and in no other way, can man be freed from the illusion that human happiness is to be found in the gratification of self. Hence it is that we first must do from conscience that which we cannot do from delight. But if, in so doing, man will persist, he will find that in the doing of good for the sake of the use, and not for the sake of one's self, there is delight. It is this delight that the Writings refer to as the love of use; and in this love, and not apart from it, man will find the meaning and purpose of life. Was it not to this love that the Lord referred when He said to His disciples: "Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven?"**
     * AC 1937.
     ** Matthew 18: 3.
     To be converted is to turn again, that is, to turn again to the Lord. In this, the regenerating man of the church is as the child, but there is a world of difference between the faith of the child and the faith of the adult; for whereas the child is incapable of perceiving that the acknowledgment of God involves the subordination of self to the good of use, sooner or later the adult must face this issue in himself.

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For God is good, and the life of religion is to do those goods which are from Him, not for the sake of the good that accrues to one's self, but for the sake of the use apart from self. In this, every man, sooner or later, comes into temptation, that is, into conflict with himself. For good or for evil the issue must be determined, for no man can serve two masters. In the pursuit of human happiness, therefore, man may serve the use for which he was created in the beginning by God, or he may invert and pervert the use by turning what is good into evil in himself. This is man's choice. Amen.

LESSONS: Genesis 3: 1-15. Mark 10: 13-24. AC 2144: 2, 3, 1957: 1, 4.
MUSIC: Liturgy, pages 448, 459, 457.
PRAYERS: Liturgy, nos. 22, 52.
VISITORS TO BRYN ATHYN 1974

VISITORS TO BRYN ATHYN       Editor       1974

     Visitors to Bryn Athyn on any occasion who need assistance in finding accommodation please communicate with the Guest Committee, c/o Mrs. Leo Synnestvedt, 611 Waverly Lane, Bryn Athyn, Pa. 19009. Phone: (215)WIlson 7-3725.

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TENDERNESS IN MARRIAGE 1974

TENDERNESS IN MARRIAGE        Rev. PETER M. Buss       1974

     Every one of us can fail at times to appreciate that the ideal of conjugial love is a new concept. The world of Swedenborg's time was such that the Lord inspired him to write: "There is a love truly conjugial; which is so rare at the present day that its quality is not known, and scarcely that it exists."* A strong statement indeed! The ideal sense of marriage into which the Lord created the first man had become so dimmed by evil and Intentional forgetfulness that by the eighteenth century mankind had no real idea of what marriage ought to be. A few had the ideal, but none had the truths to give quality to the hope which was in their hearts.
     * CL 57.
     What about today? Have marriages improved a great deal in the last two centuries? Is conjugial love better known, outside of the New Church? Of course it is not. People, good people, who will find their way into heaven and be taught there by the Lord about eternal marriage and its laws, are ignorant on earth about the real nature of its bond. Certain generals they have, but little more; and many of the ideas they have are social customs, confused patterns of behavior, which find little basis in principle.
     Conjugial love is scarcely known in the world today. How can we deny this? It is not a criticism of individuals whom we know and respect, but a statement of fact. Where, outside of the Writings, is there a true and consistent statement of the eternity of marriage? Where is there the certain promise that in the spiritual world men and women shall retain their individual sexes, and be united as husband and wife once more? Where, apart from the Writings, is there the knowledge of the interior character which makes man to be man and women to be woman? Where the description of how marriage changes the state of mind of two people, and through a lifetime welds them into one angel-two beings separate as to identity, but whose greatest freedom is the will to be one? There is not one single body of teaching outside of the New Word which describes marriage as the Creator envisaged it, and provides it.
     There are only a few ideals, based on the single but compelling teaching of the Lord on earth: "He who made them in the beginning made them male and female, and said, For this cause shall a man leave father and mother, and shall cleave to his wife, and they twain shall be one flesh.

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Wherefore they are no more twain but one flesh."* But compare this single utterance with the indefinite concepts opened up in the work Conjugial Love. In this work we are told about the Divine origin of marriage from the Lord Himself. We learn about marriage in the heavens, and hear also how people coming into the spiritual world are prepared for an eternal union. We are told that marriage is the highest state, and how its bonds change the state of each partner, forming them slowly into a unit of heavenly society. The conjunction of conjugial love with the love of infants; preparation for marriage as the Lord would will it; wherein the conjunction of souls and minds resides; the things opposed to and destructive of this ultimate blessing: these and countless other details present the willing reader with a picture of eternal joy that appears nowhere else on earth.
     * Matthew, 19: 4-6.

     Conjugial love as a concept is not unique to the New Church. But the details which make possible a conscious and full realization of this blessing on earth-these we will find only in the Writings.
     Now let us stop to reflect on that fact. If it is so, then surely our ideas about marriage should be taken mainly from the Writings. Here is something new. That means that it will change many of the present ideas about marriage, providing instead different thoughts, new approaches, unique laws from which we should view our consorts. Then let us ask ourselves to what degree we as New Church men actually use the teachings of the Writings in our relationships with our married partners. All to often the answer is that we seldom do. Couples who ask these questions sincerely may find that the only New Church idea about marriage which they really do apply is that it is eternal. They may add that they know that it is from the Lord, but they are not too sure what that means. As for the rest of the teachings on the subject, they know them vaguely, but have a feeling that they are in fact presenting an ideal far removed from the practical state in which they are.
     Where, then, do we get our ideas about and our approaches to marriage. Most of them come from the culture in which we live, that same culture of which the Writings say that it scarcely knows of the existence of conjugial love, let alone of its quality. What about temper in marriage? Have we asked ourselves what the Writings say about it, or do we assume that it is natural as most people do? What about arguments in marriage? Do we seek to find from the Writings to what degree we should insist on our opinions, when we must stand fast, and when we must have patience and understanding? Or do we think that this is something which each person must work out according to the circumstances, and it has little to do with conscience?

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What about harshness in marriage? When are we allowed to feel that we have the right to punish the other partner for some wrong thing he or she has done? Do the Writings have anything to say about that?
     If they do not, then the teaching about conjugial love has no meaning to the normal, frail, frequently bad-tempered and unkind man who is probably on the first steps toward heaven. Of course they speak about these and countless other things. They speak in the language of principles, universal ideas, which govern and provide light in all these practical areas.
     So, when we consider the subject of tenderness towards our married partners, we should do so with the reminder that our thoughts on this subject may be strongly influenced by the casual and often tragically cynical ideas which experience and materialism have impressed up on us. Let us lift ourselves above these ideas, and strive to see the way in which the Divine pattern provided in the New Word dictates a new concept. Then we can descend to practical living and see how it can become reality.

     Tenderness is a strange, word, because we usually associate it with helplessness. We think of feeling tenderness towards a little baby, who is defenseless and easily hurt; or someone aged and infirm, or someone crippled, who can no longer help himself. We think the same way about certain animals which we know we could harm by neglect. But we do not think of it toward another human being, healthy and strong like ourselves who seems perfectly capable of taking care of himself or herself. Toward our consorts, therefore, it is natural to assume a somewhat harder approach, one which demands give and take, one in which each person is protective of his or her rights, and determined, even to the point of unpleasantness, to ensure them.
     Far too many marriages are based on a type of friendship typical of high school boys. When young boys form friendships in teenage life they develop a fairly rigid code of decency which they expect themselves and their friends to observe. The code is essentially a good one in that it is based on fairness; each person gets an equal share of rights and benefits, and it is assumed that each person will look out for himself, and that if he is not getting his due will take steps to set the matter right. Each friend also is fiercely protective of his personal freedom, and resists any attempts by a friend to get him to do what he does not feel like doing. As long as such rules are observed the friendship can be a rewarding thing.

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     Couples are tempted to adopt a similar attitude in marriage, tend to think of the marriage as a partnership, each person putting in a certain amount of effort, each one accommodating up to a certain point, and each one guaranteed a certain degree of freedom. If these degrees are passed, then the partner who is in the wrong has to be brought back to a sense of his or her duties, and this is done, usually, by anger, threats and quarrels. It is easy to slip into such a pattern of marriage, the essential of which is that each is guarding his or her rights, and is prepared to be very kind and loving as long as these are recognized.

     Such a concept may seem to be a practical one, yet it is very far indeed from the approach which the Writings seem to present. For the constant protection of one's own rights in marriage is quite different from the spirit of concern for the needs and loves of one's consort which we are striving to learn. Where each individual insists that the other play his or her part, then the results of disagreements, and the insistence of each point of view, will be arguments, and harshness towards each other.
     It is usually because each person wants what he considers to be his way that marriages fail. The only problem in marriage is the proprium of each person, and the proprium, that is, selfishness, insists on its own way and rights at all times. When it does not get them it becomes hard towards the supposed opponent, is tempted to hurt and to withdraw, wants to bring misery. Such hardness can turn to hatred and even the will to murder, and this is why the Lord said: "Moses because of the hardness of your hearts suffered you to put away your wives [for any cause] but from the beginning it was not so."* Divorce for any little disagreement was never in the Divine plan. It was the hardness of two human beings towards each other which made it necessary.
     * Matthew 19: 8.
     What about the marriages which do not fail? What about the many who work out a partnership along the lines of a teenage friendship, with somewhat maturer attitudes thrown in as well. There are many such. Thousands of good people in the world today have made their peace with their consorts; each has agreed to keep certain rules, or bear the consequences; and over the years they have learned to get along with each other, and to have a deep fondness for each other. They are usually said to be happily married.
     But that is not the ideal the Writings hold out for mankind. Within such a relationship there is not true tenderness. There is a reserve of love, a threat of punishment and unpleasantness and stern reprimand if the will of another is not done in certain things. It is not the ideal state; it is something lower.

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     The Writings speak of a tender love between husband and wife,* which softens their hearts towards each other, and the desire of heart and mind to do him or her every good.** This is a thought above the normal concept of marriage in the world, and is not to be rejected simply because it has not been practiced in the past! It is possible, and is, in fact, the only true relationship between a man and his wife. And it is true that if we raise our minds above mundane experience we will see that this is the way love ought to be.
     * CL 321:7.
     ** CL 181.

     In many places the Writings give illustrations of the gentleness of love between husband and wife in the ideal union. A particularly appealing example is found in Conjugial Love 56, a Memorable Relation. Swedenborg asked to visit a temple of wisdom, and upon arriving and entering he noticed that there were two sections. He asked the angel with whom he was why this was so, and was told: "I am not alone: my wife is with me." He then inquired what a wife was doing in a temple of wisdom, and the angel, somewhat indignant, called on several male friends to enlighten this visitor on the fact that there is no such thing as male wisdom without a wife, for she is the love, the life, of it. They discussed then the beauty of womankind, and it was especially affecting to sense the gentleness with which these husbands spoke of their wives. One said: "Women are created beauties [speaking of internal beauty also] not for their own sake but for men; that men, of themselves hard, may be softened; that their dispositions, of themselves harsh, may become gentle; and their hearts of themselves cold, may become warm. And such they do become when they become one flesh [one love] with their wives." Then the wife of the first angel came through the partition and invited him to speak, and in her presence the love of his wisdom, coming from her, softened his voice, and gave gentleness to the thoughts that he presented.
     Why is it so important that we be gentle with our consorts above all others? To begin with, we see that it is the face of love, and that tenderness truly belongs to love. But there is a deeper reason even than that. In the internal sense tenderness has reference to loves which are just beginning to grow, which have not as yet come to full strength, and so are fragile, easily hurt and destroyed.* While we are growing towards heaven, each one of us is learning to love, and what we have presently acquired is very fragile and much in need of protection. All good loves, all innocent loves, are tender, newborn within us at first, and it is these nascent feelings from heaven that we want to share with the person whom we have vowed to love to all eternity.

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It is important that we learn to be -tender with each other's feelings, so that our consorts can open their hearts and share their newfound joys with us without fear of having them trampled on and scorned. It is this interior gentleness toward the innocent loves of heaven rising up within each other which in time we must come to feel. For in the communion of these interior joys there is heavenly happiness. "They dwell together in all things, even to the inmost. They who so dwell together on earth dwell together as angels after death."**
     * AC 4377.
     ** Marriage Service, Liturgy. Cf. AC 2732.
     How can such gentle love exist, or such sharing be possible, if we are inconsiderate or harsh with the external feelings of our partners? We can all produce hundreds of examples of such hardness; when one partner wants or needs understanding, or sympathy, or consolation, and receives instead coldness or impatience; when a partner offers love, or has a joyous response to some good thing, and is squashed by aloofness because the other feels bad-tempered or tired; especially, perhaps, when all the considerateness shown by, say, the wife during a whole week is negated because the husband becomes enraged over one single bit of neglect. Such negative feelings are a lack of tenderness, and they hurt the gentle, growing loves in the mind of the consort, cause them to shrivel up and form a protective layer against further hurt. And hearts become hardened, and draw apart. Then how can one go on to trust another with the interior loves, far deeper than those just described, if there is no consideration for exterior ones?

     Now there is not one of us who has not been guilty of hardness many times in our married lives. We all have propriums, selfish wishes and ambitions and needs, and we all insist on them at some time or another. The Lord is not going to condemn us because we have slipped; neither, in time, will our partners, if, and only if, we admit that such harshness is not good! The path to conjugial love is also the path to heaven; they are the same path. It is beset by many pitfalls, shadowed by many regrets. But the Lord does not ask us to despair if we fail at times. What matters is that we keep on walking, by admitting our faults and trying harder the next time.
     Perhaps the most difficult thing in all of life is to admit, when in a moment of anger, that anger is wrong; and such an acknowledgment will come only slowly. We are asked, when our hearts feel hardened towards our partners, to look at the person whom above all others in life we love, and force ourselves to admit the wrongness of what we feel, resist the temptation to hurt, and pray and work for the return of tenderness.

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Of course it is difficult; but not, as the hells would suggest, too difficult to be practiced. It is hard because hell fights against tender love between married partners more than against any other feeling, and glories in combat and strife within the home. But in our moments of tender love we know that it can be done; that for the sake of a love which softens us eternally, the effort and the apology are worth making. For what married couple has not felt, in their moments of deep communion, that their greatest wish is for the time to come when never again will they hurt each other?
     And the Lord promises that it will be so, because it is from Him that love truly conjugial with its tenderness flows into the heart of a married couple. "And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them a heart of flesh; that they may walk in My statutes, and keep Mine ordinances, and do them: and they shall be My people, and I will be their God."*
     * Ezekiel 11: 19, 20.
SUMMER SCHOOLS 1974

SUMMER SCHOOLS       Editor       1974

     Maple Leaf Academy New Church Camp for High School age young people.

     June 20-29, 1974
     Caribou Lodge, Wood Lake
     Muskoka, Ontario, Canada.
     Write to Mr. D. Kuhl
     RR 2 Kitchener
     Ontario N2G3W5 Canada

     Laurel Leaf Academy Camp for College age and older.

     August 25-September 1, 1974
     Laurel Hill State Park
     Write to Mr. J. W. Rose
     6901 Yorkshire Drive
     Pittsburgh, Pa. 15208

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PROCRASTINATION 1974

PROCRASTINATION       Rev. KURT H. ASPLUNDH       1974

     It is written in one of the Psalms: "I thought on my ways, and turned my feet unto Thy testimonies. I made haste, and delayed not to keep Thy commandment."* Have we "thought on our ways," that is, examined your lives for transgressions against the Lord? Have we "turned our feet unto [the Lord's] testimonies," that is, ordered our natural life and thought according to those goods of life which the Lord teaches? Have we "made haste, and delayed not" to keep His commandments? Are we ready to put the Divine teachings into practice, alert to our opportunities to be of service, and quick in our response to apparent needs of others? What we do "in haste" and "without delay" is what we love to do. The word "haste" in the Word does not refer to the time in which we do something, but to the degree of love with which we do it. "Haste" signifies a state of mind in which we are excited by affection and desire to act. Often, this affection shows forth outwardly as eagerness to begin, and earnest efficiency in completing a given task.
     * Psalm 119: 59.
     On the other hand, where we do not wish to do something, or where we feel indifferent about it, we do not make haste; rather we put it off, defer it, or simply neglect it completely. We call this procrastination, and it is about this fault that we wish to speak now.
     Procrastination carries with it serious dangers both to our natural and our spiritual life. We should make a serious effort to "make haste, and delay not" to keep the Lord's commandments on every level of life.
     In the Word where we read of the Exodus, and the eating of the Passover feast which the sons of Israel prepared prior to their flight from Egypt, we see no sign of delay. Thus were they instructed to eat this feast: "with your loin girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste."* At least, at the first, there was no procrastination among the Israelites about leaving their Egyptian masters when the opportunity came. Contrast this with the picture of Lot's escape from Sodom. He lingered putting off the moment of departure, until the angels of the Lord took him by the hand and drew him out. This procrastination would have been to his destruction had the Lord not provided for his rescue.
     * Exodus 12: 11.

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     The letter of the Word contains other contrasts which also bring out the distinction between procrastination and eager resolve. For example, when Abraham's servant was sent to find a wife for Isaac, Rebekah's brother and her mother sought to detain him for several days. But the servant said: "Hinder me not, seeing the Lord hath prospered my way; send me away that I may go to my master."*
     * Genesis 24: 56.
     On the other hand, we have the less familiar account of the Levite who pursued his unfaithful concubine to her father's house. The father entertained him well for three days. When he rose up early to depart on the fourth day, he lingered to eat and was persuaded to spend another night there. Again, on the fifth morning, he rose up early to depart, but tarried with his father-in-law until the afternoon. Again he was invited to spend the night there; but this time the man refused, took his concubine and his servant, and set out to return to his own home. However, because he had made such a late start, it was after dark before he came to the city of Gibeah where he could stay. At first there was no one that took him into his house. Later, although he found a place to stay, his concubine was slain by the men of the city. This man's procrastination in leaving the house of his father-in-law led to serious consequences.
     We are perhaps most aware of our own procrastination on the natural plane. We put off an unpleasant job, postpone a difficult assignment, or neglect a personal responsibility. The slightest excuse will keep us from doing what we know we should do. Rationally, we can see that our procrastination simply makes matters worse; that our hesitations and delay add complications to our life. And if we become completely negligent of our proper responsibilities our usefulness is destroyed.

     Why, then, do we procrastinate? Essentially, we put off doing what we do not love to do. Perhaps we neglect something because it requires us to sacrifice some measure of our self-esteem, or a sense of our own importance. We may think of it as being beneath us. Another reason for hesitation is a fear-a fear of failure and how such failure would reflect upon our reputation; a fear of being shown up as inadequate to the task. Or we may have a complex of superstitious and irrational fears that prevents us from meeting our responsibilities. In all these instances we show a preference or a love for self as compared with the use to be performed. We prefer our own safety or comfort, our personal reputation or honor, our comfortable self-image, to the accomplishment of the use at hand. We hesitate to act for fear of shattering the fragile world we have built around ourselves and our self-love. We procrastinate.
     Another set of reasons for failing to do what we should lies in our preference for doing what we want.

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Only with the regenerate man is doing what we should the same as doing what we want. For the most part, we are compelled by necessity, by law, and by moral and social pressures to keep our lives within reasonable limits of propriety and outward order. However, within those limits, we may defer attending to our primary responsibilities so that we may linger a little longer in those things which are more pleasing to self. Often our procrastination is due to the stronger call of natural or social pleasure in which we would like to indulge.
     The account of the Levite who went to fetch his concubine -illustrates this last preference. He was invited to "comfort his heart with a morsel of bread," to "tarry all night" and to "let his heart be merry."* He was urged to indulge himself in natural pleasures, and allowed himself to be detained an extra day and a half. As a result of his late start, he met with tragedy on his homeward journey.
     * Judges 19: 5, 6.
     Whether we procrastinate because we are unwilling to give up our overindulgence in sensual pleasures, or because of higher delights which we seek, such as pride in our own intellect, the accumulation of wealth or the attainment of high position, the danger is the same. The longer we tarry among our natural delights the more confirmed in them do we become. As one illustration of this, consider the plight of a man who neglects the responsibility of taking a leading part in the running of home and family while he is establishing himself in business. He thinks that he will devote his energies to his family later, once his position and fortune are assured. The truth is that if this is a form of procrastination he will never turn from love of business which excites his affection to the love of family which perhaps bores him. He will instead become more and more engrossed in affairs outside the home, always finding new excuses to put off his return.

     The Lord has warned us: "Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life."* The Heavenly Doctrine gives us knowledges we need to fight the human tendency toward procrastination. By revealing the inner loves and motives of man they show us how we may examine our own lives for signs of this fault. The Writings further teach the doctrine of use, and thereby reveal how man must balance the priorities of his various responsibilities in life. And where doctrine leads man along a path away from his natural inclination and affection, he is bolstered by a courage and assurance borne of faith to compel himself to "turn his feet unto the Lord's testimonies" and walk that path.
     * Luke 2 1: 34.
     In this we follow the example of the Lord Himself, who faced His Divine temptations squarely and without hesitation.

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So we read that "when the time was come that He should be received up, He steadfastly set His face to go to Jerusalem."* Against all natural inclination, He walked the paths toward Jerusalem where He knew He must lay down His life for His friends. When Judas would betray Him, the Lord told him: "That thou doest, do quickly."** And, finally, the Lord prayed in Gethsemane before his betrayal: "O, My Father, if this cup may not pass from Me, except I drink it, Thy will be done."*** And as the Lord fought against the insinuations of the hells by His own power, so He gives us the opportunity and the power to overcome our evil tendencies.
     * Luke 9: 5 1.
     ** John 13: 27.
     *** Matthew 26: 42.
     It would seem that our procrastinations in the things of natural life were bad enough, but a far more dangerous kind of procrastination is the neglect of our spiritual obligations. The warnings against this are clear. "For what is a man profited," we read, "if he shall gain the whole world and lose his own soul? or what shall a man give in exchange for his soul?"* "Seek ye first the kingdom of God and His righteousness."** "Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day [of judgment] come upon you unawares. . . . Watch ye therefore, and pray always that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of Man."***
     * Matthew 16: 28.
     ** Matthews 6: 33.
     *** Luke 21: 34, 36.

     We must never forget, while on earth, that life is eternal, and that preparation must be made for spiritual life during our years of sojourn in the natural world. Only on this earth are we free to change our loves, and from being natural become spiritual-natural. It is too late to make a change after death. As the tree falls, so shall it lie.
     Therefore we should concern ourselves with the need to know spiritual things. We should no longer delay our efforts to reform our lives in accordance with Divine instruction. We should "make haste, and delay not to keep the Lord's commandments."
     All of the principles mentioned regarding procrastination in relation to natural things apply as well to procrastination in spiritual things. Procrastination stems from a lack of affection for the thing being avoided; or from the blocking out of any affection for it that exists by the more blatant call of selfish or worldly affections. The Writings point out what some of the competing affections of our lives are, and how we may recognize and avoid those spheres that draw our minds away from what is spiritual. For they declare that there are those that "have alacrity in worldly things and sluggishness in spiritual ones."*

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For example, we are taught that there are societies that have no end or purpose of use "except to be among friends ... and to have pleasures there, thus seeking their own gratification only, and making much of themselves exclusively."** Swedenborg records that as soon as spirits of these societies approach man "their sphere begins to work, and extinguishes in others the affections of truth and good." He states further that "their presence was perceived by a dullness, sluggishness and loss of affection."*** In general, we are taught that "material things are like weights which induce slowness and retard, because they bear the mind downward and immerse it in earthly things."****
     * AE 1057e.
     ** AC 2054.
     *** Ibid.
     **** AC 6921.

     These and many other similar teachings, give us an understanding of the effect of spheres upon the mind. We learn to avoid tarrying in situations where such spheres are at work, lest we forfeit our opportunity for spiritual life. Further, the Writings give us much positive advice concerning our spiritual obligations. We are urged to read the Word, a chapter or two each day, to pray to the Lord regularly, to attend services of worship and listen to sermons, and to partake of the sacrament of the Holy Supper. In addition to these forms of external worship, we are urged to examine ourselves at intervals, to confess our sins before the Lord, to pray for help and power to resist them, and thus refrain from them and begin a new life. This is what the Writings call "actual repentance."*
     * TCR 567: 5.
     The life of religion with us ought also to take the form of a willing support of the life and activities of the organized church, a partaking of its strengthening sphere, and association in its organized uses with other men and women who love and strive for the growth of the Lord's kingdom on earth. In addition, we are obliged to reflect upon our individual lives and seek to be inspired by a spiritual love of use, so that we may pursue our natural occupations and duties motivated by a charity that seeks to benefit the neighbor with spiritual good.
     We cannot defer or postpone any of these or other spiritual responsibilities until we have established ourselves in the occupation of our choice, and until we have provided the necessaries of life for our families. Spiritual things-truths and goods of life-are the real necessaries of life. We must recognize that we have no natural inclination to love spiritual things, especially when our lives are immersed in natural things.

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Almost any excuse will seem good enough to defer or put off our pursuit of spiritual things, and this kind of procrastination is the easiest of all for few will notice it in us. We can easily hide it from most of the world, but we car, never hide it from the Lord.
     The longer we procrastinate in spiritual things, the harder it is to bring ourselves to face these responsibilities. For example, we are told that those who have practiced self-examination do not find it difficult, but those who have put it off, and have not done it, find it an almost impossible task.*
     * TCR 561-563.
     The older we get the more difficult it is to change our habitual ways of life. Therefore, if we would try to overcome a procrastination in spiritual things-a neglect in reading the Word, a failure to pray a postponement of self-examination or of the resolve to begin a new life we must do so immediately, before it becomes more difficult to begin. Every young person here as an opportunity to begin a program of spiritual development now that can become in the future a delightful and most beneficial habit. Do not put it off. And everyone, of whatever age, may make even a belated effort to make up for spiritual procrastination. For the Lord is merciful. He will recognize, encourage and reward any effort, even though small. If we will only persist in our intentions to overcome spiritual indifference, then the Lord will strengthen our efforts. It will become easier for us to meet our spiritual responsibilities. The kingdom of heaven can grow within us as a grain of mustard seed can grow, "which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree."*
     * Matthew 13: 31, 32.
Title Unspecified 1974

Title Unspecified              1974

     "Laughing" or "laughter," . . . is an affection of the rational, and indeed the affection of truth or of falsity, in the rational, that is the source of all laughter. So long as there is in the rational such an affection as displays itself in laughter, so long there is in it something corporeal or worldly, and thus merely human. Celestial good and spiritual good do not laugh, but express their delight and cheerfulness in the face, the speech, and the gesture, in another way; for there are very many things in laughter, for the most part something of contempt, which, even if it does not appear, nevertheless ties concealed; and laughter is easily distinguished from cheerfulness of the mind, which also produces something similar to it. (Arcana Coelestia 2216)

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CHANGING YOUR LOVES 1974

CHANGING YOUR LOVES       Rev. ORMOND ODHNER       1974

     When man is re-generated, or born again, he becomes, not the old personality done over, remodeled, reformed, but an entirely new being, distinct from what he was before. The old character may indeed serve as the matrix in which the Lord creates the new; but the -new man, the angel created by the Lord through the regeneration process, may be so very different from the person we knew on earth that we do not even recognize him for the same man.
     Re-generation: second birth, "birth from above"-for that is the literal meaning of the Greek phrase translated in the Gospel as "born again." Born from above: born from heaven by a spiritual birth, starting with a new and heavenly seed of life that forms for itself a whole new spiritual body, a whole new body of character.
     And what, essentially, makes a man's character? His loves-the loves he chooses to make his own, along with the wisdom he acquires to carry out those loves. Rebirth or regeneration, then, means the changing of a person's loves; and birth from above means the birth of new and heavenly loves in man, utterly to supplant the natural, worldly, selfish loves into which he was first born.

     It is our loves, then, that must be changed that we may enter the kingdom of God. Yet can we change our loves? From beginning to end the Writings answer, No, we ourselves cannot. Only the Lord can change them. He alone effects the second birth, even as He alone effects the first. No love, be it good or evil originates in man; good loves flow into him from heaven, evil loves flow into him from hell, and no man can stop the influx of one and start the influx of the other. It does not work that way. Let me illustrate this with three examples, two of them being loves from heaven, one a love (or rather a lust) from hell.
     Hatred. Hatred may be one of your besetting sins, hatred directed against a particular person. (That is not surprising; no man is born into a love of the neighbor, but rather into a love of self so strong that it despises all who do not somehow favor it.) You know that hatred is an evil, a hellish love that is to be shunned as a sin against God. You know, too, that hatred does not really originate in yourself, but rather flows into your from hell; and yet it certainly seems to be your own.

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Every time you see that person or hear his voice, hatred surges through you. You tell it to go away, so that love may take its place. But the hatred does not go away, and the love does not come.
     Thanksgiving. A day of national thanksgiving is proclaimed, and of course you go along with it. You count your blessings, both natural and spiritual, and soon find that you cannot really count them all for multitude. You say your words of thanksgiving and sing your hymns; but you know that in your heart you feel no real thanksgiving at all, and you simply cannot make yourself feel thankful. (But that is not surprising, either. Genuine thanksgiving to the Lord, we are told, originates in the Lord alone, never in any man.)
     Marriage. Gradually, almost imperceptibly, the so-called honeymoon state has come to an end, to be succeeded by a variety of states, some of them perhaps even more delightful than the first. And as time goes on, this change of state may become really serious. The state of little delight deepens into a total lack of delight, a state of undelight, a state of downright cold toward the married partner, tending toward indifference and even to contempt. Love, once so wonderful, has gone away. All that was real and so very, very beautiful in marriage seems at an end. You know that this is wrong. You know that this is not the way that marriage is supposed to be. You tell love to come back, but you tell it in vain; it stays away. (Yet not even that is really surprising. No human being, male or female, has ever had the power in self to remain steadfastly in love with the spouse. Such love can flow into one only from the Lord; and the Writings clearly reveal why one receives it while another does not. We read: "Children can be loved by the evil, but a married partner only by the good." *
     * AC 2730.
     You cannot change your loves. No man can. But the Lord can, and the Lord will, provided you co-operate with Him in those realms of life that are properly under your control. Do that, and He will change your loves. Hatred will go away entirely. A feeling of genuine thanksgiving will fill your heart. And love truly conjugial, undying and eternal love for your married partner, will shower upon you the very blessings of heaven itself.

     What, then, are the things that are properly under your control, in which it is within your power to cooperate with the Lord? They are the external things of your life, the things of your external man, and the exact nature of the external man is clearly delineated in that section of the work, Divine Providence, which develops the teaching:

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"It is a law of the Divine Providence that man should as from himself remove evils as sins in the external man; and thus and not otherwise can the Lord remove evils in the internal man and at the same time in the external."*
     * DP 100-128.
     It is rather obvious that the external man does not mean the body with its physical words and deeds. These are no sure criterion at all of the real character of a man. In a moment of weakness a person may tell a few nasty lies; a chain of absolute horror may result; that was never hoped for. Tragedy may ensue from no more than a stupid blunder; the tragedy was never intended. Pious works of charity and noble words of truth-what do they mean when he who did and spoke them later shows himself to be a devil incarnate?
     Physical words and deeds must be controlled, yes; and would that they were all that we needed to control, for to control them is comparatively easy, save in cases of actual addiction. State and society demand that we control them.

     No; by the external man is meant the external of the spirit, for this is part of the real man that lives after death; and this external man is constituted of our conscious thoughts and conscious delights. But here a word of caution. Man has two kinds of thought; and, at least in the unregenerate, only one of them is truly and altogether a part of his external man. Inmostly there are his own private thoughts which he delights to indulge in when alone or utterly removed from the sphere of others. Let us say that they are the conscious mental formulations of a completely selfish, totally evil love. Man dare not express them openly lest he be cast out of polite society. Carefully, therefore, he thinks up means whereby he may appear respectable, attractive to others. Such thoughts are commonly called "company thoughts"-they are not the true expression of the man himself. A false front, they are not part of the external man here spoken of; and even a basically good man devises means of accommodating himself to others; and even to him such thoughts are merely somewhat a part of his external man.
     It is the thoughts man has when absolutely alone or removed even from the sphere of others that are included in the external man which he must control in order that he may be regenerated by the Lord. And along with these thoughts there is the affectional side of the external man (and the affectional is the more important). The affectional side of it comprises the conscious delights man feels in the imaginations of his heart's desires.
     These two things together are the external man that is within your power to control, and control it you must.

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The internal man, on the other hand-the internal man which is beyond your control-is comprised of the loves that rule your life and the perceptions immediately springing from these loves.
     Let me go back to hatred for further illustrations of the point. You meet the object of your hellish dislike. Hatred at once fills your heart. That is the love (though because it is evil, we call it a lust). And from that hatred there immediately springs forth a perception of all the real and fancied reasons you have devised for hating that person. But these are almost above your consciousness. You sense them all only as one very general simple thing. Yet at once you begin to think conscious thoughts of this or that thing which annoys you in that person, conscious thoughts of hatred and dislike and even conscious thoughts of what you might do to hurt him. And in those conscious thoughts you revel with delight, delight so strong that you put it forth into mean and nasty words in so far as you think you can get away with it.
     Conscious thoughts and conscious delights-these make up your external man. Your secret and private thoughts and delights, yes, known to you and the Lord alone; but you do know them; you are conscious of them; and therefore they are under your control. Of course they are not as easy to control as are your words and deeds. No civil law restrains them, no frowns from polite society. No one else can even see them; and certainly, therefore, no one else can control them for you.
     Nor will the Lord take them over and control them for you. He created you to be human, to be a man endowed with the faculties of freedom and rationality; and it is in your free and rational control of the things of the external man that your humanity essentially resides. There is nothing distinctively human in controlling bodily actions. Outside pressures can train even an animal to do that, even as they can also train you. And it is beyond human power to control your loves; only the Lord can do that. But it is human, truly human, to control your inner conscious thoughts, your private conscious delights. It is in controlling them that you can use your human faculties of freedom and rationality. In controlling them, you are a man.

     Control the external man we must, then, if we would be regenerated. And control it we can. But how? First of all, through self -compulsion, and sometimes a lot of it. And secondly, self-compulsion from evil rather than to good. (From birth, because of our heredity, we incline to evils of every kind, and good cannot enter where evil reigns lest it be injured, profaned and destroyed. But the Lord has given us the power, to use as though it were our own, to put evils away from our external man-power to cease to do evil, that we may learn to do well.)

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And thirdly, we must put these evils away from our external man because they are sins against God, separating us from His will for us, not simply because they are things that will inevitably get us into trouble if we even continue to indulge in conscious thought about them.
     And if we will but do these things, compelling ourselves to put evils away from our external man because they are sins against God, then we freely and rationally release our last personal hold upon our evils, that they may be pushed away from us forever. Thus it is that we finally co-operate with the Lord in acting, as of ourselves, to put evils away from our external man so that He may cleanse us from the lusts of those evils that reside in our internal man and may thereby also effect a permanent putting away of them from our external also.

     And still it may be asked, How can we control our own private, secret thoughts and delights? There area thousand different ways. Force yourself to think of something else. Busy your body so strenuously that you cannot indulge your evil thoughts and evil delights-you are simply too tired out physically to do so, or your body-work requires such close concentration that you dare not think of anything else. There are a thousand different ways of controlling your external thoughts and delights. Call them "tricks," if you will. Nor do you necessarily have to learn them exclusively from revelation. Learn them where and when you can. Learn them, and employ them because they help you shun your evils as sins against your God. There is nothing "tricky" in that; certainly there is nothing "silly" in it- rather is it, spiritually, a deadly serious business.
     No, it is not easy to control your external man; but it can be done. It can be done with constant prayer to the Lord to help you in your efforts, for He is always there beside you, offering you His help, urging you to take it. Pray to Him for help, then; but ever remember what the prayer, "Help me," really means. It is not a prayer for Him to do your work for you, while you quit all effort of your own. Rather is it a prayer for Him to add His strength to yours in the work that you are doing. Remember that! Mean that, when you pray to the Lord for help, and always His help will come.
     No love originates in man. Good loves flow into him from the Lord through the heavens; evil loves from hell; and they flow in, as it were automatically, whenever there is a form in man's external in correspondence with them. Thus good loves flow into good forms in the external man; evil loves flow into evil forms; and they flow in in such a way as to give a sensation of delight wherever they are willingly received.

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As long as man wilfully and knowingly retains evil recipient forms in his externals, therefore, evil loves flow in from hell, and their influx brings delight. But if, wilfully and knowingly, he casts these evil forms out of his externals because they are sins against God; and if, wilfully and knowingly, he compels himself into good and orderly forms of life, then, first, evil loves cease inflowing with their accustomed delights; and, second, good loves flow in in their place. At first, admittedly, their influx brings no happiness, no delight, but eventually it does.
     The straightening out of a poorly formed part of the body well illustrates the process. You compel yourself to allow braces to be put upon it. At first the braces hurt. (Actually, it is not the braces that hurt; what hurts is the influx of life into this new and unaccustomed form.) Gradually, however, the hurt, the pain, goes away, and tolerance takes their place. You could, at this point, have the braces removed; but you know that as yet you do not dare. You go on wearing them. Gradually, almost imperceptibly, you come to find enjoyment, delight, as life flows into this new and straightened form, and the braces, the self -compulsion, can be removed.
     So also it is in the straightening out of our external man that we may be regenerated by the Lord. Hatred gradually goes away to be replaced first by tolerance, then kindness, and possibly even by love and respect for him whom we formerly hated. Love returns in marriage, enduring, eternally increasing in beauty and delight. And a feeling of genuine thanksgiving to the Lord for His multitudinous blessings wills our hearts with joy. We are at last reborn, born again, born from above, to become the sons of God.
Title Unspecified 1974

Title Unspecified              1974

     "Between charity and faith there is no other difference than that between willing what is good and thinking what is good (for he who wills what is good also thinks what is good) . . . . Perception or thought concerning the quality of love and charity is what is called faith." (Arcana Coelestia 2231:2)

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HEAVENLY LOVE IS LIFE 1974

HEAVENLY LOVE IS LIFE       Rev. GEOFFREY CHILDS       1974

     Although the loves the Lord offers man are clearly revealed, still we have difficulty in understanding them. This difficulty arises from the stupidity of the proprium, which cannot see inner reality. Love is the life of man-this is openly revealed. Yet this basic fact is often unclear. It is ideas that man is most aware of; and therefore he tends to think that ideas are life. Appearances and fallacies of the senses back up the concept that thinking is life. Yet despite all the fog of intellectualism man can work his way back to the central reality. Behind every thought there is an affection; behind every idea there is a love. Thoughts come from a love. It is loves that are really alive, and thoughts only articulate loves.
     Thus the Writings say: "everyone who reflects can know that the inmost vitality of man is from love, since he grows warm from the presence of love and cold from its absence, and when deprived of it he dies."* "When deprived of it he dies"-a most powerful statement. The truth of this is seen in partial light from little children who are deprived of their parents' love. There is seldom physical death, but something in them as it were dies. There have been instances of handicapped children, children with congenital defects, who actually have died when deprived of parental love.
     * HH 14.
     That love is the essence of life is seen from the angels.

     "The Divine that goes forth from the Lord and that affects angels and makes heaven is love; for all who are in heaven are forms of love . . . and appear in ineffable beauty, with love shining forth from their faces and from their speech, and from every particular of their life. . . . The spheres that go forth from angels are so full of love as to affect the inmosts of life of those who are with them."*
     * HH 17.

     Of course the state of angels is far removed from most men, but the effect of an angel's love even upon man can be seen from an instance cited by Swedenborg. "There was a certain hard-hearted spirit with whom an angel spoke. At length the spirit was so affected by what was said that he shed tears, saying that he had never wept before, but be could not refrain, for it was love speaking."*

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     * HH 238.
     To say that "love is life" is only a partial statement. For there is the "life" of an evil love and the "life" of a good love. Each gives the free recipient a feeling of life. Yet the "life" of hell is inner death. The love of heaven is alone called "life." Love is so stressed today as the pass-key to a meaningful life; and the free expression of what one feels, or loves, is thought to be the only true thing. Existentialism is a covering term for this. There are those who say: "Forget reason, forget thought; love and feel deeply, and you will be liberated; you will be a human being, not a robot to society." Because this is a partial truth, there is power in this approach. But the real key is: does one believe in the Lord or not? If one believes in the Lord, he will want to know what the Lord teaches about love. If he does not believe in the Lord, and has confirmed his unbelief, he will feel revulsion at bringing the Lord to bear upon his own loves. This is an indication that evil loves are present, for they hate the Lord and despise the Word.
     But "Jesus said to those Jews which believed on Him, If ye continue in My Word, then are ye My disciples indeed; and ye shall know the truth, and the truth shall make you free."* Proprial loves say to man: we alone make you free. This is the deceit the hells use; it is a very, very strong appearance, that evil loves alone are free. The sense of captivity in evil comes only later, once man has yielded. It is as with powerful drugs; initially they give a feeling of soaring freedom, but they lead to the frightening captivity of addiction.
     * John 8: 31, 32.

     Opposite to this is the Lord's love-an unselfish concern for the happiness of others. His entire life on earth showed this, for He constantly healed, gave balm, and sought to comfort. In this there was no self-concern, as was evidenced by His death on the cross-a sacrifice of love made so that men should be free. This same unselfish concern is shown elsewhere in the Word, by those who represent the Lord's qualities. Joseph in Egypt showed this compassion when he fed his family-the same brothers who had betrayed him. Having absolute power as Pharaoh's first prince, he could easily have had his brothers executed. It would have been full revenge. Instead he showed compassion. He made himself known unto his brethren. "And he wept aloud. . . . And he said [to his brothers], I am Joseph your brother, whom ye sold into Egypt. Now therefore be not grieved, nor angry with yourselves, that ye sold me hither: for God did send me before you to preserve life. . . . I will nourish you."*

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Later, in the Old Testament Jonathan showed the same quality.
     * Genesis 45: 2-5.
     In the cases of both Joseph and Jonathan there was no feeling of superiority or merit. There was simply a genuine love and the need to show it. Such love of the neighbor is not entirely uncommon in human life, It is shown or felt in happy states in marriage, or in gentle states with children. It is not too hard either to show affection for those who are like us; who are of similar background, culture and social thinking. But what of those who are entirely unlike us; those whose level of intelligence is apparently inferior, whose culture is almost non-existent, whose lives are crude? What of the so-called "dregs of society," whose live are animal-like, and whose way of living is repulsive to us? Surely love of the neighbor does not include them? Could we not, in application to such apparent dregs of human life, apply what the Writings say about discriminations of charity? Since any good they have is not discernible should we not reject them as undeserving? Or if we feel a twinge of conscience towards them, at least we can do good for them with the same feeling that the Pharisee expressed when he said; about the publican, "Thank God I am not like one of these." Yet there are millions of the poor and ignorant in the world today: de we dismiss them?
     It is probably a rare individual who does not feel something of this dismissal toward the lowest element of society. It is the natural or proprial reaction; and it is difficult to change this when so many appearances operate against showing charity to the apparently worthless. It is so touching, then, to read of the attitude of the angels toward the lowest in human society. The explanation is found in a number in the Writings which treats of the "lowest of the common people."* The term, the "common people," is not derogatory here. It simply means the uneducated who did common labor. In the spiritual world Swedenborg was once brought into the sphere and presence of these lowest of the common people. This was in the area of their arrival in the other world. Upon approaching them, Swedenborg was informed that they were such

     "as had lived in absolute ignorance, and were contrary to his love as to externals, indulging in drinking . . . [attacking] each other, etc., characters such as are found in the lowest of the populace, differing little from wild beasts."** Such, it is said, were "from the dregs of the people, who utterly denied a life after death, and believed that they would die like beasts. . . . From their speech I could scarcely perceive anything vital."***
     * SD 3350.
     ** SD 3550.
     *** SD 3551.

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     This refers to their spiritual life-he could scarcely find any love of the neighbor in them. The number continues:

     "I should have supposed that they were at the point of [spiritual] death. They spake almost as if lifeless statues . . . wherefore I began to despair of any life remaining in them." Angelic spirits saw this, but they did not feel revulsion. "Instead they felt an inmost compassion, and wished above an else to bring these dregs of mankind back to life. To this end they began to perform angelic influx upon them, with one end in view-to revive them. These as-if-dead people were brought into a choir, a society of good and angelic spirits who made them the objects of their special care . . . and they attempted to infuse life into them with an earnestness and solicitude which cannot be described; nor did they suffer themselves to weary in this work, but continually labored. This careful labor was continued by the good spirits through the whole night. . . . The [as-if-dead] spirits began to be somewhat vivified, and to appear no longer as such lifeless beings. There was nothing repugnant in them on the score of knowledges, only that there was something of a resistance arising from the strong disposition to fall back into their own [dead] life. . . . I could not sufficiently wonder [to see] how solicitously the good and angelic spirits, as also the angels, strove to infuse life into them. Far from being wearied they labored [in the task] with the most strenuous endeavor, which was perceived to be from the Lord alone, who not only insinuated into the angels such a studious effort, coupled with an affectionate delight, but who also insinuated life into these [semi-animate] spirits; for they were [in a condition] similar to death, so that they could be said to be resuscitated from no life into life, and thus into what is spiritual and celestial."*
     "By one method and another they were initiated and became above others obedient ' In what manner life was successively infused into them was represented by colors, first by a whitish marble color, then by a bluish color mingled with white, thirdly by rising spots of white-hued clouds. In a word, life is insinuated into them successively, that they may be enabled to enter into the fellowship of good spirits."**
     * SD 3552, 3553, 3556.
     ** SD 3553, 3554.

     Heavenly life cannot be forced into those who have deliberately chosen evil and confirmed it. So these simple people must have had innocence, despite their animal-like nature. The innocence was there, but it had to be liberated from terrible bondage; it had to be fed and nursed into vitality. The food was the knowledges of heaven; and the means the intense love with which the angels worked.
     Once vivified by this intense love and the knowledges of heaven, these spirits became angels-probably, because of their genius, angels of the first heaven. The quality of such simple good spirits was communicated to Swedenborg, and it is revealed through him:

     "their conscience and perception of good . . . and especially their conjugial love [was communicated to me], which was such that they loved each other mutually, like married partners do, but it was so extremely simple that I know not how to describe the perception of it. . . .

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It was given to know that they really loved. . . . Such persons, and infants in the other life are they who remain first and constant in faith, without doubts . . . being assured that the Lord rules the universe."*
     * SD 3532, 3533.
     What stands out in this is the poignant love of the angels, and of the Lord through the angels, which brought to life those thought to be dead. No barriers impeded this intense love: not barriers of ignorance, crudeness or hopelessness. And once these lowest spirits were revived, the angels felt only intense delight. They felt no sense of merit. Angels refuse all thanks for the good they do, and are displeased and withdraw if anyone attributes good to them."*
     * HH 9.
     It is hard for man to show anything of this intense love, or not to claim merit for the good he does. Yet he should know what heavenly love is, and that it cuts through all barriers. It can bring life to the dregs of man's own spirit, liberating innocence and casting off the husks.

FRIENDSHIP 1974

FRIENDSHIP       Rev. ALFRED ACTON       1974

     FRIENDSHIP

     BY THE REV. ALFRED ACTON II

     There are in the life of every man two loves which should rule over all others. These are the love we have for the Lord and our love to the neighbor. Making one with love to the Lord is celestial or conjugial love which can be defined as a love which seeks to be another's. When husband and wife, for example, look to the Lord from love they come into conjugial love in which each seeks to be the other's. The second love, love to the neighbor, finds mutual love as its complement. Mutual love wills better for another than for self. For example, true parental love does not seek for children simply the same opportunities parents had but tries to provide still better life situations. These two loves-celestial or conjugial love which comes from love to the Lord, and mutual or spiritual love which infills love to the neighbor-are the inmost of all good loves.
     There are also evil counterparts of these two loves which warp them into infernal lusts. These are love of self which destroys the celestial, and love of the world, which attacks love to the neighbor.

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These loves are the inmost of all evils.
     In the teachings of the new Word we learn that love, although it is the inmost of man's life, is perceptible only in terms of affections for specific things or persons, and by delights and pleasures. Affections, delights and pleasures are the outward manifestations of loves. So we are taught that if we want to gain some idea as to what loves are ruling our lives, we need to examine our delights, we need to see where our affections lie, we need to sort out what it is that truly gives us pleasure. If we will but examine the things we find enjoyable, we will learn, at least to some extent, the state of our ruling love. Conversely, if we find the things which are unenjoyable to us we can find loves that are not ours.
     So if we find no enjoyment in the things of religion, in external worship of the Lord, in learning about Him in His Word, and the like, we can be fairly certain that as yet we have not been gifted with inflowing love to the Lord. Of course, if we find such a lack ' this does not mean that we should abandon practicing the external forms of worship, since influx of love can come only when such forms are being practiced. What we must do at such times is to renew our efforts, trusting that the Lord in His good providence will in time find these forms fit vessels to receive love from Him which can be returned.
     So also with other natural pleasures. If they are evil, but we find them enjoyable, we should not continue to partake in them, else evil spirits pull us deeper into the delights of self and the world. Instead we should shun them even though they are enjoyable, trusting that the Lord will come to us in our spiritual struggle and withdraw the evil spirits who have caused our delight in such external evils, so making possible our reformation and eventual regeneration.
     But note that most externals are either good or evil depending upon the loves which infill them. The delight we find in friendship is such an external. Friendship can be either a good or an evil thing. In itself it is merely an ultimate which can be used to confirm love.
     In its good form friendship can be a means of reformation. Man, because of his friendship for another can seek to do that person good, and from this act can learn what charity is and so what mutual love is. Friendship in this case is the means used to bend man from himself to love for his neighbor. All friendship that looks to use is of this good quality. Also, since recreation when properly ordered looks to use, the friendship of social life can be of equal value. But there is an evil friendship, a friendship that abuses use, a friendship that looks solely to self-satisfaction or to worldly delight. Such friendship destroys good, confirms evil, and so leads man towards hell.

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     But before we consider these types of friendship it is important that we understand what friendship is. What makes one person a friend while another is not? In the new Word this question is answered. There we learn that man's mind or spirit is in fact divided into three planes. There is the soul or inmost of man, the mind proper, and the lower mind or the animus. Each plane of man's spirit-that is, the soul, the mind and the animus-is composed of specific things which the man has either inherited or acquired for himself after birth. Man is a complex of many qualities on three distinct planes. Where these find counterparts in another, there friendships arise. So there are three kinds of friendship-inmost friendships where internal similitudes exist, interior friendships where similitudes acquired by use exist, and friendships proper which arise from similitudes of the animus or environment.
     The animus of an individual is inherited and is modified by him only as he matures. This animus is composed of two parts, a genius and a disposition-the Latin term, indoles. Both genius and indoles are inherited. Both are modified by life in the world. Man's genius is the seat of his future understanding, while his indoles is the seat of his future will. So man inherits an indoles, a disposition-a quick temper, a friendly manner, a timid nature, and so forth. Such inherited factors find similitudes in others, and form the first plane for friendship. Also on this plane are external similitudes; similitudes which bring individuals into proximity, such as a love for the same kind of music, desire to do the same kind of things, and so forth. All these external factors, coupled with the inherited factors of genius which determine acumen, and indoles which determine affectional disposition, form the external plane on which friendships in the world should be based. Such friendships are friendships proper, or external friendships.

     On the second plane of life we find interior friendships. Such friendships do not arise from without as much as from rational recognition of the good a person can perform. Interior friendships rather love the good in another than the person. Such friendships exist in heaven, and there even with people met for the first time. We learn of men who enter into their proper angelic societies and there meet and greet, as old friends all those who share in mutual performance of use. Because they love each other's good they are friends from first meeting, since in heaven good is clothed in its correspondential form. On earth, however, good is not so clothed. Evil men can simulate good. Still, if we love others from the good they perform, we have no need to worry about forming interior friendships. In the church, for example, where we live with one another for the sake of the performance of certain accepted uses, namely, worship and education, we may well form interior friendships in the recognition of each other's abilities in contributing to the proper performance of such uses. Such friendships are beneficial.

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     There is a third plane of life where inmost friendship should reign. Inmost friendship arises from similitudes in marriage, especially from internal similitudes which are similitudes as to the life of religion, as to what a man or a woman does in the effort to do good. Such inmost friendship is a guard in the preservation of the conjugial. We learn that as the first heat of marriage cools, it is inmost friendship which takes its place and can preserve the couple's union. So with a couple attaining to the conjugial we find-even in old age where the love of the sex is dormant-an inmost friendship which serves at that time as the basis or ultimate on which their conjugial union can rest. Such inmost friendship should indeed be cultivated by husband and wife as they enter into the delights of love truly conjugial. Similitudes receptive of love must be sought as a base and containant for this precious love.
     But even as there are three degrees of friendship which are orderly and ought to be cultivated as ultimate vessels receptive of both mutual and conjugial love, so there are also perversions of friendship arising from love of self and the world. Such perversions are also described in the new Word. There we learn of both infernal friendships and societies of friendship-hollow societies where social happiness is the sole goal in life, where conversation, wit and the like outshine all thought of use, or mutual and conjugial love; the light society that in fact seeks friendship solely for self and the delight of worldly pleasure. Such societies steal each other's delights in their pursuit of pleasure, caring solely for self without regard to others.
     Infernal friendship is described as the friendship of robbers. It is a simulated friendship stemming from a mutual desire for the pursuit of an evil love. Thieves planning a robbery simulate friendship in their desire for plunder, but after mutual benefit passes friendship ends and inward hatred one for the other is exposed. So the thief may well shoot his partner to take his stolen goods. We read of an evil spirit entering hell where he is first received "in a friendly manner, which makes him believe that he has come among friends. But," the teaching continues,

     "this lasts for a few hours only. In the meantime he is explored in respect to his astuteness and consequent ability; and when this has been done they begin to infest him, and this by various methods, and with gradually greater severity and vehemence. . . . After these infestations they begin to treat him cruelly by punishments, and this goes on until he is reduced to the condition of a slave."* Such is the sham friendship of hell.
     * HH 574.

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     But of all the types of friendship that can arise the worst is that which is described in the Word as a friendship of love. This perverts true friendship by placing external friendship on the plane of interior friendship. Good men may fall into this evil form of friendship unwittingly. If, for example, a good man loves the person of another without regard to the good of that person, and then forms a friendship from this love, and if this other person is evil, then this good man may become enslaved by the evil. After death a man who has fallen into such a friendship will be harmed.
     Normally after death friends who are of different loves separate, finding new friends in their proper heavens; but where a friendship of love arising from the love of an evil person without regard to his evil exists, such separation cannot so easily be made. In fact, the good man is so conjoined with the evil man by his friendship of love that he can be separated only with difficulty. Swedenborg saw spirits so bound in the friendship of love thrust down into hell "where the good spirit suffers severely, but finally, after a lapse of time, he is released, and only then begins his preparation for heaven."* In other words, friendships of love harm spirits at least for a while prior to their being released from the torture the person loved without regard for his good inflicts. So the Word teaches: "guard against a friendship of love with anyone," adding that "external friendship for the sake of various uses does no harm."**
     * TCR 448.
     ** TCR 449.
     We have seen that there are, in fact, three forms of friendship: external friendship, interior friendship and inmost friendship. All such friendships are ultimates upon which either mutual or conjugial love can rest. But friendship can easily be perverted. Love of self and the world can twist what is pleasant into what is agonizing. Because of this fact our Lord on earth outlined the means to true friendship: judge not the person but the good he does. Such judgment can take place only when we can see good, that is, when truth guides. So it is that unless we hear the Word of the Lord, using its truth as a guide to what is good, we can have no true friends. Unless we do what the Lord commands us, the life of heaven with its inmost and interior friendship is closed. Let us, then, turn to the Lord in His Word, seeking the light to guide our lives to true friendship. "Ye are My friends if ye do whatsoever I command you."*
     * John 15: 14.

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ESSENTIALS OF LOVE 1974

ESSENTIALS OF LOVE       Rev. LORENTZ R. SONESON       1974

     If there is one word that best describes the message of Divine revelation, it is probably "love." It is the key word naming the essence of God. It is a summary definition of man. It is the original substance in the created universe, from which all else cometh. It personifies the heavens. It is the Divine Esse.
     Although everyone acknowledges the universality of love, few know what it is. To feel love is one thing; to know its source and nature is quite another. Its immediate presence with every man and the fact that it is so common perhaps contributes to its elusive identity. But most likely, its presence and true nature is hidden because it inflows into man according to the laws of influx. It actually descends from the Lord, through the heavens; but it appears to originate from within the receiving vessel, the will, in man's mind.
     Love, we are told, can be considered synonymous with life. To be alive is the direct result of the influx of Divine love, formed by Divine wisdom. The Lord alone lives. He is the source of life, and that source inflows into all of creation as love. All things in creation, including man, are vessels created from the original substance, Divine love, and created to receive the influx of that love. Therefore, wherever we view life, in ourselves and around us, we are viewing a manifestation of Divine love inflowing into ultimates. Life, as love, is the omnipresence of God.
     That is a remarkable statement! It is a truth that helps us to broaden our concept of these two most common but deceptive realities. To live, is to love! To love, is to live!
     This means that the signs of life we detect are a manifestation of love in action. Reflection on what we mean by "life" confirms this. The needs of an infant are sensed in the will. Conscious sensation is felt as hunger, or pain, or pleasure. The body cries out, or moves, or smiles; but the motivation actually comes from the spiritual world. Nothing would move in the body without the will stimulating it; and the will is fed by loves from the spiritual world. The heart beats, the lungs expand, and the digestive system operates entirely from an influx from the Lord, the source of all life. This influx, we learn, inflows chiefly into the cerebellum, the seat of the will in the brain. Concerning this we read:

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     "Love and wisdom, and will understanding therefrom, make the very life of man. Scarcely any one knows what life is. When one thinks about life, it seems as if it were a fleeting something, of which no distinct idea is possible. It so seems because it is not known that God alone is life, and that His life is Divine love and Divine, wisdom. From this it is evident that in man life is nothing else than love and wisdom, and that there is life in man in the degree in which he receives these. . . . There are many things pertaining to love which have received other names because. they are derivatives, such as affections, desires, appetites, and their pleasures and enjoyments. . . . From these two [love and wisdom] are derived ultimately sensations, those of sight, hearing, smell, taste, and touch, with their enjoyments and pleasures . . . from which it can be seen that these two make the life of man."*
     * DLW 363 [Italics added.]

     It is love, then, operating through wisdom, that makes man appear and feel alive. This remarkable influx of life is what animates, moves and motivates us. It is received in a vessel accommodated to it, called the will, which has a particular form, unique with every individual. The influx of love is received according to the form of that will.

     It is important to understand that a part of the will in every man is unperverted. That is, it receives an orderly, direct influx of lifegiving love. This is particularly evident in the bodily functions. Life-sustaining vessels receive a direct inflow of love from the Lord that operates the material body without intervention.
     Other parts of the will of man are inherently twisted and perverted. As a result, they receive the Lord's love in a distorted fashion. There is enough to permit a semblance of life and rationality in the mind, but only slightly. The inherited will of man prior to regeneration is only capable of receiving love from the Lord as evils, through the devious route of the hells. It is for this reason that everyone has an inclination toward evils of every kind, even from birth.
     If these loves were permitted to ultimate their desires, man would soon destroy himself or his fellow man. But through education this will is controlled. The desires of greed and selfishness exist in the will of a child but experience has taught that to ultimate these innate instincts will result in punishment. The whole of education throughout life, in fact, is training the will to use restraint in ultimating the inclinations of inflowing loves. The over-riding desire for reputation and gains, usually supersedes more incriminating desires of the perverted will.
     Divine revelation exposes this true nature of man. Because he knows no other than what he has felt all his life, it is extremely difficult for him to admit that his life, that is, his love, is evil. Except for some angelic affections implanted in infancy, he has never experienced the delights of an unperverted influx of love from heaven, so this revealed truth about himself comes as quite a surprise.

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     There are two other universal qualities of love that need to be seen. Love longs for conjunction and for reciprocation. In other words, the desires of the will reach out for ultimation or some tangible object of its desires. In addition, the nature of all love is that it wants a return-a responsive love.
     This is most evident in children. They reach out for security and protection. This is a natural love of their state. They seek this in their parents, and their love cries out for conjunction with them. They also desire a return of that love, in the form of a genuine desire on their parents' part to offer the security and protection they need.
     Children, as well as adults, also seek admiration. It stems from their love of self, to be sure; nevertheless they desire it. They are naturally drawn to friends who will admire them, for it satisfies their desires for conjunction and reciprocation of their loves of self. Parents find it easy to love their children for the same reason. They see an extension of themselves in their offspring. Perverted loves of self demand a conjunction and a love in return from their children. This is called natural storge!

     It is common knowledge in the world that everyone wants to be loved. To be alive is to have an influx of loves, and these seek conjunction and a returned love. Unhappiness comes when love is not returned. Frustration occurs when loves are left unconjoined. True misery is when the longings of the heart are left unfed.
     The frightening teaching of Divine revelation concerning love is that man will continue to eternity to live a life of unhappiness, frustration and misery as long as he limits himself to his inherited selfish loves. If there is no effort to expand the influx of loves, his life (or his love) is doomed to frustration. Selfish loves soon exhaust their supply of conjunction; and these perverted desires soon eliminate reciprocal love in return. Greed alienates; lust suffocates; avarice is self-defeating.
     Those who are unwilling to change their loves, continue so even in their life after death. Divine love continues to inflow into them, for they could not exist without it. But the receiving vessel, in the will of the external man, remains in its perverted form. Life continues in an unending series of unsatisfied desires. They are restricted from conjoining their evil loves with others. They enjoy no love in return. They cannot even be considered alive, for life is when loves are conjoined and returned. They are spiritually dead. They exist, but they are in hell.

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     The message of Divine revelation, however, describes a new kind of love. The Lord commands that we should love others as He has loved us. How does He love us? How is His love different from what we are born with? This is clearly and directly answered for us in such passages as this:

     "It is the essential of love not to love self, but to love others, and to be conjoined with others by love. It is the essential of love, moreover, to be loved by others, for thus conjunction is effected. The essence of all love consists in conjunction; this, in fact, is its life, which is called enjoyment, pleasantness, delight, sweetness, bliss, happiness and felicity. Love consists in this, that its own should be another's; to feel the joy of another as joy in oneself, that is loving. But to feel one's own joy in another and not the other's joy in oneself is not loving; for this is loving self, while the former is loving the neighbor. These two kinds of love are diametrically opposed to each other. Either, it is true, conjoins; and to love one's own, that is, oneself, in another does not seem to divide; but it does so effectually divide that so far as any one has loved another in this manner, so far he afterwards hates him. For such conjunction is by its own action gradually loosened, and then, in like measure, love is turned to hate."*
     * DLW 47. [Italics added.]

     To state it another way: If we can learn to recognize and then to love good in the neighbor, we can actually feel the joy he is experiencing as our very own! Furthermore, if we can come to live a life of charity in our own lives, that joy in us will be felt by others. In this simplest of formulas, all of the requirements of love are met. The charity in us, and the charity in others, conjoins us. Our love of what is good is sensed by others and is reciprocated in kind.
     The secret to all happiness is that simple. And wonderful to say, it is no longer a secret. It appears on every page of the Word.
     "Religion is of life [or love] ; and the life of religion is to do good."* Here the command is to live a life of charity, so that true happiness can be felt through conjunction and reciprocation with the neighbor. "If ye love Me, keep My commandments;" again, the same message. Charity, we are told, is to perform one's office sincerely, justly and faithfully. Here again, the same formula of happiness shines through. The joys of heavenly happiness await the man who will serve his neighbor, for through it he achieves both conjunction and his need for appreciation.
     * Life 1.
     This profound statement about genuine love finds its most obvious application in marriage. How could there be a limit on marital happiness if both partners find joy in themselves from feeling the joy in their partner. The more happiness they offer each other, the more they feel it in themselves. Conjugial love is nothing else than this reciprocal conjunction of soul, mind and thence body.

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     The more one comes to acknowledge this formula for happiness, the more one comes to see the nature of Divine love from the Lord. His love for the human race also aspires to conjunction and reciprocation. Wherever His commandments are heeded, He can enter and find conjunction. With conjunction comes an influx of Divine love into the will of man-unlimited and unperverted. This, in turn, inspires a reciprocal love to the Lord. His joy is felt as ours, and ours by Him. This is the heavenly marriage.
     So, there are no longer any mysteries of faith; no secrets of happiness; no elusive definition of love. Spiritual life is spiritual love. "It is the essential of love to love others, and to be conjoined with others by love . . . to feel the joy of another as joy in oneself, that is loving."* And also, that is living!
     * Ibid.
FREDERICK EMANUEL DOERING TRUST 1974

FREDERICK EMANUEL DOERING TRUST       Editor       1974

     Applications for assistance from the above Fund to enable male Canadian students to attend "The Academy of the New Church" at Bryn Athyn, Pennsylvania, U.S.A., for the school year 1974-75 should be received by one of the Pastors listed below before March 15, 1974.
     Before filing their applications, students should first obtain their acceptance by the Academy, which should be done immediately as dormitory space is limited.
     Any of the Pastors listed below will be happy to give any further information or help that may be necessary.

The Rev. Harold C. Cranch
Two Lorraine Gardens
Islington, Ontario, M9B 4Z4

The Rev. Frank Rose
58 Chapel Hill Drive, R. R. 2
Kitchener, Ontario, N2G 3W5

The Rev. Christopher R. J. Smith
1536-94th Avenue
Dawson Creek, B. C., VIA 1H1

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PUTTING LIFE INTO LITURGY 1974

PUTTING LIFE INTO LITURGY       Editor       1974


NEW CHURCH LIFE

Office of Publication, Lancaster, Pa.

Published Monthly By

THE GENERAL CHURCH OF THE NEW JERUSALEM BRYN ATHYN, PA.

Editor      Rev. W. Cairns Henderson, Bryn Athyn, Pa.

Business Manager      Mr. L. E. Gyllenhaal, Bryn Athyn, Pa.

All literary contributions should be sent to the Editor. Subscriptions, change of address, and business communications, should be sent to the Business Manager. Notifications of address changes should be received by the 15th of the month.

TERMS OF SUBSCRIPTION

$5.00 a year to any address, payable in advance. Single copy, 50 cents.
     It is sometimes complained that the ritual of worship is so familiar that it tends to be mechanical. As liturgical forms become habitual, as the worshipers take part in the same rituals over and over again, those rituals tend to lose their original freshness and meaning, and may degenerate into automatic and lifeless responses.
     If we have had this reaction and have felt a desire to take worship out of the realm of habit and fill it with meaning, there are several things we may usefully consider. In the first place, liturgical forms, like the letter of the Word from which they are taken, are externals. They are correspondential forms designed to consociate with heaven and conjoin with the Lord; but in themselves they are dead, and they become living and perform their uses only as they convey the life within them.
     When liturgy seems meaningless, the answer is not to re-write or replace it, to become thoughtlessly innovative. Love to the Lord is expressed in many ways, and the efficacy of worship depends upon the state of the worshiper and his preparation to take part in the worship. We must reflect on our rituals, and involve our affections as well as our thoughts. Worship is not a program-a performance for people to enjoy. Nor is it a happening, an occasion to live free rein to our own affections. True worship is an offering to the Lord: it is He whom we strive to please; and the affections aroused by worship, the thoughts stimulated in it, should be those which come from the Lord through the Word. If we wish to put meaning and life into worship, we should try to make it acceptable to the Lord, and thus base it on His Word.

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SIMEON 1974

SIMEON       Editor       1974

     Formation in the intellectual of a knowledge and understanding of what the Word teaches is followed in regeneration by the birth of faith in the will, represented by Simeon, Jacob's second son. There is a parallel between the succession of states represented by his twelve sons and the effect of new births on a family. Although each new infant is the center of the family, the older children are still there and the newcomer eventually becomes an equal partaker in the family life. So each state represented by a son of Jacob is dominant when born, but the earlier ones continue and make vital contributions to man's new life. Thus when we enter the Simeon state we do not cease to acquire knowledge and understanding; the difference is that this process no longer has first place in our consciousness. This idea should be kept in mind.
     Faith in the will is the will or love of doing the truth formed by the Lord in the understanding as man compels himself to obey the truth, known and understood. The truth is not transferred to the will, for man's will is perverted. What happens is that the Lord forms in the understanding a new willing, a new love, of truth. So the characteristic of this state is obedience, and for this reason Simeon was named from "hearing." He was recognized by Leah as a gift from God, and was so called by Leah because God had heard her and had given her this son also.
     The will of truth represented by Simeon is not the new will, though the two appear to be identical. The essence of the Simeon state is that in it man does the truth of the Word, not because he loves the neighbor, but because the Lord commands it. Motive distinguishes these two wills. The will of good formed through obedience is external. Both the faith expressed and the end in view are mixed; and the will of good is induced largely by fear of punishment and hope of reward, and there is more than a little of self-merit in the good that is done.
     Thus the Simeon state is external and introductory, and it belongs to reformation. Yet everyone who would attain the good of life must pass through it; and it leads to an appreciation of the scientifics of the Word as means to good that makes possible further and higher spiritual births in the mind. The first thing in regeneration is to learn and understand the truth of the Word, the second thing is to obey that truth. As long as men are in the Reuben state the truth has no place in life. Indeed, that state can be dangerous. But when the truth is brought into life by obedience, the Lord breathes life into it. The love of obeying the truth because the Lord commands it is meant by faith in the will, and it is represented by Simeon.

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WHAT SHALL WE DO ABOUT GUILT? 1974

WHAT SHALL WE DO ABOUT GUILT?       Editor       1974

     From time to time we read or hear discussions as to the usefulness of guilt and whether it is necessary for human development. Various viewpoints are offered. Some-doubting or denying the existence of absolutes, the reality of evil, and human responsibility-would banish all feelings of guilt as unnecessary, negative and useless. For them, any feeling of sorrow for the past is a waste of time.
     As there are many ways of thinking about guilt, so there are different ways of dealing with it. Some men have acknowledged their guilt, either generally or particularly, and believed that it was taken away by an act of faith or a string of penances. Others have tried to get rid of it by denying their evils; and many have avoided the issue by saying there are no absolute moral laws, only value judgments, or relatives.
     New Church men are taught to believe in the reality of good and evil, that man is responsible for his evils, and that his only hope of salvation lies in acknowledgment of his guilt as a prelude to actual repentance. Without a sense of guilt, he is taught, there can be no conquest of evil, no deliverance from it, and -no salvation.
     Yet there are forms of guilt which are neither useful nor necessary. A sense of guilt should not end in mental and spiritual paralysis, should not be developed into a complex, a burden which man must carry to the grave and which will crush his spirit and fill his days with frustration or torment. Once guilt has been sincerely felt, it is meant to be resolved in actual repentance; in turning from self and from introspection to the Lord and a life of charity and faith; and a man should make himself guilty of those evils only in which both will and understanding are involved. Then the mind is free for purposive activity.

     Men are saved by the Lord's mercy. It is right that man should be distressed by his evils, disturbed by the knowledge that he has sinned against the Lord and injured the neighbor, and wish that these offenses had not been. But to resent the fact that he has sinned, that he has been less than perfect, is another thing. Ever since the fall it has been the common lot of humanity to sin, and for man to wish that he might have been sinless is futile. We should seek a healthy realism. Man is responsible for his sins. Yet that he has sinned does not set him apart from others, nor does the fact that he is aware of it. What will set him apart is the resolve not to remain in the state of guilt but to go forward into repentance. This is the sense in which guilt is unbearable. When man truly feels guilty he can no longer endure that life in which he has become guilty. As to it he must die and receive new life.

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SOME THOUGHTS ON SECOND MARRIAGES 1974

SOME THOUGHTS ON SECOND MARRIAGES       ZOE G. SIMONS       1974

Editor of NEW CHURCH LIFE:
     The teaching in the Heavenly Doctrine seems to be quite clear that a second marriage is not desired by the one who is left in this world, after the death of a partner, if the marriage has been one of conjugial love.* From this teaching it would appear that anyone who does contract a second marriage is rejecting the dead partner and, with this, rejecting the idea that there ever had been any degree of conjugial love in their marriage. If they do not reject the former marriage but enter into a new one for any of the reasons given in Conjugial Love 319, all of which are with one exception obviously purely natural, then the new partner is being excluded from or denied the possibility of a love truly conjugial on this earth.
     * CL 321.

     Neither of these black and white concepts seems to me to take into consideration the abundance of teachings concerning regeneration, without which there can be no reception of conjugial love. Regeneration does not happen within -one period of time, nor is it a static condition. Many states of preparation and reformation must be gone through before a person can even hope that he or she is in a state in which regeneration is possible. So much is involved in becoming a new person when becoming regenerated* that it would seem almost impossible to be sure that the state of one would match the state of the one who has gone on before, and this without any rejection or condemnation of either.
     * AC 3212: 3.
     We are taught, concerning the first state of man after death,* that husbands and wives may meet and live together for a while and then separate because there had not been a true conjunction of minds. A state is uncovered which they may or may not have been able to recognize while in this world. But this does not necessarily mean that there is a rejection or condemnation of one or the other, simply a mutual recognition that there are no internal similitudes to hold them together.
     * HH 494.
     In the natural world couples may come to realize that they do not have internal similitudes, but out of respect for their marriage vows, each other and love of their children, they continue as partners in mutual external accord, and if they are at the same time working to regenerate the Writings leave us in no doubt that they will come into a heavenly marriage in the spiritual world. But other married partners may never know or realize that they are not in true internal similitudes; they may believe, and should believe, that their love is eternal.

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Yet when in the Lord's Divine Providence one is removed from this earth, the one left behind feels a loss and loneliness that they cannot endure. If they have loved the married state, both the Writings and worldly statistics support the idea that they will more readily remarry. And, most particularly, if they are regenerating, their internals will be changing and they may enter into a different state of internal similitude with a new partner. Marriage to a new partner may even be part of a -necessary preparation for a fuller love and understanding of the original partner. This we cannot know, and no one can or should judge.
     All of this is, of course, looking at the subject in a most affirmative way, and we cannot deny that there are negative aspects and abuses. But I feel that much of our thinking had focused too much on the negative, and that this is very specificially true in relation to the more thorny subject of divorce.
     It would seem that the so-called "innocent party" in a case of divorce is more free to remarry without criticism than when one partner has died. This is because the marriage has obviously been destroyed, and either one has been rejected or they have mutually rejected each other. But who is to judge which really is the "innocent party"? There are many kinds of adultery-three specifically enumerated in Conjugial Love 468 and referring to the Lord's teaching in Matthew 19: 9. A literal interpretation of this teaching would make it appear that a woman can never marry with impunity. I wish that someone would try to explain this apparently double standard. I would also like to have an explanation of how any priest of our church can refuse to marry a legally divorced person without making a "spiritual judgment."
     The one reason for re-marriage given in Conjugial Love 319, referred to in our first remarks as being not obviously external, seems to me to be regarding a love for more children. The teachings relating to love of offspring seem to qualify and modify other teachings in the Writings. They also have a bearing on our concepts of the uses and duties of man and woman. While this is another subject entirely, it is fundamental to our thought concerning re-marriage after either death or divorce.
     We must try to separate the clear truths of the Heavenly Doctrine from the muddy water of traditional applications, misconceptions and historical faith. We need new, deep studies by our priesthood and by laymen so that we may come into a harmony of understanding of these pertinent subjects. The world we live in is in great confusion, but we have not yet clarified our thinking so that we can individually support and apply the real meaning of the Lord's Word in conscience and charity.
     ZOE G. SIMONS

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ANNUAL COUNCIL MEETINGS 1974

ANNUAL COUNCIL MEETINGS       Editor       1974




     Announcements





     MARCH 4-9, 1974

Monday, March 4

     11:00 a.m.     Headmasters' Meeting
     2:30 p.m.     Worship
     3:00 p.m.     Opening Session, Council of the Clergy
     8:00 p.m.     Consistory

Tuesday, March 5

     8:30 a.m.     General Church Translation Committee
     10:30 a.m.     Second Session, Council of the Clergy
     12:45 p.m.     Small group luncheons
     3:30 p.m.     Third Session, Council of the Clergy
     8:30 p.m.     Informal Open House for ministers and wives

Wednesday, March 6

     8:30 a.m.     Publication Committee
     10:30 a.m.     Fourth Session, Council of the Clergy
     12:45 p.m.     Small group luncheons
     3:30 p.m.     Fifth Session, Council of the Clergy
     6:30 p.m.     Social Supper for ministers

Thursday, March 7

     8:30 a.m.     New Program Committee Meeting
     10:30 a.m.     Sixth Session, Council of the Clergy
     8:00 p.m.     Evening at the Civic and Social Club

Friday, March 8

     8:30 a.m.     Executive Vice President meets with Heads of Schools
     10:30 a.m.     Seventh Session, Council of the Clergy
     3:00 p.m.     Board of Directors of the General Church
     5:00 p.m.     Annual Meeting of the General Church Corporation
     7:00 p.m.     Friday Supper
     7:45 p.m.     General Church Evening

Saturday, March 9

     10:00 a.m.     Joint Council of the General Church

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Church News 1974

Church News       Various       1974

     TUCSON, ARIZONA

     It has been some time since the Tucson Circle has communicated with New Church Life. The Reuters are into their third year with us. Mr. Reuter leads a very peripatetic life, and his wife keeps pace with him, visiting the territory from San Diego to El Paso, as well as isolated New Church people in this area.
     Our membership remain fairly constant, and so does our flow of visitors (we call them "Snowbirds"), who are always welcome.
     In June 1972 our almost-native Jim Cooper married Pam Clemans and moved to Bryn Athyn, diminishing our numbers by two. The vacancy was promptly filled by John and Kay Doering who have made their home here, as well as by Gary and Deborah Moore, David and Louise Ripley, and Cedric Cranch.
     At Christmas time we have gathered at the Manse for a short Christmas celebration followed by a :rousing round of carol singing on an evening shortly before Christmas. We have, also had successful slides and tableaux. Our facilities make tableaux somewhat difficult, but under the tender hand of Marion Hartter they have been remarkably successful.
     We rejoice in the Easter season with a service of Divine worship, followed by luncheon at the Manse. This is usually catered by Colonel Sanders and is always enjoyed.
     The high spot of 1973 was, of course, Bishop and Mrs. Pendleton's visit with us in mid-February. En route home from the dedication of the Gabriel Church in Los Angeles, the Pendletons spent a weekend with us. Several occasions, formal and informal, gave us opportunities to meet and visit. The Bishop addressed the Circle after class on Friday and preached on Sunday.
     In the spring the Rev. Douglas Taylor stopped on his way back to Australia. There was a gathering at the Reuters so that we could all visit. Present were some who knew him as resident pastor in Tucson, some new members, and several of the Taylors' neighbors. It was a happy time, marred only by the absence of Mrs. Taylor.
     Steve and Betsy Gladish moved from Flagstaff to Thatcher. This gives Mr. Reuter a four-adult, five children, group over in Cochise County, a group made up of the Tom and Linda Waddell family and the Gladish family.
     ESTHER W. PLETCHER

     SONS OF THE ACADEMY

     The Sons of the Academy's Winter Meeting will be held on February 23, 1974, in Detroit, Michigan. For further information contact Mr. Robert Bradin, 1120 Glaser, Troy, Michigan 48084.

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HUGO LJUNGBERG ODHNER 1974

HUGO LJUNGBERG ODHNER       Rev. WILLARD D. PENDLETON       1974



[Frontispiece: Photograph of The Reverend Hugo Ljungberg Odhner, D.Th. His name and title are corrected throughout this issue. See NCL 1974:213.]


NEW CHURCH LIFE
VOL. XCIV MARCH, 1974 No. 3
     A RESURRECTION ADDRESS

     In the death of those whom we have known and loved, our thoughts are turned to the Lord. As at no other time we are mindful of our dependency upon His providence. He it is who created us, He it is who forms and fashions our spirit. He it is who directs our steps, and He it is who takes us unto Himself when our days on earth are fulfilled. It is only when we come into states of spiritual reflection, however, that we are mindful of the Lord's providence. In all other states of life, our thoughts are focused upon the things of this world, upon the necessities and the interests of the moment. In this we are not unlike children who, in their preoccupation with their own affairs, seldom reflect upon their dependency upon their parents. Yet man is not a self-sufficient being. In all that he does he is dependent upon the Lord's providence.
     To understand providence, however, we must first acknowledge that there is a God and that the purpose in creation is a heaven from the human race. This is the testimony of the Word; and while many may doubt, and some deny the reality of the spiritual world, the truth is that man is a spiritual being and that, when the body dies, the spirit or mind of man is lifted up to dwell in the spiritual world forever. As the Lord said to Nicodemus: "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again."*
     * John 3: 6, 7.

     That which is born of the Spirit is the human mind. Unlike the body, which is born of the flesh, the mind of man is not of this world. Man's loves, his thoughts, his hopes, his affections have nothing in common with these physical forms of energy in which matter consists.

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It is true that apart from the body, man cannot have conscious existence in the world of nature, but it does not follow from this that when the spirit is separated from the body, it no longer exists. If this were true, there would be no purpose in creation, no understandable reason for the miracle which we call life. Yet if man will not admit to a purpose-if he chooses to believe that this ordered universe and all things in it are but the result of a chance combination of physical elements-there is no way in which he can be convinced. But as the Lord said to the Jews, "(If) ye believe in God, believe also in Me (that is, in the Word which He spake, for) in My Father's house are many mansions: if it were not so, I would have told you."*
     * John 14: 1, 2.
     Upon the truth of this statement, the integrity of the Scriptures depends. But as the Word in its letter has not been understood, the Lord has come again in the spiritual sense of the Word; and as the Writings testify, it is this sense which gives meaning to the letter and can convince even the natural man if he is willing to be convinced.* In expounding the doctrine of the resurrection, therefore, the Writings differ from the New Testament in that they provide a positive concept of the life after death. Unlike Christian theology, which speaks of the after life in terms of sexless spirits whose only delight seems to consist in the perpetual adoration of God, the Writings insist that after death man is a man, and this in every respect.
     * SS 4.
     Yet men say, "How do we know this? What evidence do we have of the continued life of the spirit after the death of the body?" But for that matter, what evidence do we have of the existence of the physical world? This too is an inference. All that we know of the physical world comes to the mind in the form of sensation, and we assume the existence of the natural world as a condition of sensation. How, then, can men who assume the reality of the natural world as a working hypothesis deny the existence of the spiritual world? The reason is that they will not accept as real that which is not demonstrable to the five senses. As the Writings say, they will not believe in the reality of that which they cannot grasp or feel.*
     * AC 2568.
     In denying the reality of the spiritual world, men, in effect, deny the reality of the human mind. What they are saying is that what is called mind is nothing more than a preconditioned set of neurological responses to one's physical environment.

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If this were true, man would not be man; that is, a being who has been endowed by his Creator with the ability to perceive what is true and, from truth, if he will, to do what is good. In other words, man is not man because he possesses a human body but because he is endowed with a mind which is not only capable of interpreting physical stimuli in terms of sensations, but is also gifted with the unique ability to abstract meaningful concepts from experience and thus to think and to reason. It is this faculty or ability which differentiates man from the beast of the field and enables him to perceive the truth that underlies the external manifestations of reality. This truth is that there is a God, that He is one, and that the purpose in creation is a heaven from the human race.
     But man is not compelled to faith. If he were, he would not be in freedom. Hence we are taught that man may think in favor of God or against God, as he wills.* Yet to deny God is to assume that life, as we experience it, is but a moment of conscious existence and that the inevitable end of all things is the grave. But this morbid interpretation of life cannot be true. God is not the God of the dead, but of the living, What is more, the man whom He has created is not a natural creation, for the human mind is not born of the flesh, it is born of the spirit; that is, of those thoughts and affections which have nothing in common with dead forms of nature. Hence the Writings speak of man's thoughts and affections as living forms. They are said to be living because it is through or by means of his thoughts and affections that man is conjoined with God. So we read in the work, The Divine Providence: "(Because) man is . . . able to understand what pertains to Divine wisdom, and to will what pertains to Divine love . . . and is capable of so receiving the Divine as to . . . perceive it . . . (he) cannot but be conjoined with the Lord and by that conjunction live forever."**
     * TCR 479-482.
     ** DP 324:1.
     But if man is to have eternal life, what is mortal must first be taken away, for the body, being natural, cannot enter into the spiritual. Nevertheless, as long as man lives in the natural world, the body serves as the means through which the mind acquires those sense impressions and images which serve as the basis of affection and thought. That is why man is not born an angel of heaven; for although the mind is spiritual, both as to nature and origin, we are told that a natural origin must be added, and this for the reason that what is spiritual must rest upon that which is fixed. Were it not for the fact that by life in the world the mind acquires a fixed plane of existence, the spirit of man would indeed be dissipated at death.

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     There are, then, two worlds, and the relation between them is one of interdependence. It is true that while man lives in this world, he cannot perceive the spiritual world as an objective reality; but if we will but abstract our thoughts from sensual appearances and think in terms of that which in essence is real, that is, in terms of loves and delights, we will perceive that man is a spirit and that, with the death of the earthly body, the spirit is released and is raised up by the Lord into everlasting life.

     This is the faith of the New Church, and this was and is the faith of Hugo Ljungberg Odhner. Born the son of August Hugo Ljungberg and Hildegarde Odhner in Orebro, Sweden, on March 27, 1891, Hugo had a difficult childhood. His father died before his son was born, and his mother went blind shortly thereafter. Because of her blindness Hugo's mother was dependent upon the child for many things, and at an early age he learned the meaning of service to others. When he was fifteen years of age, however, he was sent to Bryn Athyn, where he lived, for a time with his mother's brother, the Reverend Carl Theophilus Odhner. From statements that he made in later years, it is evident that his uncle, who was one of the most able theologians of the New Church of his day, had a profound influence upon the mind of his nephew. In this connection it is to be noted that when, some years later, the young Swede was naturalized, he officially adopted the name of his mother's family and, became Hugo Ljungberg Odhner.
     Having made his home in Bryn Athyn, young Hugo attended the Academy schools, graduating from what is now the Boys School in 1910 and from the Academy Theological School in 1914. With his ordination into the first degree of the priesthood on June 23, 1914, he began an illustrious career in the priesthood of the New Church, which extended over a period of some fifty-eight years; that is, up to the time when, due to failing strength, he could no longer take an active part.
     In reviewing the career of this faithful servant of the church, we note that following his ordination into the priesthood, he accepted an appointment to serve as an assistant to the pastor of the Carmel Church in Kitchener, Ontario, who at that time was the Reverend Fred Waelchli. In 1917 when the Reverend Fred Waelchli was called to other duties, the young assistant became the pastor of the society. It was during these years in Kitchener that he came to know Constance Waelchli, a daughter of the Reverend Fred Waelchli, and it was only a matter of time before their friendship developed into a mutual love for each other. In 1919, one year after Connie, as she is affectionately called, completed her education in the Girls School in Bryn Athyn, they became husband and wife. From this eternal union eleven children were born, all of whom became receivers of the heavenly doctrines.

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     The year following their marriage, the Reverend Hugo Odhner became Pastor Elect of the Durban Society in South Africa, and in 1921 he took up his official duties. These were active and exciting years for the young couple who shared in the enthusiasm of the new beginnings of the New Church in that country. In reminiscing about those days, Dr. Odhner frequently spoke with delight of their experiences in the society and in the newly formed mission.
     After four years in South Africa, the Odhners, and their now growing family, returned to Canada, where in response to an invitation from the society, Mr. Odhner became the pastor of the Olivet Church in Toronto. Their stay in Toronto, however, was relatively brief when measured in terms of the usual pastorate, for in 1928 the Bishop of the General Church, recognizing the scholarly potential of this young priest, called him to Bryn Athyn. Here he took up the work of instruction in the Academy Theological School and College and also served as an Assistant Pastor in the Bryn Athyn Church-a post which he held for thirty years. At this time also he became Secretary of the General Church and continued in that capacity until 1962.

     In looking back over the fruitful years of Dr. Odhner's life, we are grateful to the providence which led him to us. He was a man of many talents-a scholar, a theologian, a philosopher, an author, and above all, a patient and understanding friend. What is more, here was a man who cultivated the self-discipline that enabled him to use his talents. Certainly the church was blessed in his stewardship, for whatever task he undertook, and they were many, it was thoroughly and ably done.
     In reflecting upon his many gifts, I think it may accurately be said that he was first of all a scholar. The evidence of this is found in the many learned works, both published and unpublished, which he has left to posterity. At this day, and into the unforeseeable future, his works are, and will remain, a standard of reference to all serious students of the Writings on a wide variety of doctrinal and related subjects. Fortunately for us, and for those to follow, he was not only a careful and penetrating student, but he also showed unusual ability in the organization of his material coupled with "the pen of a ready writer."*
     * Psalm 45: 1.
     In studying Dr. Odhner's works, the reader is impressed not only by the depth of his insight but also by the breadth of his interests.

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In presenting the doctrines of the New Church or in treating of the preparatory works, Dr. Odhner demonstrated both the universality of his mind and his ability to relate one subject with another. Add to this, that whatever he did, he did with a thoroughness and a grasp that has led all who have studied his works to the recognition that here was a leader within the church who had a comprehensive understanding of the Divine doctrines. Considering the nature of the Writings and the complexity of the preparatory works, this was no small achievement.
     But Hugo Odhner was not only a scholar and an author, he was also a teacher. In this capacity his particular abilities lay in the instruction of advanced students. It was this gift that he brought to the theological school, both as a professor and later as the Dean of the School. In both positions he inspired in his students a respect for scholarship in their studies of doctrine. At this day a generation of priests of the General Church, all of whom were at one time his students, are deeply appreciative of his firm but gentle insistence that they measure up to the professional requirements of the priestly office. It may well be said that here was a teacher's teacher; that is, one who was well qualified to instruct those who themselves sought to instruct others.
     To know any man, we must come to know him for the perspective of the uses which he performs and the manner in which he performs them. But use is not merely a matter of work well done, more interiorly it involves those loves and affections which inspire the delight that is found in use. To have known Hugo Odhner, therefore, was to have had some perception of the loves by which he was motivated. Here was a man who deeply loved the New Church, not only its doctrine but, more importantly, its life. In his unfailing love for his wife, in his concern for the education of his children, and in his devotion to his friends, he was a simple and humble man. Although an unusually gifted person, he was never impressed by his own talents but was always modest in his relations with others. Although firm in his own convictions he was not opinionated, and he would listen with patience and interest to the views of others. In the councils of the church, he inevitably took a leading part in any discussion; yet in so doing, he was never forward; and as he aged, his learning was tempered with understanding and wisdom.
     To those of us who grew up under his tutelage and who looked to him in matters in which we were uncertain or did not understand, the time has come when we can begin to fully appreciate the use which he served in our own development. For this we are grateful, but we are also grateful that the Lord in His providence has released him from the mental sufferings of his last illness and taken him into the spiritual world.

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At the time of his death, Dr. Odhner was eighty-three years of age, and having been brought down by an incurable infirmity, there was no possibility of his ever returning to the work of the church in this world. We rejoice, therefore, that the days of his years on earth have come to an end and that he is now free to enter with strength and delight into the uses of the Lord's church in the heavens. So it is that in the thought of his resurrection, we are reminded of the Lord's words in Scripture, "Well done thou good and faithful servant . . . Enter into the joy of the Lord."* Amen
     * Matthew 25: 2 1.

     READINGS: Psalm 23, 43. John 3: 1-15.
     HH 432, 433, and 435 (part).
Title Unspecified 1974

Title Unspecified              1974


     In regard to the truths in it the human mind is compared to the inhabitants of the city, and the goods are also so called; for the case as regards these is much the same. If the truths which are in man's memories, and in the thoughts of his mind, are devoid of goods, they are like a city without inhabitants, and are in the same way vacant and empty. Nay, even to the angels it may be declared that when a man lives in love to the Lord, and in charity toward the neighbor, they dwell as it were in his truths, and insinuate affections of good from the Lord; for they are delighted to dwell thus, that is, to live with such men. Very different is it with those who are in some truths, but in no goods of charity. (Arcana Coelestia 2268)
VISITORS TO BRYN ATHYN 1974

VISITORS TO BRYN ATHYN       Editor       1974

     Visitors to Bryn Athyn on any occasion who need assistance in finding accommodation please communicate with the Guest Committee, c/o Mrs. Leo Synnestvedt, 611 Waverly Lane, Bryn Athyn, Pa. 19009. Phone: (215)WIlson 7-3725.

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"THE PURE IN HEART SHALL SEE GOD" 1974

"THE PURE IN HEART SHALL SEE GOD"       Rev. ERIK SANDSTROM       1974

     "Blessed are the pure in heart: for they shall see God." (Matthew 5:8)

     Seeing is usually associated with the understanding, since the physical eye corresponds to the understanding and the understanding sees spiritually as the eye sees naturally. Yet the Lord here does not grant the blessing of seeing God to the learned, but to the "pure in heart." He therefore teaches that seeing God is essentially a matter of the will or love, not essentially one of the intellect; for the "heart" in the Word is the will.
     Nor does this teaching come as a surprise to the student of the Writings, for he knows that the understanding is subject to the will, and that it sees and attends to things only as the will bids it to do. Moreover, he knows that the will is the man himself; therefore if the man is to see, then the will itself must see and be moved. Several teachings in the Writings bear out this point and add force to it, and we offer one following examples: "Love or the will is man's very life. . . . Love or the will prepares a house or bridal chamber for its future wife, which is wisdom or the understanding. . . . Love or the will introduces wisdom or the understanding into all things of its house. . . . Wisdom or the understanding, from the potency given to it by love, can be elevated and can receive such things as are of light out of heaven, and can perceive them."* More succinctly we find these truths in the simple statement that "the will must see in the understanding,"** or in beautiful phrase: "Faith is the eye of love."*** This last quotation occurs in a context, which reads more fully: "'Yet a little while and the world seeth Me no more; but ye see Me; because I live ye shall live also' (John 14: 19); where 'seeing' signifies having faith, for the Lord is seen only by faith, because faith is the eye of love, the Lord being seen by love through faith, and love being the life of faith; wherefore it is said, 'Ye see Me; because I live, ye shall live also.'"
     * DLW 399, 402, 408, 413.
     ** DP 259.
     *** AC 3863: 12.

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     It is clear, then, that the "pure in heart" who "shall see God" are those having a good will. And a good will is a regenerating will, a will that humbles itself in a real desire to be led by the Lord through His Word.
     The purely natural mind cannot see God. When we say the "purely natural mind," we have reference to a natural that has cut itself off from the influence of the spiritual mind, that is, from the heavenly remains that are stored there, thus from the influence of conscience. The natural mind can see God, if under such influence; or, stated differently, if it receives its inner quality from man's internal looking to the Lord, thus from a real, sincere desire to be led by Him. Such an influence of natural thought and affection from spiritual thought and affection is what is meant by the natural mind being "elevated" into the spiritual, or by the spiritual mind being "opened." Therefore the Psalm, asking rhetorically: "Who ascendeth into the mountain of the Lord? and who shall stand in the place of His holiness?" gives for an answer: "The clean of hands, and the pure of heart, who bringeth not forth to vanity his soul; who sweareth not with deceit. He shall bear a blessing from before the Lord, and justice from the God of his salvation. Blessed are the pure in heart: for they [being uplifted] shall see God."*
     * Psalm 24: 3-5. Psalmody rendering.
     The Lord while on earth taught the same thing, and then with special reference to the Divine Human. "He that hath My commandments, and keepeth them, he it is that loveth Me: and he that loveth Me shall be loved of My Father, and I will love him, and will manifest Myself to him."* The "Father" is the Lord's Divine itself, and the Lord speaking these things is the Human of that Divine. Consequently, "I will manifest Myself to him," means that the Lord will reveal His Divine Human to a man who loves the Lord by keeping His commandments
     * John 14:21.
     But, it will be asked, cannot the understanding be raised above the will, and thus see regardless of the will? And it is readily conceded that it can-indeed must-be raised above the proprial will; but above the regenerate (or regenerating) will it cannot be raised. It is, in fact, the spiritual will, latent in conscience, that does the raising. Let it not be forgotten that the will is the only power in the mind, and that the understanding is but a tool, having its power and ability solely from the will; just as the eye of the body is but a tool of the mind. That is why we are taught, as already quoted: "Wisdom or the understanding, from the potency given to it by love, can be elevated and can receive."*

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It should also be remembered that unless the man remains in spiritual love (which is the love or will from conscience) the elevation of his understanding is temporary only. We read, for instance, that man, if he is enlightened concerning spiritual things, can perceive them "for a while" (aliquantisper).** But his perception relapses into vain thoughts and trivial interests as soon as he returns into the sphere of his proprial will. We may note that a temporary vision of the Lord is what is referred to in the Apocalypse, in a prophecy concerning the Lord's second advent, where it is said that "they also which pierced Him" were to see Him.*** Obviously those who "pierced" the Lord, meaning those who had done violence to Him in His Word, while they may be struck by the vision of the Lord in His glory, cannot and do not retain that vision.
     * DLW 413. [Italics added.]
     ** AC 8443.
     *** Revelation 1: 7. See AR 26 and AE 38.

     We return, therefore, to the thought that for permanent purposes it is only the pure in heart that see God. But in addition to the difference in terms of what is temporary or permanent, there is also, and even more importantly, the difference in depth. To see a truth, by a temporary elevation of the understanding, is to see it superficially; but to see it with the permanency accorded by an established love is to see it internally as well, and fully. This latter vision is properly called perception; for perception is of the understanding and the will together. Such vision, since it is permanent and remains after death, is the only vision that finally matters, and the temporary vision may serve a use only as an introduction, or that it may serve for judgment. There is depth in the teaching that "the will must see in the understanding."
     The same is involved in the Lord's reply to Philip. The Lord had spoken of Himself and the Father, and had said among other things: "No man cometh unto the Father, but by Me. If ye had known Me, ye should have known My Father also: and from henceforth ye know Him, and have seen Him." It was then that Philip, failing to perceive the meaning of these words, was bold to ask: "Show us the Father, and it sufficeth us." But the Lord had shown forth the Father within Him in all that He said and all that He did. Therefore there was a rebuke in His answer: "Have I been so long time with you, and yet hast thou not known Me, Philip? he that hath seen Me hath seen the Father; and how sayest thou then, Shew us the Father?"*
     * John 14; 6-9.

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     Is not this the same as saying that to see the Lord truly is to see Him as Father-our Father who is in the heavens? For to see Him as Father is to see the Divine in the Human, thus the Divine and the Human simultaneously. To think of the Human without the Divine is not to think of the Lord as God, for the human that did not have the Divine united to it was from the mother, and was put off as the Lord put on a Human in glory from the Divine. No prayer to the Lord is genuine, unless He is addressed or thought of as our Father in the heavens.

     But to understand what it is to see the Lord as father is made easier if we refer the matter to the Word; for as the Lord's Human is the Lord as truth and His Divine is Himself as good, so the teachings of the Word are truths, and the love that speaks in them and is fulfilled in use is good. The rebuke to Philip is therefore similarly administered to him who reads the Word only as a book of teachings, only as a series of statements of truth, thus only as doctrines, and who fails to perceive the love of salvation that pulsates as a heartbeat in all three forms of the Word. A man may read the Word throughout a lifetime and still have the Lord's words addressed to him: "Have I been so long time with you, and yet hast thou not known Me, Philip?" Having regard to the Word only as statements of doctrine, these statements to be committed to the memory or to the analysis of the intellect, is to make the Word a matter of faith only, while searching it as a guide for repentance and a source of a harmonious and useful life is to make it a matter of both faith and life. The Lord is seen in the Word, yes; but the vision of Him takes on glow and radiance only when the good of the Divine love is perceived in it; for the Lord's good is the Father, and. the Divine shines forth in glory only when the eternal Father shines forth in His own Human. So the Writings tell us that when the Lord shows Himself in heaven He is seen in an angelic form, but "is distinguished from angels by the Divine shining from His face."*
     * HH 121.
     We speak of the Word as Divine truth, and we are right; but it ought to be known that the Word is essentially Divine good, or Divine love; for the truth of the Word is nothing but the form or spokesman of the good of Divine love. The Divine good of love is the life itself within the Word, "and the life was the light of men."* The Divine love of salvation is what shines forth as that true light.
     * John 1: 4.
     Now, what has been said so far may perhaps be summed up in the words: Seeing God is a matter of regeneration. "The pure in heart shall see God." But regeneration, of course, does not come as the result of a simple resolution.

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There is a battle, and there is a way. Regeneration is the goal. The battle is fought by the truth, and the way is the truth, that is, obedience to it. And as progress is made, the state of regeneration makes broad its tent in the mind.
     The truth that leads to the Lord is essentially the truth concerning Him. Truth in that sense is knowledge. The Word gives us a written source of that knowledge. There can be no vision of God without His own teachings concerning Himself. Knowledge does not give the vision, for it is the will that sees through the knowledge of truth-, but neither is the vision possible without knowledge.
     And what is the chief of all knowledges of truth? It is that God is Man. Therefore He must be envisioned as Man. And if this vision comes with difficulty to anyone, let him remove by effort any other concept and any other idea that comes to his mind. It is implanted in man from birth that God is Man. Therefore we read: "But I will relate what cannot but seem remarkable. In the thought of his spirit every man sees God as Man, even he who in the thought of his body sees Him like a cloud, a mist, air, or ether; and even he who has denied that God is Man."* The passage goes on to give an account of an experiment in the spiritual world, and for the purpose of the experiment certain spirits "were let down into the state in which they had been in the world, and they then thought about God. The thought of some was that of the universe, others that of nature in her inmosts, others that of a cloud in the midst of ether, others that of a ray of light, and others thought in other ways. But the moment they came out of that state into a state of the spirit they thought of God as Man. At this they were surprised, and declared that it was something implanted in every spirit."
     * AE 1115: 4.
     There is a lengthy series of teachings towards the end of Apocalypse Explained relating to the concept of God as Man, and we adduce further the following extracts: "Let it be known that all who see God as Man see from the Lord, and all others see Him from self and those who see from self do not see."* "From what has been cited it follows that the Word is to be understood also according to the sense of the letter in saying that God has a face, that He has eyes and ears, and that He has hands and feet."** "'No one hath seen God at any time, the Only-begotten Son, who is in the bosom of the Father, He hath brought Him forth to view' (John 1: 18), from which it is clear that the Divine Esse, which is the Father, was not seen by the ancients; nor could it be seen.; nevertheless it was seen by means of the Divine Existere which is the Son.

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Since Esse is in its own Existere, as the soul is in its own body, so he who sees the Divine Existere or the Son sees also the Divine Esse, or Father, as the Lord shows in these words: '. . . He who hath seen Me hath seen the Father' (John 14: 8, 9)."*** "He who sees God as Man sees God, because he sees the Lord, and the Lord says, 'He that seeth the Son and believeth in Him hath eternal life' (John 6: 40). 'To see the Son' is to see Him in spirit, for this is said also to those who did not see Him in the world."**** "God is a complete Man, in face like a man and in body like a man, with no difference in respect to form, but only in respect to essence. His essence is that He is love itself and wisdom itself."*****
     * AE 1114e.
     ** AE 1116e.
     *** AE 1116: 3, 4.
     **** AE 1119e.
     ***** AE 1124.

     From these teachings and many others it should be clear that it is the senses of the body and thought from these that do violence to the perceptive and inborn thought of the spirit, if there is any other vision of God than as Man. But thoughts from the physical senses should be rejected. That the Lord has put into the spirit of man from the beginning to perceive that God is Man is illustrated by the fact that the child as it were instinctively so envisions Him.
     Nor should the child's picture of God ever be destroyed, in the sense of changing from a vision of God as Man to one of God as non-man; but it should so to speak be glorified, even as the Lord was glorified in the world. And this is changing from a mental picture of God in His maternal human (which is the first concept with all Christians) to one of Him in His glorified Human. And is it not significant that the Gospels give us no description of the Lord's face or body in His human from the mother, but only of His face and body in His glorified Human: "And He was transfigured before them: and His face did shine as the sun, and His raiment was white as the light"?*
     * Matthew 17: 2
     This ultimate mental view is what evolves with the "pure in heart"; for these are they who see the Divine of the Lord shining forth in His Human. They see the Lord's love and wisdom; for only love can perceive love, and only wisdom can perceive wisdom. Their spirit has been born into the image of the Lord and after His likeness. The Lord said: "I know My sheep, and am known of Mine."* Their heart has been purified, their hands cleansed, and their eye has been made single. Their essence is able to think of the Lord's essence, and from this to see Him in His person.
     * John 10: 14.

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     So it is that the true vision of God comes at once from knowledge and from spiritual love. And these combined give the man the blessing of thinking according to angelic advice, that is, "of the person of the Lord from His essence."* "Of" and "from" are here of equal importance.
     * AR 611.
     The truth of the Writings tells of these things, and the good with them makes them come about. A long time, perhaps; but the rebuke of Philip was presently followed by the assurance: "He that loveth Me shall be loved of My Father, and I will love him, and will manifest Myself to him." Or as in the special promise to the New Church, to be fulfilled as she comes into her true and crowning destiny: "And they shall see His face, and His name shall be in their foreheads."* Amen.
     * Revelation 22: 4.

     LESSONS: John 14: 1-21. AC 7211 (Second half). AC 3938:1.
     MUSIC: Liturgy, pages 436, 616, 464, 441.
     PRAYERS: Liturgy, nos. 15, 83.
ETERNITY OF HELL 1974

ETERNITY OF HELL       Rev. KENNETH O. STROH       1974

     It is the universal teaching of the Scriptures that man's eternal reward is meted out to him in accordance with his works. No one can be admitted into heaven by the Divine mercy apart from the means of salvation. For the Divine mercy operates only according to the laws of the Divine Providence. Thus he who learns to love the Lord and tries to live a life in accordance with the teachings of the Divine Word will find his eternal abode among the blessed in heaven; while the man who has lived his life in willful opposition to the Divine scheme will discover his eternal lot among the damned in hell. "For the Son of Man shall come in the glory of His Father with His angels; and then shall He reward every man according to his works."*
     * Matthew 16: 27.
     That man's eternal lot is determined by his life in this world, and that it cannot be changed after death, is clearly taught in the Heavenly Doctrine also.

     "I have heard from the angels [writes the Seer] that the life of no one can be changed after death, because it is organized in accordance with his love and thence his works, and if they were changed the organization would be torn to pieces, which can never be done. . . .

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A change in organization takes place only while in the material body, and is entirely impossible in the spiritual body, after the former is cast off."*
     * CL 524: 2.
     To human thought this has sometimes appeared as an injustice. The possibility of lasting happiness in heaven is not so much disputed. But questions regarding hell have frequently been asked. "Though some human beings during the short period of their life on earth have abused the freedom of choosing between good and evil, why should they forfeit forever the possibility of willing what is good? Must they remain eternally in an infernal state. Is this not unjust, especially when you consider the great strength of hereditary inclinations to evils of all kinds? If the Lord is truly merciful, would He allow anyone to suffer the tortures of hell forever? Does not a loving father punish his children only in order that they may change their ways and return once more into his favor? If the omniscient Lord can foresee that a man is going to choose the life of hell, why did He create him in the first place? Are not all men predestined to heaven?" So have asked many men in ages past and present, and the question has even been disputed from time to time by members of the organized New Church.
     From this way of reasoning it would seem that God foresees that man is ultimately destined for heaven, yet allows him to live through the trials of earthly life and to suffer unspeakable tortures for ages upon ages in hell before he reaches his final destination. But would this be mercy? If it were certain that all men would finally attain the heavenly goal, why were they not created angels in the first place, rather than having been left to Rounder for a time on waves of earthly, selfish passions and lusts, and perhaps to suffer for untold centuries in an infernal region? Could this be the scheme of a merciful and loving Father? If so, wherein lies His Divine justice?
     The teaching of the Heavenly Doctrine is very positive, that no man can be reformed after death: he must remain forever such as he had been inwardly during his life in the world. The reason for this is also given. Swedenborg was told by the angels that after death man can no longer be reformed by instruction, as he can be in the world, because the lowest plane of life is lacking to him, the ultimate plane which provides for his thoughts and affections that fixity without which there can be no freedom of choice in spiritual things. Spirits may indeed be instructed in the other life; the knowledge, intelligence and wisdom of the angels progress to eternity.

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But each receives instruction only in the degree that his mind is receptive; and this degree of receptivity is determined by the extent to which the interior degrees of his mind have been opened or closed during life on earth. The character of the man cannot be changed after death. Infernal love can never be changed into heavenly love, because they are directly opposite to each other. This is what is meant in the Lord's parable by the words of Abraham to the rich man in hell: "Between us and you there is a great gulf fixed; so that they which would pass from hence to you cannot; neither can they pass to us that would come from thence."* All those who go to heaven remain there to eternity, and all who choose hell remain there to eternity.
     * Luke 16: 26.
     Indeed no one ever desires to change his life after death. So to desire would be to wish a change of character, to long to become some one else-which no one really wants to do. Such a change would involve a change in man's will or love, when yet the will is the man himself and his thoughts only as far as they proceed from and agree with his will. It is therefore his ruling love that continues after death, and this can in no way be changed to eternity if the spirit is to remain human.
     The power of man's ruling love is described by the case of many spirits observed by Swedenborg:

     "All spirits, provided they are kept in their ruling love, can be led wherever one pleases, and are incapable of resistance, however much they may think that they will resist. They have often been permitted to try whether they could do anything contrary to their ruling love, but in vain. Their love is like a bond or a rope tied around them, by which they may be led and from which they cannot loose themselves. It is the same with men in the world who are also led by their love, or are led by others by means of their love; but this is more the case when they have become spirits, because they are not then permitted to make a display of any other love, or to counterfeit what is not their own."*
     * HH 479: 3.

     Man after death is his own love or his own will-the will is the man himself. This fact is further illustrated in the Writings by descriptions of how spirits are recognized and their quality known from the nature of the loves and affections that shine forth clearly from their faces. As soon as men after death enter the world of spirits they are examined to discover their quality, and are then joined to those who are in a like love: those in heavenly love are joined with a heavenly society, while those in evil loves are joined with an infernal society. Yet most spirits must be prepared before they may inhabit the dwelling prepared for them in their own society. For while their internal quality may be known, there may be habits they have formed and to which they have clung, habits that do not agree with their true character and loves.

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In the other life no one is allowed to hide his true nature for any length of time; hypocrisy is not permitted. And the spirit must rid himself of all habits, thoughts and external affections that do not agree with his ruling love. He, as it were, must become completely himself.
     This is but a normal process. For everyone, man or spirit, inwardly grasps for those things that are in harmony with his loves, and tries to avoid what is not. Some spirits, however, have a difficult time ridding themselves of habits that do not agree with their true character-and this either from previous ignorance of the truth, or from a desire to feign the good of life for selfish purposes. Yet whatever does not make one with a spirit's ruling love is eventually separated from him. From one who is in good everything inharmonious is taken away, and he is thus let into his own love. It is the same with an evil spirit, with the difference that from the evil truths are taken away, while from the good falsities are taken away; and this goes on until each becomes his own love. He then seeks out his own abode, finds it of his own accord, and cannot, yea, does not wish, to change it to eternity. He has received his reward, as the Lord promised, according to his works.
     Works derive their quality from the love that motivates them. Works done from a heavenly love are heavenly, for what is done from angelic love is done from the Lord and everything done from the Lord is good. But deeds arising from infernal love are infernal, for what is done from this love, which is that of self and the world, is done from man himself, and everything done only from and for man is in itself evil. These works, or more properly, this love in act, is what makes the true character of man, is what makes his very life. And so it is love in act, or the very life of man, which endures after death. Since everyone is his own love, to change that love in a spirit would be to take away his very life.
     Thus it is that even though devils and satans may undergo dire punishments, for a time, and so may be brought eventually to lead an orderly life, yet their infernal loves are never taken away from them, else they would have no life. The Lord does not wish anyone to remain in infernal torment forever. He allows punishments only for the sake of amendment of life, for the sake of a good end. Yet devils are punished, not that they may be led out of hell, but that they may be led to live an orderly and useful life, albeit unwillingly, and this in hell.

     The Lord is indeed a merciful God. He loves all men equally, the evil as well as the good. He desires to save all men, and in this desire His infinite love goes out in its fullness to every man.

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Each man has a certain measure that is capable of being filled with good and truth in the other life. "But some have a greater measure, some a lesser. This measure is procured in the world by the affections which are of the love."* And to the extent that the measure has been enlarged or limited, to that extent only can it be infilled in the other life. Wherefore the Lord said: "Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom."**
     * AC 7984.
     ** Luke 6:38.
     The Lord wishes to give in full measure to everyone, but He also wills that man shall receive actively. In order to receive and reciprocate the Divine love man must be in freedom. Therefore, as the Lord has life in Himself, so has He given to man the appearance that he, too, has life in himself. Without this appearance man would not be in freedom to receive and reciprocate the Lord's love; and without freedom of choice man would become an automaton. If he is to choose good in freedom there must also be the possibility of doing evil, else freedom is not real; and without real freedom man would have no delight in life.
     Herein lies the key to the real nature of heaven and hell. For as delight is the all-in-all of man's life, so is delight the all-in-all of both heaven and hell. Those in heaven have the delight of good and truth, while those in hell have the delight of evil and falsity. For all delight belongs to love, and love is the life of man. Wherefore, according to the quality of his love, such is the quality of his delight. The heavens and the hells are in opposite delights, because in opposite loves. Therefore the Writings tell us, "if you know what delight is, you will know what heaven and hell are, and what is their quality."*
     * CL 461.
     Certainly the character, the very life of man, is determined by the nature of the things in which he finds delight; and he finds delight in those things which he loves, which he freely chooses to love. It is true that the devils cannot actively indulge in their delights without fear of punishment; they are thus led to live an orderly and useful life. But the curse of hell is that they perform uses from fear rather than from delight.
     However, they do find delight in imagining the things they love to do; and after they have been reduced to order they are not punished except when their imagination becomes worse than they themselves had been while on earth, or when they try to do the evil things they are imagining. While that life is one of continual frustration, only in it can they find whatever of happiness they are capable of receiving.

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To lift them out of hell into heaven would be to change their life into that of someone else. For heaven is where angels take delight in performing uses to the neighbor; and while a devil may be forced to perform uses, he cannot be forced to take delight in them, because forced delight is no delight.
     When a man is tempted to question the doctrine of the eternity of life in hell, then, he may remember that no one is in hell who has not in freedom chosen to be there. The devils are in the happiest state possible to them, because they are living their life. They are living the life of their delight, as far as the Lord can permit. To live any other life would not be to live at all.
     Thus we should give thanks that the Lord has created man in the appearance of self-life in order that he may be free. For this freedom is the most precious thing of human life; wherefore neither angels nor devils ever lose the appearance that they have life in themselves, though the angels acknowledge that the Lord is the source of all life. The Lord is thus present eternally with His mercy, not only in heaven but also in hell; protecting amending and leading-preserving unharmed those inmost receptacles of life that cause both angels and devils to be human. "If I ascend up into heaven [O Lord] Thou art there: if I make my bed in hell, behold, Thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea; even there shall Thy hand lead me, and Thy right hand shall hold me."*
     * Psalm 139: 8-10.

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HOW CAN A LOVING GOD PERMIT EVIL? 1974

HOW CAN A LOVING GOD PERMIT EVIL?       Rev. FRANK S. ROSE       1974

     It is sometimes extremely difficult to reconcile a belief in a loving, all-powerful God with life as we experience it. Is there a God whose providence rules over all things, or is it merely a question of every person for himself with only the strong surviving? Is there any real fairness or justice in the world?
     These are serious questions that are bound to trouble all people at one time or another. They challenge belief in God. But far from solving the problem, the denial of God only makes a solution impossible. If there were no God there would be no point in looking for answers, Inequities would continue to infuriate and challenge us, but we would have to take the view that since death eventually terminated the game for all players, it would not really matter who won or lost.
     There are times when the only realistic attitude seems to be a denial of Providence. In addition to being bleak and discouraging this ignores a host of affirmative testimony. There is abundant evidence of the Lord's infinite power and love, testifying to the fact that He does rule the universe with compassion and wisdom. This still leaves the question of His ability or determination to conquer evil.
     Why does He allow elements in creation to get out of hand and even to turn against Him, the Creator? To tackle this question the first thing is to consider the over-all purpose of creation. The Lord created the universe so that He could give of Himself to a heaven of angels from the human race. To be an angel, a person must respond affirmatively and intelligently to the Lord's life. It must please him to be an image and likeness of God. Without freedom this response simply could not exist. Love is not something that can be created. It is not implanted at birth, and it cannot be forced. It is a reaction to the Lord's love that can develop and grow only in an atmosphere of freedom.
     If it were possible to make a clearly defined list of things good and evil in the world it would be relatively easy to make the world perfect by eliminating all those things on the wrong side of the ledger. But the world is not like that. Things outside of people are not really good or evil in themselves. And people are all in a state of becoming, of developing and growing.

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They have the responsibility of seeing for themselves the difference between good and evil and making a determined effort to choose between blessings and curses, between spiritual life and death. Many fail in this challenge, but the Lord is infinitely patient. He allows them to blunder, allows them to postpone the question and even allows them to fight against the very laws of creation. He lets people make mistakes and even shake their fists in rage against Him. But He will not take away human freedom, or spare people the agony of choice. This, basically, is why there are aspects of human behavior that are contrary to the will of God but which are tolerated by the Lord because to make them impossible would be too costly in terms of man's real potential. To prevent evil altogether would be to preclude that intelligent and free response which makes heaven what it is.
     We like to discuss this question on a global scale. The skeptic challenges the believer to explain how God can permit the great disasters (or "acts of God") which cause so much suffering and death. Just think of the terrible floods, earthquakes and drought that have caused so much damage in the last few months!

     Though people are fond of raising these questions they are not really competent to understand them. They involve a scale that is too vast. They involve too many different people, and affect them in too many different ways for us to make a final judgment on the long-term effects of any one disaster. We can estimate the damage to property, can count the dead and homeless, and these are tragic details; but to obtain a real assessment of even one such event we would have to know how it affected every individual involved, not only at the moment of disaster, but as an event in the whole course of that person's life. But why should we take the example of people we do not know in situations we know of only from the news? Is it not more significant to take examples of evil as we meet it in our own lives?
     Almost all people can look back and remember experiences of disaster that affected them. In some of these they were innocent bystanders. In others they were more directly involved, and may even have contributed to the problem. We have all been wounded in such experiences, but wounds heal. The important question is, are there any events in our own lives that we can look back on and say that they were so evil they ought not to have happened at all, or that nothing good came of them or could have come of them? Are there events so totally negative that we can say that the Lord ought not to have permitted them to happen? Even if there were, could we say that God's preventing them would have been acceptable considering the cost to human freedom and responsibility?

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     Here we come to an important principle. There are many things permitted by the Lord which He does not will, but which He permits because it would be harmful to more important goals to prevent them. And when He permits disorder, He does so only where He foresees that some good might result. The compensations provided in the midst of tragedy are, in fact, some of the most obvious indications of the Divine Providence, proving that "His hand is not shortened that it cannot save."* Events are never so tragic that He cannot bring a blessing, somewhere, somehow, out of the ashes.
     * Isaiah 59: 1.
     We naturally tend to measure things in terms of this life and therefore we think that the most tragic event is death, especially where great numbers of people are involved. It is true that the time of death is often tragic, and others are often deeply hurt by having a loved one taken away from them. But what of the person who has died? There are accounts of people who have come very close to death, and who resented the fact that their peaceful, pre-heavenly state was interrupted by people bringing them back to life! And they have had only a small foretaste of the quality of heavenly joy. Would any angel, no matter how short his life or how tragic his death, want to return to this "vale of tears"? Death, for all the bitterness of separation that inevitably attends it, is not supposed to be seen as a curse or as the ultimate tragedy, but as a part of eternal life.

     More to the point in this whole question of why God permits evils are the disasters that people bring upon themselves. Rather than ask why God permits wars, famines, crime, corruption or pollution, perhaps we ought to ask why He allows us to do and think things that we know, or at least ought to know, are harmful to our physical life and destructive of our spiritual life. Here we are brought face to face with the real question. It is interesting and academic to ask why the Lord allows corrupt politicians to flourish, why He permits criminals to succeed, why He allows the institution of marriage to be invaded by the spirit of adultery, why He seems to do nothing to prevent the young from getting so involved in drugs that they steal and even kill just to continue the process of destroying their own lives, why, in fact, He permits people to destroy certain aspects of the very planet on which they live, until we stop and relate all those questions to the world within us.
     Is there anyone who has not been touched by some or all of these disorders as they threaten his own life from within? We have moments when the love of money, or greed, makes us bend the truth to the point where it becomes falsity, we are not always straightforward in our dealings, and sometimes we seem to get away with violations of civil and moral law.

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Has anyone not known the shock of recognizing his own intolerance, cruelty, deceitfulness or hypocrisy? The evils that we worry about in the world as a whole are very familiar in the lesser world of our own hearts. Instead of asking why God allows these evils to exist out there, we must ask why He allows them to exist in here. Instead of asking why God permits evil in the world, we should ask why we permit it in that part of the world which is under our control.

     At first we might think that it would be a blessing if the Lord were to intervene and remove all our faults and evils at a single stroke. But what would that mean? Do we understand what such a state of perfection is like, or could we preserve our identity if our character were so dramatically changed? We do not have to remain forever the person we are now. We can change. But unless we evolve slowly and freely into something better, we could never survive the change.
     Everyone has moments of borrowed "perfection," times of heavenly peace or contentment, feelings of mutual love and conjugial love that are really angelic. Unfortunately we do not remain in these states very long, and soon revert to ourselves. Why does the Lord permit evil? This is like asking why the Lord permits us to exist, for much of our life is qualified by evil, and we could not survive if our evils were taken away by a sudden act of God.
     The Lord does permit us to exist, in spite of our mixed state. He takes pleasure in some of our qualities and tolerates the rest. Why? Because to deprive us of them overnight would be to destroy us, and He cares too much about us His children to allow that to happen. He permits us to be the mixture of good and evil that we are. He allows us to imagine evil, to will evil, and to do evil. Why? Because we are important to Him. Desiring something better for us, He allows us to develop and grow. He permits evil in the hope that we will eventually recognize it for what it is and take steps as of ourselves to move away from it, doing so gradually enough to preserve our identity in the process.
     In some ways this is a grim provision, full of potential for terrible disorders. For example, we are free to be considerate and faithful in our marriages; we are also free to contemplate adultery, and even to commit it, not because the Lord wills that that should happen, but because He wants us to know the difference between conjugial love and adultery in order to make a free and responsible choice. This permission is a very real thing. In extreme cases people seem to live a totally depraved and corrupt life, and as far as we can tell they even get away with it.

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Some such people are in positions of great power, which makes the evil visible on a large scale. Evil is always hurtful and destructive of happiness. But this applies to any evil that exists in the human heart, and we cannot expect it to be permitted in the lives of separate individuals without it existing in groups and nations, for they are composed of individuals. We cannot expect it to be allowed in low places, but by some Divine act be forbidden in high ones.
     At times we are brought very low by the recognition of evil. In the midst of tragedy we may think that the evils involved will eventually destroy us all. And yet, marvelously, the recognition of evil serves very powerfully to arrest its course and restore the balance. This, too, is a part of Providence as it protects and heals. In our rash moments we would like the Lord to act more swiftly in preventing evil, or in dealing with it at an early stage. We might even think that the world would be a better place if He would intervene and destroy all the wicked. But then we stop and wonder who that would include. "If Thou, Lord, shouldest mark iniquities, O Lord, who shall stand?"*
     * Psalm 130: 3.

     The goal of creation is far too important to be destroyed by impatient wrath, even if such were possible in a loving God. The ultimate creation of a heaven of angels from the human race is too beautiful to be abandoned because, as the fool thinks in his heart, "there is none doing good."* The Lord sees what people are and knows what they can become. He provides a place in heaven for everyone and leads with the greatest tenderness and understanding in the hope that the person will see the heaven that exists for him, and will realize that the only significant barriers to the attaining of that goal lie within himself, and are in his power to overcome. If the Lord does not permit his evils to exist, and even to flare up at times, it would be impossible for the person to remove them, and they would have to remain or be removed by someone else, which could not be done without taking something of that person's heart and life.
     * Psalm 14: 1.
     We have to take this question on the scale of the individual. There are much larger issues, but these are harder to understand and in any case do not pose any new problems. In any experience, each person is affected according to his own state and reacts in his own way. Each one is led by the Lord very gently but firmly, not being forced to heaven, but encouraged, sometimes by the very grimness of external events, to reflect on the difference between good and evil, and to see that heaven can be attained only through individual regeneration.

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     This is not to say that evils on the larger scale leave people untouched. We all bear scars, some from self-inflicted wounds, other as victims in conflicts not of our own making. We may suffer from the sins of our parents, our friends, our leaders and our history. We all have reasons to complain about injustices in the world. Even if all these complaints could be answered, we would still be faced with the questions: "What are we going to make of life?" "How are we going to cope with the fact that the Lord allows us to live and even to pursue folly within certain limits?" In our bungling attempts we may hurt other people along the way, but the only permanent harm we can do is to ourselves. Will the Lord prevent that from happening? Will He remove from us the agony of choice and give us an easier way to heaven? We might wish that the Lord would not permit evil in this troubled world, and in our troubled hearts, but the truth is that He permits it so that we may have life, and that we may have it more abundantly.
Title Unspecified 1974

Title Unspecified              1974


     As regards the conjunction of good with truth, . . . the more genuine and pure the truth, the better can the good which is from the Lord be adapted into it; for they must correspond to each other, and the conjunction of the two is effected according to the correspondence. Goods cannot possibly be insinuated into falsities, nor evils into truths, as their recipient vessels; for they are of a contrary character and nature, the one casting out the other as its enemy; . . . . . Such enmity between good and evil has been provided by the Lord in order to prevent the possibility of their being commingled, for if they were commingled, the man would perish. In the deceitful and in hypocrites they are not far from being conjoined together, but still precautions are taken by the Lord in order to prevent their being so conjoined. This is the reason why in the other life those who are deceitful and those who are hypocrites suffer things more direful than those which are suffered by others. (Arcana Coelestia 2269:3)

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PROTECTION 1974

PROTECTION       Rev. CHRISTOPHER R. J. SMITH       1974

     How easy it is to forget. How often we have to be reminded of what we already know. For instance, we all know of the need for protection: all things need protection, and yet how of ten do we forget this simple use. As it is a matter of importance, let us consider the need for providing protection.
     After being sold into slavery by his brothers, Joseph found himself doing well as the overseer in the house of Potiphar, but suddenly disaster struck him again. Out of revenge when she had been spurned by Joseph, Potiphar's wife falsely accused him of assaulting her, and consequently he was thrown into prison. It seems that Joseph's imprisonment was not his fault, except for the fact that he did not protect himself. He left damaging circumstantial evidence in the clutching hands of Potiphar's wife-his cloak. Then again, he did not protect himself when faced with Potiphar's anger; he did not try to explain his side of the story.
     In meekly submitting to his fate, we see how Joseph truly represents the Lord, for he did not try to resist evil at the hand of Potiphar. The Lord says that we are to "resist not evil,"* for the reason that evil can do no real harm to those who are in truth and good, as they are completely protected by the Lord.**
     * Matthew 5: 38.
     ** See AC 9049: 6.
     The point is, however, that while Joseph was in prison he was of no use to the Egyptians. He was not able to protect them from the famine that was approaching, and Potiphar himself gave up the services of an excellent overseer. Only when out of prison and his abilities proven to Pharaoh could Joseph serve the people of Egypt.
     It seems that when something is not properly protected, disaster follows in one way or another. In fact, it is a universal law that nothing can exist without protection. The truth of this is borne out by man's inventions; the more advanced and complicated the invention, the more protection is required to make it safe and usable.
     The same law applies to our spiritual life. That is why we have guardian angels, and why it is said that the Lord must protect us if there is to be any hope of our escaping the web of hell.*

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However, it does not mean that we are unable to leave ourselves occasionally defenseless and unprotected. We can do this, although the Lord will still protect His own things in us in the same way that He protected Joseph in prison. We are familiar, for instance, with the teaching that the Lord catches up our remains to protect them from harm.
     * See HH 577: 3.
     What happens, then, when we are careless and forget about protection? We become like a man who is shamefully naked. "Behold, I come as a thief; happy is he that is awake and keeps his garments, that he may not walk naked and they see his shame."* These garments are the many precious things that we have from heaven.
     * Revelation 16: 15.
     Whatever loves we have that give us heavenly delight need to be constantly protected or they must surely perish as an untended flower. For example, going to church on Sunday can come from a good love that wants to find delight in feelings of reverence and in Divine worship itself. But it is a love assailed by many worldly voices trying their best to bring it into a state of neglect-to be stirred up again, perhaps, only on special church occasions.
     One of the best illustrations of the need to protect heaven's gifts is given in the story of the Lord's birth as told in the second chapter of the Gospel of Matthew. For what is more helpless, what needs more protection, than a newborn child? Incredible as it may at first appear, the most glorious fact of history is almost engulfed by the forces of hell.
     A full half of the chapter recounting the Incarnation tells a sorry story of the little Child's need for protection. Herod and all Jerusalem were troubled at the news of the birth of Him who was King of the Jews. Herod plotted to deceive the wise men so that they would lead him to the infant Jesus for his cruel purpose. The wise men were warned not to return to Herod, and Joseph was told to take Mary and the little Child and flee. All of the boys of Bethlehem of two years of age and younger were killed, and finally, Joseph was warned not to pass through Jerusalem on returning to Nazareth.
     A clear teaching to be seen in this story of the Lord's birth is that we cannot expect the things of heaven in our lives to survive without protection. We must expect conflict, antagonistic forces, wherever the church is being established, whether with an individual or with a society dedicated to the Lord's kingdom on earth. The hells have no love for what is good and true, and at times our only recourse to protect the church may be flight from its enemies.

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     Reflecting on this need for protection should lead our thoughts to the Lord Himself. For what is the origin of the doctrine of protection? Who above all cares about protection? Who but the Lord? He tells us that He is constantly creating and protecting what he has created, and for this twin purpose two spheres proceed from Him. We are told further that these spheres apply themselves especially to marriage, so that there is a universal love of having children and a universal love of protecting them.* In the procreation of children, moreover, the created universe is preserved.**
     * See CL 386, 391.
     ** See CL 222: 2.
     It appears, then, that the most important concern in our lives requiring protection should be children. But what are they to be protected from? This cannot be known unless it is first known what are the essential needs of a child and how they are to be met. For this reason it is said in the closing admonition to parents at the sacrament of Baptism:

     "In the Divine Providence of the Lord, this child was born into the world, and he is committed to your care that by life in the world he may be prepared for life in heaven; and it is given you to co-operate with the Lord to this end. Seek, therefore, for the light and knowledge to guide you in the performance of your part in this work."

     If this light and knowledge are diligently sought and put to use, children will be protected from harm. Their destiny as angels of heaven requires no less than prudent care. In this effort, constant examination of their environment, and especially self-examination, will show us the things that threaten them on the physical and, more important, on the spiritual plane. The ability and courage to do this, and then to act upon what we find are given by the Lord through the universal sphere of protecting what has been created.
     If a parent fails his child then he chooses not to co-operate with the Lord and is like the man who cruelly offers his son not bread but a stone to eat.* The result is that both the parent and the child suffer spiritual harm, harm which also affects the general preservation of the universe. For the consequences of any action, either for evil or for good, are always eternal.
     * See Matthew 7: 9.
     Creation and preservation, protecting what is made, these cannot be separated. Every moment of our life is being preserved and protected by the Lord, otherwise we would perish instantly.* A similar responsibility is given to us in regard to each thing in our own lives of which we can say: This is good; this is worthwhile; this receives the blessing of heaven. Then let us protect it without fail.
     * See SD 3821.

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     To help us provide protection wherever it is needed the laws of Divine Providence have been revealed. They are to be known and used, and our application of these laws is to be a matter of prudence. "That which is called providence in God is called prudence in man."* But our own use of prudence brings us into the stream of Providence, flowing toward heaven. "If, therefore, you wish to be led by the Divine Providence, use prudence as a servant and minister, who faithfully dispenses the goods of his master."** Happy is such a man."***
     * DP 201: 3.
     ** DP 210: 2.
     *** See AC 8478: 4.
     On the other hand, to neglect prudence, claiming that the Lord will somehow provide, is to remove ourselves from His protection, so that the sphere of hell will inflict injury, as happened to Jerusalem: "O Jerusalem, Jerusalem, who killeth the prophets, and stoneth those who have been sent unto her, how often would I have gathered your children, as a hen gathers her brood under her wings, and ye would not."*
     * Luke 13: 34.
     It is said that the Lord "cannot protect man, unless he acknowledges the Divine, and lives a life of faith and charity,"* thus applying the laws of Providence to his life. How often, though, do we think of this life as being complicated and difficult? But it is not, as shown many times in the Word, as in the parable of the Good Samaritan who did what was obviously needed.
     * HH 577.
     The need for kindness and mercy, for practicing charity, is as easy to see as it is to neglect. In the story of Joseph in prison it is obvious that the chief cup-bearer was unkind, unmerciful, unwilling to protect a person who had done him a good turn.
     Joseph in prison had been joined by Pharaoh's chief cup-bearer and chief baker. These two men each experienced a dream that disturbed him and then they found that Joseph was an interpreter of dreams. After revealing that the chief cup-bearer would be restored to his position in the court of Pharaoh, Joseph said to him: "But do not forget me when it well with you; and show kindness to me, please, by making mention of me to Pharaoh, and bring me out of this house. For I have been stolen from the land of the Hebrews, and here also I have not done anything for which they should put me in the pit. . . . However, the chief cup-bearer did not remember Joseph, but forgot him."*
     * Genesis 40: 14, 15, 23.
     Here is an obvious debt neglected. No aggressive forces are seen trying to destroy Joseph, but the same effect is gained by the chief cupbearer's forgetfulness or indifference. Spiritual life, which is good and true, is threatened whether by indifference, as with the chief cup-bearer, or by aggressively destructive forces, as represented by Herod's trying to kill the little Child born as King of the Jews.

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     In both cases protection was needed and given. With the Lord there was flight into Egypt so that His life was preserved from the hatred of Herod, and in spite of all opposition the Lord's work of redemption was done. In the case of Joseph, who represents the Lord, the forgetfulness of the chief cup-bearer was overcome, perhaps, by his own selfish desire to find favor, so that Joseph was finally called into the presence of Pharaoh. Only then could Joseph do his work of preparing the people for the coming famine.

     Studying Joseph's imprisonment, we are led to see the consequences of shutting up and ignoring the treasures given us from heaven. The Lord is then as it were imprisoned within us, because the heavenly things we have neglected cannot be used by Him to protect us from the sphere of hell and to lead us toward His purpose in creation.
     For the Lord to be released, as it were, we must do as the chief cupbearer did when he later recalled his sins and remembered Joseph in prison.* It does not make any difference to know and perhaps forget what we know, it is in our doing what we know that the Lord provides protection. Truth alone can be misdirected and become useless, like Joseph in prison; but it is not so when truth is applied so that good is then within the truth.** Where the Lord has a full dwelling place He will protect His own, for all that is good and true belongs to Him.
     * See Genesis 41: 9.
     ** See AC 10,187.
     This applies to both worlds. It is not just the things of the Word that need protection, but also the things of the earth if they are to be kept in the state that the Lord intended. The first of these is the human body, so we are told that there are uses which relate to the preservation of its state.* Then, as far as we are concerned with the protection of all that is good, the earth is preserved and strengthened for its chief purpose as the birthplace of the human race. What more can we offer our children?
     * See DLW 331.
     Let us refuse to be discouraged or to give up when it seems that what is good cannot be protected from harm. Prudent work should be our first recourse. Joseph the man exercised prudence by storing grain in the years of plenty, looking ahead to the time of famine. Let us also use prudence as has been done from early times, as when, just for the sake of protection, the human race congregated into kingdoms.*
     * See AC 8118: 3.

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     Prudence will protect us from our own evils as well as from the evils of the world that are active around us. Then the Lord offers us a most marvelous gift-protection from hell itself, so that we will know interior peace and the happiness of being carried in the stream of the Divine Providence.
METHOD 1974

METHOD       Rev. ERIK E. SANDSTROM       1974

     Introduction

     New Church ministers have the notoriety of handling "science" like a blunderbuss. But this should not keep us from investigating the real connection between "doctrine" and "science," which connection can be found nowhere else than in the "heavenly doctrines of the New Jerusalem": "In order that a man may be regenerated, his internal and external must be conjoined together. . . . The method in which this connection is effected . . . is by means of the insertion of truths into scientifics."*
     * AC 6052e. [Italics added.]
     Too much emphasis on Swedenborg's amateurish scientific observations might lead us to overlook such statements as the above, plus many more. For example, that we are encouraged to ... confirm spiritual truths by natural truths, in terms familiar to the learned world"*; that we can find illustrations of heavenly things in "ourselves, in others, in the community and the created universe"**; and that we can confirm truths from the Word "by reason, scientifics and things of sense."***
     * AC 12 9.
     ** AC 2588.
     *** Ibid.

     God-Man

     That we on this earth can confirm spiritual truths by natural is also known in the other life. For there inhabitants from our earth are called by others "sciences," or "scientists," because here we can know that God is Man also from knowledge."*

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     * SD 4782.
     Our ability so to see our God is because, at least on this earth, we cannot think about abstract things without eventually "attaching something natural, which has entered from the world through the senses."* Since such is our inclination by nature, therefore, lest we should forget that God is Man, the Lord actually assumed the human form on this earth, "lest what is Divine should be defiled with an unclean idea, and perish."** So not only does "science" and "knowledge" have a respectable place in the heavenly doctrines, they also have a unique place in the New Church man's mind. For now we have a method of application of doctrine to science, provided for us in the very framework of the Word. "The method by which conjunction is effected . . . is by means of the insertion of truths into scientifics."***
     * AC 5110: 3.
     ** Ibid.
     *** AC 6052e.

     The Science of Sciences

     The doctrines not only explain this method, they use it as well. We have a framework that defines the relation of the level of doctrine with the level of science. No minister or pedagogue, from this framework, can ever tell a scholar or layman how he is to arrange the data of his branch of knowledge. But ministers can and must provide the framework. The framework is the method of insertion of truth, in accordance with precise specifications to be followed.
     Such specifications are not theological inventions, but are inherent in correspondences. It is of the utmost importance for us to recognize the science of correspondences as the "science of sciences," as it was with the ancients.* This is a "science" that exists and has reality, whether we happen to know of it or not. Let us look at ancient Egypt.
     * See TCR 201; SS 20; CL 532. Cf. AC 605.
     How did the Egyptians succeed in building gigantic monuments with mathematical precision, except through the knowledge of correspondences? Why else are there so many ancient mysteries which modern science finds itself totally inadequate to explain? Why else have so many phenomena of ancient civilizations been increasingly attributed to "supernatural powers or beings"? (Monoliths, wallcarvings, etc., are so attributed.)
     It is because the science of correspondences was with the ancients the science of sciences. Correspondences are the means whereby the two worlds, the spiritual and the natural, are conjoined, and whereby angels have consociation with men on earth.

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     Numbers and Notes

     Consider the teaching that angelic conversations are sometimes represented by numbers or numerals by themselves.* Numbers are pure correspondences, in that they are pure manifestations of the spiritual qualities for which they stand. This being so, why should not the men of ancient empires have been able to build mathematically precise edifices? It was inherent in their habits of thought, from their knowledge of correspondences. They probably thought nothing of it, except to rejoice in that knowledge by building things according to it.
     * See AC 10,127; SD 5571, 2690.
     Consider also that harmony or music has its origin from heaven.* We know from science that harmonies and the intricacies of melody, rhythm and tone demonstrate the fascinating world of waves, which extend down the spectrum to radio waves and the ocean, and up the scale to bat calls and gamma rays.
     * See AC 8337; SD 2108.
     If we know that both numbers and waves are "scientific" ultimations of descending series of correspondences, do we not have here two foundations for applying doctrine to science? It would seem logical to conclude-as others no doubt have-that the study of mathematics is the foundation for all sciences, and the study of harmonics the foundation for all arts. Since science is often mentioned in reference to the understanding, and arts or crafts in reference to good or the will, we can allow all goods and truths to descend from the Lord through the spiritual world, to rest ultimately on these two foundations.

     Method of Application

     The method of application, or of conjunction between the two worlds, is not fulfilled by mere academic learning of inter-relationship. There must be affection behind the thought. Thus "the good willing flows into man's thinking, and there applies itself to the knowledges which are there. . . . It is as it were an ingrafting of good in truths, or in the knowledges of truth."*
     * AC 3033: 2.
     Insertion, ingrafting: these are method. So are insinuate, initiate*; dispose, arrange, induct**; infit***; extract****; and sublimate.*****

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All of these words prescribe a method of inserting truths correspondentially into knowledges, extracting truths from knowledges, or sublimating (raising up) truths out of knowledges.
     * AC 6004, 6077.
     ** AC 5881, 6690.
     *** AC 3128.
     **** AC 5872.
     ***** AC 5874.
     Here we have ample blue-prints not only for individual regeneration, but also for child-rearing, missionary work and education. We can learn this method, and see it as an inherent property of the science of correspondences. We can discipline ourselves in it, in whatever areas of concern we may feel a need. For it is man's own affections that determine which knowledges are to be as it were "tied into bundles or fascicles."* From home to office, every man's love will "bundle" all knowledges pertinent to it, giving rise to "an interior sense of things" and "somewhat of gladness."** Thus every man, according to his capacity to be wise, can "discern what is true and good, and choose what is suitable to apply it to the uses of life."***
     * AC 5881.
     ** AC 5874.
     *** AC 10227: 3.

     Three Steps
     
     From extraction comes sublimation,* which is a raising up of the knowledges into a uniform whole, or truth; a brick out of the clay, if you please. This is what really causes the gladness and interior sense of things; but the process may be so quick that we cannot notice the dividing lines in ourselves.
     * AC 5874.
     So we have three stages of application: insertion, extraction and sublimation. Three terms used in the doctrines to express precise mental events which have to do with application of doctrine to life.
     Insertion: the acquisition of truths of doctrine most pertinent to a specific field or issue, determined by the good affections of the applicator. Extraction: the most proper disposition and distribution of facts relating to that specific field or issue, in accordance with those truths of doctrine. Sublimation: the turning from the facts of the issue to the truths underlying them, causing the joy of the individual discovery of truth. We recognize in these three steps the equally well-known steps involved in any form of instruction: preparation of material, presentation of material, and assimilation of material.

     Method in the Word

     Insertion, extraction and sublimation are well defined throughout the Word. The Lord from firsts through lasts flows into intermediates.*

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Proceeding from firsts is insertion; through lasts is extraction; into intermediates is sublimation (or elevation). We see this process illustrated in the well-known teaching: "The end of creation is a heaven from the human race."** The end of creation is the Lord in firsts, His Divine love. Creation is a Divine "insertive" act, so to speak. The human race thus created is in ultimates or lasts. By disposition and extraction, human beings are led towards heaven; whither they are elevated after death-sublimation.
     * See AE 1086; Wis. viii: 3; DP 124.
     ** DP 27ff, 323.
     Even our approach to the Word follows these three steps: the Lord tells us about Himself, not from above, but from below, by means of paper and ink derived from nature. From below, the Lord tells us: "Look up to Me." Once we have looked up, He tells us from above: "Now look down on creation." And from that vantage point we can see the glory of the Lord's kingdom in the starry universe.* From firsts, through lasts, we see intermediates; from the Lord, by means of nature, we see heaven on earth; from insertion, by extraction, we are sublimated to see the truth itself.
     * See AC 1806.
     In the Old Testament the story of Joseph in Egypt* illustrates this process. Joseph hides his silver cup in Benjamin's grain-sack; in fear the brethren return to face Pharaoh's chieftain; only to discover the brother they had sold away: insertion, silver cup; extraction, return in fear; sublimation, Joseph recognized.
     * Genesis 44, 45.
     The Lord's discourse with the woman of Samaria"* also illustrates the universal presence of this method of application in the Word. The Lord inserts genuine truths into the woman's limited apprehension, He who drinks of My water shall never thirst; He extracts from the woman a vision of genuine truth, Sir, I perceive that Thou art a prophet; until, in that final sublimation, the Lord tells her all, "I that speak to thee am the Messiah."
     * John 4: 1-26.

     Method in Nature, in Experience

     Also in nature do we see this insertive, extractive and sublimative sequence; the seed inserted into the soil extracts nourishment and elevates itself into the sunshine. Or, an agent acts upon an object, and the object then reacts to the agent. Or, the theory of mathematics, exercises in mathematics, and then the practice of mathematics. Or, the law, the case, and the verdict. Or, the lesson, the class, and the returns. In all of these we see the same three steps: authoritative truth inserted in veiled manner; the reception of this in a particular situation; and a new vision of the principle in practice, seen as from oneself.

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     Your Method

     This method of application, when applied individually, can cause conjunction of the internal and external man, of which regeneration essentially consists. To each man of the church, therefore, this method involves: reading and hearing the Word, insertion; meditation and reflection upon this, extraction; and life in accordance with one's understanding of truth from the Word, leading to gladness and an interior sense of things, sublimation. To apply this method the first step is to seek out those doctrines which you love the most, or fear the most (fear is love assaulted). Then one's habits are examined in the light of those doctrines. As bad habits are broken and new ones formed the sublimative process of joyful recognition becomes a prominent part of one's life. We will then be in a position to insert truths of our own, allowing underlings to respond in freedom, and even come forth with more than is expected. Such dividends are the joys of heaven.

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CALL OF SAMUEL 1974

CALL OF SAMUEL       Rev. ROBERT H. P. COLE       1974

     During Samuel's early life the Lord was still the spiritual and temporal leader in Israel. No king had as yet appeared on the scene. Men looked to the things of the Word and to the prophets of the Most High God for all guidance. We recall that at his birth Samuel was given to the Lord. As a child he was sent to live in the tabernacle with Eli the high priest of Israel. Biblical authorities say that Samuel slept in the same room with the ark. Visions were rare in those days, but if anything supernatural occurred that could be identified with God, that is where it would take place.
     Eli was quite elderly and his eyes were growing dim. In the middle of the night the Lord called Samuel as he slept. He ran to Eli to see why the old priest had called him; but Eli said that he had not called, and told Samuel to lie down again. This happened twice. Then, when Samuel went to him the third time, Eli knew that the Lord had indeed called. He instructed Samuel to find out what it was that the Lord desired of him.
     The message that the Lord conveyed to Samuel told of a misfortune that would befall Eli because of the sins of his two sons, Hophni and Phinehas. When Samuel told Eli what the Lord had said he was convinced that this was a true vision and accepted the Lord's judgment whatever it might be. Samuel was a young lad of twelve years, and his being chosen to receive such a message convinced him and was a sign to all Israel that he was now called to be a prophet.
     The prophets have heard the call of God in various ways. Isaiah saw a dramatic vision, Jeremiah felt the summons as a young man, Ezekiel received the call in poetic imagery, and Samuel realized in the third night vision that the Lord needed him. To call anyone in ancient times meant to perceive their quality, and we have a touch of this meaning in the way in which we refer to another's useful occupation or dedication to his work as his calling.
     The fact that Samuel saw that he was to be a prophet when the Lord called him the third time is of great interest. The number three means what is complete even to the end; it stands for one period, great or small. This meaning goes all the way back to the beginning and was with the people in the ancient churches.

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In the Word the number three also signifies an entire period of the church and of the things of the church, whether great or small. Perhaps a correspondence we are most familiar with in this regard is the one referred to in Hosea 6: 2: "Jehovah will vivify us after two days; on the third day He will raise us up, and we shall live before Him"; or perhaps it is the story of Jonah in the belly of the whale.
     We would note also that three and the third time refer to what is true, and spiritual conjunction is made possible by the fulness of truth. The Word itself is nothing but truth, and the sense of the letter of the Word is the basis, containant and support of its spiritual and celestial senses. In every Divine work there is a first, a middle and a last, or ultimate; the first passes through the middle to the last, and so comes into manifest being and subsists. That is why the last or ultimate is the basis. But the first is in the middle, and through the middle in the ultimate, so that the ultimate is the containant; and as the ultimate is the containant and the basis, it is also the support. These three may be called end, cause and effect; the end is the purpose, the cause is that which acts,* and the effect is the standing forth of some thing; consequently in every complete thing there is a trine, which is called first, middle and ultimate; also end, cause and effect.
     * See AC 5326: 2.
     When these things are understood it is also comprehended that every Divine work is complete and perfect in its ultimate, which is a trine, because prior things are simultaneously in it. We might compare the idea of end, cause and effect with an extended telescope or an inflated raft.

     With regard to being called, the trine is also evident where Isaac, the son of Abraham, called his son Jacob. This signifies the Lord's perception when on earth of the quality in respect to the good of truth in Himself. We can easily see this, since the calling of anyone means to perceive his quality. Isaac stands for the Lord as to the good of the Divine rational; Jacob, the Lord as to natural truth. Whenever anyone was called to another in the Word what was represented is the will to conjunction.
     In one sense, we may say that we are being called all the time. We have domestic duties and many responsibilities which are always calling for attention. Nearly every day, society and community needs and proposed projects come to our attention in one form or another. On occasion we have the responsibility of exercising sound judgment as to what men and women shall rule our land.

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In order to exercise the most charity in national matters the enlightened New Church man ought to consider that the Lord did not will in the beginning that men should have temporal governments. The sons of Israel were permitted to have a king only after much protest and pleading on their part. Compared with man's government of himself according to the teachings of the Lord in His Word, civil government is at best a lesser good and even tends in the direction of necessary evil. Yet we would note that at this day civil government is certainly necessary. It would appear to be the case that anyone who is in truth from the Word would expect of the rulers of his country that they be honest, that they prove adequate, that they provide freedom to worship, freedom to grow crops, to produce things useful for life, to seek education, to speak freely, and to spend leisure time and funds as the citizen sees fit. The Lord tells us: "Render unto Caesar the things that are Caesar's, and to God the things that are God's."*
     * Matthew 12: 17.
     When we exercise our right to select national governments, one criterion should be: what is the good of our country, and what is best for the development of spiritual, orderly and free minds within its borders and among its several divisions? just as we would take steps to discipline our spirit and its influence on our associates in both worlds, so also do we need to step in at the proper time and voice our disapproval of what is corrupt in our government or would-be leaders if we are led to that conclusion by our conscience alone, or by those truths of Divine order in our minds which pertain to civil rule.
     The good of our nation is to be desired above our own welfare, wealth or natural life. It is a higher neighbor to us according to the magnitude of its useful and just pursuits. Yet we should note that this is so only as long as the Lord is regarded as the Supreme Being above the people and their rulers. If and when this ceases to be the case, then such a nation is in more evil than good and ought to be so regarded. The New Church doctrine that one is a neighbor in the degree of and according to the good that is in him is true in every situation that faces us in life.

     Our church calls us on occasion to share our ideas about its truths and background. Have we ever felt the need to write or publish some letter or article on the life or doctrine of our faith? Perhaps the first time the call came our attitude was: "Let someone else do it." The second time that the thought occurred we might have come up with a number of reasons why this should be left to some other New Church man.

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When the idea recurs for a third time the alternative might be, now or not at all. Each of us in our own walk of life has something to share with others in the church which can be communicated in some form or another. New Church men in civil affairs have discussed the concepts of government outlined in the Writings; surveyors have written about Swedenborg's property, wives, and mothers and teachers have seen fit to share their thoughts of conjugial love, caring for the young and regard for the neighbor in various ways, in print and at times from a rostrum. Scientists have given of their vast knowledge of nature and its activities in the universe to enrich further the minds of others. Businessmen have outlined methods of honesty and fair dealing in manufacturing and exchange; and some who have been totally blind, infirm or crippled have left great legacies for their church in the form of documented thoughts and ideas and charitable deeds.
     Direct uses of the church also call us. Organizations to maintain and spread the Writings need to be nurtured and strengthened. External activities of worship and instruction have need of even more loyal support and attendance. Men's and women's groups already performing wonderful uses for the church as a whole could be further encouraged among us. Is not this like the Lord calling Samuel for the third time?
     The Writings tell us that the Lord is our highest neighbor. Above all other considerations it should be our purpose to heed His call as we exercise our love toward the neighbor in the many and varied uses that we perform and intend to carry out.

     Churches of the world have misunderstood the actual meaning of the first commandment. To love the Lord our God with all our heart, soul, mind and strength, and to put away all other gods, is to prepare ourselves to heed His call by casting aside evil influences in our lives and by making use of our mind and strength. The place to begin is in the home, where our soul should find the most repose. Affectionate regard for those most dear to us is strengthened in us when we look to the good in them and endeavor to see to the correction of what is disorderly, especially in the young. Since we are advised to progress with our spouse and conjugial partner in our own regeneration at the same time, the reflection of our actions and attitudes has an effect upon our inner mind and its spiritual progress.
     Without access to the Lord's Word and to the truths of nature, without an open mind to receive the influx of the Lord's good as the rays of the sun with their accompanying heat are received by a concave reflector, without these things we are quite helpless to do what is genuinely good for an one or even for ourselves.

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The Lord provides these things for us when we trust in and co-operate with His Divine Providence. By facing our responsibilities squarely, honestly and justly, and with regard for the neighbor, we place ourselves in the stream of the Divine Providence, the ultimate and basis upon which the Lord's Divine love and wisdom rest and which governs the universe and us.
     Armed with the sword of revealed truth (our knowledge and understanding of the Writings), and with a love for the true concept of the neighbor and of how he is to be benefited, we are in an advantageous position to add to the values of mankind while we live on earth. Our threefold duty to our highest neighbor is to seek to be reformed and endeavor to regenerate, and to be knowledgable and acquire wisdom in the things of the New Church; extending it to others who are under our care or in our charge, or who may be interested in or in need of the church's teachings and the application of its truths in their lives.
     Samuel was guided by Eli the priest to recognize and heed the call of the Lord at the third instance when he was twelve years old; the Lord himself recognized the fact that He was to be glorified by uniting His Human to His Divine when He spoke with the elders in the temple at Jerusalem when He was twelve years old; our lives are filled with the effects of John's vision of the twelve gates of the New Jerusalem and of the Writings' doctrinal explication of them as standing for all things and true necessary for the salvation of mankind. New Church men have expanded and shown the application of these doctrines and how the Word itself contains them, and the correspondences concealed in the twelve essentials of salvation are all based on the foursquare concept of the original end, cause and effect, the trine in God, spirit and creation, represented in the call of Samuel.
     When the Lord's final call comes on the third day after our transfer from this world to the next, may it happen that we have hearkened to the essence of His first call, to put aside what is wrong in our lives, and that we have followed this by further reading and studying of the Word. May it also be that we have sought ways to apply its teachings both within and around us; and, lastly, may we have seen to it that we have begun to share and extend our good abilities and true thoughts with and to others. In this way we will be prepared to have the scope of our spiritual influence expanded by the Lord, and we will be of high use to angels and men within the stream of Divine Providence.

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ANGELS DO NOT ENLIGHTEN 1974

ANGELS DO NOT ENLIGHTEN       Rev. KURT P. NEMITZ       1974

     There are a few numbers in the Writings from which some seem to have drawn the belief that spiritual light comes to us from the Lord through angels as secondary sources-as if spiritual light actually flashed from their minds to ours. Such a number is Divine Love and Wisdom 150, where we read the following:

     "Enlightenment, which is attributed to the Holy Spirit, is indeed in man from the Lord, yet it is effected by spirits and angels as media. . . . [But] angels and spirits can in no way enlighten man from themselves, because they, in like manner as man, are enlightened by the Lord; and as they are enlightened in like manner, it follows that all enlightenment is from the Lord alone. It is effected by angels or spirits as media, because the man when he is enlightened is placed in the midst of such angels and spirits as, more than others, receive enlightenment from the Lord alone."

     But while it is said in this number that enlightenment "is effected by angels and spirits as media," we should never lose sight of the primary truth that "all enlightenment is from the Lord alone." Angels and spirits do indeed have a function in the process by which human minds are enlightened, but, we are taught, "that which is effected through mediate influx, that is, through heaven and the angels there is relatively little."*
     * AC 7004e.
     The Lord alone is the Light, the "true Light, which lighteth every man that cometh into the world."* So, although it is said in Continuation Concerning the Last Judgment 11 that "all enlightenment comes to man through heaven." This number adds: "and it enters by an internal way." [Italics added.] The "heaven" through which all enlightenment comes must in that statement clearly refer to man's internal being, which is a heaven in least form.** It is through this internal alone that the light of truth and understanding flows into a man' conscious mind.
     * John 1: 9.
     ** Cf. CL 11; AC 3128: 2, 3.
     The conscious mind seems to be an independent entity, existing by its own power; the truth is, however, that the mind of man is tri-level and that the conscious level or natural degree of the mind is dependent for all its mental powers on the life flowing into it from God down through the two higher degrees, the celestial (or heavenly, as it may also be rendered) and the spiritual.

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All, absolutely all of our ability in any way to love, understand and be wise, flows in, in other words from the Lord through these two higher degrees. In regard to enlightenment we are explicitly taught: "The natural mind is enlightened from within by the light of the two higher degrees . . . the higher acts from within upon the outer natural and illuminates it."* The light of truth, which is understanding, can descend into our conscious mind in this way because the degrees of the mind are transparent from birth, transmitting spiritual light flowing in from God through the soul as crystal glass transmits light.**
     * DLW 256.
     ** DLW 245.

     There is no other way in which the light of understanding can come to the human mind, for "all good flows in by an internal way, that is, by way of the soul, into man's rational, and through this into his faculty of knowing, even unto that which is of the senses; and by enlightenment there it causes truths to be seen."* "The Divine truth which proceeds from the Lord is the light which enlightens the mind of man and constitutes his internal sight, which is the understanding."**
     * AC 3182: 2.
     ** AC 9399.
     What happens when we see the truth, and thus also feel its rightness, is that spiritual light from the Lord flows from our internal being, spoken of above, into the highest region of our natural mind, which is the rational. From the rational it flows down into all that we know and have stored up in our memory. This inflowing light is then said to "call forth truths" from our memory and "divest them of their natural forms"-thus drawing forth their essence for us to contemplate. Then these truths are "conjoined with good in the rational."* It is at this point, I believe, that we are actually enlightened and feel that something we have learned and are now thinking about is true, for it is always good, not truth, that is felt (even though it may seem as if truth is felt, it is the good within truth that stirs even our understanding).
     * AC 3128: 2.
     From these considerations it should be clear that, strictly speaking, it is not the angels but the Lord who enlightens us. The angels do, however, most certainly assist the Lord in this vital matter; but their role in enlightenment is the subject for another essay.

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MIRACLE OF SPRING 1974

MIRACLE OF SPRING       Editor       1974


     NEW CHURCH LIFE

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     For those who live in the northern hemisphere, March 21 is the vernal equinox, the official beginning of spring. The death of winter fades into the past. Frost and snow, ice and bone-chilling winds and the lifelessness of winter, give place to warmer gales which speak of burgeoning and carry the hope and promise of renewal. Spring flowers appear, soft green leaves gradually adorn the trees, and green appears in gardens and fields. Birds build nests, and their mating, together with that of animals, has the promise of new life.
     This yearly blossoming of spring is not nature renewing herself, not the releasing of a power implanted in nature at first creation, but a miracle which may not be recognized as such because of its unfailing regularity. It is the result of influx from the Lord through the spiritual world, an influx from the Lord through the heat and light of the spiritual sun which gives a soul to the germination of all things.
     The miracle of spring testifies yearly to the Lord's creative love. Yet if we would enter with wonder and appreciation into the miracle, we must realize and be moved by the things of which it speaks. Spring speaks to us of the renewal of spiritual life and perpetual beginnings of that life; of the establishment of the church in the hearts and minds of men and women; of regeneration; of man's entrance into heaven which is as a passing from winter to spring; and of the states of love and wisdom with the angels, which are like a perpetual spring. These are the spiritual things of which spring should speak to us, and as they do we can enter in a new way into this season of new life.

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ARE WE AFRAID OF NATURAL CHARITY? 1974

ARE WE AFRAID OF NATURAL CHARITY?       Editor       1974

     Are New Church people afraid of natural charity? Does the teaching of the Writings that genuine charity is spiritual, internal, and discriminating in its works evoke in us a certain fear and mistrust of charity that is natural, a distaste for it. Are we apt to think that it may be all right for those who do not have spiritual truth to lead them to internal goals, but that we should have nothing to do with it. If so, we have failed to consider one aspect of the teaching, one which shows that natural charity has a place in the development of the mind.
     We refer to that aspect which relates to children, and to some extent to young people. The teaching is that innocence and charity are insinuated in infancy to form the first plane of life. Yet children think and understand from sensual things; even moral life with them is natural and with them as with young people natural affections of truth prevail. A child does not know what are the spiritual works of charity, because he does not know how to discern who is spiritually poor and needy. Therefore he can do only the outward goods of charity.
     But, and this is important, those outward goods can serve as an ultimate plane. They are the goods of external truth from which he begins, and the externals of charity by which children are introduced into the duties of charity, and natural charity prepares for spiritual. Therefore these externals should not be despised: they are said to be advantageous because by them as means children are initiated into charity, the internals of which must await their entrance into rationality and prudence.

     Does not this teaching suggest that parents, teachers and other adults who are concerned with children might consider providing and arranging experiences and projects which can initiate their charges into the externals of charity and mercy, and so prepare them to enter into the internals later? In the wider community there are children who could be helped in a large number of ways, people who are or have been sick and who could be aided; those who on account of advancing years can no longer do as much of themselves, or are alone and therefore lonely.
     A number of our young people are already working as volunteers in hospitals and are aiding the helpless through other programs. Boys clubs and girls clubs in the church are rendering community services. But could we not do more? Should we not feel that our responsibility is not to give things to clubs but point out things they could do. In this way we can furnish adult rationality and prudence, but appeal to the affections of charity which the lord has instilled.

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LEVI 1974

LEVI       Editor       1974

     As man perseveres in obeying the truth of the Word he has learned and understood, he is led in to the third successive state of regeneration, the beginning of which is represented by the birth of Jacob's third son, Levi. The Simeon state, as we saw, is the life of faith,; and as man persists in that life it becomes habitual and delightful. He begins to live according to the truth because he perceives that in it is the way of salvation; and this because he begins to be affected by the truth on account of the blessing which the Lord gives through it. There is born in his mind a love of the truth of the Word on account of salvation; and this love, which is spiritual, is Levi, the characteristic of the third state of regeneration.
     Now the spiritual love meant by Levi is charity or love towards the neighbor-the unselfish love of good and truth for their own sake and the new will implanted in the reformed understanding by regeneration. Its birth has a unifying and conjunctive effect on the mind. In the Simeon state affections and thoughts look, some to the Lord and some to self, but in the Levi state all are arranged around the Lord as their center, wherefore they are united and conjoined. For this reason-and because spiritual love conjoins with the Lord and consociates with heaven and with others in the church-Levi was named from conjunction. His name means to "cleave" to someone, and was given because Leah believed his birth would cause her husband to cleave to her.

     An understanding of the Levi state depends upon our recognizing that what it changes is not man's external life, but the love from which he wills and thinks, acts and speaks. It gives him a spiritual use, and brings him into an impersonal love of the neighbor that is directed not to the proprium but to good. And from Levi's place and representation in the series we learn that there is no direct way to the good of life.
     That good can be attained only through a sustained effort to learn and understand the truth of the Word and to compel oneself to obey the truth. Here we may note that it is the continued existence of earlier states, mentioned in connection with Simeon's birth, that makes possible the birth of new ones; knowledge and understanding make possible obedience, and this a spiritual love. Only, the effort must be rightly directed. We cannot compel ourselves to do good, but we can force our minds not to do evil; and as we use self-compulsion in this way, we can receive a spiritual love from the Lord. This is charity, or mutual love, and it is what is here meant by Levi.

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SWEDENBORG SCIENTIFIC ASSOCIATION 1974

SWEDENBORG SCIENTIFIC ASSOCIATION       MORNA HYATT       1974




     Announcements
     The Seventy-Seventh Annual Meeting of the Swedenborg Scientific Association will be held in the auditorium of Pendleton Hall, Bryn Athyn, Pennsylvania, on Saturday, April 20, 1974 at 8:00 P.M. Brief reports and the election of President and members of the Board of Directors will be followed by an address by Dr. Fernando Caracena, Chairman of the Physics Dept. at Metropolitan State College, Denver, on the subject, "The Finer Things of Nature." All members and friends are cordially invited.
     MORNA HYATT
          Secretary.
TRANSITION 1974

TRANSITION       Editor       1974

     The Rev. W. Cairns Henderson, Editor of NEW CHURCH LIFE, passed into the Spiritual World on January 26, 1974. The Rev. Norbert H. Rogers has been appointed Acting Editor. However, the editorials for the February and several subsequent issues are from the pen of Mr. Henderson.

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ACADEMY OF THE NEW CHURCH 1974

ACADEMY OF THE NEW CHURCH       Editor       1974

     CALENDAR FOR SCHOOL YEAR: 1974-1975

     Ninety-Eighth School Year

     1974

Sept. 4 Wed. Faculty Meetings
     5 Thu. Dormitory students must arrive before 8:00 p.m.
          College registration: local students
          Secondary schools registration: local students
     6 Fri. College registration: dormitory students
          Secondary schools registration: dormitory students
     7 Sat. 8:00 a.m. All student workers report to respective supervisors
     6:30 p.m. School picnic and program
     9 Mon. Classes commence in all schools following Opening Exercises
Oct. 18 Fri. Charter Day
          11:00 a.m. Charter Day Service (Cathedral)
          9:00 p.m. President's Reception (Field House)
     19 Sat. 2:30 p.m. Annual Meeting of the Academy of the New Church Corporation
          7:00 p.m. Charter Day Banquet (Field House)
Nov. 27 Wed. Thanksgiving Recess begins after morning classes
Dec. 1 Sun. Dormitory students must return by 8:00 p.m.
     2 Mon. Winter term commences in all schools
     20 Fri. Christmas recess begins after morning classes

     1975

Jan. 5 Sun. Dormitory students must return by 8:00 p.m.
     6 Mon. All schools resume classes
     15 Wed. Deadline for application for the 1975-76 school year
Feb. 17 Mon. Washington's Birthday: holiday
Mar. 7 Fri. Spring recess begins after morning classes
     16 Sun. Dormitory students must return by 8:00 p.m.
     17 Mon. Spring term commences in all schools
     28 Fri. Good Friday: holiday after special chapel service
May 16 Fri. 7:45 p.m. joint Meeting of Faculty and Corporation (Assembly Hall)
     26 Mon. Memorial Day holiday
June 6 Fri. 8:40 p.m. President's Reception (Field House)
     7 Sat. 10:30 a.m. Commencement Exercises (Field House)

     NOTE: At the beginning of the Thanksgiving, Christmas and Spring recesses student workers remain after classes for four hours of student work.

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LOVE'S FLASHING VISION 1974

LOVE'S FLASHING VISION       Rev. MORLEY D. RICH       1974






     NEW CHURCH LIFE

     VOL. XCIV APRIL, 1974 No. 4

     "And it came to pass, as He sat at meat with them, that He took bread, and blessed and brake it, and gave to them. And their eyes were opened, and they knew Him; and He vanished out of their sight, and they said one to another, 'Did not our hearts burn within us, while He talked with us by the way, and while He opened to us the Scriptures?' " (Luke 24: 30-32).

     To anyone having some little knowledge of their inner meaning, all of the incidents following the Lord's resurrection will be intensely moving. And, as we explore and become familiar with the Divine Truth behind them, it becomes increasingly unbelievable that men could read these things, and yet fail to be affected in some small degree. The light of the Divine Love and Wisdom shines through so intensely that there can be only an understanding pity for him who turns aside in contempt or disbelief into the darkness of skepticism.
     Of all these incidents, the one which is now before us seems to be especially remarkable in its power to affect the human will or heart. For, do not our hearts sometimes burn within us, while the Lord talks with us in the way of regeneration, and while He opens unto us the Scriptures?

     Two of the disciples, though not of the twelve, were on the road to Emmaus, a small village about seven miles from Jerusalem. And it was the day in the dawn of which the Lord had risen, "And they talked together of all these things which had happened."*
     * Luke 24: 14.
     By this conversation, their memories and the affections attached to them, were aroused as to all the events which had happened to Him Whom they loved. In this way, and unbeknownst to them, they were prepared to see the Lord when He appeared to them.

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For all sight and presence in the spiritual world depends upon the understanding, and all conjunction upon mutual love.
     "And it came to pass that. . . . Jesus Himself drew near, and went with them. But their eyes were holden that they should not know Him."*
     * Luke 24: 15, 16.
     The natural explanation for this non-recognition is that these two disciples never expected to see Him again, and did not associate Him with the scenes through which they were walking. As is commonly observed, people often do not recognize those whom they know when they meet them in places and surroundings other than those with which they have associated them, also when they have no expectancy of seeing them.
     But this natural explanation does not account for the fact that their eves were deliberately restrained, holden, so that they should not know Him. There must have been, then, a Divine purpose behind their failure to recognize Him. And this reason or purpose has to do with their state of affection toward the Lord at the time. This state with them was similar to that in which Mary was, which is reflected by her not recognizing Him at first, and afterwards, in His commanding her not to touch Him.
     The Lord knew how comparatively external was the state of their affections toward Him. He knew that they regarded Him as yet, in a very personal light, and that while they loved His Humanity-the mercy and charity in His acts-they did not yet perceive the Divinity which dwelt within. He knew that the time was not ripe to show them the universality, the staggering infinity of Love itself, which most minutely cares for the least of His creatures, and simultaneously pervades and extends itself to every blade of grass and every human use in the universe, thus which is not limited to a chosen few, or to the insignificant establishment of an external kingdom on this earth alone. For the limited comprehension of the disciples of His mission is plainly shown even in their own words to Him, "We trusted that it had been He Who would redeem Israel."*
     * Luke 24: 21.
     So the Lord did not wish to arouse their external affections for Him first, by showing Himself in a way by which they would immediately recognize Him. For this would have closed their minds to any words of instruction which He might afterwards speak. In the tide of natural emotion which would have swept them at the recognition of their beloved Master, all speech, all instruction would have been unheard and unheeded. And He knew that it was necessary for them that they receive further knowledges so that their external feelings for Him might be elevated, advanced one more step.

147


So He held their eyes, that they should not know Him. They saw Him as a stranger. They saw Him by the extension of their mental sight into the spiritual world. But they did not yet see Him with the eyes of love, and so they did not know Him.

     So after the two disciples plainly stated their account of the crucifixion and the rumors of the resurrection, and it was apparent that they had no belief in the stories told by Mary and the others who had been at the sepulchre, the Lord said unto them, "O foolish ones, and slow of heart to believe all that the prophets hath spoken, ought not Christ to have suffered these things, and to enter into His glory? And beginning at Moses and the prophets, He expounded unto them in all the Scriptures the things concerning Himself."*
     * Luke 24: 25-27.
     It was first essential that these two be convinced of the possibility and actuality of His resurrection. And this He did by quoting and explaining the Scripture which they knew and loved. He reminded them of the multitude of prophetic descriptions of His life on earth which are in the Old Testament, the sum total of which describe His appearance, the things He did and said, and the events which came to pass, with amazing exactitude and detail.
     Thus does truth elevate goodness. So does wisdom elevated become a vessel for a higher love. So did the Lord elevate their understanding by truth until it was prepared to contain a love for Him superior to their former natural affections. As He does with every regenerating man, the Lord talked with them in the way.
     But now the first shadows of evening were falling as they finally approached Emmaus. And the two disciples intended to spend the night there. Were they to part, now, from this kindly stranger who had taught and reminded them of such wonderful things, who therefore nostalgically reminded them of someone whom they could not yet fully recall and recognize? The strange attraction which their hearts felt toward this man prompted them to urge Him to stay with them. "Abide with us: for it is toward evening, and the day is far spent."*
     * Luke 24: 29.
     In the obscurity of twilight states, amidst the shadows cast by the perplexing events and crises of earthly life, men seek the sustaining company of God, even if only of someone whom they do not really know or recognize. Even so, the Lord sees their unspoken need. He enters in to tarry with them, to strive for the redemption of their souls, if they so choose.

148



     So the three of them went into the house or inn, and sat down to their supper. "And . . . He took bread, and blessed and brake it, and gave to them. And their eyes were opened, and they knew Him; and He vanished out of their sight."*
     * Luke 24: 30, 31.
     The actions-the sight and sound of the breaking of the bread, of His blessing and giving it to them-all must have strongly reminded the two disciples of the accounts they had heard of the Last Supper before the Lord's betrayal. These two had not, indeed, been present at that supper; but undoubtedly, they had heard of it from the others.
     But there was much more in this than the mere association of ideas which caused them to recognize Him. For, throughout the world, the breaking of bread together was an ancient symbol by which men expressed their good-will and good faith toward one another. And this symbolism has descended from the correspondences of the ancients, to whom "to break bread" meant to make love mutual between the persons involved,* also to communicate one's good to another.**
     * AC 5405.
     ** AE 617: 21.
     Specifically, the Lord's breaking the bread and giving it to them, expressed His instructing them in the good and truth of faith, by means of which He appears.* Into this act, then, were as it were, telescoped and focused all the goods and truths of faith which He had given them on the road. When He broke the bread for them, their new knowledges became the knowledges of love. Love now warmed and set the knowledges in order; and so, with new eyes-eyes now really opened to see the interiors of the spiritual world-the two men gazed upon their Lord and Master, and recognized Him, for their new-born love conjoined them to Him.
     * AC 9412:6.
     As is taught in the Heavenly Doctrine, "'To eat bread' given by the Lord signifies conjunction with Him. Enlightened by this, the disciples knew Him; for 'eyes' in the Word correspond to the understanding and thence signify it, and this is what is enlightened."*
     * AE 617: 21.
     Yet, like all new and recently-acquired loves, this lasted with them but a moment. It was no more than a flashing vision which they could not sustain, for which they had, as yet, no broad base or foundation in works and deeds. It was designed by the Lord to give them that momentary glimpse which might lead them further on their road. And so, as is implied by the text, immediately after their recognition of Him, He vanished out of their sight.

149



     This incident is typical of an entire segment of that process by which the Lord rises and makes His appearance in the mind and heart of every man willing to receive Him. Each part of the event closely parallels man's individual states of receiving the Lord.
     Like the two disciples a person at first walks down the road of life talking about the Lord, knowing about His life and apparent death. Not yet does he know the Lord in essence. Not yet can he enter into the scenes and events of His advent with any fulness of understanding and love. He is still incapable of appreciating or really believing the facts of His resurrection and full Divinity.
     Then the Lord appears to Him. That is to say, man begins to see faultily and hazily that some wonderful Being talks with him from the pages of revelation. Still, he cannot see or recognize the Divine Human itself there manifested. He begins to comprehend that there are truth and beauty in those pages. But the eyes of his understanding are restrained from seeing the Divine Love, absolute in authority, hidden within.
     And so it must needs be. Like the two disciples at this point, man's affection and idea of the Lord are childish and external, sentimental and personal at best. Were he now to be granted a recognition of the Divine Love within the Word, he could not support it, or he would debase it, associating it with the foolish ideas of his own intelligence.
     It is first necessary that he receive further instruction in truth, that his external affections may be elevated, advanced one more step. He sees the Lord in the Word as a stranger, as one removed, perhaps as a Moses or the prophets, as a Luke or John, as a Swedenborg. His sight is indeed, extended into the spiritual world to see the Lord as Truth. But he does not yet see Him with the eyes of spiritual love; and so he does not really know the Lord. Alan is still a fool and slow of heart as the Lord said of the disciples. He is foolish in his self-intelligence, and slow of love to believe with any fulness of comprehension all that the Word says unto him.
     And so, beginning at Moses and all the prophets, the Word explains to man the thing's concerning the Lord.
     Every man can then know that the Word is the quintessence of the Divine Love in its reaching out to touch their hearts and save them. They can, if they will, fully know of His advent as a most spectacular demonstration of the Love. And they are also given the chance to see His Divine Human fully described and rationally outlined in the Writings of His second coming. But, foolish and slow of heart as they are, it is only with vacillating steps that they obey the inescapable logic of this by going to the source and containment of that Love.

150



     So it is with each man. It requires a period of growth before he can appreciate the significance of the Lord's apparent sufferings at the hands of the Jews; and it is even longer before he can see something of the glory into which the Lord entered by His glorification.
     But, by the repeated impact of the truth which a man sees in the Word, his understanding is elevated until it is prepared to contain a love to the Lord, and with it a charity toward the neighbor, which are superior to his childish natural affections. In the form of truth, the Lord walks with him in the way, teaching him the truth necessary for each step.
     As the time approaches when man will be able to see the Divine Love through the form of that truth, the shades of perplexity and doubt, of temptation, begin to fall around him. He sees so many things, so many truths; yet he does not see the one essential thing-that which alone can co-ordinate and make useful the many truths which are now with him. His eyes are now sufficiently open for him to see the shadows of interior evils and falsities, to be perplexed, confused and deeply disturbed by doubt from the darkness of evil which he sees in himself and all around him. Though he thinks he knows the truth, he is still unable to reconcile it with the very different conditions and surroundings in which he lives.
     In the gloom of this twilight state, happy is that man who seeks to retain the company of the truths of the Lord which have so far sustained and encouraged him on his journey. "Abide with me," he would pray, "for it is toward evening, and the day is far spent." The Lord will indeed tarry with that one! and more, He will go in and sup with him.
     All things are now prepared. There is bread upon the table. And the Lord of the feast only awaits the proper moment to serve man with the bread of life.
     The vessels of truth in man's mind are now all arranged and set in order to receive the goodness of love. The Lord prepares a table before him, even in the very presence of the evil enemies of his spiritual life. And from this table the Lord lifts and blesses the bread, breaks it, and gives it to man.
     In the night of man's spirit, the Lord rises in his heart, flows in with the good of love. And, in this new state of love, man recognizes the lineaments of the Divine Love which lies within it, its Creator and First Cause.

     As all new states of love, however, this is but a flashing vision, a providentially fleeting glimpse which fades almost as soon as its warmth and light are felt and seen.

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Man cannot sustain it, for it has yet no horizontal base of many spiritual temptations overcome and choices made. It is designed by the Lord only as an inspiration to lead man further along the road of regeneration. And so, it is only the first small part of man's conjunction with the Lord in mutual love. The pattern represented by this incident will be repeated, in various forms, many times before man and the Lord are eternally conjoined.
     The closing words of the two disciples may remind each person of some similar feeling which he had at some time or other while reading or hearing the Lord's Word:-"Did not our hearts burn within us while He talked with us by the way, and while He opened unto us the Scriptures?"*
     * Luke 24: 32.

     LESSONS: Luke 24. AC 5405.
     MUSIC: Liturgy, pages 568, 562, 612.
     PRAYERS: Liturgy, nos. 52, 151.
Title Unspecified 1974

Title Unspecified              1974

     "It is well known that there is nothing good and nothing true, except from the Lord; and also that what is good and true is continually inflowing from the Lord into man, but that it is received in various ways, and in fact in accordance with the life of evil, and in accordance with the principles of falsity in which the man has confirmed himself. These are what either quench, or stifle, or pervert the goods and truths that are continually flowing in from the Lord. Lest therefore goods should be commingled with evils, and truths with falsities (for if they were commingled the mar, would perish eternally), the Lord separates them, and stores up in his interior man the goods and truths which the man receives; whence He will never permit them to come forth so long as the man is in evil and falsity, but only at such a time as he is in a holy state, or in some anxiety, sickness, or other trouble. These things which the Lord has thus stored up with man are what are called "remains," of which very much mention is made in the Word; but it has not yet been known to any one that this is what they signify. (3) According to the quality and quantity of the remains-that is, of the good and truth with a man-does he enjoy bliss and happiness in the other life; for, as has been said, these remains are stored up in his interior man, and they are opened at the time when the man has left corporeal and worldly things behind. The Lord alone knows the quality and extent of the remains in a man; the man himself cannot possibly know this, for at the present day man is of such a character that he is able to counterfeit what is good, while within there is nothing but evil; and a man may also appear to be evil and yet have good within. On this account no man is ever allowed to judge concerning the quality of the spiritual life of another, for the Lord alone, as before said, knows this; but every one may judge of another in regard to the quality of his moral and civil life, for this concerns society." (Arcana Coelestia 2284:2, 3)

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EASTER SURPRISES 1974

EASTER SURPRISES       Rev. KURT H. ASPLUNDH       1974

     AN EASTER TALK TO CHILDREN

As we go through life we have many surprises. Something happens that we do not expect. This is how we learn.
     The Lord allows something to happen when we do not expect, so He can teach us something new about Himself.
     We celebrate Easter morning because of the unexpected things that happened. There were many surprises that morning-but especially two.
     What did the disciples and the women that loved the Lord expect? They expected to find the Lord's body in the sepulchre where it had been buried. Women went to the tomb to put spices with the body. This was a custom. It was a way to show their love for a person who had died.
     But when the women came to the tomb there was a surprise. First', the stone was rolled away. This was a heavy stone. They had wondered bow they were going to move it. Also, the stone had been sealed to the door of the tomb and guarded by men to make sure that none would move it away. No man did move it. An angel of the Lord had come and rolled it away from the door.
     But the greater surprise was that the Lord's body was not in the tomb. The angel said He was risen, and he told the women to come and look at the place where He had been laid.
     The women ran to tell the disciples. Peter and John ran to the tomb. Peter went in, and then John, and they saw the linen clothes, but the Lord's body was gone.
     This was the first surprise. The Lord's body was gone from the tomb. This was unexpected. But this would have left the disciples and the women confused if there had not been a second surprise that day.
     Mary Magdalene stood outside the sepulchre, weeping. She then stooped down to look in. There she saw two angels who asked her why she wept. We would expect her to weep, not only because she thought the Lord was dead, but also because now she didn't even know where His body was. That is when the second surprise occurred.
     Mary turned away from the empty tomb and saw Jesus standing and knew not that it was Jesus. Still thinking the Lord had been carried away, she asked the man she saw if he had taken Him away.

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     When the Lord spoke her name, Mary, she recognized Him. What a great and wonderful surprise this was. "Rabboni," she said, or "My Master." The Lord, her beloved Master, was alive. This was the second surprise. Later, in that same day, the Lord appeared to the disciples so that they, too, would realize He still lived.
     What did they learn from these wonderful, unexpected events? They realized, for the first time, what the Lord had meant when He talked to them about His resurrection, and about another life after death. Up until this time they had understood little of what the Lord told them. That is one reason the Lord allowed Himself to be crucified. It was the only way that men could have a new understanding about what happens after death. The Lord had been crucified, but now He came and spoke to the disciples, He invited them to touch Him. He ate food with them. This was to show that He was not a spirit or ghost, but the same Lord they had known.
     Do you remember where these Easter events took place? In a garden. If you have a garden you know that a garden is full of surprises. Suddenly, at this time of year, and on into the summer, things start sprouting up. Where there was earth, and dried sticks or leaves, there suddenly is something else. New living plants push out of the dead ground, tight buds relax and unfold and beautiful blooms appear. Now you may say that is no surprise. It happens every year. You know that if you plant seeds or bulbs in the ground that they will grow in the Spring. No, it is not a surprise to us now. But suppose it had never happened before? Suppose you'd never seen a garden in bloom, and had only seen it in the winter time. Even if you saw someone put the brown, dead-looking seeds into the ground, you would not expect anything to happen. Or, if they told you what was going to happen, you would not be able to imagine it until it had happened.
     The Lord was buried in a garden because His resurrection is pictured by the growing and blossoming of plants in a garden. He once taught His disciples, "except a corn of wheat fall into the earth and die, it abideth alone, but if it die, it bringeth forth much fruit."
     You know that seeds must be planted in the earth if we are to expect them to grow into new plants. The Lord was teaching that it is also true of man's resurrection. His earthly body must die before he can be raised up to heavenly life. He Himself had to die before their eyes, and be buried, before He could teach men about His real life and power.
     What had the people expected of the Lord? They thought He would be a great king and leader on earth. But this was a false and selfish idea which the Lord had to correct. The Lord surprised everyone when He did not fight against those who sought to kill Him.

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"My kingdom is not of this World," He said. "If My kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews."* The Lord had come on earth to teach about His heavenly kingdom.
     * John 18: 36.
     But the greater surprise was to see the Lord after He had been crucified and buried. This was how man learned about the Lord's power over death and hell. It was not the ordinary kind of power that we know and expect, but a Divine power that only the Lord and Creator of life could possess.
     So the surprise of the Lord's resurrection has a lesson for us. It teaches us that there are two lives: a natural life which we live on the earth and a spiritual life which we will live after death. It also teaches us that natural life is but a preparation for spiritual life. It is like the seed that the gardener plants in the earth, and carefully nourishes. It only prepares the way for the beautiful life of the flower that springs from the seed.
     Remember that Mary first thought the Lord was the gardener. And, at first, the Lord is like the gardener of our mind. He plants seeds of truth and nourishes them so that our knowledge and understanding of life can grow and be beautiful. But when the Lord spoke Mary recognized Him and called him "Master." Such must the Lord become in our lives. He is more than a teacher, and a giver of truths. He is to be the Master in our lives. True happiness comes only when we both know and obey the Lord's teachings. He is a great and powerful King when we let Him rule over our lives. Amen.

     LESSONS: John 19: 40-42, 20: 11-16; AC 5078: 3-4, e.
     MUSIC: Liturgy, pages 562, 568, 560.
     PRAYER: Liturgy, nos. C17, C18.
VISITORS TO BRYN ATHYN 1974

VISITORS TO BRYN ATHYN       Editor       1974

     Visitors to Bryn Athyn on any occasion who need assistance in finding accommodation please communicate with the Guest Committee, c/o Mrs. Leo Synnestvedt, 611 Waverly Lane, Bryn Athyn, Pa. 19009. Phone: (215)WIlson 7-3725.

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DIVORCE 1974

DIVORCE       WILLARD D. PENDLETON       1974

     A DOCTRINAL CLASS

     Over the past several years we have received an increasing number of inquiries in regard to the sociological issues and problems of our day. The question which is usually asked is, "What is the position of the General Church in regard to such matters as divorce, abortion, alcohol, drugs, birth control, and homosexuality?" At the outset of this series, which will deal with the first three mentioned subjects, I would ask you to observe that the real question is not, "What is the position of the General Church?" but, "What do the Writings teach concerning these matters?" I say this because these matters cannot be determined by human opinion, that is, by creeds and councils. In all matters pertaining to the life of the church, our only recourse is to the Writings themselves, for we acknowledge no other authority. Further, it is to be observed that in turning to the Writings, every individual is to be left in freedom to act in accordance with his own understanding of what the Writings teach. Under no circumstances is the organized church, acting through the priesthood, or in any other way, to bind the conscience of the individual. It is with this in mind that we proceed this evening to the consideration of what the Writings teach in regard to divorce.
     Unlike some of the other subjects mentioned above, the teaching of the Writings concerning divorce is both direct and specific, for we read in the work on Conjugial Love that, "Adultery is the cause of divorce."* We are told the reason for this is that, "Marriages and adulteries are diametrically opposed to each other, and that, when opposites act upon opposites, the one destroys the other to the last spark of its life."** Lest there be any misunderstanding in regard to this teaching, the Writings clearly define what is meant by divorce. They say, "By divorce is meant the abolition of the conjugial covenant and thus plenary [full] separation and entire liberty thereafter to take another wife."*** To this they add the statement: "The one only cause of this total separation or divorce is whoredom, according to the Lord's precept in Matthew 19: 9."****
     * CL 255.
     ** Ibid.
     *** CL 468.
     **** Ibid.

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     As readers of the Writings, we are fully aware that in many instances the spiritual sense of the Word breaks with the letter and, in so doing, provides a new understanding of what is involved in the sense of the letter. Were this not so, there would be no need for the spiritual sense. In this instance, however, the Writings support the sense of the letter in that there is no discrepancy between what is taught in the Writings in regard to divorce and what is taught in the New Testament. As stated in the Writings, "The one only cause of . . . divorce is whoredom"; and as stated in Matthew, "Whosoever shall put away his wife except it be for fornication, and shall marry another, committeth adultery."*
     * Matthew 19: 9.
     To the modern mind this seems like hard doctrine which fails to take into account the numerous reasons why so many married partners find living together an intolerable situation. In answer to this, the Writings provide many reasons for separation but, except for adultery, not the spiritual right to take another partner. Concerning this the Writings say: "If internal affections which conjoin minds are not within . . . matrimonies, (they) are dissolved in the home. It is said in the home because it is between the partners privately. This comes to pass when the first fires, kindled at the time of betrothal and flaming at the time of the wedding, gradually cool down on account of a discrepancy in internal affections, and finally pass off into cold . . . Nevertheless, in the world, matrimonies are to continue to the end of life. This is adduced in order to present more clearly before the reason the necessity, utility, and truth of the statement that where conjugial love is not genuine, it should yet be affected, that is, should seem as if it were genuine . . . Since therefore, the covenant of marriage is a covenant for life, it follows that appearances of love and friendship between the partners are necessities."*
     * CL 275, 276.
     This teaching, as stated, stands in direct opposition to the permissive attitude toward marriage which prevails at this day. As in the Jewish Church at the time of the Advent, a man may put away his wife for almost any cause, the only difference being that whereas in the Jewish Church the wife had no rights under the law, in modern society what applies to the husband applies to the wife also. So it is that we are living at a time when marriages which were originally contracted in good faith can readily be dissolved on the initiative of either partner. One of the startling results of this relaxed attitude toward marriage is that in the United States and in some of the other so-called socially advanced countries, somewhat more than one third of the marriages which are contracted now end in divorce. This is a frightening statistic which has both spiritual and sociological implications.

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Yet in defense of the loosening of the bonds of marriage, the proponents of the "new morality" say, "If a husband and wife no longer find any delight in their marriage, why should they be bound by a legal contract which has no further claim to meaning?" This point of view is a far cry from the teaching of the Writings that despite the differences which arise between husband and wife, marriage in this world is to continue to the end of life because of the use it is intended to serve; that is, because it is the seminary of the human race and therefore of the angelic heavens. Thus it was that when the Pharisees inquired of the Lord ' "Is it lawful for a man to put away his wife for any cause?" He answered them, saying, "Have ye not read . . . For this cause shall a man leave father and mother, and shall cleave unto his wife . . . What therefore God hath joined together, let not man put asunder."*
     * Matthew 19: 3, 5.

     Unlike all other contractual relationships, marriage is a Divine institution; that is to say, it is not merely an agreement between two persons of the opposite sex; it is a covenant between the Lord, on the one hand, and the husband and wife, on the other. When it is said, therefore, "That matrimonies once contracted are to continue to the end of life in the world," it is further stated, "That this is from Divine law; and being from this, it is also from rational law, and hence from civil law."* We could note here that in making this statement, the Writings have reference to the civil law of Swedenborg's day. In both the Catholic and Protestant countries of that time, the civil law was derived from ecclesiastical law and, for the most part, adhered to the Scriptural injunction which forbade divorce for any cause save fornication. It is to be noted, however, that the civil law of the day extended its interpretation of adultery to include malicious desertion on the grounds that in situations where one partner wilfully abandoned the other, fornication, although not always demonstrable, was in all probability involved.
     * CL 276.
     We come then to the notable teaching of the Writings which, having first made the statement that, "The one only cause . . . of divorce is whoredom," then proceeds to add two further causes, namely manifest obscenities and malicious desertion. The reason given for this is that these two evils are said to belong to, or make one, with adultery. So we read: "Referable to the same cause (as adultery) are also manifest obscenities which banish modesty and fill and infest the house with shameful panderings, from which arises a scortatory shamelessness in which the whole mind is dissolved. To these causes add malicious desertion which involves whoredom and causes the wife to commit adultery, and thus to be put away."*

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What we have here, then, are three causes for divorce; namely adultery, manifest obscenities, and malicious desertion, the two latter making one with the former in spirit if not in actual fact.
     * CL 468.
     This passage has long been a subject of discussion within the New Church; neither can I say that I clearly understand what is involved. What is meant by "manifest obscenities which banish modesty" and by "shameful panderings from which arises scortatory shamelessness?" One thing, however, is certain: In a marriage in which one partner has become so debased that he or she openly delights in perversions of the conjugial, not only is there no possibility of establishing a conjugial relationship, there is not even the hope of presenting the appearance of a genuine marriage. I assume that in such instances, even as in adultery which is committed "from set purpose," "opposite acts upon opposite, and the one destroys the other to the last spark of its life."*
     * CL 255.
     In considering the third cause that is given for divorce, we would note that this too has been the subject of considerable discussion within the church. Is the act of desertion of itself sufficient cause for divorce? If so, what do the Writings mean when they specifically refer to an act of desertion, "which causes the wife to commit adultery and thus to be Put away?" To understand this, we must bear in mind that prior to the inclusion in the civil law of desertion as a cause for divorce, the only way in which a man could divorce his wife was to bring evidence of adultery before the court. Even after the passage of the law, if a man deserted his wife and the wife did not sue for divorce, the man was not free to marry again. So it was that if the husband wished to be free of his wife in order that he might marry another woman, he would desert his wife and refuse support. Because of the social order of the day in which a woman had few rights and even fewer opportunities to earn an honorable living for herself and her family, many were forced into prostitution as the only means of survival. We are reminded here of Victor Hugo's novel, Les Miserables, in which he vividly describes the social injustices to which women were subjected at that day. We can understand, therefore, what is meant in the Writings by malicious desertion. The specific reference is to the husband who places his wife in a situation where she is forced into adultery, thus giving the husband a legal reason for putting her away.
     In this age of easy divorce when either partner to a marriage can divorce the other for almost any cause, the teaching regarding malicious desertion does not seem to apply.

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Yet note that malicious desertion, as distinguished from desertion which is not characterized as malicious, involves the intent of putting away one's partner in order that one may be free to marry again. It was originally said to be malicious because at the time it was done with malice and cunning, but spiritually speaking, the term still applies if the purpose of the divorce is to free oneself from the bonds of matrimony in order that one may be at liberty to marry again. It is my understanding, therefore, that when one partner to a marriage divorces the other in order that he or she might marry another, the innocent partner, as in the case of adultery or manifest obscenities, is not only legally, but also spiritually, free to marry again. Note well that I say that this is my understanding of what the Writings teach in regard to divorce and, as such, it is not intended to bind the conscience of others nor to serve as a dictum for the church. In this, as in all matters of doctrine, the man of the church is to be a free man. We are well reminded here that where there is disagreement with the priest in regard to the interpretation of doctrine, let the individual go to the Writings and determine for himself what it is that they teach.

     But in order to understand what is involved in divorce, we must first clearly understand what is involved in marriage. We are taught in the Word that marriage is a Divine institution; that is to say, it was instituted by God in the beginning. Thus it was that when the Pharisees inquired of the Lord as to whether it was lawful for a man to put away his wife for any cause, He answered them, saying, "Have ye not read, that He who made them at the beginning made them male and female, and said; for this cause shall a man leave father and mother, and shall cleave to his wife; and they twain shall be one flesh . . . What therefore God hath joined together, let not man put asunder."* The reference here is to Genesis 2: 24, where this statement in regard to marriage was originally made. But as the Word in its letter cannot be understood apart from the spiritual sense, we are taught in the Writings that the reason why marriage is a Divine institution is that in its origin it is the marriage of good and truth which flows into man from the Lord out of heaven.** Hence the familiar statement in the marriage service, "Marriage on earth descends from the marriage of good and truth in heaven, which in its inmost and supreme is the union of the Divine and the Human in the Lord. The marriage of conjugial love, which is between one man and one woman, is thus from the Lord Himself and is with angels and men according to their acknowledgment of the Lord in heart and life."***
     * Matthew 19: 5.
     ** CL 101, 12 1.
     *** Liturgy, 1966 edition, p. 94.

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     Not only must we understand and acknowledge the origin of marriage, we must also perceive its purpose. Concerning this we read in the Writings that marriage is the seminary of the human race, and because it is the seminary of the human race, it is also the seminary of the Lord's kingdom in the heavens. It is because of this that we are told that marriage is holy and is therefore not to be violated in any manner.* As already stated, therefore, marriage involves far more than a mutual agreement between a man and a woman who desire to live together in order that they may enjoy the privileges which properly belong to marriage. In itself marriage involves the essential covenant of the Lord with the church and the use which it serves is said to be, "more excellent than all the other uses of creation."** With this thought in mind, we can begin to understand why it is that, except for those reasons for divorce which are given in the Writings, marriage is to be regarded as a covenant for life."***
     * CL 481.
     ** CL 143, 156, 305.
     *** CL 276.
     We are all mindful, however, that there are situations in which what is of order, and what is humanly possible, are not always compatible. Take, for example, a marriage in which one partner treats the other with cruelty or contempt or even with loathing; are these not also reasons for divorce? If they are, the Writings do not say so, but the Writings do provide a long list of reasons for separation and make it quite evident that where irreconcilable differences exist between partners, the husband and wife are not required to live together in the same house. Yet what if under these circumstances the husband refuses to support his wife and his family? Is the wife through necessity forced to return to her husband, or is she free to sue for divorce? All these and many more questions arise out of the complexities of human relationships and how are they to be resolved? Again, I can only say that in such instances the New Church man's only recourse is to go to the Writings and, in so doing, search his own heart. If the reason for which one seeks a divorce is not prescribed in the Writings, what is proposed comes under the doctrine of permissions, which, if taken lightly, may lead to serious spiritual consequences as is evident from what the Writings have to say about self justification. But the doctrine of permissions, although pertinent to the subject of divorce, is equally applicable to all the sociological issues of our day, and will therefore be considered in our next class when we take up the subject of abortion.

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WHERE TWO OR THREE ARE GATHERED TOGETHER 1974

WHERE TWO OR THREE ARE GATHERED TOGETHER       Rev. FREDERICK L. SCHNARR       1974

     On a certain occasion the Lord said to His disciples: "Where two or three are gathered together in My name, there am I in the midst of them."* When these familiar and comforting words were spoken the disciples had been with the Lord for some two years. They had listened to His teaching and had seen His many miracles of healing. As with most of the new doctrines the Lord was revealing, the disciples had at best an elementary grasp. They had been discussing among themselves the nature of the church and the nature of the kingdom of heaven, as to who should be the greatest therein.
     * Matthew 18: 20.
     When the Lord had overheard their debate He took a little child, placed him in the midst of them, and said: "Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven."* The Lord continued, saying that whatsoever they should bind on earth should be bound in heaven, and whatsoever they should loose on earth should be loosed in heaven. It was after these words, so misunderstood and so falsified to support the idea of the church's great power on earth, that the words cited were spoken.
     * Matthew 18: 3, 4.
     It is to be noted, however, that these words do not stand by themselves. They are preceded by a verse which must be taken with them if the real meaning of the instruction given is to stand out. The Lord had said: "If two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of My Father who is in heaven," Then He added: "Where two or three are gathered together in My name, there am I in the midst of them."
     Probably every sect of the Christian Church that has ever been formed has thought and said what seems to be the obvious meaning of these words: two or three people who have agreed on common ideals and doctrines of the Christian religion meet together in the name of the Lord Jesus Christ, and believe the apparent promise that there will be a special presence of the Lord in their midst.

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In the brief history of the New Church up to the present time we find these words used frequently as small groups meet throughout the world and form new centers of the true Christian church. We sometimes hear them, or use them ourselves, when a few come together in the name of the New Church to establish a specific use.

     Because the meaning of these words seems so clear in the letter of the Word itself, and perhaps because the words are so familiar to us, it is easy for us, as it was with the Christian Church before, to misunderstand and misapply the instruction of the sense of the letter. The Writings show how the Christian Church, from its very beginning with the disciples, began to misinterpret, misuse, and even falsify the Word of the New Testament because, as with the Old Testament, men refused to look beyond the letter to the spirit. With many this was done from ignorance in which there was innocence and an intent of good. With many it was done from a love of power and dominion in which the intent was evil and the perversion deliberate. Many came to believe that by a Divine dispensation of grace, men of special merit were chosen by God to be the church and to dispense the power of the church-to loose and to bind the spiritual life of man. When two or three agreed as to what the church should be and what it should teach, and when they then met together in the name of the Son of God, by whom they received this special grace from the Father, then their meeting together made possible ', they believed, a new and more powerful presence of the Holy Spirit. This presence and the power it gave was believed to be one with the organized church, and therefore under the judgment, control and dispensation of men. The chosen man, the man receiving grace, he is the church. As had been true in the fall of prior churches, when the thought and life of internal things perished and only the external remained, so in the Christian Church the name of Jesus Christ became nothing else than the name. Men began to worship the name itself without any concern for the love and faith from which they worshiped. The name itself became the center of attention: to declare the name of Jesus Christ from faith was an all important act, and it mattered not whether it was done by threat, fear, the power of the sword or torture. The mouthing of the name of Jesus Christ and the conceited self -intelligence which made itself the voice and power of God was declared to be the church, with men wielding the power of the Holy Spirit in it. Men had agreed, had met together, and had declared in the name of Jesus Christ. But the Lord was not in their midst. The church that rose in such promise and power quickly fell, for man made himself the church, and in so doing denied both the name and presence of the Lord.*
     * See AC 2724.

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     The Lord has revealed the past states and attitudes of man's religious life because this knowledge is necessary background for understanding the Word and the Lord's relationship to man. But it is far more than mere history. Indeed its primary use is that man may see and acknowledge his basic character and quality, for this has not changed in essentials since the time of the Ancient Church. The desire and inclination to think and do evil which man receives from hell through his perverted heredity has not changed through the ages. And although the Lord has now made a wonderful second coming whereby the truths about His Divine Human and His heavenly kingdom have been openly revealed, the inheritance of man has not changed. All the evils that he was before inclined to, together with the falsities therefrom, are present and active with us today just as they were with the men of the former Christian Church. There is with us the same unregenerate desire and inclination to the love of power and dominion, and to the love of self-intelligence therefrom. There is with us the same desire and inclination to think of ourselves as the chosen few from some merit of our own; to think that our agreements in doctrine and our declarations of the Lord Jesus Christ in His Divine Human are what form the church and bring the new presence of the Lord's love and wisdom into our midst. They do not. It is true now as it was before that man is not the church. Man does not make the church. The Lord makes the church.

     The goods and truths that proceed from the Lord are the means of His presence with man, and they in turn are called the church. They are the Lord's and not man's. Man can receive them, however, and it is the Lord's unceasing will and effort that he should receive them. When he so receives, man partakes of that which pertains to the Lord, and as he does so he becomes a church in least form. The distinction must be made clear, for it is an essential of all religious life and faith; the church is from the Lord's goods and truths, it is not from man's own inventions.
     When we look beyond the literal sense of the Word to its spiritual content, we may see that the words we are considering contain new and open instruction as to the nature of the church and the Lord's presence therein. We see that they provide a clear and rational declaration that the Lord's goods and truths are what form the church.
     "If two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of My Father who is in heaven."

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How could these words be literally true? How could the Lord grant the wish that two had agreed upon on earth without defining the quality and character of that for which they wished? Obviously the Lord does not simply grant any kind of a wish that happens to stir in man's thoughts and desires, especially in his unregenerate ones. Surely, just because two men agree on something, their prayers are not heard more than the prayers of one man? Yet in this belief resides an ancient falsity which is still much present with us, that the Lord is moved to act, or even to change His will, if there is enough persuasion from a sufficient number of human prayers. How little of infinite mercy, wisdom and love does such thought attribute to the Lord; how great is the conceit of self-intelligence therein in supposing that man knows better than God what is best for all concerned, and forgetting that He will act to do what is of Divine order, justice and righteousness, whatever the quality or the numbers of men's prayers.
     That the Lord did not refer to persons in this instruction is also clear. "For where two or three are gathered together in My name, there am I in the midst of them." Again, is the Lord's presence not equally with the individual as it is with two or three? Is not man instructed at times to enter his closet, and to pray to the Lord in secret? Is the Lord not then present with him? Does the Word not make it clear that many have met together in the name of the Lord in ages past, and still do, whose intent and character cannot possibly receive the Lord in their midst. "Many will say to Me in that day, Lord, Lord, have we not prophesied in Thy name? and in Thy name have cast out devils? and in Thy name done many wonderful works? And then I will profess unto them, I never knew you; depart from Me, ye that work iniquity."*
     * Matthew 7: 22, 23.
     The Lord's teaching here becomes clear only when we understand that it is His truths and goods that make His presence possible in our midst, that is, that make His church with us. The two that must agree on earth are not men, but rather man's effort and intention to do good. The earth refers here to man's unregenerate states. When man is in the beginning of these states, and before he will even make an effort to learn and understand truths, he must have a willingness to be led by the Lord and a desire to seek knowledge of the Lord through truths. Everyone is given something of this willingness and desire through the secret presence of angelic states in childhood. But it must be confirmed with himself in early adult life. It is this first confirmation of the intention to do good that is meant by two agreeing on earth.

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Where there is the intent and desire to do good, the Lord can and will fulfill His purpose in forming man into an angel; and so it is said: "anything that they shall ask, it shall be done for them of My Father who is in heaven."
     The delicate balance of man's freedom is such that even when he desires and intends to do good, the Lord cannot always lead him to the knowledge and love of spiritual goods and truths in this world; sometimes this cannot be fulfilled until after death. Nevertheless, this is the reason why simple good but ignorant people are saved and taken to heaven from every race, religion and culture.
     But the Lord did not stop with this teaching about the primary states that lead to the life of heaven. He spoke further of His more immediate presence in the goods and truths of His Word. It is the Lord's desire that man should come into the knowledge, the wisdom and the love of the Lord right here on earth. His whole purpose in the formation of this earth, and in the natural laws whereby it is governed, is that man should be fully formed and prepared for his eternal life in heaven.

     Now, for the Lord to be fully present with man, so as to be as it were in the midst of him, two or three must be gathered together in His name. Throughout the Scriptures the number two is used to represent good from the Lord. The number three is used to represent truth in its fullness or completeness.* When, therefore, two or three are gathered together, the reference is to the conjunction of good and truth from the Lord. We noted in reference to man's first unregenerate states that he has a presence of the Lord, otherwise he could not even begin to intend and desire to do what is good or to be led by the Lord. The Lord's first presence through angelic states in childhood, however, does not remain with man unless he begins to confirm it; and he confirms it through his effort to seek truth, to learn it, to understand it, and then to obey and apply it in his life. When a man does this, he exercises the freedom of choice whereby the Lord can begin to reform and completely change his character. He is as it were in the gateway of heaven and the church. The truths that he uses are not his. They are from the Word. They are the forms which the Lord has created as means for man to receive states of love from the Lord. When truths are properly used and ordered they are as vessels which can then receive the Lord's love flowing down through the heavens. The love, the delight in good which is given, forms man into a regenerate man-an angel. He becomes conscious of happiness, delights and states of peace which were before entirely unknown. He has entered the gate of the church, and is prepared to enter heaven.

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This is the church which belongs to the Lord alone because it is from His love and wisdom alone. As far, therefore, as man partakes of the life of good and truth he is of the church and is in the church, but he is not the church. This, too, is why there is a church in heaven as well as on earth.
     * AE 411: 16.
     That the church is the Lord's is made crystal clear by the fact that the Lord can be present only when man looks to good and learns and uses truths in the name of the Lord Jesus Christ. All the many civil and moral goods that man may do in life, and all the knowledges; he may collect, however true, will not serve to bring him into the church in the midst of which the Lord is unless there is the primary acknowledgment of the Lord as a Divinely-Human God. Again and again this teaching is given in the Word, and its importance cannot be overemphasized. Man's inheritance inclines him to feel that he can determine what is good from self, that he can even shun evils as sins from self-that he can be a church himself, and will be such, as long as he does what is good. How strongly this concept is embedded in man's perverted nature stands out clearly in every age of man's long history. It stands out clearly in our own age, where hell is thought of as a fancy born of the ignorance and superstition of past ages. Evil is nothing save human error, and sin, shame and guilt are destructive of the free and enlightened progress of the human spirit.

     Let us beware of this great malignant falsity which is so utterly destructive of man's spiritual life. The church that the Lord is trying to establish in the hearts and minds of men is not born from man's definition of what is good. Man is not the church. The Lord defines what is good; and in that definition is the image of the Lord Himself in His Divine Human. It embraces all the qualities of His love and wisdom. Every truth and every good of the Word is alive and vibrant with those qualities. All truths and goods gather and meet together to proclaim His name, and show forth His Divine Humanity.
     It matters greatly, therefore, whether we do good and worship the Lord in His name or some other, whether we shun evil in His name or in some other. For there is really no other but self. There is the Lord, and there is man. One rules in heaven and one in hell. To do good and to shun evil without the acknowledgment of the Lord as a Divine Human God is to build the church on man and to make man the church. In such a church there can be no true conscience because there is no real acknowledgment of a good and truth outside of self.

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There can be no desire to change self, no willingness to condemn self, no sin against self, and no humility and repentance.
     The Lord in His second coming again invites men to come into His church on earth and in heaven, to partake of the life of His love and wisdom through the goods and truths of His Word. He invites us to bring our intent and willingness to do good and to be led by the Lord into agreement. He invites us to gather together the goods and truths of His Word and to use them in His name-to use them as He instructs and guides and not according to our own will and definition. And He promises that if we do this, He will be in the midst of us; bringing once more to a dark and confused world a church in which is the light and life of the Lord in the fullness of His Divine Humanity. "For where two or three are gathered together in My name, there am I in the midst of them."
Title Unspecified 1974

Title Unspecified              1974

     "Temptations take place to the end not only that the man may be confirmed in truths, but also that truths may be more closely conjoined with goods; for man is then battling for truths against falsities, and as he is then in interior distress and in torment, the delights of the life of cupidities and their derivative pleasures come to a cessation; and then goods flow in from the Lord, the consequence of which is that evils are at the same time regarded as abominable, and the effect of this is new thoughts of a nature contrary to those possessed before, to which the man may afterwards be bent, thus from evils to goods, and these goods be conjoined with truths." (Arcana Coelestia 2272)
Title Unspecified 1974

Title Unspecified              1974

     "Goods of three kinds are signified by remains, namely, the goods of infancy, the goods of ignorance, and the goods of intelligence. The goods of infancy are those which are insinuated into man from his very birth up to the age in which he is beginning to be instructed and to know something. The goods of ignorance are what are insinuated when he is being instructed and is beginning to know something. The goods of intelligence are what are insinuated when he is able to reflect upon what is good and what is true. The good of infancy exists from the man's infancy up to the tenth year of his age; the good of ignorance, from this age up to his twentieth year. From this year the man begins to become rational, and to have the faculty of reflecting upon good and truth, and to Procure for himself the good of intelligence. (3) . . . those who are in the good of ignorance do not come into any temptation; for no one is tempted before he is able to reflect, and in his own way to perceive the nature of good and truth." (Arcana Coelestia 2280:2, 3)

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HURSTVILLE, AUSTRALIA 1974

HURSTVILLE, AUSTRALIA       NORMAN HELDON       1974

     Episcopal Visit

     No doubt Bishop Pendleton leaned back in his aircraft seat and thought, "Well, it will be nice to be back in sunny Australia." Weather aside, it was a warm and sunny welcome for the Bishop and his wife at the Hurstville Society.
     There were seventy people at the banquet on Tuesday, November 27, to bid them welcome, with many renewing the acquaintance of eighteen years ago. We have all changed: children have grown up, there is a wrinkle or two more in the faces of some, but what does it matter? Time is endless. One guest was given a special welcome by our pastor-Mrs. Tobisch, widow of the Rev. Othmar Tobisch, a Convention minister, who organized the New Church World Assembly in 1970. The Bishop spoke on "The Uses of the General Church." There were two, he said, worship and instruction. He spoke of the necessity for the external organization to serve the internal, which is the Lord's New Church. The eye is the external organ that serves the mind for sight. It is the mind that sees but the internal needs the external. He spoke of the importance of doctrine; the life of religion is to do good, but we must know what good is. Using a map of the world, Bishop Pendleton showed just where the General Church has a foothold, and, of course, more than a foothold. The General Church had decided early, he said, not to be limited by boundaries.
     It was the same Bishop Pendleton that we remembered, with his clear and succinct expression, and every now and then his irrepressible wit bubbling to the surface. Sometimes, after a lighter touch, a serious point, forcefully expressed, accentuated it more.
     The next engagement for him was the meeting with the ladies of the Society on Thursday morning. The Bishop said that he would prefer a question and answer type of class. In this way, he felt, he would find out what people were interested in and what topics troubled them, if any. It worked very well by all accounts. Not unexpectedly, the ladies had plenty to say, and the Bishop handled their questions very adroitly. Later the ladies entertained Mrs. Pendleton at lunch, and she spoke to them about her particular role as, she termed it, "Gorandmother of the Church." The term is appropriate, she said: she is a grandmother, she is the Bishop's wife, and she has visited many societies.

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     There was a doctrinal class on Thursday evening. Afterwards I thought to jot down a few of the major points. This posed a real problem, for there were no minor points. The Bishop's starting point was the text: "The foxes have holes, and the birds of the air have nests, but the Son of Man hath not where to lay His head." It was possible to follow the logical path along which he led us, to consider first the nature of truth, its use in leading to good, and then focus our minds on the highest and most beautiful truth-that Good is the Lord and the Lord is Good. There were digressions along the way. We looked, for instance, at the nature of man and that which distinguishes him from the animals, namely, the ability to respond to truth. Man is not man because he has a human shape but because he can see truth and be affected by it. The Bishop talked about the Word. The Word is one because the Lord is one; not three Words but one-the Old Testament, the New Testament and the Writings. They are the Lord speaking to man. It was a very interesting journey, in fact, ending on the high point that, for man, all of religion binges on his concept of God, the one God who is Good itself.

     Before the doctrinal class there was a service of dedication. The hall dedicated, named the Richard Morse Room', had been built by the Horner family, not forgetting some valuable aid by Mr. Louis Lenz, an electrical contractor. The Rev. Douglas Taylor read from the Word, the Bishop gave a moving address of dedication. Then Mr. Chris Horner came forward to present the key of the room to the Bishop and to express his desire that the room be used for the uses of the church. It is perhaps worth noting that the cicadas, which had begun their shrill but joyful summer song while we sang the opening hymn, fell silent during the Bishop's address.
     When the Bishop met with the young people on Friday evening he again used the question and answer approach. There is a very keen group of young people in the Society now, and interested in the doctrines. One question tossed up was on the nature of the Divine Human, another on The origin of evil. Of course the Bishop satisfied them on these and several other questions.
     A great deal could be written about the delightful picnic on Saturday, December 1. There were many people there, adults and children, all enjoying themselves very much. It was a place where there were many beautiful trees throwing shade on deep green grass lit by pools of sunlight. Highlights were Bishop Pendleton wielding a cricket bat very effectively; Mrs. Pendleton sending children out for interesting things in the bush, spiders, leaves and ferns, moss and knobbly sticks, and then talking about them; also happy little children playing games; feet flying in races.

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A pleasant day.
     At the Sunday morning service the Bishop's sermon was on the Lord's Prayer. As its meaning unfolded, we could truly see how it embraces everything of religion. The Lord's instruction is, "When thou prayest, enter into thy closet," that is, into a state receptive of truth. If we do this, our desire will be that the Lord's will be done, on earth as it is in heaven. He will grant His protection in temptations and lead us from the appearance that the good we do is from ourselves. The goal is regeneration, and when it is achieved we may truthfully say: Thine is the kingdom, and the power and the glory.
     Earlier the Bishop had conducted a children's service with the Rev. Douglas Taylor. To the children also he had talked about the Lord's Prayer, bringing it clearly within their grasp. After the service we adjourned to the Richard Morse Room, where Bishop and Mrs. Pendleton were able to meet people, including some who had been able to come only to the service. The Richard Morse Room, named after the first pastor of the Society, is already serving well the uses to which it was dedicated.

     This room was again the venue for the farewell party on Sunday evening. There was certainly the party spirit, tempered by regrets that our guests would be leaving Australia the next day. It began on a gay informal note with the Bishop playing "Chopsticks" on the piano with Roslyn Taylor. We saw Kay Reuter leading a group of children and young people in a very beautiful rendering of some Australian Christmas carols; all about our wild flowers and unique fauna. Kay's dancing interpreted the music. Wellesley Rose was at the piano. Our almost-famous 3 and 3 Group, three boys and three girls, the boys with guitars sang three songs in professional style. John Keal did a "Jake the Peg" act in the Rolf Harris style. Have you ever seen Rolf and his third leg? Finally we had two songs written specially for the occasion and sung with great enjoyment-to which the Bishop, ever versatile, added an impromptu verse. The Bishop was then presented with an Australian bark painting. In response, thanking the Society, he said that he and his wife "would never be so far away again," as the people of the Society had opened their hearts and their homes to them.
     In their "spare time" Bishop and Mrs. Pendleton managed to see the Opera House, visit the historic Vancluse House, appreciate the Harbor from several vantage points (including the Heads), and be entertained for dinner in several homes.

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On Friday, Bishop Pendleton and our pastor were luncheon guests at the home of the Rev. Bernard Willmott, minister of the Sydney Society and President of the Australian Conference of the New Church.
     All in all, a most happy week, even the sun showing its pleasure by shining most gloriously on most days. It was nice to see a crowded church on Sunday; also there were quite a number of visitors at the banquet and the Sunday service. It was a real pleasure, for instance, to see Mr. and Mrs. Richard Hart from Perth, Western Australia, also Mr. Brian Heldon of Brisbane who came to the welcome social; although we shared the disappointment of the two couples of Canberra who, because of last minute emergencies, could not come. We had much fine instruction.
     To sum up: it was a wonderful boost to the Society, this mini-Assembly. Thank you, Bishop and Mrs. Pendleton.
     By the way, I'm sure I noticed an extra suitcase that the Bishop had at the airport when leaving. O yes, of course, it would have been filled with those happy memories he said he had been collecting.
     NORMAN HELDON
Title Unspecified 1974

Title Unspecified              1974

     "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 has forbidden (Matt. vii 1, 2). On the other hand, I have learned from 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." (Arcana Coelestia 2284:4)
Title Unspecified 1974

Title Unspecified              1974

     "Little children are of diverse genius and of diverse natural disposition, and this from what they inherit from their parents, and by succession from grandparents and great-grandparents; for the actual life with parents, confirmed by habit, becomes a second nature, and is implanted hereditarily in the infants, and this is the source of their diverse tendencies.
     "Speaking generally, little children are of a genius either celestial or spiritual. Those of a celestial genius are well distinguished from those of a spiritual genius. The former think, speak, and act more softly, so that hardly anything appears except a fluent something from the love of good to the Lord and towards other little children; but the latter do not think, speak, and act so softly, but something as it were winged and vibratile shows itself in all their doings; and is also evident from their indignation; besides other characteristic differences. Thus every little child has a natural disposition different from those of every other, and each is educated according to his natural disposition." (Arcana Coelestia 2300, 2301)

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THERE WAS A GARDEN 1974

THERE WAS A GARDEN       Editor       1974



     NEW CHURCH LIFE
     Office of Publication, Lancaster, Pa.
     
     Published Monthly By
     THE GENERAL CHURCH OF THE NEW JERUSALEM BRYN ATHYN, PA.
Acting Editor     Rev. Norbert H. Rogers, Bryn Athyn, Pa.
Business Manager     Mr. L. E. Gyllenhaal, Bryn Athyn, Pa.
     All literary contributions should be sent to the Editor. Subscriptions, change of address, and business communications, should be sent to the Business Manager. Notifications of address changes should be received by the 15th of the month.

     TERMS OF SUBSCRIPTION
     $5.00 a year to any address, payable in advance. Single copy, 50 cents.
     All four Gospels describe the Lord's passion. But only John relates that "in the place where He was crucified there was a garden" and that in the garden was the new sepulchre in which "they laid Jesus." Literally the garden was near to but not in the place where the Lord was crucified, but their proximity is deeply significant. Golgotha, the place of a skull, the ghastly emblem of death, and the garden, the bright symbol of life, are closely related in idea-a relation represented whenever a flower grows on a battlefield. The Lord had said: "Except a grain of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit." As it is in gardens that seeds as it were die that they may bring forth flowers, so it was in the garden that the Lord rose from the death of the body to give life to men.
     The juxtaposition of the place of crucifixion and the garden where the Lord rose reminds us that we do not think properly of His death on the cross unless our thought extends to His resurrection, or of His resurrection unless we consider the death on the cross which was the means to it. We are reminded also that the Lord is indeed the Resurrection and the Life, that He was the first to rise from the death which sin had brought into the world. And to those who rise from that death, death is the gate of life. It is so because He has made it so for them. By the nearness of the garden to the place of crucifixion we are ever reminded that the Lord has opened a way from the cross to the kingdom of heaven, making the scene of suffering the scene of triumph.

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PURPOSE OF THE GLORIFICATION 1974

PURPOSE OF THE GLORIFICATION       Editor       1974

     As Easter again draws near we are invited to reflect again on the glorification of the Lord's Human. The truths which reveal how the Lord made the Human in Himself Divine and the Divine Human form the supreme doctrine of the church, but to enter into that doctrine with appreciation and understanding we must realize that the glorification of the Human was not an end in itself. It was a means to an end, and in that end we may see its purpose. That is the testimony of Scripture, and it is also the teaching of the Writings.
     By glorification is meant union; and the Lord, when speaking of His union with the Father, spoke immediately and without a break of His conjunction with the Human race, because this was the cause of the union. In the union of Himself with the Father, of the Human Essence with the Divine Essence, the Lord had in view the conjunction of Himself with the human race. This was His end, the Writings say, and this He had at heart because it was His love; which was such that the salvation of the human race, as beheld in His own union with the Father, was to Him the inmost joy.
     It is of doctrine that the conjunction of the Supreme Divine with the human race was and is effected in and through the Lord's Human made Divine, and that to make this conjunction possible was the Lord's purpose in coming into the world. Thus the Lord did not come only to make the Human in Himself Divine. After all the celestial in man had perished, that is, all love to God, so that there was no longer any will of good, the human race had been separated from the Divine, for nothing effects conjunction except love. Even the faith of love in the Lord who was to come perished, so that there was no longer any medium of conjunction. Then the Lord came into the world and glorified the Human which He assumed in the world in order that conjunction might be restored and salvation renewed. This, then, was the purpose of the Lord's glorification.
     That is why the Writings say that the Lord came into the world to effect redemption and glorify His Human. As the Lord successively put off the infirm human from the mother and made Divine the Human assumed from the Father He redeemed angels, spirits and men, and put Himself into the power of saving those who would believe in Him and keep His precepts. In the Divine Human glorified we may see the
     Divine love in human form; can see and worship the Lord's infinite love for the salvation of men-the love which condescended to birth into the world and became the Redeemer and Savior through victory in temptations.

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JUDAH 1974

JUDAH       Editor       1974

     Judah, Jacob's fourth son, stands for the final state of regeneration which is born when, from the perfecting of spiritual charity in his mind, man is introduced into love to the Lord. For this reason he was named for "confession," his birth moving Leah to confess or praise the Lord; confession signifying in the Word love and internal worship of the Lord.
     Much is said in the Writings about what love to the Lord is. We begin to love the Lord by willing no evil to Him and to what is His-the Word, the holy things of the church and the souls of men; and we love Him truly by loving, not His person, but what proceeds from Him. To love the Lord, then, is to love good and truth for their own sake, to will and do finitely and humanly what the Lord wills and does Divinely and infinitely, which is to will well to others for the sake of the common good, and to do good for the sake of the Lord and His kingdom. Because good can be done only from the truth of the Word, it is also to love and do that truth for its own sake. It is to do uses from the Lord and for His sake.
     Love to the Lord is actually a love from the Lord. Both the evil and the good can love the Lord as to person, which is to love Him from self; but true love to the Lord is the love of good from the Lord, and thus cannot be from man but only from the Lord, the source of all good. The Lord loves man, and Himself reciprocates His own love in man, and thus makes it appear to man as if he loved the Lord from himself. That is why love to the Lord cannot be given immediately, but only at the end of regeneration. It can be given only in charity, which is the Lord's gift to those who know, understand and obey the truth of the Word, and it is the crown of regeneration, bringing man into the Lord and heaven.
     From these first four sons of Jacob, then, we learn the nature and order of regeneration. Its successive steps are: to learn and understand the truth of the Word; to will and do that truth by self-compulsion against what is contrary to it; to be affected with the truth, to perceive delight in living according to it, and to do it from love, which is charity; and to be introduced into love to the Lord.
     These are as the steps of a ladder from earth to heaven, and in love to the Lord man reaches the top of this Jacob's ladder. However, every man who is regenerated does not reach this step. Some do not pass the Simeon state, and they go to the natural heaven. Others advance to the Levi state and are received into the spiritual heaven. It is those only who attain to the Judah state who ascend as far as the celestial heaven.

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ON FRIENDSHIP 1974

ON FRIENDSHIP       MARTHA J. GLADISH       1974

     Editor of NEW CHURCH LIFE:
     "Friendship is the spirit of wishing well to those in whom we see an admirable and worthy character, those to whom we are drawn by sympathies spiritual and natural and amongst whom we can trustfully exhibit our intimate affections or inner ambitions without fear of harsh judgment or broken confidences."*
     * The Moral Life, H. Lj. Odhner, p. 83.
     "Since love truly conjugial conjoins the souls and hearts of two, therefore it is united also with friendship and through this with confidence, and makes them both conjugial, which are so eminent above other friendships and confidences that, just as this love is the love of loves, so also is this friendship the friendship of friendships."*
     * CL 334.
     "Innocence, peace, tranquility, inmost friendship, full confidence, and the mutual desire of mind and heart to do each other every good are mentioned, because innocence and peace are of the soul, tranquility is of the mind, inmost friendship is of the bosom, full confidence is of the heart, and the mutual desire of mind and heart to do each other every good is of the body from these."*
     * CL 180.
     The importance of friendship is seen not only in the friendship of friendships that is conjoined with conjugial love, but even on the natural plane, as it is a sad person indeed who is without friends. Without friends, a man's life is meaningless, for there is no one with whom to be charitable, to love or to communicate. We would not really be man at all, for there would be nothing with which to further the Kingdom of God.
     One of the meaningful components of friendship is that of sharing things which we have in common. As to friendship at the Assembly, the common bond there was our religion. However, my experience was that there must be more than that. I am no longer really friends with those I went to school with, when we had that to share, because our lives are so different now. This makes it difficult to communicate in anything but a superficial manner. To me, this superficiality was sad. The beauty of the Assembly was in the wonder of sharing our religion, of being joined with each other in the mutual growth from the Lord and of feeling the strength and warmth of a large group gathered to fulfil a promise of spiritual friendship. Yes, there is a joy in meeting old friends, but they are just old friends, for we cannot revert to former states, we cannot be childhood chums again.

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There is a strong sphere that wants to lead us there, but often leads to depression instead, for it is not in the reality of the present. The question remains however: Can we make new friends of old? Yes, if there is a new foundation of mutual experiences, goals or aspirations.
     Yet, many things constitute friendship, for we can have the bond of working, playing, or worshiping together. But there is a great deal lacking if one or more are nonexistent. I have just said that at the Assembly, we were worshiping together, and for true friendship that was not enough; on the other hand, when I'm isolated from having people to worship with, but do have friends with whom I work or play, there is a greater void. Therefore, the bond of friendship is stronger the more we have to share. It is a wonderful bond that brings people together in the New Church. The strength of charity, love and use which is instilled in us by the Lord's mercy cements us together who are geographically separated from other New Church members. We often will travel great distances to embrace each other in perhaps more lasting friendships than would be experienced in large societies. Each individual is so important that we are strengthened and humbled in our common need.
     If friendship in relation to love truly conjugial were emphasized more on a positive approach, we wouldn't have to worry about warning our young people of the dangers of a relationship which might harm the conjugial potential, but would rather accentuate the true warmth and humaness that can be gained in friendship. I'm sure the Lord would protect and enrich the conjugial because the true friendship was the first to be strived for. Since friendship is vital to conjugial love, and it is such a powerful doctrine in the church, we should be more familiar with it, know what it is, and be practicing it all the more, not just in marriage, but in every aspect of our relationships with other people, be they Black, White, Oriental, Hispanic, Methodist, Jewish, Mormon, New Church, or even Atheist. We, especially, with all that the Lord has given us in the Writings, should be more in tune with the human and spiritual qualities within all of us.
     We could use friendship as a most powerful evangelical tool. Perhaps, then, we could more readily spread the distinctive doctrines, because we have set the example. But to be exclusive, and remain within ourselves or our societies is not only selfish, against the principles of friendship, but more importantly, against evangelization. Also, if the church is to grow, practicing friendship with all peoples is fundamental, just as it is fundamental to conjugial love. If we could all do this, and stress friendship to all people we come in contact with, we could erase that old cliche in the church, "The Outside." People may have different beliefs, but all people have the same needs and desires.

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Friendship is a universal need within all of us. I believe that working to fulfil this need in each other would be a wonderful way to strengthen the church and through this to spread the doctrines.
          MARTHA J. GLADISH
     Burkburnett, Texas
ON FRIENDSHIP 1974

ON FRIENDSHIP       GAEL P. COFFIN       1974

     Editor of NEW CHURCH LIFE:
     In his essay, "Reflections on the Assembly: A Study in Friendship" (November-December issues), Mr. Gladish asserts that the attitude of "I'm Not OK-You're OK" is one which "our church unconsciously fosters perhaps by too much stress on the proprium and what is wrong about man." Mr. Gladish does not define "the church," but let us be clear that the emphasis on man's evil proprium is the Lord's and is not the invention of the organized body or its clergy.
     "The church" speaks to man's spiritual life, and nowhere to my knowledge, does the Lord or the clergy encourage us to compare our spiritual states with those of another or to assume that, in comparison to him, we are spiritually OK or not. We are never admonished to think or say, "I am evil and another is good." To be sure, such may be the case, for some of us will go to hell and some to heaven, and the former is definitely a state of not OK. However, our spiritual destiny depends on no man, but only on the degree to which we are willing to reject the evils that infest us. If ultimately, therefore, we are spiritually not OK, it is not because "the church" stressed the evils of our proprium and our unworthiness too much, but because we failed to do anything about it.
     To me, the only attitude which the church fosters in stressing the evil propriums of all men is that we're not OK-only the Lord is OK, and it is only through His mercy that we can be saved.
     Although Mr. Gladish includes a series of quotes from the Writings at the beginning of his essay, it is primarily an interesting collection of the thoughts of men such as Emerson, Thoreau, Hoffer and Fromm on the subject of friendship. It is not, however, a study of the subject from the teachings revealed through Emanuel Swedenborg, to which NEW CHURCH LIFE is devoted, and therefore, I am surprised to find it included in the pages of this magazine.
          GAEL P. COFFIN
     Mitchellville, Maryland

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IMPORTANCE OF BETROTHAL 1974

IMPORTANCE OF BETROTHAL       KURT P. NEMITZ       1974

     Editor of NEW CHURCH LIFE:
     It is remarkable that the following mention of betrothal escaped the meticulous eye of the Rev. Mr. Potts when he was compiling the Concordance, for it strongly emphasizes the importance of betrothal for the preservation of conjugial love with couples looking toward marriage.
     The reference that I would like to call to your readers' attention is no. 312 of Conjugial Love, a passage whose heading is: "Conjugial Love, Precipitated Without Order and Its Modes, Burns Out the Marrows and is Consumed." The number continues, "This is how it is put by some in heaven; and by the marrows they mean the interiors of the mind and body. The reason why these are burned out, that is, are consumed, by conjugial love being precipitated is that then the love commences from a flame which eats up and corrupts those inmost sanctuaries wherein, as in its beginnings, conjugial love should dwell, and from which it should commence. This happens when a man and woman precipitate marriage without order, not looking to the Lord, not consulting reason, rejecting betrothal and only attending to the flesh. And from the flesh's burning desire that love if it begins, then becomes external and not internal, thus not conjugial. This one can call a shell-love and not a kernel-love, or a flesh-love, gaunt and cold, because it is emptied of its genuine essence." (If any small differences are noted between the wording here and in the printed versions of Conjugial Love, it is simply because this is a freshly made translation-and the italics have been added.)
     I have written to call attention to this teaching regarding the consequences of the neglect of betrothal because I am becoming ever more convinced that if lasting marriages of conjugial love are to be established and preserved in our church, the rite of betrothal must take an even more prominent place with a young couple in their preparation for marriage than it has heretofore.
     KURT P. NEMITZ
     Englewood, Colorado

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Church News 1974

Church News       Various       1974

     BRYN ATHYN, PENNSYLVANIA

     The most recent news of the Bryn Athyn Church appeared in New Church Life in 1966-the year in which the borough of Bryn Athyn celebrated its 50th anniversary by obtaining a traffic signal at the intersection of Papermill Road and the Pike! A unique example of Church-State cooperation, the Bryn Athyn Borough and the Bryn Athyn Church have provided each other with mutual support in many other tangible and intangible ways over the years.
     Those who have attended either of the two General Assemblies or any of the many General Church and Academy functions which have taken place in Bryn Athyn since 1966 will know that despite these many activities the Bryn Athyn Society has continued to carry out its own local uses.
     Primary among the uses to be established and sustained by any New Church Society is worship. Close behind this comes instruction in the doctrines of the Church. These and the other duties proper to the Pastor-as-Shepherd have, in the Bryn Athyn Church-because its Pastor is also Executive Bishop of the General Church-been delegated in recent years to a Dean.
     Early in 1973 Bishop Acton, having reached the age of retirement, tendered his resignation as the Dean of Bryn Athyn Church to take effect on September 1st. At a special meeting of the Society, the Rt. Rev. Louis B. King was elected to succeed Bishop Acton.
     Since his arrival in Bryn Athyn, Bishop King has set himself a busy schedule, taking both adult and children's services frequently, conducting the first series of Friday doctrinal classes, and giving two of the ten special classes now offered to smaller groups in the Society. In addition to all of this he has made a real effort to get to know the workings of the Society, sitting in on the meetings of as many of the various Church organizations as time will permit.
     Other retirements took place in 1973. Harry C. Walter, after forty years of service to the Society as its Treasurer and in other, related activities, gave up the last of this work only a few months before passing into the spiritual world. Mrs. Philip C. Pendleton retired after many years as Organist, and Mr. Daniel McQueen gave up his direction of the Bryn Athyn Boys' Club. Both received appropriate recognition and the heartfelt thanks of the members of the Society. Miss Dorothy Rhodes has been selected as the new organist and Mr. Charles White has taken over the Boys' Club work.
     As one of his last activities as Dean, Bishop Acton instituted a Summer Activities Program designed to provide useful and wholesome recreation for the Society's children and young people. The program, financed by special contributions, was organized and headed up by Mr. Robert Heinrichs. It included a snack bar and a large number of sports, games, and craft activities, making use of Academy as well as Bryn Athyn Church facilities. Many members of the Society served as coaches, instructors, and general all-round assistants. It was agreed by all that the program was a success and that it should be repeated.
     Continuing this effort to provide activities for the young people, Bishop King called on the residents of the "College Park" area of Bryn Athyn to put on a Block Party-or Carnival-for the Academy students soon after school began.

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Encouraged by the Dean's enthusiasm, Mr. Garth Pitcairn, assisted by a group of Society members young and old, developed plans for a Society Social on the day after Thanksgiving. This took the form of a masquerade party, featuring two bands, entertainment, and highly imaginative costumes worn by many of the 500 who attended.
     Amidst all this fun, the serious uses of worship and instruction continue, and as we move into 1974 it might be noted that Bishop King, together with a committee appointed for the purpose, is striving to find ways and means of providing more individualized pastoral care to the members of an ever growing Society.
     E. B0YD ASPLUNDH

     LONDON, ENGLAND

     The biggest change at Michael Church since my last report has been the change in pastors. On August 6th, 1972 the Rev. Donald Rose conducted his last service there before his departure to take up his new pastorate in the Pittsburgh Society, and on Sunday, 13th August, the Rev. Erik E. Sandstrom conducted his first service with us, although, officially his duties did not really commence until the 3rd of the following month.
     We had learned to love the Rose family in the nine years they had spent with us. We had seen their family grow from one to five children during that time and we knew, without question, that both Donald and Noelene were dedicated to the uses of the Church and the well-being of the Society. It is no wonder, therefore, that the farewell gathering held on Sunday afternoon, July 30th, 1972, was tinged with sadness. Many out-of-town and Open Road members as well as several Conference friends joined us to express our affection and to wish them well in their new life.
     In view of the sentiments just expressed, does it seem fickle that in 16 short months we have also learned to love the Sandstrom family? No! I don't think so. It is simply that each pastor has that same thread of dedication woven into his desire to serve his pastorate; to give unsparingly of his time and ability to lead his Society to the good of life. And we are well blessed in pastor's wives who seem not only willing but eager to share in their husband's dedication. And so, the home of Erik and Lynn-Del is still very much a place to congregate in when we have something personal to celebrate. And we did just that on the 22nd August last year when approximately 30 adults and children congregated there to witness the baptism of their second child, Liane Eve. The service was conducted by the Rev. Bjorn Boyesen and was all the more delightful for the young couple, I am sure, because of the presence of Lynn-Del's mother, Mrs. Robert Walter. Again in September last, and at Christmas, Open House was held at Mantilla Road and these are always happy occasions for a get-together and chin-wagging.
     All our study groups have been maintained on the usual monthly basis; South London, North London, Chadwell Heath and Swedenborg House; and the "experiment" at The Rock, Frinton, for adult study, mentioned in my last report, has now become a fixed part of the year's programme. The last group meeting held there was on Friday, 9th November, through Sunday 11th November, 1973, and, in spite of illness on the part of some of the staff and some shortage in the minimum number (30) it was again voted a great success and there is no doubt that this kind of study group will continue.
     Because of the change over from a boiler to electric beating system we have been able, under Mr. Geoffrey Dawson's able handling, to turn the old boiler room into a very attractive study for the use of the young people who come under the heading of "specials." In addition to this group we continue to hold three Sunday School classes each Sunday-infants, juniors and seniors with an average overall attendance of 25. Because of a change of teachers each week some attention has to be given to revision each Sunday thereby using up precious time. In an effort to reduce this we are now trying out an experiment whereby a teacher may continue with a group for an unbroken period of four Sundays, or more, at a stretch. This, of course, is on an entirely voluntary basis on the part of the teacher, and it will take at least a year before we can assess the results.

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     Whilst we are on the subject of Sunday School we must not omit to mention the "Open Road." Under the supervision of the Rev. Erik E. Sandstrom this section is in the very capable hands of Miss Rinnah Acton. A reading plan is complied by the pastor and reproduced by Miss Rinnah. I understand that eighteen children ranging in age from 3 to 14 years are catered for by post. Four weekly lessons are posted on the 1st of each month to every child, together with a list of questions and, in the case of the younger ones, a picture for colouring. The questions are answered and are returned for correction, with the coloured picture, once a month to Miss Acton. The distance covered by this section, i.e., from Edinburgh in Scotland to Taunton in southern England, is well over 540 miles. As can be imagined, a great deal of work and thought goes into this project and I know from the letters received by Miss Acton that parents are very appreciative. It only requires a note to her, or to the Rev. Erik E. Sandstrom, for additional families to be put on the mailing list.
     In October last the Women's Guild held a Sale of Work which brought in a very useful sum of approximately 50 pounds. One of the highlights of the sale was hand-made jeweler very tastefully made to order by Mr. Stanley Wainscot. As we had made the Sale an excuse for a social an event which brought in a suprisingly large number of entries was an art competition. This was divided into 4 age groups and the suggested categories were-Holiday, Still Life, Halloween and Religious. So profuse was the talent that the judges had a hard time of it picking out the winners.
     Because of the various industrial disputes and domestic difficulties being experienced in the United Kingdom, and in London in particular, at the present time, we have been forced recently to cancel one or two of our activities. The distances to be covered and the uncertainty of trains coupled with the lack of heating and lighting on more than three days a week has forced this upon us. But everyone made sure that enough petrol was hoarded to allow the maximum number to attend our Christmas celebration on Sunday, 23rd December. Approximately 75 people, ranging in age from over 80 to under 1 year, sat down to a delicious turkey lunch prefaced with a cup of hot soup and followed by traditional mince pies, jellies and apples. In the afternoon we had a delightfully simple programme of music and carol singing, the highlight of which was a series of Tableaux representing the Christmas story. The children taking part behaved with such willing obedience under the skilful hands of Mrs. Geoffrey Dawson that they were a delight to behold.
     We have been so fortunate in the number of visitors at Michael Church shit past year that I hardly dare list them. I remember with pleasure Irene and Iris Briscoe from Toronto; David Finlay from Montreal-no longer a visitor, but more of a commuter! Mrs. Martin Buss and Miss Sylvia Pemberton from Durban, South Africa, Miss Loella Eby who stopped over in England for a few weeks en route from Thailand to Vancouver and who delighted us with her reminiscences of the Far East; Miss Crei Bellinger from Ottawa, but studying languages in France and spending Christmas in London. We took advantage of her presence to list her service for the Christmas lunch, as we did of Mr. and Mrs. Neil Buss who are staying at Sidcup, Kent, for a year or two, but hail from South Africa; Mrs. Robert Walter, mother of Lynn-Del, whom we missed like an old friend when she returned to Bryn Athyn. Also from Bryn Athyn our old friend Dorothy Rhodes who was accompanied by Elsa Lockhart; and the Rev. Robert Junge who preached at Michael Church on his return from the Summer School at Purley Chase. He and his wife joined with us at lunch after the service. With the Junges were Mr. and Mrs. Don Fitzpatrick and Mr. and Mrs. Marlin Smith. We also had Sally Smith and Pearl Linaweaver whom your correspondent met for a very brief moment at the Assembly in Bryn Athyn last year. I understand these tow had a quite interesting time in one of the Oxford pubs during their visit over here.

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And Marilyn Stroh from New York with her niece Wendy whom she brought to the Summer School-Marilyn was very excited over some obscure musical score that she found at the British Museum. But I could go on and on-there were many more whom your reporter didn't happen to meet, or hear about. We are grateful to you all who spare the time to come and see us and join in worship with us, for it reminds us of the much wider horizons of the Church at large and it encourages us to maintain a stand for the things we believe in, in this rapidly changing world.
     ISABEL ROBERTSON

     SAN FRANCISCO, CALIFORNIA

     1973 was a year of many changes in the San Francisco-Bay Area Circle, but stable and constant were the ministrations of our visiting pastor, the Rev. Geoffrey Howard. Many of our Circle attended the dedication of Mr. Howard's new church in the Los Angeles area. There is a strong feeling of fellowship between Mr. Howard's two pastorates.
     We have welcomed two new babies into our Circle during the year: Don and Danna Kistner's Gavin in February and Jon and Hannah Cranch's Jason in March. Baptismal services were conducted for six Clarks in July, a most inspiring service, followed by a well attended Pot Luck Supper at the Red Pendleton's.
     In April the traditional Men's Weekend held for men from both San Francisco and Los Angeles met at Pajaro Dunes. Many comments were made as to how worthwhile it was.
     The Lawson Pendletons have been much in the news during the year. Alan Pendleton was confirmed in the Spring. Lawson and Marcia moved in July because Lawson had accepted the presidency of the Philadelphia College of Textiles and Science. Jennifer stayed on in the area, was betrothed here to Douglas Johnson in the Fall and married in the Cathedral December 27th, returning here to live.
     The New Church Day Banquet was held June 3rd at Rickey Hyatt's house.
     Cris Clark was Chairman and Toastmaster, choosing the topic of New Church Education as the theme of the evening. Robert Grubb and Christine Pendleton spoke to different aspects of the topic. A gift was presented to Jonathan and Hannah Cranch as they were leaving our Circle because of new opportunities in the East for Jon. He had acted as our Circle Secretary for many years and the whole family is sorely missed.
     In June Ruth and Sharon Wyland visited Bryn Athyn to see Judy Wyland graduate from the Academy.
     In July gifts were presented to Kevin Davis because he would leave for the Academy in the Fall, and to Stuart Pendleton, who received the New Church Pin presented at the time of 8th grade graduation.
     After the Cranches left, John Doering took over as Secretary pro tem and Ruth Wyland assumed editorship of the Bulletin. The Annual Meeting was held in November and John was elected 'Secretary with Red Pendleton continuing as Treasurer of the Circle.
     In October a Potluck Supper was held at Red Pendleton's to welcome newly married Jon Critchlow and Wenda (Junge) Critchlow back to the Circle. We also welcomed Mr. Ariel Gunther who gave his fabulous slide show on the Cathedral the following evening.
     The Women's Guild continued under the able management of Mary Aye, President, and Nora (Cranch) Cooper as Secretary-Treasurer. Young People's Classes continued On Monday afternoons and Adult Classes Monday evenings. Mr. Howard is now doing a series on the New Testament.
     Two other December weddings of Circle members are of note. Terry Ebert married Wayne Crawford on December 8th at the Kisterns in Orinda. Christopher Ebert married Annette Henderson on the 21st of December in the Cathedral. They will soon move to Santa Cruz, not too far to be considered Circle members!
     So we move into the New Year with the young marrieds outnumbering the graybeards-surely a good omen for the future!
     RUTH C. WYLAND

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ACADEMY OF THE NEW CHURCH 1974

ACADEMY OF THE NEW CHURCH       N. BRUCE ROGERS       1974




     Announcements
     The Annual joint Meeting of the Faculty and Corporation of the Academy will be held at 7:45 p.m. on Friday, May 17, 1974, in the Assembly Hall, Bryn Athyn, Pa. The program will include a report by the Executive Vice President (the Rev. Martin Pryke) in addition to one or two other administrative reports, and also an address by Mr. Lennart O. Alfelt on the work of the Swedenborgiana Library. Mr. Pryke has served as Executive Vice President since 1966 and is proposing to review the progress of the Academy during these past eight years. Mr. Alfelt has served as Curator of Swedenborgiana since 1968, and before that held the post of Research Assistant from 1960 to the time when he assumed his present position. It promises to be an interesting program, and all friends of the Academy are cordially invited to attend.
     N. BRUCE ROGERS Secretary
SWEDENBORG SCIENTIFIC ASSOCIATION 1974

SWEDENBORG SCIENTIFIC ASSOCIATION       MORNA HYATT       1974

     The Seventy-Seventh Annual Meeting of the Swedenborg Scientific Association will be held in the auditorium of Pendleton Hall, Bryn Athyn, Pennsylvania, on Saturday, April 20, 1974 at 8:00 p.m.
     Brief reports and the election of President and members of the Board of Directors will be followed by an address by Dr. Fernando Caracena, Chairman of the Physics Dept. at Metropolitan State College, Denver, on the subject, "The Finer Things of Nature."
     All members and friends are cordially invited.
     MORNA HYATT Secretary
ASSEMBLIES 1974

ASSEMBLIES       WILLARD D. PENDLETON       1974

     57TH BRITISH ASSEMBLY

     The 57th British Assembly of the General Church of the New Jerusalem will be held in Colchester, England, on Saturday, July 13, and Sunday, July 14, 1974, the Right Reverend Louis B. King, Assistant Bishop of the General Church, presiding. All members and friends of the General Church are cordially invited to attend.
     WILLARD D. PENDLETON
          Bishop

     SOUTH AFRICAN ASSEMBLY

     The 7th South African Assembly of the General Church of the New Jerusalem will be held at Westville, Natal, South Africa, from Thursday, June 13, through Sunday, June 16, 1974, the Right Reverend Louis B. King, Assistant Bishop of the General Church, presiding. All members and friends of the General Church are cordially invited to attend.

     WILLARD D. PENDLETON
          Bishop

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WILLIAM CAIRNS HENDERSON 1974

WILLIAM CAIRNS HENDERSON       WILLARD D. PENDLETON       1974




NEW CHURCH LIFE

[Frontispiece: Photograph of Reverend William Cairns Henderson, editor of New Church Life, 1950-1974]

     VOL. XCIV     MAY, 1974 No. 5
     A Resurrection Address

     We are told in the Writings that hardly anyone at this day knows what heaven is or what heavenly joy is; for it is said: "Those who have given any thought to these subjects have . . . so general and so gross an idea about them as scarcely to amount to anything."* The reason for this is that man's concept of heavenly joy is formed from his perception of natural delights; and the Writings testify to the fact that many who enter the spiritual world have no comprehension of heavenly joy, not even when they are told about it because it does not fall into any idea that they recognize, that is, into no perception.**
     * HH 399.
     ** Ibid.
     In order that man may have some idea of the difference between heavenly joy and natural delights, the Writings treat of the subject at length and illustrate it in innumerable ways. Yet the essence of the teachings is that all heavenly joy is from use and according to use "because," it is said, "uses are the goods of love and charity . . . (and) everyone has delights that are in accord with his uses and in the degree of his affection for use.* In the degree, therefore, that man comes into the delight of use, to that degree does he come into the perception of heavenly joy.
     * HH 402.
     It is, then, through the life of use that man is prepared for the life of heaven. To this end the Lord in His Divine Providence is ever leading us, each in the way of the use for which he was created. At all times and in all states, the hand of the Lord is intimately present. He it is who determines all natural circumstances to spiritual ends; He it is who orders our lives and provides for each successive state in the process of regeneration; He it is who preserves in the interiors of the mind those hidden loves and affections which constitute the essential life of the spirit.

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     It is these interior loves and affections that the Lord nourishes with tender care. Hidden as they are from human introspection, they are at all times known to the Lord. The truth is that the Lord does not see us as others see us nor as we see ourselves. The man whom the Lord sees is not the person as we think of person, for the Lord looks only to use; that is, to the affection of use which, spiritually speaking, is the man. This is the man who survives the death of the body and enters into the life of the spirit. This is the man of whom the Lord spake when He said: "And I, if I be lifted up from the earth, will draw all men unto Me."*
     * John 12: 32.
     The act of death, therefore, is not what men believe it to be. It is not the end of human existence; neither is it the entrance into some vague and mysterious world where disembodied spirits dwell like hidden shadows. The yielding up of the earthly body involves no basic change in man's way of life, no rude awakening into a world that is foreign to the loves which we have formed here on earth. All that really was the man here on earth is the man in the life after death; his loves, his hopes, his delights, all are the same. The only difference is that man enters into the interiors of his delights, that is, into the interior delight of use. This is the miracle of the resurrection.
     It is this interior delight in use which is formed in the spirit of man during his days on earth; yet the teaching is that man cannot come into the full perception of this delight until the spirit is released from the body. Indeed we note with particular interest the following passage from the Writings, which states: "one who is in love to God and love toward the neighbor does not perceive while he lives in . . . (this world) any distinct sense of delight from these loves or from the good affections derived from them but only a certain blessedness of life that is hardly perceptible because it is hidden away in his interiors and veiled by the exteriors of the body and dulled by the cares of the world." "But," the Writings continue, "after death these states are entirely changed . . . (They) are then turned into the delight of heaven and become in every way . . . felt, for the blessedness that lay hidden and unrecognized in their interiors while they lived . . . (on earth) is then revealed and brought forth into evident sensation because such had been the delight of their spirit, and they are then in the spirit."*
     * HH 401.

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     We think of death, therefore, not as an act of destruction but as an act of the Lord's Divine mercy whereby the spirit of man is introduced into the genuine delights of his life. This mercy is particularly evident in the case of those who have been brought down by some incurable infirmity. With such, further days on earth can mean only a continuance of physical failure or suffering. In such cases the body has become a heavy burden, a dead weight upon the spirit. But by way of death new life is given, and in the words of Scripture we say in our hearts: "in this I shall know that Thou hast done mercy."*
     * Genesis 24: 14.

     It is in the light of these teachings that we think of Cairns Henderson, who was born in Hawick, Scotland, on May 13, 1908. He was the son of John Gordon Henderson and Mary Ann McDonald Henderson; and it was his mother, a New Church woman, who first introduced him to the doctrines of the New Church. In his youth he came under the influence of the Reverend Eric Sutton, one of the outstanding pastors of the General Conference in Great Britain, and it was he who encouraged Cairns' awakening interest in the work of the New Church ministry. When he completed his formal schooling in the government schools in Scotland, Cairns entered the Conference Theological School in London. It was while attending, this school that he came across a copy of the NEW CHURCH LIFE, and, his interest aroused, he sought the friendship and counsel of the Reverend Eugene Schreck, who, although a graduate of the Academy Theological School, was at that time serving in the ministry of the General Conference. Speaking of Mr. Schreck, who had such a profound influence upon the life of Cairns Henderson, it should be noted that having graduated from the Academy Theological School in 1883, Mr. Schreck served for a time as Headmaster of the Academy Boys School and later as Dean of Faculties. It is evident that Mr. Schreck, although he left the Academy for personal reasons, never lost his devotion to its principles.*
          * See NCL, p. 298, 1931.
     At the time of his introduction to the NEW CHURCH LIFE and his associations with Mr. Schreck, little did Cairns Henderson realize that one day he would become the editor of this journal and the Dean of the Academy Theological School. It is a marvelous illustration of the workings of the Divine providence which leads each one of us to the performance of uses which are unforeseen by us at the time. But as he became increasingly convinced of the position of the General Church in regard to the Writings, Cairns realized that his future lay with the General Church, and after two years in the Conference Theological School, he applied to the Academy for admission.

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So it was that in 1932 he came to Bryn Athyn as a theological student and was ordained into the priesthood of the General Church in June, 1934.
     Following his ordination, the Reverend Cairns Henderson was assigned to the work of the General Church in Great Britain, where be was the first to serve in a pastorate that later became known as "The Open Road." By means of a motor bicycle, he traveled the highways and byways of England and Scotland, serving the isolated members of the General Church. In February, 1935, he married Eva Sandstrom, a native of Sweden, whom he had met during the years he spent in Bryn Athyn. Sharing her husband's deep devotion to the New Church, Eva supported Cairns throughout their married life in all of the many assignments which he undertook. Together they made a lasting contribution to the life and thought of the Church. Although in the early years of their marriage, they faced the hardships which were brought on by the great economic depression, they cheerfully accepted the sacrifices which were required of a young pastor's family, and together they raised three sons and two daughters, all of whom are active members of the General Church today.
     In June of 1935 the Reverend Cairns Henderson accepted an appointment to serve as the pastor of the Hurstville Society in Sydney, Australia. This assignment continued for eleven years, and it was during these years that the young pastor demonstrated unusual abilities in the study and presentation of doctrine. Although far removed from the center of the Church, many became mindful that here was a man who was destined to become a leader of thought within the Church. In 1946 he was called to the pastorate of the Carmel Church in Kitchener, Ontario; and in 1950 he left Kitchener to take up the duties of the editor of the NEW CHURCH LIFE and to serve as a professor of theology in the Academy schools.
     In the passing of the Reverend Cairns Henderson, the church on earth has lost a gifted and devoted servant. In the history of the New Church, few have possessed his editorial ability, that is, the ability to present the essentials of a subject in a brief and understandable form. This is a special gift with which he in large measure was endowed, as is evident from the editorials he published in the NEW CHURCH LIFE over a period of twenty-four years. Taken together, these editorials comprise a valuable source of reference for all students of the Writings, as they constitute a penetrating study of a wide variety of subjects and doctrines that bear directly on the thought and life of the New Church. It is my hope they may be brought together under one cover in order that they may be more accessible.

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     In an age in which so much emphasis is placed upon the need for communication, it is interesting to note that relatively few seem to possess the discipline which is basic to the art of writing; in this Mr. Henderson excelled. Not only did he have a keenly analytical mind, but he also demanded of himself the patience and exactness that is essential to the logical ordering of subject matter and an effective choice of words. In reviewing some of his sermons and addresses, as well as his editorials, I am increasingly impressed with the ability he demonstrated in proceeding directly to his subject and of enabling the reader to cope with difficult points of doctrine. Yet in so doing, his appeal was never to his own opinion but always to the teachings of the Writings which applied to the subject in hand. In this he was a true son of the New Church and a humble man.
     In speaking of Mr. Henderson's unusual capacities, we are also reminded that he was much more than a gifted student and writer; he was also, beneath a reserved exterior, a warm and understanding person. In his relations with others, he was always thoughtful and considerate, and as a companion, he enlivened any gathering with his keen but gentle sense of humor. Being a widely read man who covered many fields of human interest, he was always at his best when the conversation turned to doctrinal or intellectual matters, but he could also participate with ease on any subject of general interest. In the councils of the Church, men listened when he spoke, for they knew that when he spoke, he had carefully considered what he had to say. In the thought of the Church, he always took a leading part, yet in so doing, he never sought to dominate nor compel. In stating his views, he let his thoughts, rather than his emotions, serve as the means whereby others might judge of his position. In this he left others in freedom.
     We shall miss Mr. Henderson's calm and thoughtful contributions to the thought and life of the Church. In the pages of NEW CHURCH LIFE, in the Council of the Clergy, and in our daily associations, we shall be keenly aware of his absence. From our earth-bound point of view, it seems that we still have need of him, but a providence which looks only to eternal ends has overruled our need, and this for the reason that there are yet greater needs in the world of the spirit which he has now been called upon to perform.
     In reflecting here on providence in relation to the needs of the Church, we are grateful for the years that Cairns Henderson spent among us. Not only did he serve as a pastor and for twenty-four years as the gifted editor of the official publication of the General Church, but he also served as Dean of the Academy Theological School from 1963-1971. The living testimonial of his services as both Dean and teacher of homiletics is found in those priests of the General Church who as students came under his direction and tutelage.

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To them he gave a firm foundation for the uses they are performing today. It should also be noted that along with the many responsibilities of his office, he also served for a period of years both as Secretary of the Council of the Clergy and as Secretary of the Bishop's Consistory. His careful minutes of the discussions of these two bodies are an unusually accurate record of what took place.
     It is, then, with a deep sense of gratitude to the providence which led him to us, and sustained his heart and his hands during the fruitful years of his labors in the Lord's vineyard, that we accept his transition from this world to the world of the spirit. So it is that as he enters into the delight of those higher uses to which he has now been called, we say in our hearts, "Well done, thou good and faithful servant: Enter thou into the joy of thy Lord."*
     * Matthew 25: 21.

     READINGS: Exodus 28: 36-43. John 3: 1-16. HH 221, 225-227.
EDUCATIONAL COUNCIL 1974

EDUCATIONAL COUNCIL       Carl R. Gunther       1974

     Bishop Louis B. King, Chairman of the Program Committee of the Educational Council extends this invitation to all New Church teachers, tutors, classroom assistants, and librarians, whether working in New Church schools or not, to attend the meetings of the Educational Council to be held this summer during the week of August 19th to 23rd at the Academy of the New Church, Bryn Athyn, Pennsylvania.
     The program will include an extensive study of the "Open Classroom," the religion curriculum, a film presentation on teaching foreign languages, and meetings centering around the work of the various curriculum committees.
     Questions regarding the program, housing, etc. may be addressed to the undersigned.
     Carl R. Gunther Secretary.

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ILLUSION AND REALITY 1974

ILLUSION AND REALITY       Rev. GEOFFREY CHILDS       1974

     "And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me." (Dan. 4: 34)

     One of the greatest empires of ancient times was Babylon: echoes of its power still linger. The hanging gardens of Babylon were one of the wonders of the ancient world-and the city was so heralded, its giant walls so impregnable-that even to this day the term Babylon is a synonym for power. Nebuchadnezzar was its greatest king. It was no wonder he felt like a god on earth. Who could touch him? Who could harm him? He even dared dismiss a warning from God with the reply "Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty?"* It was even as Daniel had said to Nebuchadnezzar: "Thy greatness is grown, and reacheth unto heaven, and thy dominion to the end of the earth."**
     * Daniel 4: 30.
     ** Daniel 4: 22.
     But Nebuchadnezzar made one mistake: he yielded to the illusion that he was a god on earth. What happened, he himself recounts: "I Nebuchadnezzar was at rest in mine house, and flourishing in my palace; I saw a dream which made me afraid, and the thoughts upon my bed, and the visions of my head, troubled me."* No one could interpret his dream until Nebuchadnezzar unfolded it before Daniel, a prophet of the children of Israel. Nebuchadnezzar said, "I saw, and behold a tree in the midst of the earth . . . the height thereof reached unto heaven, and the sight thereof to the end of the earth: the leaves thereof were fair, and the fruit thereof much, and it was meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it. I saw in the visions of my head upon my bed, and behold, a watcher and an holy one came down from heaven; He cried aloud, and said thus, Hew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit. . . . Nevertheless, leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field."**

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When Daniel had heard the dream, and the Lord revealed its meaning to him, he was too astonished to speak. An hour went by, and he said nothing. Finally the king asked him to interpret. Daniel replied: "The tree. . . is thou."***
     * Daniel 4: 5.
     ** Daniel 4: 10-15.
     *** Daniel 4: 20, 22.
     Twelve months went by before the dream was fulfilled-such a long time that Nebuchadnezzar regained his arrogance. But while words of pride were still in his mouth, "there fell a voice from heaven, saying, O King Nebuchadnezzar, to thee it is spoken; the kingdom is departed from thee."* "The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles' feathers, and his nails like birds' claws."** No explanation is given in the Word of what happened about how the palace revolt took place, about why Nebuchadnezzar was allowed to live. All we know is that with shocking swiftness, the greatest monarch on earth was cast out-exiled to a life worse than that of a beggar. He was given a "beast's heart," and lived as a wild animal for a long, long period; until all hope was gone. "And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured Him that liveth for ever, whose dominion is an everlasting dominion, and His kingdom is from generation to generation."***
     * Daniel 4: 31.
     ** Daniel 4: 33.
     *** Daniel 4: 34.

     The drama of this story is open, and its lesson clearly delineated. Its basic point is the same in the spiritual sense as in the literal-though the spiritual sense is far more subtle in its portrayal of the affections that would guide man. The drama of the story is so powerful, that it is not until quite a time that a question concerning the moral of the text may arise. This question is: How valid is the story of Nebuchadnezzar's fall and consequent discovery of humility to the lives of most men on earth? Does not history testify that most tyrant's don't learn humility, but continue to rule in cruelty until their death? How few are the power-worshippers that discover humility, and learn to love the Lord? And even with ordinary men and women-aren't there only a few that come to love the Lord and their neighbor? Actually, in life itself, isn't it that the coldly ambitious ones that are successful? And if this is so in most cases, then Nebuchadnezzar's discovery of the Lord is a good Sunday school story, but does not apply to life.
     The Writings respond quietly to this questioning, and confirm that much of it, though cynical, is valid. But they show how, behind it all, the final discovery of Nebuchadnezzar is true.

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In the book The Divine Providence, the Lord teaches that natural men reject belief in God, using the excuse that evil men often gain high rank and wealth, while the good are often without such success.* Disbelieving men wonder, how can there be a God when the evil succeed, and the good often fail? They take this as proof that the Lord is to be dismissed as a myth.**
     * DP 250: 4.
     ** DP 250.
     The Writings do not deny that evil men often do succeed, gaining high position or great wealth. This is something we cannot judge-we do not know who is good or evil spiritually. But the Lord does know, and He reveals that the evil often do succeed in this world. In disclosing this, it is not said that the good cannot succeed as well. The Writings show that they can succeed, although not with the same ruthless self-love. But in this issue, the Writings go immediately to the real question: What is success? What each man thinks the answer is-this will motivate his life. Man's answer to this may be one thing early in adult life, and another later. It changed with Nebuchadnezzar.
     In searching out a definition of success, or happiness, a basic question is: Does life end with physical death? If there is life after death, then the concept of success deserves some drastic re-evaluation. Some new definitions of profits are needed. This is what the Lord on earth tried to teach, when He directly asked: "What shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul?"* Yet these are just words to the confirmed cynic. A man who worships himself believes high position and "wealth to be the highest and the only happiness that can be given, therefore happiness itself."** To him, this is success. He might even worship God, in the hopes that through this the Lord might bring him more honor and money. If this happens, he soon forgets about the Lord. If it does not happen, he blames the Lord. So that to him, religion is simply something that just might be of help in gaining money or honor; otherwise it is to be rejected. Because of this attitude towards the Lord and religion, the Writings teach that in the long run, position and wealth to the evil are "stumbling blocks."***
     * Mark 8: 36, 37.
     ** DP 250.
     *** Ibid.
     Still, the illusion is very strong that worldly success-position and money-are happiness. The hells absolutely believe this. Each man's proprium believes it. Only what is from the Lord in man knows it is not true-and this seems weak in the face of the power of the illusion. The devil really believed it when he said to the Lord: "All these things will I give Thee, if Thou wilt fall down and worship me."*

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The illusion is the more difficult to break, because there is nothing wrong or evil about position or wealth per se, that is, in themselves. In fact, they are good means to serve others. But how the hells twist this and confuse the means with the end. That is how they have each of us in their grip! How can man escape illusion, and discover spiritual or Divine reality? Not from himself. But the Lord can free, from His power through revealed truth. It was the Lord Who said to the illusion: "Get thee hence Satan: for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve."**
     * Matthew 4: 9.
     ** Matthew 4: 10.

     The Lord asks a question that deserves deep reflection: Does a great man, or even a king or emperor, after a single year, regard the dignity as anything more than something common, which no longer exalts his heart with joy, but may even be worthless to him? Are such by virtue of their dignities in any greater happiness than those who are in less dignity, or even in the least, like farmers and even their servants? These, when all goes well with them, and they are content with their lot, may have a greater measure of happiness."*
     * DP 250: 2.
     Any man can intellectually believe this. But this won't rid him of his emotional illusions about status and money. For these illusions are not simply something he thinks; they are something he loves or feels deeply in his self-life. Experience alone, joined with a trust in the Word and the Lord, will gradually lead him to see the illusion as an illusion; and expose the false loves and feelings behind the illusion. What happened to King Nebuchadnezzar was very dramatic: one day he was riding the crest of power and arrogance, the next he was an outcast. What happens to each man is not so full of external high drama; but internally the same drama takes place.

     The great tree of Nebuchadnezzar's dream, this does not have an evil correspondence. On the contrary-before it was hewn down-in its day of height and abundance-it was a most beautiful good correspondence. It represents the Lord in each man-particularly the Lord as He is with man in infancy and childhood. The great tree is heavenly love, celestial love, implanted in infancy. Thus the Writings, in explaining the spiritual meaning of the dream, unfold that the tree "in the midst of the earth" is the celestial; its height reveals the perception and wisdom that accompanies inmost love; its beautiful leaves and flowers the affections of truths and good, and delightful knowledges; the food of the tree which fed all, signifies heavenly nourishment; and the animals and birds drawn to it, and sheltered by it, are emotions and thoughts in true order.*

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Thus the tree is the beauty and height of the Lord with man-the gift of childhood remains.
     * Cf. AE 650: 30.
     Once adult life comes, this tree need not be hewn down. It is to avoid this that the Writings have been given. The power of the Divine Human can protect the tree of love, even through the early adult states. But the power of the love of dominion, of cold ambition, is so strong in the early states, and indeed throughout life, that man often yields to self-love without being fully aware of his deep spiritual mistake. It is this yielding that leads to the judgment: "Behold, a watcher and an holy one came down from heaven; he cried aloud, and said thus, Hew down the tree, and cut off his branches, shake off his leaves and scatter his fruit. . . "* When man yields to the love of dominion-which is the most powerful natural love there is-then the tree of childhood-love falls. But strangely, man is hardly aware of this. In fact, he doesn't want to know about it. Internally he becomes cold to the things of the church, although externally you would hardly know it perhaps. What has happened is told in the dream: "Let his heart be changed from man's, and let a beast's heart be given unto him; and let seven times pass over him."** This, although stark in its telling, is what happens in the heart; it is said: "The man of the church then becomes almost like a beast in respect to the understanding and to the Will."*** Thus, the "heart of a beast shall be given him." In initial or even mid-states, man would never admit what has happened; he doesn't want to; he is happy as he is, having taken false standards to himself, and loving them.
     * Daniel 4: 14.
     ** Daniel 4: 16.
     *** AE 650: 32.
     But as time passes, he begins to be aware of an emptiness. This would come in his relationship with those closest to him, with whom there should be a relationship of love. Perhaps he perceives for the first time something of his own inhumanity; that he has, as is said, "a beast's heart." Although this may hurt it is actually a sign of spiritual hope. The same hope that is prophetically promised concerning the stump of the tree that was left; it was said, "leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven . . . and let seven times pass over him."* When man yields to false ambition, his remains are not rooted out. In mysterious ways, hidden from man's investigation, they are protected even with "a band of iron and brass, in the tender grass of the field."** Finally, when man has been through enough, and is ready, the Lord brings a wonderful change.

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Thus it is said: "And at the end of the days, I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most high, and I praised and honoured Him that liveth forever."*** "At the same time, my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me."**** The glory and brightness of celestial love returned. Amen.
     * Daniel 4: 15, 16.
     ** Ibid.
     *** Daniel 4: 34.
     **** Daniel 4: 36.

     LESSONS: Daniel 4: 1-27. Mark 8: 27-38. AE 650: 29-32
     MUSIC: Liturgy, pages 432, 440, 601
     PRAYERS: Liturgy, nos. 98, 105.
INVITATION 1974

INVITATION       Charles F. White       1974

     The Bryn Athyn Boys Club is holding its summer camp July 27 to August 10, 1974. Any New Church boy who has not had an opportunity to join the Club is welcome to attend if he has completed the fifth grade; the oldest boys at camp are those who have just completed the eighth grade. Boys may attend either one or two weeks of camp. The charges will be $40.00 per boy for a one week stay, including insurance. The program will be different each week. Camp will be directed by myself, with the able assistance of other experienced counselors.
     If you are interested, please contact me, 690 Woodward Drive, Huntingdon Valley, Pa. 19006 for further details. Due to the amount of planning necessary we cannot guarantee to accommodate inquiries received after July 1st.
     Charles F. White,
          Director.

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MORAL JUDGMENT 1974

MORAL JUDGMENT       SONI SONESON       1974

     The Lord gave us life. He wanted us to learn how to get along with other people on earth so that we would be prepared to live in harmony with other angels in heaven. People in the New Church are incredibly fortunate to know why we are here. Everyone in the world seems to ask that question at some point in their lives.
     Adolescence seems to be the point at which most people question the purpose of life. During this time they step out of their historical faith and seek their own standards. For this reason it is most important that New Church adults provide an environment which might serve to offer some answers to these questions; or, yet better, encourage adolescents to find the answers themselves in the light of some basic principles.
     I understand that the Academy of the New Church exists for this very purpose. It is trying to encourage its young people to develop as civil, moral and spiritual men and women. The Academy knows that the way to do this is to introduce them to doctrines which may become factors they will want to consider in making their own decisions and choosing their own standards. The doctrines or principles they adopt make up their orientation of thinking and judgment.
     Dr. Hugo Odhner said in his book, The Moral Life:

     "Men must form standards for themselves; must individually examine the character and trend of the habits of those around them. From being merely automata, they must become moral men; conscious of a responsibility for themselves and encouraging in others the kinds of customs which they should adopt."

     Those who believe in the Academy's goals may wonder if it is succeeding. What are our criteria for measuring success? Certainly, we cannot report the percentage of those who are regenerated!
     The Writings make it quite clear that no man can judge another according to his spiritual development. Only the Lord is objective enough to determine whether a man is sincerely good. However, there seems to be a need for us to be concerned with the civil (just) and moral (honest) development of our neighbors. We are allowed this privilege so that we may become sensitive to the quality of our friends, in choosing whom we would like to associate with and be influenced by.

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Eventually this ability will be needed in heaven when we are trying to find the society where we are most comfortable and can serve the highest use.
     Given this liberty, it seems that the extent of one's moral development might be discernible and able to be measured. If moral development is thought of as a series of orientations, each more mature than the previous one, it might be possible to determine how far along an individual is, according to what factors he considers in making decisions.
     A developmental psychologist at Harvard University, Lawrence Kohlberg, has spent most of his career designing and describing such a series of orientations. The results of his work include a description of moral development in six stages, and a written interview aimed at encouraging people to say why they make certain decisions. The interview, or test, consists of a number of moral dilemmas. When the subject states what he thinks that the main character should do, he is at the same time mentioning the factors he considers when he makes his own moral decisions. Thus he is stating his orientation.
     I administered this test at the Academy of the New Church College (ages 17 to 22) and at a public college in New England. The responses were scored and the results compared. Before the implications are discussed it seems necessary to describe the six stages. Kohlberg's system involves three basic levels, each with two stages.

     LEVEL 1. PRE-MORAL. Even before learning what honesty means,, a person is primarily concerned with satisfying his physical needs. He is, therefore, pre-moral, or not yet able to understand morals. In this level a person passes through two distinct stages.
     Stage 1. At first a person will do almost anything to avoid punishment. It is here that be first learns to obey, yet he still measures how wrong an act is according to the amount of damage done, instead of thinking about the motive behind it.
     Stage 2. At this stage a person mostly tries to satisfy his own wants, and acts accordingly. Yet he also begins to understand the meaning of equality between people, in that he wants fairness in the deals that he makes.
     LEVEL 11. CONVENTIONAL. This is, simply, mediate good. At these next two stages a person performs good or right roles, and tries to maintain conventional order and the expectancies of others.
     Stage 3. He is oriented towards appearing as a "good boy"-"good girl." He seeks the approval of others and conforms to stereotypes of accepted behavior.
     Stage 4. At this stage he tries to maintain the conservative social order. He follows the letter of the law, and is inflexible to exceptions to the rules.

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He learns to respect authority and to do his duty. Basically he is unaware of a higher form of order.
     LEVEL III. POST-CONVENTIONAL OR MORAL. Finally he recognizes the need to find shareable standards, rights and duties. His principles are chosen, not kept out of obligation.
     Stage 5. He seeks in all his relationships contracts which respect the rights and welfare of everyone. He is open-minded and liberal enough to hear other points of view. However, he still generally believes in his own sense of judgment.
     Stage 6. At this final stage the strong individual seeks universal principles, realizing that he himself is not the only source of truth. He has developed his conscience, and now seeks mutual respect and trust in his friends. Usually he believes in a higher Being.
     Anywhere during this development a person may become fixated. He alone can re-energize his own progression (probably by realizing that the Lord will help him if he will help himself!) But his environment can help by demonstrating that it is worth it to move on higher stages where one can experience deeper and more honest friendships.

     On the basis of my investigation I am suggesting that the Academy is doing a commendable job in providing such an environment. The students of the Academy of the New Church scored much higher than the students of the other (control) group. The control group responded as expected, in that the majority of their answers involved the third and fourth stages (conventional), with a scattering of responses at the two extremes (pre-moral and post-conventional). However, the Academy's students responded mostly with orientations from the fourth, fifth and sixth stages.
     This empirical data should be considered in the light of a few thoughts. Firstly, none of the people tested have stopped growing. Hopefully, all will continue to develop, even through stage six. The point of testing people at that particular age was to develop an argument against the common belief that high schools and colleges have no influence on the students' moral judgments. Herein lies evidence of the Academy of the New Church's distinctiveness.
     Secondly, a bit of irony exists here. People who believe in an afterlife realize the tentativeness of this material world, and therefore usually do not place a great deal of emphasis on scientific experiments; yet it was the Academy students who responded to them so well. They probably know that the influence of truth on moral judgment may exist regardless of whether it is measured. However, the Writings do emphasize that truth does need application, so we can assume that the Academy students were attempting to do just that-make applications.

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     Thirdly, in the final phrase of Dr. Odhner's statement there is a suggestion of what people of high morals can do for others: " . . . encouraging in others the kinds of customs which the should adopt."
     Finally, there is the basic problem of the difference between what people say they would do in a moral dilemma and what they would actually do when threatened. This might even open up areas for further research.
     Morality is best understood in context with civility and spirituality. "He is called a civil man who knows the law's of the kingdom wherein he is a citizen, and lives according to them; and he is called a moral man who makes these laws his manners and his virtues, and from reason lives by them. Let me say how civil and moral life is the receptacle of spiritual life. Live these laws not only as a civil and moral man but also as Divine laws, and you will be a spiritual man."*
     * DP 322.
SUMMER SCHOOLS 1974

SUMMER SCHOOLS       Editor       1974


     
     Maple Leaf Academy New Church Camp for High School age young people.
     June 20-29, 1974 Caribou Lodge, Wood Lake Muskoka, Ontario, Canada.
     Write to Mr. D. Kuhl RR 2 Kitchener Ontario N2G3W5 Canada
     Laurel Leaf Academy Camp for College age and older.
     August 25-September 1, 1974 Laurel Hill State Park
     Write to Mr. J. W. Rose 6901 Yorkshire Drive Pittsburgh, Pa. 15208

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ABORTION 1974

ABORTION       WILLARD D. PENDLETON       1974

     A DOCTRINAL CLASS

      (Delivered in Bryn Athyn, Pa., January 18, 1974.)

     In a previous class we considered the subject of divorce; here we take up the subject of abortion. In treating of this matter, I would again remind you that the question is not what is the position of the General Church in regard to abortion, but what do the Writings teach? In making this distinction, another question arises which has already been asked, "Does the General Church take any position?" The answer is that it does. From the beginning, the General Church has taken the position that the Writings are the spiritual sense of the Word and that, as such, they are the only authority within the Church. It follows from this that in response to any further question, our only recourse is to the Writings and whatever is said in the Writings is, or should be, the position of the General Church. We recognize, however, that what the Writings say is subject to different interpretations depending entirely upon the understanding of the individual. So it is that differences have arisen among us in regard to many of the teachings of the Writings, but where there is unity in regard to essentials, these differences need not divide. These essentials are: The acknowledgment of the Lord in His Divine Human, the acceptance of the testimony of the Writings concerning themselves and the life of charity.
     In reflecting on these three essentials of unity within the New Church, I would call your attention to the teaching of the Writings in regard to schisms and heresies which divided the primitive Christian Church. It is said,

     "When a church is raised up by the Lord, it is in the beginning blameless, as then one loves another as his brother, as is known from the case of the primitive church after the Lord's coming. All the sons of the church then lived together as brethren . . . but in process of time charity diminished and ceased; and as it ceased, evils succeeded, and together with these evils, falsities insinuated themselves. Hence came schisms and heresies, which would never have existed if charity had continued to rule and live, for then they would not have even called a schism a schism, nor a heresy a heresy, but a doctrinal matter in accordance with each person's opinion; and this they would have left to each person's conscience, provided such doctrinal matter did not deny first principles, that is, the Lord, eternal life, and the Word; and provided that it was not contrary to Divine order, that is, to the precepts of the Decalogue."*

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     * AC 1834.

     This is a statement upon which we should reflect at this stage in the history of the New Church.
     Assuming that within the General Church, we are united in our faith that the Writings are a revelation of the Lord in His Divine Human and that, as such, they constitute a new covenant of the Lord with the church, the only question which remains is what is involved in the life of charity which is to be practiced by the man of the church. In the context of the passage just quoted, it is apparent that what is involved is the freedom of the individual to determine for himself what the Writings teach. As stated in my last class, "Under no circumstances is the organized church, acting through the priesthood, nor in any other way, to bind the conscience of the individual." This is forbidden in the explanation that is given in the Writings in regard to the law of the pledge, which, as stated in Deuteronomy 25: 10, reads as follows: "When thou dost lend thy brother anything, thou shalt not go into his house to fetch his pledge." Concerning this the Writings say: "One should not bind or incite another to confirm his own truths, but should hear him and take his answers as they are in himself. For he who binds and incites another to confirm his own truths, causes the other not to think and speak from himself. . . ."* In other words, the spirit of persuasion is an evil thing, and no good can come of it. So it is that we are to leave others in freedom, and difficult as this may be when we are convinced that they are in error, nevertheless this is the charity which is to be practiced within the church because it is essential to the life of the church.
     * AC 9213.
     We come then to the subject of abortion and proceed to the Writings in order that we may determine for ourselves what it is that they teach in regard to this matter. Our first reaction is one of disappointment, for we find no direct teachings which specifically deal with the subject. To the best of my knowledge, there are only two passages in the Writings which speak of abortion. One is a reference to the promise of Jehovah that if the children of Israel kept His commandments, the land would yield its increase, but if not, it would produce only thorns and briars, and the flocks and the herds would miscarry or abort.* The other is an explanation of the spiritual sense of Exodus 23: 26, where it is said: "No one shall miscarry or be childless in your land."

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Obviously the reference here is to the fertility of the faithful and not to the evil of self-induced abortion. We note with interest, however, that in the spiritual sense the reference is to spiritual births; that is, to the life of regeneration concerning which it is said, "goods and truths will proceed in their order in continual progressions."** Hence it is also said that there will be no miscarriage or barrenness in the land by which is signified, "perversions of good and truth."*** But if the perversions of good and truth are an abortion of spiritual life, does it not follow that, as in any other correspondential relationship, the act of abortion on the part of man also involves a serious evil?
     * DP 345.
     ** AC 9325.
     *** AC 9325: 4.
     If we are to understand what is involved in abortion, we must first understand what is implicit in the beginnings of life. Although many at this day regard life as the product of some kind of fortuitous combination of chemical elements, it is the teaching of Divine revelation that all life is from the Lord, and that He alone is life. So we read in the work on the Divine Love and Wisdom,

     "God alone, consequently the Lord, is love itself, because He is life itself, and angels and men are recipients of life. . . . From . . . life itself none can be created immediately, because the Divine is one and indivisible; but their creation must be from (or by means of) things created and finited, and so formed that the Divine can be in them."*
     * DLW 4.
     "Since, then, man is not life, but a recipient of life, it follows that the conception of a man from his father is not a conception of life, but only a conception of the first and purest form capable of receiving life. To this, as to a nucleus or starting point in the womb, are successively added substances and matters adapted in form, according to their order and degree, to the reception of life."*
     * DLW 6.

     The embryo in the womb, therefore, is not, as many at this day believe, merely a part of the mother; it is, in its own right, a potential human being capable of receiving life from the Lord. With the embryo, however, there is as yet no "as of itself," that is to say, the embryo does not possess the ability to respond t ' o life "as if of itself." Hence it is said in the work on the Divine Wisdom, "In the embryo before birth there is life, but the embryo is not conscious of it. . . . The life from which the embryo in the womb lives is not its life, but the Lord's . . . life."*
     * Wis. III: 6.
     What then is involved in the act of abortion? Is it not a direct intervention on the part of man with the Lord's work of creation? Who is man that he should interpose himself between the Lord and the Divine end of creation?

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We are reminded here of the words which the Lord spoke to the Pharisees in regard to the relationship which is implicit in the marriage covenant, "What God hath joined together, let not man put asunder."* The marriage covenant, we are told, descends from the marriage of good and truth in heaven, and this conjunction is first effected in the internal man, that is, in the soul of man at conception. So we read in the work on the Divine Wisdom, "The Lord conjoins Himself to man in the womb of the mother from his first conception . . . . " The passage continues,
     * Matthew 19: 6.

     "By the Lord here and elsewhere is meant the Divine that proceeds from Him. . . . That this is life itself has been shown already. That life itself is present from first conception and is what gives form, follows from this, that in order to be the form of life which man is, and in order to be an image and likeness of God, which man also is, and in order to be a recipient of love and wisdom, which are life from the Lord, thus a recipient of the Lord Himself; man must be formed by life itself. . . . All this work of preparation for Himself the Lord does in the womb. . . . This is why the Lord is called in the Word, 'Creator, Former, and Maker from the womb' (Isaiah 43: 1, 44: 2, 24; 49: 5); and in the Psalms of David it is said that, 'Upon Him he was cast and laid in the womb' (Psalms 22: 10; 71: 6)."*
     * Wis. III.

     Were it not for the fact that the Lord conjoins Himself to man on the plane of the soul, man, as the Writings say, could not "become man."* Hence the teaching in the work on Heaven and Hell, where in speaking of the human soul or human internal, the Writings say that,
     * CL 156b; TCR 692: 6; DLW 270.

     "Man has what beasts have not, an inmost into which the Divine inflows, raising man up to Itself and thereby conjoining man to Itself. It is because of this that man, in contrast with beasts, has the ability to think about God and to love God . . . and thus to be conjoined to Him."*
     * HH 435.

     In reflecting on this passage, note well that it is because the Lord conjoins Himself to man in the human internal that man possesses the unique ability to know and to love God and, therefore, if the man will, he can be raised up by the Lord and be conjoined with Him not only on the plane of the soul but also as to his spirit or mind, which is the plane of man's conscious life. This is what is known as reciprocal conjunction.
     It is a grievous error, therefore, to believe that the unborn child has no life of its own and for this reason may be regarded as part of the mother. What is lacking in the unborn child is not life but an awareness of life. It is not until the lungs are opened, which correspond to the understanding, that man is endowed with the ability to respond, as if of himself, to life. It is in this appearance of self life, from whence comes freedom of choice, that man's humanity consists.

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It cannot be said, therefore, that prior to birth man is a man, but the embryo in the womb is a potential man and, as such, a being who, when the days of its creation are accomplished, may enter into a reciprocal relationship with his Creator. With this thought in mind, we can appreciate the serious nature of the decision which has to be made when one is confronted by circumstances which require a judgment in regard to the continuation of life. One thing is certain, however, the act of abortion is contrary to Divine order, and what is contrary to Divine order is evil; for what is evil but the perversion of good? As the Lord wills only that which is good, it follows that whatever is not of His will is, of necessity, evil. But an evil, although contrary to Divine order, is not necessarily a sin. Although a man may do what is evil, it is not imputed to him as a sin unless he refuses to acknowledge it as an evil and thereby justifies what he has done. Yet even a man's sins may be forgiven if, in his heart, man will repent. Hence it is said in the Scriptures that there is only one sin which cannot be forgiven; namely, the sin against the Holy Spirit, which is the sin of self-justification. The reason it cannot be forgiven is that once it takes a firm hold upon the mind, man renders himself incapable of repentance in that having already justified his own evils, he sees no need for forgiveness.
     In considering the subject of abortion, we are, or should be, fully aware that we are faced with a situation in which the danger of self-justification is imminent. We are living at a time when the practice of abortion is being heralded as the answer to the problems of unwed mothers, as the logical answer to unsatisfactory methods of birth control, and as an ultimate solution to the population explosion. Surely, it would seem that this is an age in which many have lost all faith in the Divine origin of life and, as a result, are losing respect for the sanctity of life. As New Churchmen, therefore, we have cause to be concerned by the trends of the times, particularly in so far as they pose a threat to the thought and life of the church. We must bear in mind, however, that in His government of the human race, the Lord permits what He does not will, and this for the sake of human freedom, for if man were deprived of his freedom, he would not be man, neither would there be a heaven from the human race. In facing the subject of abortion, therefore, it is evident that it is a permission, for it is inconceivable to think that any interference with the laws of Divine order as they proceed to creation is of the Divine will. As the Lord said to His disciples, "It is not the will of your Father in heaven that one of these little ones should perish."*

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     * Matthew 18: 14.
     We come then to the inevitable question: Under what circumstances, if any, is it permissible to abort life? As the Writings do not give a specific answer to this question, neither can I, nor can anyone else. It ma well be that there is a great protection to the individual in this, for the Lord alone knows the nature and extent of the circumstances with which one is faced in making a decision of this kind. In this, therefore, we cannot judge of others; we can only make judgments in regard to our own motives; hence we are admonished, "Judge not, that ye be not judged."* From my own study of the Writings, however, it seems to me that there are three situations in which abortion may be permissible. Each of these situations involve circumstances which are beyond man's control. These are:
     1. When the life of the mother is in question.
     2. Rape.
     3. In the seduction and resulting pregnancy of one who is not yet of an age to exercise consent.
     * Matthew 7: 1.

     In the first instance, that is, when the life of the mother is in question, we are dependent upon medical opinion, but the decision must be the mutual decision of the husband and wife. Unlike Catholic doctrine, which holds that the mother must sacrifice herself for the life of her unborn child, the emphasis of the Writings is upon the conjugial relationship, and when the choice must be made, it seems to me that the life of the wife should be our first consideration.
     In the second and third instances, that is, when rape or the seduction of the innocent is the cause of pregnancy, I refer you to the doctrine of consent. In this connection note well the teaching of the Writings that, "consent is of the will,"* and also the teaching that, "all conjunction requires reciprocation, thus consent on both sides."** When, therefore, consent is not given or cannot yet be exercised, it is not of the will; and I do not believe that one can be held responsible for the consequences of a cohabitation in which one was either an unwilling victim or an innocent party and, therefore, spiritually speaking, had no part. Certainly the act itself was not of the Divine will but a sickening perversion of the true order of life. When viewed in this light, it seems to me that the doctrine of permissions applies.
     * AC 3148: 2.
     ** AC 6047.

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     In making this statement, it is not my intention to interpret the Writings for others. In this, as in all matters of life, the man of the New Church is to be a free man; that is, he is to be left in freedom to act according to his own conscience. There is no other way in which the New Church can be established on earth, for what is not done in freedom is done from compulsion and, as already stated, the spirit of persuasion is an evil thing. We hold, therefore, that it is not the function of the church to serve as a conscience for the individual but to lead men to the Writings and, as stated in the Writings, let "(each man) take his answers as they are in himself,"* that is to say, let each man determine for himself what it is that the Writings teach. In this, and in no other way, can the New Church be established in the hearts of men, and in that day we are told, "God shall wipe away all tears from (men's) eyes: And there shall be no more death, neither sorrow nor crying, neither shall there be any more pain: For the former things (will have) passed away."**
     * AC 9213: 6.
     ** Revelation 21: 4.
FOUNDERS' DAY 1974

FOUNDERS' DAY       Rev. MARTIN PRYKE       1974

     Academy of the New Church

     The 12th of January, 1974, was the one hundredth anniversary of Founders' Day of the Academy of the New Church. On that day, one hundred years ago, the Rev. William Henry Benade met with Messrs. John Pitcairn, Walter C. Childs, and Frank Ballou, in the Atlantic Garden Restaurant, in Pittsburgh, and organized what was then called the New Church Club. Two days later, Mr. Pitcairn contributed $500 to the work then begun. This was the founding of what was later to become the Academy of the New Church.

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     For many years Founders' Day was celebrated in different ways-most notably from 1901 to 1912 in Cairnwood, where the Faculty and Corporation were entertained in a royal manner.
     This year's notable event was celebrated by a banquet to which the Faculty and Corporation were invited by the President and Mrs. Willard D. Pendleton. Prior to the banquet, which was held in the Assembly Hall, the guests were entertained at Cairnwood for sherry. The Assembly Hall was decorated in red and white in a festive and elegant manner, and a delicious meal was served by Mr. and Mrs. David Grubb.
     The Rev. Martin Pryke, Executive Vice President, was toastmaster, and introduced Mr. David J. Roscoe, who spoke on "The Establishment of the Academy," the Rev. Ormond deC. Odhner, who spoke on "The Academy in Crisis," and Bishop Pendleton, who spoke on "The Academy Since 1897." These speeches sketched the history of the Academy from its very beginning, and in doing so, conveyed the sphere and spirit of the Academy movement. Songs were sung, and toasts were drunk. The occasion proved to be delightful and inspiring, and served to rededicate those present to the work of this vitally important institution.
ACADEMY IN CRISIS 1974

ACADEMY IN CRISIS       ORMOND DE C. ODHNER       1974

     (A speech given at the Founders' Day Banquet, January 12, 1974.)

     One factor dominates the whole history of the Academy between about 1884 and 1897: The Academy became a church. Oh, the schools still went on, and so did what we might call "the General Church." But between 1884 and 1897 our ancestors were mainly caught up in the life of the Academy as a church, the "Church of the Academy," soon an "internal" church, then a "spiritual" church, and finally a "celestial" church. And then, one day in February, 1897, the Church of the Academy was no more.

     A Girl's School was added to the Academy in 1884, along with a preparatory boys school and a kindergarten.

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A "Normal School" for the training of female teachers graduated its first class in 1892, its five young ladies receiving gold medallions instead of diplomas ("too masculine"); the young ladies, in turn, presented the Academy with the first of our "class banners." And four years later, the Theological School, the College, the Boys School, and the Girls School, were reorganized each with greater independent powers. Then came the earthquake. On February 13th, 1897, the executive committee of the corporation of the Academy closed all the Academy schools in Philadelphia until further notice. They were finally reopened on October 4th, out here in Huntingdon Valley, though at that same time the so-called Boys School was put under the charge of the local church society.

     Now in 1883 The General Church of Pennsylvania was organized with an episcopal form of government, and dedicated to the proclamation of the Divine. Authority of the Heavenly Doctrines; membership in the body was open to all New Church societies, regardless of location, who sympathized with its doctrinal principles; and to assist him in the government of this church Bishop Benade appointed a Consistory and a "Council of the Laity," with John Pitcairn as its chairman. It was just a little later, remember, that the Church of the Academy emerged into being, and on May 8th, 1888, Bishop Benade ordained the forty-three-year-old Rev. William Frederick Pendleton into the third degree of the priesthood, and said that with him the priesthood of the Academy was begun. In 1889, on a visit in England, Bishop Benade suffered what was called "a stroke of apoplexy." He was brought back to this country early that fall, and though he recovered, his recovery was slow and was marked by several relapses. Late in 1890 the General Church severed its last formal ties with the General Convention, and early the next year reorganized itself under the more appropriate name of the General Church of the Advent of the Lord. Then came February of 1897, and the General Church of the Advent also ceased to exist. Immediately thereafter the General Church of the New Jerusalem was formed.

     Bishop Benade had a dynamic, magnetic personality. He inspired an absolutely tremendous sense of loyalty (personal loyalty almost bordering on adulation, I'm afraid) in those who saw the truth of the principles he championed. (Most of those principles, we now know, were first seen by his immediate predecessor, Richard de Charms, but Benade was far more able than de Charms to bring them into living, practical forms.) He was an elderly man, almost seventy, when this Church of the Academy began, and almost eighty-one when his churches departed from him.

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He suffered a stroke of some kind when he was seventy-three, and perhaps that really did affect his mind and personality.

     One of the doctrinal principles stressed very early in the Academy and in the General Church was the absolute deadness of the Old Church. Nothing in it was worthwhile, and this included its forms of worship, its ritual. The New Church had to develop new rituals, directly from the Writings. And this conclusion, while true, could easily lead the Church into an exaggerated external ritualism.
     At a Pittsburgh meeting of the General Church in 1886, the Rev. W. F. Pendleton read a paper entitled "The Functions of an External Church," often referred to informally as being on the internal and external church. Among the proper functions of the external church, Mr. Pendleton said, was the cultivation of the uses of piety and external worship. But the year before, Bishop Benade, in his annual address to the General Church, had said that the proclamation of the Doctrines to the adults of the Church was of secondary importance to the education of the children of the Church. It is not surprising, therefore, that at a meeting of the Academy immediately following the 1886 General Church meeting, a general belief was voiced that the Church of the Academy was an internal church, its use being education, while the General Church of the Advent was an external church, its use being the conduct of external, adult worship. (At the end Bishop Benade proclaimed the Academy to be a celestial church because of its celestial use of caring for the young and at the Academy's meetings most people agreed with him.)
     A meeting of the Academy? The Church of the Academy? What's all this? It's not so easy to tell the story of the Church of the Academy; it's a hard story to find. The Academy meetings, however, were thoroughly recorded, at least from March of '86 to May of '95, and wondrous meetings they were.
     By this time, membership in the Academy (the Church of the Academy) was of three degrees. At the bottom were Associate Members, both men and women, single and married. Selected from the members of the Church by the Chancellor (Benade, that is), but actually at the suggestion of other members of the Academy, they were initiated into the Academy in elaborate and private services of worship, at the end of which they were given the right hand of fellowship and received their "badges" of membership (white for the associates and all the way up to gold for the third degree of membership).

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The meetings often closed with the singing of that "secret" anthem, not to be sung in the hearing of non-members, Shaloo Shalom, "Pray for the peace of Jerusalem." Above the associates were the Collegiates, and at the top, in the third degree, the Council. Bishop Benade early described their uses thus:

     "It is the function of the Council to teach the Doctrines and principles of the Academy and to govern it. The functions of the College (the Collegiates) are to assist the Council by doing what is necessary for the provision of means to carry into effect the objects of the body. And the functions of the Associate members are to aid by sustaining the College, and thereby the Council, in the performance of its uses."

     Now the Council was composed of both priests and laymen-its number was supposed to be twelve, but it often dropped below that-and Bishop Benade had said that its function was to teach and to govern. Rapidly, as the years went by, they were allowed to do less and less of either, Bishop Benade personally doing more and more, until toward the end he said that when he spoke of the Council as the governing body it was as when one speaks of the President's Cabinet as being the governing body of the United States: everyone knew who really was the governor.
     And the Church of the Academy was an internal church, while the General Church of the Advent was merely an external church. Who wants to be merely external? The idea of the Academy as a Church spread rapidly: the Immanuel Church in Glenview, the local church in Berlin, now Kitchener, and Olivet Church in Toronto, Tilson's society in London-they all became "particular churches of the Church of the Academy," and their local schools became Academy schools, with Benade appointed headmasters, often different from the chosen pastors.
     And still the General Church carried on, though many of its members wondered why, and by 1893 were beginning to voice their doubts about the existence of two churches, side by side, with almost identical memberships. Bishop Benade replied that doubts did not come from heaven. The two churches exist. That is the fact, and it must be accepted as Providential. Doubts continued to increase, however, and so did Bishop Benade's impatience with criticism. His became more and more a one-man rule. By August of 1894 he was advocating a government of the church by a single "High Priest," responsible to the Lord alone, against whose judgment there was no appeal; and it was at this time that be made a most remarkable forecast saying, "The Church has no power in any way to reject or cast off a High Priest who utterly goes wrong. Let the members of the Church follow their own convictions [in such a case], and relieve themselves of their connection with the priest, that is, depart from him."

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And two years later, at the last meeting of the Council of the Clergy over which he was to preside, he claimed for the High Priest the right to nominate his own successor [which might be all well and good], but he added that the clergy had the right to accept that nomination, but not to reject it. Obviously the situation in the priesthood had become intolerable.
     And so had conditions in the Academy. As early as 1886 Bishop Benade himself had said that the Academy should move out into the country. His reason: To get away from Philadelphia's oppressive summer heat. The idea took hold with others, and even better reasons became apparent for such a move. To provide a better environment for the children in the schools, away from the distracting and degrading influences of the city. By 1893 a site here in the "Huntingdon Valley" had been chosen for the move and Academy New Church families began to build homes out here. Within two years about half the Academy's students, mainly the younger ones, were being educated out here in special classes provided for them under the leadership of Bishop Pendleton (mainly the, younger children), while the other half, mainly the older children, were still being educated in Philadelphia. It was about this time that the old "Club House," on what is now Alnwick Road, was erected to house church and school activities, and perhaps it was this that brought about a reorganization of the Academy to put itself on safer legal footing.
     However, Bishop Pendleton saw that his main use was in the Theological School, still in Philadelphia, and he began to look around for a priest to take over his work in the country. Mr. Homer Synnestvedt was inclined to take over the work. Bishop Benade accused Bishop Pendleton of acting underhandedly in this, and forbade Mr. Synnestvedt permission to undertake the work in the country. While he was doing so, Bishop Pendleton entered the room. Bishop Benade turned on him in fury, speaking to him directly part of the time, speaking of him the rest of the time in the third person as "that man." He charged Bishop Pendleton with hypocritical, devilish, and malicious actions in continuing the move into the country after it had been forbidden, with trying to undermine the main work of the Academy which was in the city, and with trying to take the church away from him, Benade, by "capturing the rich man."
     Small wonder then, that Bishop Pendleton at once resigned all his connections with the Academy and with the General Church of the Advent. Mr. Synnestvedt told the story to the other young ministers his age, E. S. Price, C. Th. Odhner, N. D. Pendleton (who happened to be visiting from Chicago to find out what was really going on), Alfred Acton, and C. E. Doering.

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These men also resigned their positions under Benade (except for Mr. Acton, who did not come along until a few weeks later), and on February 6th, 1897, the Rev. Messers. Price, Odhner, Synnestvedt, Pendleton, and Doering met with Bishop Pendleton, and at that meeting, packed with emotion ("We were all pale with feeling, and tears glistened in every eye," my father wrote), asked him to lead them in forming a new general body of the Church.
     Meanwhile, the schools themselves were salvaged from disaster by the laymen of the church. The corporation had been reorganized, remember, toward the very end of 1895. In 1896 the Corporation met and elected an executive committee consisting of Robert M. Glenn, president; Samuel Hicks, secretary; and Carl Hjalmar Asplundh, treasurer. They were well enough organized by January of 1897 to withstand the shock, and saved the schools.
     And now, in closing, I quote from NEW CHURCH LIFE, March, 1897, page 43: "On [this] date [February 13] the Board of Directors of the Corporation, 'The Academy of the New Church,' finding that the agitation in 'The Church of the Academy,' had so seriously affected the schools as practically to interfere with the educational uses, resolved that all schools of the Academy in Philadelphia be declared closed, so to remain until re-opened by act of that Corporation. At this meeting Chancellor Benade was present by invitation, and during the proceedings announced to the Board, addressing the President, Mr. Robert M. Glenn, that he 'now withdrew from the office of Chancellor of the Church of the Academy, and declared that office vacant.'"
CORRECTION 1974

CORRECTION       Editor       1974

     Dr. Odhner's middle name and title were regrettably incorrect as printed in the March, 1974, issue. His correct name and title are Hugo Ljungberg Odhner, D.Th.
VISITORS TO BRYN ATHYN 1974

VISITORS TO BRYN ATHYN       Editor       1974

     Visitors to Bryn Athyn on any occasion who need assistance in finding accommodation please communicate with the Guest Committee, c/o Mrs. Leo Synnestvedt, 611 Waverly Lane, Bryn Athyn, Pa. 19009. Phone: (215)Wllson 7-3725.

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PRESIDENTS' PIE 1974

PRESIDENTS' PIE       Roy H. GRIFFITH       1974

     (Address delivered at the 163rd Annual Meeting of the Swedenborg Society, London, England.)

     It is the function of the elected officers of the Council to organize and manage the day-to-day work of the Swedenborg Society, and as far as practicable to plan the work and resources in the foreseeable future. But to a President can be conceded the privilege of looking back over his shoulder to review the history of the Society and to read what his predecessors in office have said and to see if they had anything to say which might be interesting or useful to us today.
     Perhaps I should have opened this essay by quoting from E. G. Dow's address in 1909 "It is not my intention to attempt this evening to follow the example of many Presidents in the past, who have contributed addresses of a somewhat academic character!" But what sort of addresses have been given? They can be divided roughly into four categories, theological, philosophical, the Society's work-past and future -and the ever recurring theme of translation.
     The Swedenborg Society was the successor to "A Society of Gentlemen" formed in 1776 whose aims were similar. Its first constitution was discussed in 1809 at one of those remarkable meetings held each year for many years at the Hawkstone Inn in Staffordshire, today a golf hotel.
     At the first meeting of the Society held on the 19th June, 1810, John Agustus Tulk opened the meeting with an "appropriate address." Unfortunately this appears not to have been printed. For several years the annual meetings were held at 47 Devonshire Street, the home of Mr. Henry Butter whose portrait is among those in this Hall.
     The President (or Chairman as he was then called) seems to have been let off lightly for there are a number of years when no address appears to have been given. Then in 1814 and for many years afterwards the annual meetings were held at the Freemasons Tavern and the address was given after dinner following the business session. We read that on the 19th June, 1815, Charles Augustus Tulk, "After dinner, on the removal of the cloth, addressed the company. . . ."

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     Alas the human frailties of some of the members were all too apparent, for in 1821 we read that the meeting preceded the Annual Dinner, and ". . . the Report was read to a rather thin auditory-the members not assembling very numerously till towards the approach of the hour for Dinner." (Perhaps this is the reason why for many years our Honorary Secretary has arranged the serving of refreshments before the annual meeting!)
     There have been dull Presidents, cheerful Presidents and Presidents of great erudition. There have been some eminent in their professions, and, I regret, some who were not even members of the Society. These last seem to have been invited to hold office to give a sort of worldly respectability to the Society.
     Indeed, it has seemed to me that when readers of the Writings seek to accommodate them to the ethics and philosophies of the world at large, corruption and decline set in. Happily over its 162 years the Swedenborg Society has had men (and two women) who held fast to the main objectives so that a consistent policy has been followed with few temporary deviations.
     In reading through the addresses of the past one is constantly reminded that mankind remains pretty much the same in character; and the problems of the Society are perennial. The President in 1816 appealed to the members, ". . . let our zeal make up for our want of numbers, and let everyone be intent on performing such uses as he is fitted for . . ."-sentiments which can well be repeated today.
     It is intriguing, especially when the President was C. A. Tulk, to read that the business of the Meeting "was opened by the President in a most animated address, well adapted to the occasion . . . ... Would that all Presidential addresses could be so described. Alas, on this occasion the "animated address" was not passed down in history, though there were later ones published in the journal that arrogantly proclaimed itself, "The Intellectual Repository."
     There is one delightful introduction in C. A. Tulk's address in 1814 (you will recall that at this time the meetings were held in the Freemason's Tavern):

     "We meet here in cheerfulness of heart, and unfettered by the gloomy restraints, deemed by some so essential to religion; and yet our meeting is conducted with a sense of order and propriety, such as is not often witnessed, I fear, within 'these walls, but still perfectly easy and congenial to those who can place everything in its subordination;' the gratification of sense as a plane for the joys of charity and brotherly love, and the delights of rational association."

     Two years later Tulk took as the subject of his Presidential Address "Charity the first essential of all Religion," and refers to the Ancient Church " . . . where doctrinals and rituals differed, but still the church was one, because charity was for them essential and concludes, "if it were so now. . . .

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Then everyone would say, in whatever doctrine, or in whatever external worship he was, 'This is my brother, I see that he worships the Lord, and that he is good'."
     Tulk was challenged on his thesis by an unsigned article in the "Intellectual Repository." These were early days for New Church organizations and those who became interested in the Writings. Most had been brought up in orthodox beliefs, so it was natural that debate and controversy arose, doubtless assisting in the better understanding of the truths revealed through Swedenborg. In the following year Tulk used his Presidential address to answer his critic quoting AC 7396 which refers to the "order in heaven," existing on earth also, "but the societies which constitute it are scattered throughout the whole world, and consists of those who are in love to Him, and in charity towards the neighbour." At this early stage in the history of the New Church it is interesting that there was some recognition that the New Church is something wider than an organization.
     From 1821 to 1850 addresses appear to have been given each year at the Anniversary Dinner as it was called. Sometimes the speaker was other than the President, for example in 1851 when Spurgin was in office (he held it for 35 years) the address was given by Rev. Augustus Clissold, a Rector in the Established Church, but well-read in the Writings and a generous and influential member of this Society. At a later date it is interesting that Clissold wrote to the Chairman of the Society, ". . . false theological teaching is one main cause of infidelity, and unless that be reformed, it will fast develop itself into a social peril." That was said nearly 100 years ago and how true that prophecy was is seen today.
     Dr. Tafel in 1879 gave a warning, "Societies, like individuals, are wont in time to take their own existence for granted, and by the power of precedents behind them to move in a series of interminable ruts." Happily, I think that in the main that warning has been heeded in succeeding years.
     I have always had an interest in that Colonel who was President of the Society on a number of occasions. I like Col. Bevington's forthright style, for example in 1883 he says of agnosticism and atheism, that they "have an evil and baneful -influence on Society" and goes on to speak of such persons as "inclined to cast aside all restraint of moral laws, and allowing evil passions of envy, hatred and malice to take possession of their souls, they burst out into acts of violence." One might say the same thing 90 years later.

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In 1887 he spoke encouragingly to the Society, ". . . although the truths of which we are the principal custodians appear to make their way but slowly, whilst other religious movements of a more external and ephemeral nature attract large and enthusiastic crowds of adherents, let us not falter in the good work . . . in printing, publishing and circulating the works of the seer of the New Church." In a later year he restated what has always been the independent status of The Swedenborg Society: ". . . let us resist by all that lies in our power every attempt to make this Society the vassal of any of the outwardly organized New Churches, or the exponent of any particular school of thought in the New Church."
     In the early part of the present century there was a series of addresses, covering diverse subjects; a commentary on Huxley's views on "The Physical Basis of Life" (a view pathetically repeated in current radio programmes); theological controversies on the Divinity of the Lord; and the expression of a view by a learned gentleman that ". . . the minds of the learned, when filled with their own theories, are less accessible to the truths of Revelation than the minds of the simple"; then an address on "Discrete Degrees" but related mainly to the nature of the physical world.

     The Writings show in a number of places how the knowledge of the Most Ancient Church became decadent and lingered in corrupt forms in the magic practices and idolatries of the peoples of Egypt and the Middle East. To anyone who has no more than a diletante interest in Greek thought and ancient myths, there is a compact wealth of material in an address given by Dr. de Beaumont in his 1915 Presidential Address. His subject was Greek thought in relation to New Church philosophy. He first tells of Anaximander of Miletus who flourished about 610 B.C. He taught that nothing can be made out of "nothing," and that the Infinite is the Principle of all things, and is no mere abstraction but substance.
     Xenophanes of Colophon (569 B.C.) asserted the unity of God in opposition to the polytheistic anthropomorphism of the poets and of the religion of his time. And be contended that God "dwells without space."

     "More remarkable still is the system of Pythagoras (500 B.C.) . . . he taught that God is not outside the world but in it; that the soul of man is immortal; that union with God is reached by man rejecting his vices and regulating his passions. Truth and Goodness . . . are the two principal attributes of the Divinity."

     Dr. de Beaumont dwells at some length on the philosophy of Plato, which has some remarkable likeness to the philosophy of the New Church.

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" . . . Plato sees one Infinite, Omnipotent, Omniscient Reality, God conceived as 'the Good'." Virtue should be desired, not from motives of reward or punishment, but because in itself it is the health and beauty of the soul." How similar this is to what the Writings have to tell us about those who do good merely for reward and escape from punishment. De Beaumont tells us that "the Doctrine of Discrete Degrees . . . may be traced in the Metaphysics of Aristotle." This erudite President had no doubt about the wisdom of the Ancient Church being the original source of the expressions of the Greek philosophers, and he concludes with the quotation from the Writings, "Do you believe that the ancient saoles, as Aristotle, Cicero, Seneca and others (such as Plato) who wrote about God and about the immortality of the soul, first derived their knowledge from their own selves? Not so, but by tradition, from those who first learned it from the Word." '
     The perennial problems of the Society, the object and practice of translation, were referred to by Presidents on various occasions but not many of them have had first-hand experience of translation. It is interesting to read of the difficulties expressed by Dr. Garth Wilkinson, whom today we should not regard as the most felicitous translator. In his Address to the Society in 1882 he said,

     "As one who has had some experience in translating Swedenborg, I can aver that at first for a length of 'time I had the feeling that it would be easy and right to popularize him somewhat, and to melt down his 'Proprium', and his 'Scientifics', his 'Goods' and his 'Truths' and 'Uses', and many other . . . terms. I tried my hand and failed. I found that none but Ulysses could bend the bow of Ulysses; that Swedenborg in Latin must be Swedenborg in English."

     He went on to refer to the dangers of paraphrase which could result in "suppression or perversion of doctrine . . . which this Society in its collective conscience has to guard against." This was indeed a frank confession and his concluding advice was well founded.
     Dr. Tafel on this same subject four years later (1886) spoke on the "scope and uses of The Swedenborg Society." He said, "Our first duty . . . as the Custodian of the Writings . . . is to issue them in the language of the people among whom we live." ". . . in a form faithful to the original." . . . "a faithful adherence to the ideas and meanings of the Latin originals."
     On the same theme, Samuel Teed in 1888 referred to defective translations and "the re-translation of all volumes previous to publication." Perhaps it will interest his descendants in the church to read his belief ". . . that the future of the church depends more upon the circulation of Swedenborg's Works than upon the preaching of . . . ministers."

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(Perhaps it is fortunate for me that traditionally there is no discussion of the President's Address!)

     In my reading of Presidents' Addresses I stopped at the one given just thirty years ago, as some, at least, of those given subsequently will still be in the memory of our members. There have been vintage years, and there have been others not so good. Some of the early ones were of much greater length than you would readily tolerate today; and some dealt with matters which doubtless were important at the time but not now.
     I have drawn attention to problems which are still with us today, sometimes in more acute form. But throughout there has been a consistency of purpose evident at the beginning of the 19th Century and still inspiring our activities 163 years later. At times there has been an abundance of confidence in what would be achieved in the early future but which remained unfulfilled.
     Revolutions, wars and periods of turmoil were sometimes interpreted as preparing the ground for a wide and early acceptance of the basically simple and coherent philosophy revealed in the Writings. It was perhaps not to be expected that the optimists of the past would foresee that a materialistic philosophy would be physically and cruelly enforced over a wide area of the world and where true freedom cannot be known. Our predecessors sometimes saw in political freedom a freedom of the mind which we now know do not go hand in hand as we have seen in the many countries in Africa and Asia where intolerance and cruelty have accompanied the widespread evils of corruption and covetousness.
     Where then does the Swedenborg Society stand in this unsatisfactory state of the world? Should it throw up its hands in despair, put up the shutters and subside into oblivion? When thoughts like this assail the mind it is a wise thing (as in many circumstances) to see what the Writings say to help us. To the impatient among us (including those who think we can sell our publications through advertising stunts) I would refer that passage in Apocalypse Explained number 732, part of which reads:

     "There are several reasons why the New Church which is called the Holy Jerusalem, is to have its beginnings with a few, afterwards to be with many, and at last grow to its full state. First, its doctrine, which is the doctrine of love to the Lord and charity towards the neighbour, can be acknowledged and thus received only by those who are interiorly influenced by truths, and those only are influenced by truths who are able to see them, and those alone see truths who have cultivated their intellectual faculty, and have not destroyed it in themselves by the loves of self and of the world.

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A second reason is, that the doctrine of that church can be acknowledged, thus received, only by those who have not confirmed themselves by doctrine and at the same time by life, in faith alone. Confirmation by doctrine alone does not prevent reception, but confirmation by life does prevent; for such persons do not know what love to the Lord is, nor what charity towards the neighbor is, nor do they wish to know. The third reason is, that a new church on earth grows according to its increase in the world of spirits. For spirits from that world are with men, and they are from those who were in the faith of their church while they lived on earth; and of such, only those receive the doctrine who have a spiritual affection for truth; for these alone are conjoined to heaven where that doctrine is, and they conjoin heaven to man."

     As the President in 1899 (Rev. James Hyde) said, "Every age will receive the truth only as it is capable of using it."
     Apathy is perhaps the prevalent mood widespread in the original New Church. But this must not influence this Society to waver on its set course to provide sound Latin texts on which acceptable translations can be based; to produce such translations in English and other languages as the means allow. English translations are becoming more valuable because the knowledge of the English language is widespread and increasing throughout the world.
     Perhaps the substance of what I have expressed this evening can be summed up in a quotation of an eminent predecessor, Dr. Spurgin, who in his Address to the Society in 1824 said, ". . . our success may, at first sight, appear so trifling, as to present some degree of discouragement, and this might have the effect of clouding our future prospect, or of diminishing our zeal or activity . . . we should endeavour to assist each other's views in respect to circumstances as they are . . . and . . . to commit the future to the Divine Providence without suffering any diminution of our energy."
     With that admirable sentiment which I commend to you, I close my address to you this evening.

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ANGELS' ROLE IN ENLIGHTENMENT 1974

ANGELS' ROLE IN ENLIGHTENMENT       Rev. KURT P. NEMITZ       1974

     A DOCTRINAL ESSAY

     Even though it is true of enlightenment, as of all else regarding man's spiritual development, that "that which is effected through mediate influx, that is, through heaven and the angels there is relatively little",* still the angels do have an important, Divinely appointed function in the process whereby the light of truth is given entrance into man's mind. The angels' role is said to be relatively little only because in comparison to what the Lord accomplishes immediately their role is as what is finite in comparison with what is infinite. The Lord Himself is alone the "true Light, which lighteth every man that cometh into the world."** That which merely serves as a means by which man's mind is opened to receive and perceive the enlightenment of spiritual truth can never be more than Correlatively little" in comparison with the Light itself.
     * AC 7004e.
     ** John 1: 9.
     The light of understanding comes to every man from the Lord as a component of the very life that he receives in his soul. It then flows down through the spiritual and celestial degrees of his mind into his consciousness, that is, into the natural degree of his mind.* These higher two degrees of the mind are said to be transparent from birth, transmitting spiritual light flowing in from God through the soul as crystal glass transmits natural light."** Or as it is explained in another passage, "all good flows in by an internal way, that is, by way of the soul, into man's rational, and through this into his faculty of knowing, even into that which is of the senses; and by enlightenment there it causes truth to be seen."***
     * DLW 256.
     ** Op. cit. 245.
     *** AC 3128: 2.
     At this point, before going further, it might be useful to establish what exactly enlightenment is. A fundamental definition is given us in the following sentence from the Arcana: "The Divine truth which proceeds from the Lord is the light which illuminates the mind of man and constitutes his internal sight, which is the understanding."* This mental illumination is experienced as a "certain consent and favoring from the interior that a thing is true, and a non-favoring if it is not true."**
     * Op. cit. 9399. [Italics added.]
     ** Op. cit. 8964: 3.
     I need scarcely observe that this light of understanding in spiritual matters does not always seem to reach the consciousness of many-including ourselves.

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Since this light is an integral component of the very life which everyone receives through his soul, one might well ask why it is that it is not able to reach man's natural or conscious mind together with life's other powers that do continually flow into it.
     Once again we must refer the fault to man's evil and the Fall. One of the unfortunate results of the Fall was that man's natural mind became closed to almost all influx from the spiritual and celestial degrees above.* Prior to this, when the inner structure of men's being was still in the order in which God had created it, the inner way of the Divine Life's and Light's descent was open and they could be enlightened and led by general or immediate influx proceeding from Him.** Thus it was that these Most Ancients were almost spontaneously able to come into all wisdom and intelligence, as if they had been born into it as animals are born into the knowledge proper to their nature.*** With time, however, as men misused their freedom and their conscious minds became progressively filled with evil lusts and vanities together with the false conceptions that always arise from them, men's minds could no longer receive and be enlightened by Life's general influx alone into their minds. In other words, their conscious minds became so disordered that there was no right thinking or feeling with them into which the Divine gift of insight and understanding in spiritual matters could descend. And men themselves were powerless to do anything to improve their condition-or even to realize how black it was. A confused person cannot even begin to work things out for himself without the aid and influence of another mind that does see things clearly. This aid the Lord, therefore, mercifully provided through the ministry of angels and good spirits.
     * Op. cit. 609.
     ** Op. cit. 6323.
     *** Ibid.
     To understand something of how angels are able to facilitate our enlightenment by influencing our thinking so that true understanding may flow into it from the Lord it is necessary that one have some knowledge of the manner in which angels and spirits are in association with each other and with men on earth. All such association takes place by means of the spiritual sphere that proceeds from every person (see AC 5179, 8063, 10,130: 2). A man's or angel's, sphere is as it were the image extended outside of himself. It is in fact the image of all that is in him and contains all of his thoughts and affections.* This sphere contains all that is in a person because it proceeds from the ultimate of his spirit, and in accord with a general law of creation the ultimate our outermost degree of series contains within it all that is in its interiors.
     * Op. cit. 1505, 5949: 3.
     The ultimate of man's spirit is, of course, the outermost of the natural degree of his mind-the very degree of earthly men's minds that needs help if it is to be able to think rightly and so be receptive of the light-and sensation-of Truth.

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The manner in which the Lord provides this help through His angels is really quite simple. When the angels are present with a man, their spiritual sphere interacts with his-if he is willing. (This is what is termed mediate or particular influx in the Writings.) Then not only his sphere but also all those thoughts in his conscious mind from which his sphere originated are brought into harmony with the sphere proceeding from the angels. And since the angels' sphere is one of wisdom, the contents of the man's natural mind are thus brought, insofar as possible, into a corresponding order, an order that mirrors and is receptive of Divine wisdom. As this happens and a man's thoughts and feelings are brought into a heavenly order by the Divine wisdom's influence mediated to him through the angels with him, the way is opened for the influx of the Divine light of understanding to flow down into his consciousness from within. And he says, "I see!"
     We are thus all very dependent on the Divine aid that the Lord brings us through His angels; without their influence we can never order the content of our minds so that we may receive the immediate influx of Truth's light from within.
     The question then is, How can a person bring himself into contact with the sphere of Divine wisdom with the angels? The answer lies clearly in the spiritual principles that thought brings presence and likes are drawn to their like. When a man or woman prays to the Lord for enlightenment and meditates on some teaching from His Word, then there is something in that person's mind to which the angels are drawn and with which they can associate. Prayer and meditation upon the Divine Word have thus a double function as regards our enlightenment, they bring about both the mediate and the immediate presence of Him who is the "true Light, which lighteth every man that cometh into the world."*
     * John 1: 9.

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END OF RELIGION 1974

END OF RELIGION       Editor       1974


     NEW CHURCH LIFE
     Office of Publication, Lancaster, Pa.
     
     Published Monthly By
     THE GENERAL CHURCH OF THE NEW JERUSALEM BRYN ATHYN, PA.
     Acting Editor      Rev. Norbert H. Rogers, Bryn Athyn, Pa.
     Business Manager      Mr. L. E. Gyllenhaal, Bryn Athyn, Pa.
     All literary contributions should be sent to the Editor. Subscriptions, change of address, and business communications, should be sent to the Business Manager. Notifications of address changes should be received by the 15th of the month.
     TERMS OF SUBSCRIPTION
     $5.00 a year to any address, payable in advance. Single copy, 50 cents.
     When the Writings teach that conjunction with the Lord is the end of true religion they are not using the word, end, in the terminal sense but as meaning purpose. All ends are in the Lord, are infinite and look to what is eternal; and the attainment of complete conjunction with the Lord, in the sense of that which cannot become any closer, would be at once the consummation and the annihilation of religion. Conjunction with the Lord is therefore a process-infinite on His part, continuing indefinitely to eternity on man's.
     But this does not mean that conjunction never becomes a reality, is merely a state desired. What it does mean is that when man is brought into conjunction with the Lord he has not reached the terminus of his spiritual progression; that he is not introduced into a state that will remain static to eternity. The conjunction of the Lord and man is said to be mutual; which means, as far as man is concerned, a state in which he co-operates with the Lord; and this co-operation becomes closer and more perfect to eternity.
     Because the Lord is infinite He can to eternity draw the spirit of man into a conjunction with Himself that is closer and deeper without that spirit ever reaching a limit beyond which no further progress is possible. That is why it is said that the angels are being perfected to eternity. Conjunction with the Lord is a reality; yet its attainment gives meaning and purpose to eternal life, makes it what it is and makes possible eternal happiness. Thus it is the end of religion.

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"IN REMEMBRANCE OF ME" 1974

"IN REMEMBRANCE OF ME"       Editor       1974

     True worship has as its inmost purpose the effecting of the reciprocal conjunction of the Lord and man, and the Holy Supper was instituted for that purpose. It is more than a feast of remembrance. This sacrament was not instituted only that man might remember the Lord and His love and man's reciprocation of it. These things are represented in it in a sacred ritual which involves the elements of communication, appropriation and conjunction. In it human minds are consociated with angelic minds when from interior affection they think of the Lord and of man's response, and through this consociation they are brought into conjunction with the Lord.
     Thus the Holy Supper is the primary thing of external worship. In it everyone is kept looking to the Lord alone, and it is the Divine Human that is there given. However, it is an external of the church which has an internal through which internal consociation and conjunction are effected in the man who is in love, charity and faith; and where the internal is lacking-where love, charity and faith are not-it is merely external. Also, the holy things of the church are not holy unless they are received holily, for otherwise the Divine does not flow into them. The bread and wine become holy only through the presence of the Lord, and if He cannot be present on account of the sins of the people, the holy is absent from the Supper.
     If the Holy Supper is to be an act of worship there must be individual preparation for it, and the teaching is that this should consist essentially in self-examination and repentance. One of the reasons the Holy Supper was instituted was that those who repent should look to the Lord alone. To look to the Lord and repent is the first of love, charity and faith. Therefore it initiates in the mind a living internal from which man's participation in the Holy Supper proceeds, to meet the internal within the sacrament and receive its benefits.
     Therefore it is said in the Writings that the Holy Supper is a sacrament of repentance and of introduction into heaven. This must be properly understood. There are two elements in every true act of worship-preparation and participation; and it is our understanding that repentance here belongs to preparation-that the efficacy of the Holy Supper is according to repentance beforehand. Baptism is also called a sacrament of repentance and of introduction, of introduction into the church. The efficacy of that sacrament is evidently according to repentance afterwards. But in the Holy Supper we go to sup with the Lord and He with us, and this calls for joy and gratitude.

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DAN 1974

DAN       Editor       1974

     As we have seen, Jacob's first four sons, born of Leah, stand for the successive states of regeneration. The next four were borne by his concubines; the first two by Bilhah, Rachel's maid, the last two by Zilpah, Leah's serving woman. As the status of their mothers indicates, these four sons represent the means of regeneration, the instrumentalities, born of affections which serve, through which man is made spiritual. His progress through these means is meant by their births.
     Children born of maidservants were adopted as legitimate and regarded as the wife's by proxy, and this procreation when instituted by the wife was permitted. The practice was permitted because the Jews were not averse to it or capable of conjugial love, and because certain things could be represented by the resulting offspring. Yet such unions were not essential and were neither commanded nor compelled. Had the Jews been different some other basis of representation would have been used.
     Dan, first of these four sons, was born of Bilhah, Rachel's servant. Rachel represents the affection of interior truth, the truth loved and lived, and her giving of Bilhah denotes the provision by that affection of an affirming medium between exterior and interior truth, which latter cannot be acknowledged. This medium, Bilhah, is a more exterior affection that ministers to the affection of interior truth; an affection that is of spiritual things, but of such things pictured and loved naturally as by a child.
     The first means of regeneration, born of the conjunction of the understanding with this affection-the first mental activity through which man is made spiritual-is the affirmative acknowledgment of Divine truth and of the necessity for repentance of life. Dan represents this, and he was therefore named for judging; because when Divine truth is acknowledged, and man repents, truth is discriminated from falsity, the things which are of the church in his mind are separated from those which are not, and a judgment on his states is performed which prepares for the establishment of the church in him.
     This is the case because genuine acknowledgment of truth is a desire that it shall govern and repentance is removal of what is opposed to its government. By the place and representation of Dan in this series we are taught that as long as we only go to church, know what the Writings teach, and perhaps apply what we know to others, we are in the church but the church is not in us. The church first enters into us when we acknowledge the truth of the Word as Divine and do repentance. This is the first of regeneration's means, the spiritual Dan.

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Church News 1974

Church News       Various       1974

     GLENVIEW, ILLINOIS

     Last summer when Glenview was visited by buzzzzing hoards of Seventeen-year-cicadas the thought occurred what a lot of changes there have been hereabouts since the creatures came out of the ground in 1956.
     The most notable change here this year was the Rev. Alfred Acton becoming our pastor, and the Rev. David Simons our assistant pastor. The society feels very fortunate to have two such gifted and devoted men for leaders.
     A big farewell party for Bishop and Mrs. King and their family was given following our June Nineteenth celebration. After a picnic supper in the Pine Grove songs to the Kings were sung by members of the board; a skit entitled "Life at the Kings," written by the Girls Club, brought laughs, and an album of photos of Glenview friends and a check were presented. The Kings must have guessed we loved having them here for ten years.
     Soon renovating of the manse got underway-the Actons doing valiantly throughout. Many have been the guests who have already enjoyed their hospitality.
     The little manse also got a face lift before Mr. and Mrs. Simons moved in. Open houses to admire the new decor in both the manses were enjoyed after church one Sunday in October.
     Mr. Simons' special responsibility is the school. Under his enthusiastic leadership a Student Activity Committee has been set up and several trips have been taken. The high school took a bus trip to Pittsburgh, Gettysburg and Bryn Athyn. Another school trip was to Chicago, on which were seen: City Hall, a printing firm, a wax museum, an organ factory, the stock exchange, Chinatown,-and ending with supper and class at the Sharon Church!
     We have twenty-one full and part time teachers. A fine tape recorder for the school was acquired through everyone saving Campbell soup labels-over 4,000! (No, Glenview didn't consume all that soup, many labels were contributed by Bryn Athyn Elementary School classes and others). Thanks to Loretta Hugo for directing the project.
     The first grade was given some classes in ancient history when Mrs. Percy Brown told it about what the Park was like 75 or 80 years ago.
     The tennis courts were a great place to spend some time last fall watching the tennis tournament which Mrs. Walter Cranch organized.
     The Rev. Dan Goodenough gave an outstanding talk and slide show at the Boy's Club banquet in November, to which the whole society was invited. He showed pictures of the back-pack trip he led in the mountains of Wyoming last summer with eighteen New Church young people. "There's nothing more delightful than working with a group," he remarked.
     A special treat at Christmas time was having Bishop and Mrs. Elmo Acton visit, and to hear Bishop Acton preach twice.
     Come New Year's Eve 1974 the Social Club put on a festive party with a Tyrolean theme. The huge fireplace and chimney erected at the west end of Pendleton Hall was a masterpiece.

     Some signs of the changing times:

     It seems worthy to note that this fall the Headmaster's Council's guidelines for school dress allowed pants suits and long "Goranny gowns" for girls, and for the boys' hair, more emphasis was on shampoo than shears.

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     Also new here this summer was wedding music supplied by two young guitarists.
     Two Park kitchens now sport electronic ovens. How many more wonders will those cicadas find in 1990?
     But then, as one octogenarian sagely put it: "Yes we've seen lots of changes in our time-and I've been against them all."
     MARY S. NICHOLSON

     BOSTON, MASSACHUSETTS

     Since the arrival of Rev. Lorentz Soneson in 1970, as the monthly visiting pastor, there has been a period of growth and development in the Boston group. The Walter Childs, the Douglas Petersons, the Jonathan Cranches, the John Furrys, as well as several young people, are some of the more recent additions.
     Church services have been moved from Foxboro to the beautiful Convention Church facilities in Newtonville. The cathedral-like atmosphere and lovely organ music have created a wonderful worship sphere, and the meeting hall accommodations have been excellent. After the worship service, the group gathers for lunch; then a children's class and doctrinal class. This year's study of the True Christian Religion has been fruitful and prompts provocative discussions.
     The holiday occasions have been happy for us, especially the recent Christmas celebration, complete with beautiful decorations and lavish banquet. The children provided a wonderful show of tableaux and music, and received gifts from the church. The numbers of children have increased lately, also, with the addition of four new babies.
     Diane Glenn Peterson and Elizabeth Glover Childs have recently organized the first Women's Guild in the area. Already many duties are being taken over by this enthusiastic group, such as gifts, altar duty, banquets, and the upcoming District Assembly. The Sunday School has been well organized for the entire New England District and each teacher has a complete outline and supplies to run the class.
     David Frost has stepped down from his position as Treasurer. After many years of loyal service the group applauds his contribution, and welcomes Walter Childs as his successor. Wendy Rogers Cronlund is now Secretary, replacing Muriel Rose Genzlinger.
     With the success of the last New England District Assembly in New York behind us, we are looking forward to hosting the next Assembly in Foxboro, May 10-12. Plans are being made for housing, the banquet, and other activities. We anticipate Bishop King's presence and hope many church members can join us.
     The Bob Genzlinger's home has housed several very rewarding weekends for the Northeast members. The most recent, in January, was a young couples weekend with the Harald Sandstroms, the Sal Tuccios, the Walter Childs, the Joel Hoos, Pat Street, and Neil Genzlinger. The sphere of communication and doctrinal enlightenment of these "advances" (as some call them, rather than "retreats") can hardly be described. Bob and Muriel Genzlinger have devoted so much time and effort to make these times so unforgettable. You may have heard that among the high school and college crowd, the only place to be in the summer is "PINE NEEDLE." This is a short camp which draws -record numbers to sleep under the stars and discuss doctrine until the wee hours, as willing guests to the ever-active Genzlingers.
     We would like to invite all members of the church to consider the Boston area for a future place to live. The growing spirit of the group provides an excellent church center for families and students.
     WENDY HOO

     CONNECTICUT

     Whenever we aren't buried by icestorms or frozen out of our houses or stranded minus wheels by the fuel crisis, we get together once a month each for church and doctrinal class. Our services are held in a lovely, white, very "New England" chapel in Milford, southern Connecticut.

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Doctrinal classes are rotated among our homes. Due to our distances, this makes it a bit difficult for all to make every class. But we relish these occasions all the more for the homey social contact they provide along with the much desired food for the mind. We are currently in the middle of TCR.
     At our Christmas service our eleven children received gifts from the church. Then we all drove a short distance to the lovely home of Elmer and Jackie Simons for festivities. Each family contributed part of the num-nums, the nonexistent "prize" for effort and ingenuity going to recent college grad and local artist-in-chief Soni Soneson for her huge cake in the shape of Herod's palace, visited by beautifully sculptured wise men on camels. The program included a slide show of the Christmas story with commentary by the Rev. Soneson beautifully tailored to the children, the account interspersed with appropriate hymns and reading of key passages from the Word by second-graders Kelly Simons and Jonathan Sandstrom. It was a wonderful program; the sphere was perfect, and there was many a moist eye.
     In our regular services the children have been learning about the Ten Commandments. The instruction through the minister's talks has been reinforced through Sunday School lessons, which our ladies take turns conducting with the aid of artistic and thoughtful projects prepared for the Northeast District by Mrs. Bouillet of Hendersonville, Tennessee, a former New Jersey member.
     Our yearning for social life with kindred spirits-especially family-type get-togethers-was fulfilled magnificently twice this summer with all-day gatherings at the lovely new home of Brian and Beth Simons. After a service of worship and a short class for the children, picnic lunches and bathing suits appeared, and much socializing and good fun ensued. This may be as good a place as any to slip in a pleasant statistic. The race between the two junior Simons families has ended in a virtual deadlock, just a few weeks separated the births of Mary Beth to Brian and Beth (first daughter, third child) and Julie Lynn to Barry and Carolyn (also third child, second daughter). Congratulations to the parents and grandparents, and three cheers for our growing group.
     Lastly but perhaps most enthusiastically, a word or four about the joys of having five weekends in a month. Whenever that occurs, our Pastor-of-four-circles arranges a "Retreat." All in the Northeast District are invited, and those who come live off the experience for a long time. We retreated most recently to the home of Bob and Muriel Genzlinger on the coast of Maine. It was the weekend before New Year. Seven couples attended, ranging in state from newly engaged to grandparents. Topic: the Doctrine of Charity, heavily interlaced with the Christmas story, focusing especially on Mary's representation as spiritual affection for truth. It was quite exciting to discover the connection: To have a spiritual affection for truth means to have the Lord born within you, and that in turn means the beginning of true charity.
     Nobody had much sleep that weekend, but who needs it when you can talk with such wonderful people under such outstanding leadership. We all left refreshed, uplifted, with batteries recharged for the New Year, and profoundly grateful to all who made it possible. For those who haven't tried this format for doctrinal study and social interaction, don't miss the next opportunity. It takes a bit of doing to get away from the family for a whole weekend, but the chance to really gain a "handle" on a doctrine while establishing and cementing deep friendships is rewarding beyond description.
     GRETCHEN AND HARALD SANDSTROM

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ASSEMBLIES 1974

ASSEMBLIES       WILLARD D. PENDLETON       1974




     Announcements






     NORTHEAST DISTRICT ASSEMBLY

     The 2nd Northeast District Assembly of the General Church of the New Jerusalem will be held at Foxboro, Massachusetts, from Friday, May 10, to Sunday, May 12, the Right Reverend Louis B. King, Assistant Bishop of the General Church, presiding. Members and friends of the General Church are invited to attend. For information and registration forms please contact Mrs. Malcolm Cronlund, 17 June Street, Westwood, Mass. 02090. Telephone: 617-769-3195.
     WILLARD D. PENDLETON
          Bishop

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ACADEMY OF THE NEW CHURCH 1974

ACADEMY OF THE NEW CHURCH              1974

     CALENDAR FOR SCHOOL YEAR: 1974-1975
     Ninety-Eighth School Year

     1974

Sept. 4 Wed. Faculty Meetings
     5 Thu. Dormitory students must arrive before 8:00 p.m.
          College registration: local students
          Secondary schools registration: local students
     6 Fri. College registration: dormitory students
          Secondary schools registration: dormitory students
     7 Sat. 8:00 a.m. All student workers report to respective supervisors
          6:30 p.m. School picnic and program
     9 Mon. Classes commence in all schools following Opening Exercises
Oct. 18 Fri. Charter Day
          11:00 a.m. Charter Day Service (Cathedral)
          9:00 p.m. President's Reception (Field House)
     19 Sat. 2:30 p.m. Annual Meeting of the Academy of the New Church Corporation

     7:00 p.m. Charter Day Banquet (Field House)
Nov. 27 Wed. Thanksgiving Recess begins after morning classes
Dec. 1 Sun. Dormitory students must return by 8:00 p.m.
     2 Mon. Winter term commences in all schools
     20 Fri. Christmas recess begins after morning classes

     1975

     Jan. 5 Sun. Dormitory students must return by 8:00 p.m.
     6 Mon. All schools resume classes
     15 Wed. Deadline for application for the 1975-1976 school year
Feb. 17 Mon. Washington's Birthday: holiday
Mar. 7 Fri. Spring recess begins after morning classes
     16 Sun. Dormitory students must return by 8:00 p.m.
     17 Mon. Spring term commences in all schools
     28 Fri. Good Friday: holiday after special chapel service
May 16 Fri. 7:45 p.m. joint Meeting of Faculty and Corporation (Assembly Hall)
     26 Mon. Memorial Day holiday
June 6 Fri. 8:40 p.m. President's Reception (Field House)
     7 Sat. 10:30 a.m. Commencement Exercises (Field House)

     NOTE: At the beginning of the Thanksgiving, Christmas and Spring recesses student workers remain after classes for four hours of student work.

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SPIRIT OF TRUTH 1974

SPIRIT OF TRUTH       Rev. LOUIS B. KING       1974



     [Frontispiece: COUNCIL OF THE CLERGY GENERAL CHURCH OF THE NEW JERUSALEM

Photograph by Michael Pitcairn

Back Row-D. R. Simons, D. Pendleton, D. M. Taylor, L. R. Soneson, F. L. Schnarr, R. S. Junge, E. E. Sandstrom, G. H. Howard, D. L. Rose, Candidate G. Alden, M. D. Gladish, M. R. Carlson, R. H. P. Cole, D. W. Goodenough, B. D. Holm, P. M. Buss.
Middle Row-K. P. Nemitz, N. B. Rogers, W. L. D. Heinrichs, T. L. Kline, V. J. Gladish, N. H. Reuter, B. A. H. Boyesen, G. S. Childs, O. deC. Odhner, Candidate O. T. Larsen, K. O. Stroh, A. Acton, C. R. J. Smith, N. H. Rogers, F. S. Rose.
Front Row-K. H. Asplundh, H. C. Cranch, B. I. Nzimande, D. W. Heinrichs, M. Pryke, Bishop L. B. King, Bishop W. D. Pendleton, Bishop E. C. Acton, Bishop G. de Charms, A. Zungu, M. D. Rich, R. Franson, E. Sandstrom.]

     NEW CHURCH LIFE

     VOL. XCIV JUNE, 1974 No. 6
     "And I saw a New Heaven and a new earth: for the first heaven and the first earth were passed away and there was no more sea. And I John saw the holy city, New Jerusalem, coming down from God out of heaven prepared as a bride adorned for her husband." (Revelation 21: 1, 2)

     Abandoned on a lonely isle called Patmos in the Aegean Sea, John, beloved disciple of the Lord was Divinely commissioned to write and prophesy concerning things that were to come. To accomplish this work of prophecy and revelation the Lord caused his spiritual eyes to be opened so that he might experience strange visions in the spiritual world-visions which foretold and described the states of the Christian world, how it would turn away from any true worship of the Lord, how its judgment would be effected and finally how a new church would be raised up in its stead.
     The whole book of Revelation was to the early Christians a vague and mysterious parable. They believed that in some strange manner it depicted the way in which the last judgment would be wrought. Even John expected the last judgment to take place in this world. But had he known the true meaning of what he wrote, he could have told his fellow Christians that a last judgment can only be accomplished in the spiritual world where all men who have ever lived and died exist together. Furthermore he could have showed them that the natural world could not then be destroyed, for the heavens depend upon it and its unending procreations of the human race.
     The truth is, that a last judgment takes place when a church, established by the Lord, comes to an end; that is, when there is no longer any true faith because there is no true charity. The Lord foresaw that the Christian Church would come to an end spiritually and that a true church would have to be established in its place-a church with new doctrines based upon a genuine knowledge and worship of the Lord.

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The strange visions which John witnessed on the isle of Patmos pictured the way in which the various states of the Christian church would be judged in the spiritual world. The first heaven and the first earth which were seen to pass away, represent the Christian church giving way doctrinally to the new church both in the spiritual world and on earth. The holy city, New Jerusalem, represents that heavenly doctrine or true knowledge and worship of the Lord which is to form the very essence of that New Church. It is from this description of the New Jerusalem that the organized church on earth takes its name.
     Seventeen centuries after John had recorded the visions which foretold the fall and judgment of the Christian Era, Emanuel Swedenborg was commissioned by the Lord to witness the fulfillment of these things in the spiritual world. And in the year 1757, the last judgment was accomplished. All who had been gathered in the spiritual world since the time of the Lord's birth were judged, the evil being cast into hell and the good gathered into societies and given eternal homes in that new Christian heaven formed for them.
     Swedenborg witnessed all this and recounted it in rational terminology for the men of the New Church. Through him the Lord also revealed the true purposes of last judgments, how they are effected, and what they accomplish. With regard to last judgments, we are told that there have been three. Before the flood there were no organized heavens at all. All the men who lived and died prior to that event were gathered in the world of spirits, both the good and the evil together.
     The Most Ancient Church which was the first true church ever to exist on the earth, gradually turned away from the Lord until the fall was effected. When there was no longer any genuine faith or charity left in that church, the Lord sent His truth into the world in the form of the first written Word. With the advent of His truth, because it was a new revelation of Himself, a new church was established, and a judgment was passed upon the dead church. This first last judgment is described in the Word by the flood in which all were destroyed except Noah and his family for they represented the new church which was to last until the Lord came into the world.
     Before a judgment takes place on a church the Lord reveals Himself anew. Those who reject Him in the midst of His newly given truth, in effect judge themselves by withdrawing from its Divine light. In this world the withdrawal is gradual and concealed by a righteous external. This can take place with such subtlety and hypocrisy that men cannot judge when there is no longer any true faith in a church.

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The Lord alone knows when a church is drawing to its end just as He alone knows when a man's state is such that he can no longer be regenerated. But when the members and leaders of a fallen church enter the world of spirits, their externals are removed and their internals come forth. If the truth is then present they either accept or reject it and in so doing pass judgment upon themselves.
     So it is that for a judgment upon a church to take place, the truth must be present so that all may understand it and be affected by its light. The church which commenced after the flood and which lasted until the time that the Lord came into the World, was judged in the light of Divine truth which the Lord brought into the world.
     Now it is of vital importance to understand that although the judgment takes place in the spiritual world, the revelation or Divine truth which enables that judgment must be given to men in this world before the judgment can be effected. The reason for this is that the heavens depend for their ultimate basis upon the human race on this earth. If men on earth did not read the Word, angels could not enjoy its spiritual sense. If men did not think on earth, an-gels could not think in heaven, and so on. It is true, Divine truth comes from the Lord and passes through the heavens to earth but it must be received and established on earth before it can be effective and powerful in its use to angels or men.
     The Ancient Word had to be written on earth before the Most Ancient Church could be judged in the spiritual world. The Lord had to be born on earth and the teachings of the Gospel given before the Ancient churches could be judged and a new or Christian church established on earth. But this church, like its predecessors, was destined to fall and to be replaced by a new and truly Christian church, after a true Christian revelation of the Lord was given. This revelation was given by the Lord through His servant Emanuel Swedenborg, whose spiritual eyes were opened into the spiritual world where all things predicted in the Apocalypse were fulfilled in his presence.
     Now the first Divine Theological work which Swedenborg recorded was the Arcana Coelestia. This was written before the last judgment on the Christian church and presents the internal sense of Genesis and Exodus verse by verse. Within the Arcana, then, we have the Divine truth which was lost by fallen churches-the truth necessary to reveal the true nature of the Lord and pass judgment upon all those who in heart had forsaken Him. After the writing of the Arcana Coelestia, which was accomplished during the years 1747-1756, in the following year, 1757, the last judgment upon those who had entered the spiritual world since the time of the Lord took place.

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     After the last judgment was accomplished the sun of heaven shone with seven-fold brilliance. The falsities of a fallen nation, which had beclouded the minds of simple spirits, were cast with their originators into hell. A new heaven, in the meantime was being formed and a new doctrine given a new and heavenly doctrine based upon the Word as it was revealed by the Lord through Emanuel Swedenborg.
     We recall that John saw the "sign of the Son of man coming in the clouds of heaven with power and great glory." The Son of Man refers to the Lord as the Word-the Divine truth-the Spirit of truth in His second coming. The clouds of heaven in which He came refer to the literal sense of Scripture (which had been turned and twisted into false doctrines by the Christian theologians). Without the Arcana Coelestia, the Old and New Testaments do tend to obscure the true nature of God. But the Arcana Coelestia is the Spirit of truth which leads unto all truth, for it opens the Scriptures so that the Lord becomes visible in all His power and great glory.
     The new and heavenly doctrine which was given from the Lord through Emanuel Swedenborg for the new heaven and the church on earth was drawn from the truths of the Word as revealed in the Arcana Coelestia. The spiritual sense of the Word when organized and applied by the Lord to active states in man's life, becomes the heavenly doctrine. And it is this heavenly doctrine which we find in all those works written after the Arcana Coelestia.
     The last and crowning work of this Divine revelation was the True Christian Religion, or as Swedenborg subtitled it, "The Universal Theology of the New Church." After this work was completed in the year 1770 the Lord called together His twelve disciples who had followed Him in the world, and who were now angels, and sent them forth to proclaim that the "Lord Jesus Christ doth reign, whose kingdom shall be for all ages." This took place on the 19th of June. This was the beginning of the New Church in the spiritual world. It was also the birthday of the New Church on earth.
     So it is that Christmas brings to mind the Lord's descent, His birth, His assumption of the human and the beginning of His warfare against the hells for man's redemption. Easter continues this vision of God-Man with His complete victory over the hells, His resurrection and creation of a Divine natural in His own person. With this glorification of His Human, He passes from our sight into heaven. Yet His work is then not complete.
     On the nineteenth of June, however, the Lord comes again, revealing His Divine Human with seven-fold brilliance. With this revelation, His Divine work which He began when He was born into the world, is finished.

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For the Lord not only intended to conquer the hells and make His Human Divine, but He desired also that men be instructed concerning these things. Without revelation and instruction, redemption and salvation cannot be completed. Realizing this the Lord told His disciples while He was yet in the world, that His work was not finished-that there were many things which they could not understand in their state; but that when He, the Spirit of truth, was come, they should know all things.
     It is the faith of the New Church that this promise has been fulfilled. The second coming of the Lord in the Theological Writings of Emanuel Swedenborg brings into full effect that which was done by the first coming. When the Lord came into the world the first time, He freed man's mind so that he might develop the faculty of rational thought. The second coming was designed to instruct that rational thought concerning the true nature and essence of God. When the rational mind beholds the Lord as a Divine Man, both as to His essence and person, and when the human intellect is instructed in the realities of the spiritual world and the purposes of natural life, then the church becomes an internal church and exists as a permanent kingdom of the Lord on earth.
     The Writings of the New Church reveal the Divine Human of the Lord in Its entirety. Therein His person is seen, encompassed with the powerful and glorious truths of His revelation, just as the sun is resplendent in the midst of its rays which go forth into the whole of nature to warm and enlighten.
     But who will receive and acknowledge the Lord in His new revelation? At His first coming the Lord Himself declared His Divinity. The works of His hands and the speech of His mouth were the only confirmations to His claim as the promised Messiah. There was no other proof. The Jews expected the Messiah to come as a great earthly king, yet He came as a humble pilgrim would, meek and sitting upon an ass. His birthplace, in the stable at Bethlehem, in outward appearance was not a sign of His Royalty; and yet to all who sincerely awaited His coming there was ample evidence in His words to convince them that He was the Christ. By coming in this unexpected manner all were left in freedom either to accept or reject Him on the basis of His own testimony.
     The second advent of the Lord has left men in a similar freedom. The Lord's own testimony in the Writings concerning Himself is the only voice of authority raised in defense of His claim. But the Writings are not to be accepted as the Word of God merely because they claim to be so. They must be examined with an open mind so that the individual may see with his own understanding that they are the Word because they reveal the Lord as never before-because their teachings make one with the genuine truths of the Old and New Testaments.

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     In the light of the Writings the true message of God to His created beings is seen once more. The truths of His Word, twisted and misunderstood for centuries in the Christian world are once again clearly seen for what they were intended to be. But these truths are not only seen in a new light but they have been enriched with a new knowledge of the Lord never before given-enfilled with new truths which enable man for the first time to hold Him as the object of his worship, a Divinely human and visible God. In this revelation of the infinite mind and personal quality of God-Man, the purpose and causes of all things are revealed: why man was created-how sin came into being and why-what was really accomplished by the Lord's coming onto our earth-what we can look forward to in the other life-how we can cooperate with the Lord in the upbuilding of His kingdom in this world and in the next.
     After all, it is in His works, and in the operation of His laws which govern His creations, that the Lord is made known to us. And all these works and laws, as to their purpose, their mode of operation, and their effects, are clearly revealed in the Word for the New Church. And in this revelation is pictured, to human comprehension, the infinite wisdom and love of God-the quality of God's Human mind. (No one has the Lord present with him unless he knows His quality.* All these truths make up the idea of God, because they are from Him.**)
     * Inv. 23, 41.
     ** Inv. 41.
     The Lord has made His second coming as the Spirit of truth so that a new church, based on the worship of a truly Human and visible God, might be established in the hearts of men-a church whose newness is not to be expressed so much in outward forms as by a newness of spirit within. An attitude of life, inspired by this new vision of the Lord, which causes -man to acknowledge with heart and soul, mind and strength the Lord Jesus Christ as the One God of heaven and earth, and that evils must be shunned as sins against His Divine Person.
     To each individual who would worship the Lord in spirit and in truth, He comes again. For when man acknowledges the Lord in the Writings, and when he endeavors to live the truths of that revelation, then the Lord descends into that man's heart with "power and great glory." The glory of His truth illumines the evils and falsities of man's self -intelligence and personal merit; and the power of truth enables men to cast out these enormities as of himself. So is man set free from the bondage of self-love to delight in the freedom of rule by spiritual conscience.

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"I will bring forth from the prison him that is bound, from the house of the dungeon them that sit in darkness."* "Then said Jesus . . . if ye continue in my Word, then are ye my disciples indeed; and ye shall know the truth, and the truth shall make you free."** Amen.
     * Isaiah 42: 7.
     ** John 8: 32.

     LESSONS: Revelation 21. TCR 768, 772, 773.
     MUSIC: Liturgy, pages 483, 506, 498, 491.
     PRAYERS: Liturgy, nos. 106, 147.
LORD GOD JESUS CHRIST REIGNS 1974

LORD GOD JESUS CHRIST REIGNS       Rev. MICHAEL GLADISH       1974

     A New Church Day Talk for Children

     New Church Day is the one special day of the year set aside to celebrate the beginning of the New Church. The nineteenth day of June is chosen for this celebration because it was on this day in the year 1770 that angels were sent all over the spiritual world to establish the church by proclaiming: "The Lord God Jesus Christ reigns, whose kingdom shall be for ever and ever."
     On this day of celebration it is useful to do several special things that will help us become better members of the church throughout all the other days of the year: First, we should think back to the beginning and see how the church was established, for this will tell us something about what the church should be like today. Along with this we must find out something about why the New Church was created, that is, why was it necessary and why is it new? And of course, in our celebration we should also think about the great benefits that we all have right now because of the church whose birthday we honor.
     As to the first thing, seeing how the church was first established, we learn that it was spread all over the spiritual world by joyful angels-the same ones who had been disciples on earth-who wanted to share the good news with others. So we, too, should be excited about our church and anxious to tell others about it.

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But to do this we must see clearly why it is so special.
     It is not easy for a young person to look back into the past and see why things have happened the way they have, especially if it means thinking about long ago before we were born. But you can understand why the New Church was founded if you pay attention to these facts about history and about the Lord: The church is really the Lord's, for everything good and true in it comes from Him. And He establishes His church with men wherever they are willing to accept Him and do His commandments. But it has often happened in history that people were not willing to receive the Lord, and so His church either was never established with them, or it has come to be what we call a "dead church," and this means that it no longer serves the uses for which the Lord created it. In a dead church people do not really understand the Lord or His commandments, and so many of them do not worship Him in the right way. Sometimes this is because the leaders of the church have taught their people falsities instead of truths from the Word.
     But the Lord is very kind and patient. He loves everyone in the world and does not want people to have only a dead church to belong to. So whenever it happens that there is no true church, or that it dies because of falsities or evils that come into it, the Lord establishes a new church which teaches about truth and good in a new way. New churches have been created many times in history, but mainly there have been just five of them. First, thousands of years ago, there was the Most Ancient Church. When men in this church began to be selfish and evil, the Lord created a new church which we call the Ancient Church. When this church began to be troubled by evils and falsities and came to an end, the Lord established the Jewish Church which we read about in the Old Testament. But the Jews were not very good at keeping the Lord's commandments either, and so He came into the world personally and taught men and led them to see His truth again in a new way. So He established the Christian Church which is still in existence today as one of the biggest religions in the world.
     But even this church has had its troubles trying to understand about the Lord and His Word. For not long after the Lord came into the world there were very evil men who, for the sake of rewards and honors, began to teach amazing things about the Lord and His church. They taught, for example, that the Lord has somehow divided Himself into three parts instead of being one Person. And then others said that one part of God is angry with everyone while another part of Him is kind and gentle with everyone. And they said the only way people can come into heaven is to believe in the Lord, for only the Lord can decide who will go to heaven or hell; He makes us go to heaven or to hell.

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Therefore it does not matter whether we try to do anything good with our lives or not.
     Now these are terrible falsities! The truth is that "The Lord our God is one Lord," and He is not angry at anyone, but wishes for all in the whole universe to be saved and to come into heaven. The only thing that keeps people out of heaven is their own selfishness and evil, for then they are unwilling to come in. Therefore we decide whether we will go to heaven or hell, not the Lord, and the way we decide is by showing the Lord whether we are determined to keep His commandments or not.
     These teachings should give you an idea of why the New Church was created, for you see, it is only in the New Church that we are able clearly and positively to see which things are true about the Lord and which things are false. This is why the Lord has given us the Heavenly Doctrines which we call the Writings, and this is why the New Church is to be the crown of all the churches.
     The Lord is like a king, kindly and gently ruling the people of His church. If we know His teachings well, and do them, He is our King and reigns over us. But we must understand His teachings to do them correctly, and we must know the truth about the Lord to worship Him truly. Because we have the New Church we are able to do these things quite easily if we try. Therefore we are grateful for the New Church, and we are able to say along with the angels, "The Lord God Jesus Christ reigns." For the Lord reigns most fully where the people know exactly who He is and what His teachings mean, and this is the purpose of the New Church. Amen.

     LESSONS: Matthew 24: 29-33. TCR 791.
     MUSIC: Hymnal, nos. 180,181, 183.
     PRAYERS: Hymnal, nos. 111, 113.
VISITORS TO BRYN ATHYN 1974

VISITORS TO BRYN ATHYN       Editor       1974

     Visitors to Bryn Athyn on any occasion who need assistance in finding accommodation please communicate with the Guest Committee, c/o Mrs. Leo Synnestvedt, 611 Waverly Lane, Bryn Athyn, Pa. 19009. Phone: (215)WIlson 7-3725.

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ANNUAL COUNCIL MEETINGS 1974

ANNUAL COUNCIL MEETINGS       NORBERT H. ROGERS       1974

     COUNCIL OF THE CLERGY

     The 76th 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, March 4-8, 1974, following an opening service conducted by Bishop Louis B. King in the Cathedral Chapel.
     The meetings were attended by four members of the episcopal degree of the priesthood, thirty-two in the pastoral degree, four in the ministerial degree and four guests. They were the Rt. Rev. Willard D. Pendleton, presiding; the Rt. Rev. Elmo C. Acton, the Rt. Rev. George de Charms, the Rt. Rev. Louis B. King; the Rev. Messrs. Alfred Acton, Kurt H. Asplundh, Bjorn A. H. Boyesen, Peter M. Buss, Geoffrey S. Childs, Robert H. P. Cole, Harold C. Cranch, Roy Franson, Victor J. Gladish, Daniel W. Goodenough, Daniel W. Heinrichs, Willard L. D. Heinrichs, B. David Holm, Geoffrey H. Howard, Robert S. Junge, Kurt P. Nemitz, Ormond de C. Odhner, Dandridge Pendleton, Martin Pryke, Norman H. Reuter, Morley D. Rich, Norbert H. Rogers, Donald L. Rose, Frank S. Rose, Erik Sandstrom, Erik E. Sandstrom, Frederick L. Schnarr, David R. Simons, Christopher R. J. Smith, Lorentz R. Soneson, Kenneth O. Stroh, Douglas M. Taylor; Mark R. Carlson, Michael D. Gladish, Thomas L. Kline, N. Bruce Rogers; and by invitation Candidates Glenn Alden and Ottar Larsen; and from the General Church Mission in South Africa the Rev. Messrs. Benjamin I. Nzimande and Aaron Zungu.
     At the first session on Monday afternoon, March 4, after the Minutes of the 1973 Meetings had been accepted as published in NEW CHURCH LIFE (June 1973, pp. 270-272), Bishop Pendleton welcomed the assembled priests, especially those that had far to travel to come to the Meetings, and still more especially the guests of the Council whom he introduced, namely, the Rev. B. I. Nzimande and the Rev. A. Zungu of the General Church Mission in South Africa, and Candidates Glenn Alden and Ottar Larsen. He then asked that Council make decisions on two matters during the course of the week. One of these matters was the invitation he had received from the Rev. Paul Zacharias on behalf of the General Convention to appoint two General Church priests to attend their Council of Ministers meetings and also the meetings of their Convention, to be held at Urbana, Ohio, June 17-23.

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After discussing questions of the use and the implications involved, Council adopted a motion favoring the Bishop's accepting the invitation and acting upon it.
     The other matter concerned discharging the Church Extension Committee, which for many years had been a standing committee of the Council of the Clergy, in order to facilitate the formation of an extension committee of the General Church. After hearing a report by the Rev. B. David Holm, Chairman of the Council's Extension Committee, a motion to release the Committee was adopted.
     The general subject of the Program prepared by a committee appointed in 1973 was "The Masculine and The Feminine." The subject was presented for consideration by three papers: one on The Feminine Mind by the Rev. Erik Sandstrom; another on Rational and Moral Wisdom in Education by the Rev. Robert S. Junge; and the third on Education of the Sexes by the Rev. Martin Pryke. Also related to the subject of the program, but not a part of it, was a paper on Masculine and Feminine Uses?-Educational Implications by the Rev. Alfred Acton 11. All the papers were received with interest and were actively discussed.
     Other papers and subjects presented for consideration during the week of the Meetings were Attrition in the General Church by the Rev. Donald L. Rose, Age of Maturity by the Rev. Martin Pryke, Counsel and Accountability-A Priestly Need and Responsibility by the Rt. Rev. Louis B. King, Academy Suspensions and the Bryn Athyn Church also by Bishop King, Rites and Sacraments-When Should a Priest Say No? by the Rev. Christopher R. J. Smith, and, at an additional informal session on Thursday evening, there was a discussion on the subject of Sharing Groups presented by the Rev. Frank S. Rose.
     Two reports were given by Bishop King. One was a progress report of his meeting and correspondence with Dr. Horand K. Gutfeldt of the General Convention with regard to a proposed New Church World Assembly in 1980. Planning for that Assembly was still in the very early stage of exchanging and considering suggestions. Among things that Dr. Gutfeldt had suggested was that the Assembly open at Urbana University and be concluded at Bryn Athyn, and that the Assembly theme be Swedenborg-the Prophet of the New Church. His other report was on his activities as the Assistant Bishop of the General Church.
     In addition to the Council sessions, there were a number of scheduled meetings involving the ministers concerned.

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There was a meeting of Headmasters on Monday; Traveling Ministers met with the Rev. B. David Holm on Tuesday; the General Church Publication Committee met on Wednesday morning, and on the same day the Extension Committee held a working luncheon at the home of the Rev. B. David Holm; the Sunday School Committee met on Thursday morning; and on Friday the Heads of Schools met with the Rev. Martin Pryke, Executive Vice-President of the Academy.
     Among the pleasant social occasions which add much to the enjoyment of the week of the Meetings were the small group luncheons arranged for the ministers on Tuesday and Wednesday in the homes of colleagues and of close relatives of ministers, the Open House for ministers and ministers' wives at the home of Bishop and Mrs. King, the social dinner for ministers at the home of Bishop and Mrs. Pendleton, the luncheons with members of the Academy Faculty and Board of Directors and of the General Church Board of Directors at Glencairn, and the delectable refreshments served every morning during the week of the Meetings by ladies of the Bryn Athyn Women's Guild, the Open House at the Civic and Social Club following the General Church program on Friday evening, and various other opportunities the ministers had to meet informally lay members of the Bryn Athyn Society.
     Respectfully submitted

          NORBERT H. ROGERS
               Secretary
GENERAL CHURCH EVENING 1974

GENERAL CHURCH EVENING       NORBERT H. ROGERS       1974

     Bishop Pendleton opened the program of the General Church Evening following the Social Supper on Friday evening, March 8, 1974, by honoring Mrs. Anne Finkeldey who was retiring after serving many years as Office Manager of the General Church Sound Recording Committee. He spoke of the great value of the uses she had faithfully performed for the General Church throughout the world, and presented her with a token of the church's appreciation of her devotion to the Sound Recording work.
     The Bishop then introduced the speakers of the evening.

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They were the Rev. Benjamin I. Nzimande, Assistant Superintendent of the General Church Mission in South Africa, and the Rev. Aaron Zungu whose service to the Mission was in translating the Writings from the Latin into Zulu.
     Mr. Nzimande first sketched the beginnings of the General Church Mission among Africans in Natal and the Transvaal. It started when the Rev. Moffat Mcanyana saw a copy of The True Christian Religion in a shop window, bought it and became convinced of the truth of its teachings. Through the Rev. Theodore Pitcairn he was able to obtain more books and to be trained for the priesthood. Through his efforts New Church groups were formed in the Durban area and in the Johannesburg area, and also indirectly in Zululand. Several of the men Mr. Mcanyana introduced to the doctrines of the New Church went on to become ministers, one of these being Mr. Nzimande himself. He then spoke briefly of the Mission as it is today. He mentioned the several Mission centers, and noted that the lack of resources, and the shortage of ministers, requiring most of them to be in charge of two or more centers, made it difficult to meet the needs of the Mission adequately.
     Mr. Zungu said that after he had become New Church he came to see that it was very important for his people to realize that the Writings are the Lord's Word, and that this required translating the Writings into Zulu from the Latin. He, therefore, set himself to learn Latin with the help of the Pastor of the Durban Society, the then Rev. Elmo C. Acton. In addition to the usual difficulties shared by all who attempt to translate the Writings, Mr. Zungu was faced with ones peculiar to the Zulu language. For example, there are two methods of writing Zulu, necessitating his deciding which of them would better serve his purpose. The language also lacks words that express abstract ideas, not even a word for "idea" exists, so that a translator is forced to use various devices to convey the desired idea; sometimes he gives a word a Zuluized form, and at other times he tries to convey an idea by combining two Zulu words; correspondence, for instance, is rendered by a combination of Zulu words meaning "a hand fitting into a glove." Another difficulty is that the Africans are composed of different tribes and dialects, and a word meaning one thing in one dialect may mean something else in another; it is important, therefore, to select words that have similar meanings in as many dialects as possible. Still another difficulty results from the fact that a bride must avoid using all syllables contained in her father-in-law's name; at times this causes her to invent words, and these sometimes become part of a dialect, but are to be avoided in translating. Translating the Writings into Zulu is pioneer work, and requires Mr. Zungu to consult many dictionaries in his search for the correct words to use.

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     In concluding the program, both Bishop Pendleton and the Rev. Willard L. D. Heinrichs, Superintendent of the Mission, expressed appreciation and high regard for the valuable work Mr. Nzimande and Mr. Zungu were doing for the Mission in particular and in general for the New Church in South Africa.
     Respectfully submitted,
          NORBERT H. ROGERS,
               Secretary General Church of the New Jerusalem
JOINT COUNCIL 1974

JOINT COUNCIL       NORBERT H. ROGERS       1974

     MARCH 9, 1974

     1. The 80th Regular joint Meeting of the Council of the Clergy and Directors of the Corporation of the General Church of the New Jerusalem was opened by the Rt. Rev. Willard D. Pendleton at 10 a.m., on March 9, 1974, in the Council Hall with the Lord's Prayer and reading from chapter seven of Zechariah.

     2. Attendance:

     Of the Clergy: Rt. Rev. Willard D. Pendleton, presiding; Rt. Rev. Elmo C. Acton, Rt. Rev. George de Charms and Rt. Rev. Louis B. King; Rev. Messrs. K. A. Asplundh, P. M. Buss, G. H. Childs, R. H. P. Cole, H. C. Cranch, V. J. Gladish, D. W. Goodenough, D. W. Heinrichs, W. L. D. Heinrichs, B. D. Holm, G. H. Howard, R. S. Junge, K. P. Nemitz, O. de C. Odhner, D. Pendleton, M. Pryke, N. H. Reuter, M. D. Rich, N. H. Rogers, D. L. Rose, E. Sandstrom, E. E. Sandstrom, F. L. Schnarr, D. R. Simons, C. R. J. Smith, L. R. Soneson, K. O. Stroh, D. M. Taylor; M. R. Carlson, T. L. Kline, N. B. Rogers. (35)
     Of the Laity: Messrs. W. B. Alden, L. Asplundh, T. W. Brickman, Jr., D. H. Campbell, G. M. Cooper, G. R. Doering, B. E. Elder, B. Fuller, L. E. Gyllenhaal, J. F. Junge, D. M. Kuhl, A. H. Lindsay, H. K. Morley, L. Pitcairn, S. Pitcairn, J. W. Rose, J. V. Sellner, B. D. Smith, R. A. Smith, L. Synnestvedt, J. R. Synnestvedt, Jr., A. A. Umberger, R. E. Walter. (23)
     Guests: Rev. B. I. Nzimande; Candidates G. Alden, O. Larsen; Mr. G. D. Cockerell. (4)

     3. Memorial Resolutions:

     The following Memorial Resolution for the Rev. William Whitehead was presented by the Rt. Rev. Elmo C. Acton:

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     In the Divine Providence of the Lord, William Whitehead was called to the spiritual world on August 28, 1973, in the 89th year of his life. We here put on record our deep affection and high regard for William Whitehead and his long and useful work for the General Church.
     Born in England on September 18, 1883, he was sent to Canada after his theological training to engage in Mission work. There, after a few years he was introduced to the Writings and soon became an ardent and firm believer in the Heavenly Doctrines of the New Church.
     A few years later he removed to Bryn Athyn, U. S. A., to pursue further theological studies. While engaged in these studies, he accepted a temporary position as a history teacher in the Academy schools. This temporary work prolonged itself into his principal life's work; for he continued to teach history and political science in the schools for over fifty years.
     William Whitehead brought to this work a sharp insight, an inexhaustible fund of knowledge, and a keen and understanding wit. His use will now increase in the sphere of its influence in the spiritual world and bear fruit in the minds and hearts of his pupils.
     William Whitehead also became a priest of the New Church and served the General Church in that capacity in societies and groups within easy reach of Bryn Athyn. He served as secretary of this Council for many years and contributed greatly to its deliberations.
     We acknowledge our debt to William Whitehead; we testify to our love and esteem of him as a man, and his outstanding work as a priest and teacher. We express to his family the deep affection and honor in which we hold him.

     The following Memorial Resolution for the Rev. W. Cairns Henderson was presented by the Rev. Daniel W. Goodenough:

     Inasmuch as the Lord in His Divine providence has called to the spiritual world our brother William Cairns Henderson, be it resolved that this Joint Council record the high esteem in which it holds him and express its heartfelt gratitude for his many years of labor in the Lord's vineyard.
     Becoming interested in the New Church in his youth, Cairns Henderson studied for two years in the Theological School of the General Conference. He first became familiar with the General Church by means of a copy of NEW CHURCH LIFE-that same journal which half a generation later was to become his responsibility and the medium of much of his most effective work. After seeking counsel from the Rev. Eugene Schreck he decided to complete his theological training in two years at the Academy of the New Church. He became a priest of the General Church because he felt himself in agreement with our belief in the Divine authority of the Writings.
     Following his ordination, Mr. Henderson served for a year as traveling pastor in Great Britain before accepting appointment as pastor of the Hurstville Society in Sydney, Australia. He remained eleven years in Australia and was then called to be pastor of the Carmel Church in Kitchener, Ontario, where he served for four years. In 1950 he became editor of NEW CHURCH LIFE and instructor in Homiletics and Religion at the Academy of the New Church. In time he was appointed Professor of Theology and then Dean of the Theological School-a post in which he served faithfully for eight years. Among his other offices he was Secretary of the Council of the Clergy, Secretary of the Bishop's Consistory, Chairman of the Sound Recording Committee, and active member of the Board of the Swedenborg Scientific Association.

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     As professor of Theology, Cairns Henderson guided nearly a generation of future priests into the methods and practices of writing sermons and doctrinal classes. He regarded the preparation of sermons neither as just an art nor as a merely scientific exercise, but as a work of craftsmanship. He was keenly aware of the importance of individual development and encouraged his students to grow as of themselves. Mr. Henderson's thorough understanding of doctrine was a continual source of strength for students, readers of NEW CHURCH LIFE, and the councils of the Church and the Academy. Throughout his contributions to the thought and life of the Church he demonstrated an unusual degree of judgment and discretion. A master of the succinct, cogent statement, he had a rare genius for taking an involved and difficult idea and in a few paragraphs reducing it to an order that any New Church man may understand. His editorials in NEW CHURCH LIFE are especially rich in a clarity and depth of thought that encourage continuing reflection on the part of both priest and layman, young and old, newcomer to the Church and thorough student of the Writings. He understood well what needed to be said and what would, if added, only cloud the issue. When he spoke, his words were carefully measured and sufficient to make an important point, but never such as to enflame, because he believed strongly in rational thinking and discourse. The keen barbs of his wit communicated both a balanced sense of humor and a warmth of affection which his associates have all had frequent occasion to appreciate. Reminiscent of the golden mean of the Ancient Greeks, Mr. Henderson was above all a man of modesty, moderation, self-discipline and rational order.
     In an age increasingly prone to disproportion, narrowness of vision and the conceit that one side only of a thing need be seen, we will miss the balanced thoughtfulness of our friend Cairns Henderson.
     Be it resolved, therefore, that this memorial be inscribed upon the minutes of the joint Council and that a copy be sent to Mrs. Henderson and her family, together with our expression of affection and sympathy, and our conviction that Mr. Henderson has been called to a world where the realities he contemplated so thoughtfully in this life will reign around him in the Lord's kingdom of uses.

     The following Memorial Resolution for the Rev. Hugo Lj. Odhner was presented by the Rt. Rev. Willard D. Pendleton:

     Hugo Ljungberg Odhner was a man who was endowed with many gifts: He was a scholar, a teacher, an author, and a pastor. As a scholar, his interests extended over a wide range of doctrinal and philosophical subjects. As a teacher, be excelled in the instruction of advanced students of the Writings and philosophical works. As an author, his published works testify to his unusual ability in both the organization and presentation of his material. As a pastor, he was a faithful servant of his Lord and readily responded to the needs of those who sought his help.
     At this meeting of the joint Council, however, we are particularly mindful of his many contributions to the councils of the church. As a member of this body, as a member of the Council of the Clergy, as a member of the Bishop's Consistory, we found him to be a wise councilor and an understanding friend. Throughout his active career in the priesthood, which extended over a period of some fifty-six years, Dr. Odhner was always keenly interested in the uses and affairs of the organized church.

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Although primarily a scholar, he readily applied himself to the duties that are essential to the work of every organization as is evidenced by the thirty years in which he served as the Secretary of the General Church. We would also here record our admiration of the outstanding work which he performed as the Dean of the Academy Theological School.
     On this occasion, therefore, when we are meeting as members of the Joint Council of the General Church, we are mindful that one has passed from our midst whom we loved and deeply respected. We will miss his wise counsel, his insight into doctrine, his unfailing support of the uses we are organized to perform, and his friendly presence at our meetings and social gatherings; but we are grateful that this man who did so much in the establishment of the New Church among us has now been called by his Lord to those higher and more interior uses of the New Church.

     The above resolutions were adopted in silence by a standing vote, and the Secretary was instructed to write to the families.

     4. Mr. Leonard Gyllenhaal was called on to give his Treasurer's Report. (See page 260)

     5. The Bishop called on Mr. Theodore W. Brickman, Jr. for the report of the Salary Committee.
     Mr. Brickman said he had nothing to report at this time, except that arrangements were being made for the Committee to meet with the Society Treasurers in Washington in early April. He went on to say that the work of the Salary Committee over the years had done much to improve the financial climate throughout the General Church and led societies to be more aware of the General Church and to their feeling a part of it.

     6. The Rev. K. P. Nemitz expressed appreciation for the Treasurer's report, calling it helpful, and asked whether the Treasurer's Office had considered consulting with District pastors when preparing the General Church budget. Mr. Gyllenhaal answered that this was part of the long range planning in process; at present the operating policy of the General Church included, for example, a provision that if a District pastor planned to increase his activities he should submit his plan to the Bishop through whom it would be considered by the Budget Committee and funds would be appropriated if available.
     The Rev. D. L. Rose referring to an itemized list showing area by area contributions, expenses and net cost to the General Church, if any, that had been circulated at the meeting, asked why the cost to the General Church was greater for a large society than it was for a small society. Mr. Gyllenhaal explained the General Church had taken over full responsibility for payments into the Pension Fund for every minister and teacher employed by the General Church. Consequently societies with several church-employed personnel cost the General Church more than the societies having only one or two employees.

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     In answer to questions by Mr. Leo Synnestvedt and by the Rev. Messrs. D. L. Rose, D. W. Goodenough and R. H. P. Cole, Mr. Gyllenhaal said that the contribution figures represented only reimbursements to the General Church for its expenditures in any given society and did not necessarily represent the total contribution effort of that society; that there has been an ongoing effort to keep in touch with the treasurers of societies and through them to encourage members of each society to make their church contribution in keeping with their resources; that as they represented variables, such as different years, figures for the different societies could not properly be compared together; and that the figures were supplied to him by local treasurers and he had not verified them.
     The Rev. N. H. Reuter observed that pastors needed to be educated in the financial affairs of the General Church in order to explain them intelligently to those under their pastoral charge.
     Mr. Gyllenhaal noted that a recently adopted policy was to invite pastors to the Treasurers' Meetings, and he hoped that in time most pastors will have that experience.
     Mr. K. Morley warned against wide distribution of the itemized list, as without explanations they were subject to misinterpretation. For example, because of a building extension undertaking the Toronto Society's church contribution was almost twice the figure shown on the list. He suggested footnoting pertinent information of that sort.
     Mr. Gyllenhaal agreed that footnotes would be helpful, but pointed out that it was difficult to get all the information he needed.
     The Rev. H. C. Cranch reported that efforts were being made to educate the members of the National Church in Canada as to the uses of the General Church and as to the relationship of expenses and uses. He also noted that the Assistant to the Pastor of the Toronto Society spent 20% of his time ministering to the Montreal Circle and to isolated people so that only 80% of his salary should be included in Toronto's cost figures.
     In answer to a question by the Rev. P. M. Buss, Mr. Gyllenhaal said Caryndale community property was administered by its own corporation and not by the Carmel Church Society so that its costs were not included in the Society's figures. It was the same with Acton Park and the Washington Society.
     Mr. A. H. Lindsay said there were people who did not like the central payroll system presently used by the General Church.

     7. The meeting recessed for refreshments served in the Choir Hall by the Women's Guild.

251




     8. The Minutes of the 79th Annual Meeting were accepted as published in NEW CHURCH LIFE for June, 1973.

     9. Bishop Pendleton called on Bishop King for a report of the Committee appointed to study the possibility of increased lay counsel to the Bishop and greater lay participation in General Church Assemblies.
     Bishop King reported that Mr. Robert Asplundh, Dr. Grant Doering and himself, as Chairman, formed the Committee. Counsel had been sought from all Pastors of Societies and from the Secretaries of Circles and Groups. The Committee had considered the information received and made the following tentative recommendation:

     "It is the feeling -that increased and extended Episcopal Visits to all areas of the church, whether made by the Executive Bishop, his Assistant or his other representatives, will answer the primary needs of greater lay counsel to the Episcopal Office. At the same time this increased counsel on local grounds will enable the Bishop to plan for General Assemblies in such a way that they will reflect the desire and meet the needs of the church in general. It is our further recommendation that this subject be discussed openly by the Board of Directors and, if possible, by the Joint Council of the General Church."

     Bishop Pendleton opened the discussion by noting that the Bishop of the General Church can only do so much traveling because of physical limitations and because of the other responsibilities of his office. He felt he had been doing all the traveling he is able to do, and any extension in Episcopal Visits would have to be done by the Assistant Bishop. The time may come when the General Church will have to support an Assistant Bishop giving all his time to making Episcopal Visits. As to getting lay counsel in his Episcopal Visits, his experience had been that the people are concerned about local affairs but not very interested in General Church uses so that he had received very little counsel affecting General Church matters.
     As to General Assemblies, the Bishop said that to begin with they had been held to permit general participation by church members in considering and developing church government. When this had been formalized, consideration at General Assemblies was directed mainly to doctrine. But General Assemblies now do not meet the needs of our members, mainly it seems because they no longer feel involved. The reason is that present large attendances of a thousand or more makes it difficult to involve people. A way to solve this problem needs to be found. In 1973 dividing the Assembly into small groups was tried out at one session. Some people liked it very much, but others did not.
     Mr. Keith Morley said it was to be expected that people were more concerned with their Society's problems than with General Church issues.

252


One of the uses of the Bishop's meeting with a local joint Council of a Society was for him to express his thoughts about their society's problems.
     In answer to a question from the Rev. Dandridge Pendleton, the Bishop said that when they have something that really concerns them, people want to consult the Bishop, not the Assistant Bishop. A representative of the Bishop could be very effective in matters of worship and instruction, but not in problems of uses and of government.
     The Rev. L. R. Soneson thought that while it was important for the Bishop to keep in touch with local area problems, it was even more important for him to raise the vision of those in the area to view the General Church as a whole and its uses.
     The Rev. M. Pryke said that when he was a pastor of a Society be favored the Bishop's making many Episcopal Visits, but since he's been working in close association with him, he sees the importance to the whole church of the Bishop's spending most of his time at his headquarters. As to General Assemblies he cautioned against taking seriously suggestions idly made which did not really express the desire and needs of a particular age group.
     The Rev. D. M. Taylor expressed appreciation for the Rev. R. S. Junge's visit to Australia as the Bishop's representative. Although it wasn't a visit by the Bishop himself, Mr. Junge had very successfully directed the attention of the people in Australia to General Church uses and had also reinforced many things he himself had been saying.
     The Rev. H. C. Cranch suggested the appointment of a liaison man on the one hand to present the things of general interest and inquiry to the Societies' councils for their consideration so that they would be better prepared to discuss such things when they met with the Bishop, and on the other hand to convey to the Bishop information about ongoing local concerns of Society councils.
     The Rev. E. E. Sandstrom gave assurances that the Michael Church Society would warmly welcome any representative the Bishop sent to visit them.
     The Rev. E. Sandstrom felt that dividing the people at General Assemblies into groups was the best way to involve them in discussing doctrine; but they should also be involved in action, in producing action. He suggested planning ahead of time to encourage this.
     In response to a question, the Bishop said Assemblies have been planned by the Bishop's Consistory.
     The Rev. G. S. Childs suggested that, instead of hour long addresses, speakers at Assemblies limit themselves to twenty minute presentations, and that the discussions be in small groups.

253


He also suggested having pageants.
     Mr. A. H. Lindsay spoke of the value of holding Assemblies away from Bryn Athyn.

     10. Bishop King, in his report of the Committee of the Joint Council to consider the feasibilities of proxies in the selection of the Bishop and the Assistant Bishop, said that the other members of the Committee were the Rev. H. C. Cranch and Messrs. G. Cooper and B. Elder. The Committee was not prepared to make a firm recommendation, but at this time favored absentee ballots, with the proviso that these be sent, together with pertinent information as to issues in question, only on request by General Church members.
     The Rev. N. H. Rogers did not like the element of fixed prejudgment inherent in absentee ballots, and for this reason he preferred the use of proxies.
     The Rt. Rev. E. C. Acton warned against allowing the selection of a Bishop to become a popularity contest, as the most popular man may not be the best qualified to lead the church. What we should always seek is to enable the Lord to enlighten the church so as to select the best man to serve as Bishop and to be the best means by which the Lord can govern the church. This is the objective of the progressive system the General Church uses to select a Bishop and an Assistant Bishop.
     The Rev. M. D. Rich expressed hesitancy in the matter of proxies, and he mentioned the unfortunate experience connected with proxies contained in the history of the General Church.
     The Rev. N. B. Rogers said that, in the choice of a Bishop or Assistant Bishop, the function of the Council of the Clergy is to nominate, and that of the Board of Directors is to confirm, and the function of the General Assembly is to give consent. He favored absentee ballots as this would extend the right to give consent to members who could not attend the Assembly. Proxies, however, involved turning over to someone else one's right to consent, a thing that did not seem orderly.
     Mr. A. H. Lindsay spoke of the recognized ways a person could vote in absentia. One of these was by proxy and he warned against complications, battles and litigation that could result from the use of proxies.
     Mr. D. Smith spoke in favor of absentee ballots. From his own experience he could aver that being able to vote in absentia was an important and meaningful privilege.
     The Rev. L. R. Soneson felt that when people met together to deliberate on a question, they were receptive of a sphere of enlightenment without which a wise decision could not be reached.

254


He doubted that there could be such enlightenment when an absentee ballot was cast.
     The Rev. H. C. Cranch said that in a question related to use people are affected by what is said on the matter and may well have a change of mind; for this reason, in a question related to use, no absentee ballots should be permitted so as to ensure that those voting have had opportunity to hear all arguments. In the selection of a Bishop and Assistant Bishop, the voting, which is the final step in his selection, is not expression of choice but is a matter expressing consent to be governed by the person whose nomination has been presented to them. Last minute mind changing is then an exception and not the norm. For this reason absentee ballots could be used. In fact, he thought the matter of expressing consent so important, that he advocated mailing ballots to all members of the General Church so as to give each one of them the opportunity of expressing consent.
     The Bishop expressed thanks for the counsel he had been given, and spoke of the General Church's concept of government being really new, and a difficult thing to carry out. He then closed the meeting.
     Respectfully submitted,
          NORBERT H. ROGERS
               Secretary
Title Unspecified 1974

Title Unspecified              1974

     "They who are in a life of evil are admitted no further than to the knowledge of good and of the Lord, but not into the veriest acknowledgment and faith; for the reason that so long as they are in evil they cannot be at the same time in good. No one can at the same time serve two masters. When a man who once acknowledges and believes returns to a life of evil, he profanes what is good and holy; but he who does not acknowledge and believe, cannot profane. Care is therefore taken by the Lord's Divine Providence lest a man be admitted further into the very acknowledgment and faith of the heart than he can afterwards be kept; and this on account of the punishment of profanation, which is the most grievous in hell. This is the reason why at the present day it is vouchsafed to so few, to believe from the heart that the good of love and charity are heaven in man, and that all the Divine is in the Lord; for at the present day men are in a life of evil." Arcana Coelestia 2357.

255


ANNUAL REPORTS 1974

ANNUAL REPORTS       NORBERT H. ROGERS       1974

     SECRETARY OF THE GENERAL CHURCH

     During September 1972 through August 1973, ninety-three members were received into the General Church. Seven were dropped from the roll. One resigned from the Church. Fifty-four deaths were reported. On September 1st, 1973, the roll contained three thousand three hundred and twenty-eight names.

     Membership, September 1, 1972                              3297
          (U.S.A.-2158, Other Countries-1139)
     New Members (Cert. 5878-5970)                              93
          (U.S.A.-64, Other Countries-29)
     Deaths reported                                        54
          (U.S.A.-38, Other Countries-16)
     Resignations                                        1
          (U.S.A.-1, Other Countries-0)
     Dropped from Roll                                        7
          (U.S.A.-4, Other Countries-3)
     Losses (U.S.A.-43, Other Countries-19)                    62
     Net gain during September, 1972, through August, 1973          31
     Membership, September 1, 1972                              3328
          (U.S.A.-2179, Other Countries 1149)

     NEW MEMBERS

     September 1, 1972, to August 31, 1973

     THE UNITED STATES

     California: Menlo Park
Mr. Alan Pendleton

     California: Pasadena
Mrs. Dana Wayne
     (Dana Coleen Hilldale)

     California: Stanford
Mr. Christopher M. Clark
Mr. John C. Doering

     Florida: Fort Lauderdale
Mrs. Mark Neuberger
     (Collette Daly)

     Florida: Grant
Mr. John H. Cahaley, Jr.

     Illinois: Glenview
Mrs. Howard J. Even
     (Waijny Kristin Fornander)
Miss Candace Nelson

     Kansas: Leavenworth
Mr. David G. Coffin
Mrs. David G. Coffin
     (Sandra Gail Cooper)

     Maryland: Lanham
Mr. David G. Doering

256




     Maryland: Rockville
Mrs. Charles R. Lynch
     (Barbara Jean Masters)

     Massachusetts: Ayer
Mrs. David L. Cowley
     (Yvonne Alden)

     Massachusetts: Bedford
Mr. Joel Hoo

     Massachusetts: Hudson
Mr. Gilbert A. Smith

     Minnesota: No. St. Paul
Mrs. Richard M. Carlson
     (Margaret Lynn Johnson)

     Montana: Helena
Mr. Marlowe A. Bowman

     New Jersey: Runnemede
Mrs. Andrew S. Chalako, Jr.
     (Lorraine Frances Hafner)

     New York: Brooklyn
Mr. Kevin S. Szabo

     New York: New York
Miss Clara Luz Cespedes

     New York: Snyder
Miss Robin Bown

     Ohio: Cincinnati
Mr. Alan W. Gladish

     Oklahoma: Tulsa
Miss Lucinda A. Tennis
Mrs. Robert Tennis
     (Emma Louise Asplundh)

     Pennsylvania: Bryn Athyn
Mr. Glenn G. Alden
Mr. Wendel R. Barnett
Miss Claudia E. Bostock
Miss Paige Bostock
Mr. Garth Cooper
Mrs. Garth Cooper
     (Bronwin King)
Mr. John C. Echols, Jr.
Mr. Robert M. Frazier
Mrs. Robert M. Frazier
     (Bonnie Hope Glenn)
Miss Nina Glebe
Miss Merry Jayne Haworth
Mrs. Randall L. Hunter
     (Carol Brown)
Mrs. Alan C. King
     (Susan Lynn Scbnarr)
Mr. William T. Lodge, Sr.
Mrs. William T. Lodge, Sr.
     (Dorothy Anna Blaker)
Miss Jane Moorhead
Miss Lark Pitcairn
Mr. Arthur W. Schnarr, Jr.
Mr. Richard P. Show
Miss Suzanne Synnestvedt
Mr. Alfred R. Tolson
Miss Gretchen Lee Williams

     Pennsylvania: Elkins Park
Mr. Kurt Ritthaler, Jr.
Mrs. Kurt Ritthaler
     (Maxine Goll)

     Pennsylvania: Huntingdon Valley
Mr. Alfred Hansen
Mrs. Alfred Hansen
     (Elizabeth H. Ferrer)
Mr. Carl J. Hansen
Mrs. Francis E. Keegan
     (Anna-Marie Rosenquist)
Mr. Richard B. Roschman
Mrs. Irving O. Stoudt
     (Virginia K. Smith)

     Pennsylvania: New Britain
Mr. Frido van Kesteren
Mrs. Frido van Kesteren
     (Altys E. Crockett)

     Pennsylvania: Pittsburgh
Miss Margit C. Schoenberger

     Pennsylvania: Richboro
Mr. Joseph R. Hafner
Mrs. Joseph R. Hafner
     (Frances P. Zomer)

     Pennsylvania: Southampton
Miss Kathleen E. Smith

257




     Tennessee: Hendersonville
Mrs. Walter A. Bouillet
     (Jean S. Ord)

     Texas: Allen
Mr. Dean Charles Morey

     Texas: Daisetta
Mrs. Wayne E. Hopper
     (Ellen L. Savikko)

     Virginia: North Tazewell
Mrs. Oscar D. Lee, III
     (Christine Coffin)

     CANADA

     Alberta: Calgary
Mrs. Thomas R. Fountain
     (Evelyn Mervene Woodward)

     British Columbia: Chetwynd
Mr. Raymond A. Fortin
Mrs. Raymond A. Fortin
     (Carol Anne Friesen)

     British Columbia: Dawson Creek
Miss Sharon D. Friesen

     Ontario: Downsview
Mr. Eric A. Sanderson

     Ontario: Islington
Miss Margaret S. Cranch

     Ontario: Kitchener
Mr. Michael W. Petzke
Mrs. Michael W. Petzke
     (Katherine Ann Kuss)
Mr. Walter F. Petzke
Mrs. Walter F. Petzke
     (Shirley A. Havey)

     Ontario: Point Edward
Mr. Theodore E. Kuhl

     Ontario: Preston
Mrs. Maurice G. Schnarr
     (Muriel E. Wallace)
Mr. Warren L. Stewart
Mrs. Warren L. Stewart
     (Judith Genzlinger)

     EUROPE

     Austria: Vienna
Miss Gabriele Luise Prochaska

     England: Essex
Mr. Raymond F. Waters

     Denmark: Dragor
Miss Birgit Eleanor Strobaek

     Denmark: Kobenhavn
Mr. Frank E. Hansen
Mr. Preben E. Hansen

     Denmark: Rodovre
Miss Ingelise E. Bach

     AUSTRALIA

     N.S.W.: Blakehurst
Mr. Hugh K. Keal

     N.S.W.: Hurstville
Miss Anne Bridget O'Sullivan

     N.S.W.: Penhurst
Mr. Ralph O. Horner

     SOUTH AFRICA

     Natal: Durban
Mrs. R. V. Smuts
     (Mary E. Lumsden)
Mrs. W. E. Waters
     (Mary Humby)

     Natal: Pinetown
Mr. Howard W. Ridgway

     Natal: Zululand
Mrs. Barrie J. Parker
     (Ann Lois Edwards)

     Transvaal: Sandringham
Mr. Barry G. Gillespie
Mrs. Barry G. Gillespie
     (Wendy Beryl Wilkinson)


258




     DEATHS

     Reported September 1, 1972 to August 31, 1973

Algernon, The Rev. Henry, December 20, 1972, Demerara, Guyana (92)
Barrett, Mrs. Albert J. (Mabel Eveline Barbery), April, 1973, Alberta, Canada (77)
Bellinger, Mrs. Doering (Stella Schoenberger), May 16, 1973, Pittsburgh, Pennsylvania (88)
Bergstrom, Mr. Oscar Albin, April 3, 1973, Pittsburgh, Pennsylvania (88)
Blackman, Mr. Robert K., June 4, 1972, Bernardsville, New Jersey (68)
Boatman, Mr. Ellison C., January 23, 1973, Edwards AFB, California (68)
Bostock, Mrs. E. Crary, Jr. (Barbara Jean Davis), June 16, 1972, Meadowbrook, Pennsylvania (50)
Burnham, Mr. Edwin, September 16, 1972, Bryn Athyn, Pennsylvania (71)
Collins, Mr. Emmett E., October 3, 1972, Miami, Florida (89)
Collins, Mrs. Emmett E. (Carolina Fritz), August 25, 1973, Miami, Florida (82)
Cooper, Miss Dorothy Pendleton, November 24, 1972, Bryn Athyn, Pennsylvania (73)
Cranch, William E., January 13, 1973, Walla Walla, Washington (60)
Croll, Mr. Herbert G., November 21, 1972, Chicago, Illinois (64)
Cronwall, Miss Ida, May 13, 1973, Chicago, Illinois (66)
d'Ambrosio, Raffael, approximately early 1973, Florence, Italy (82)
Davies, Mr. John Wesley, approximately 1970, delayed report (approx. 83)
Davis, Mr. Frederick J., October 4, 1972, Meadowbrook, Pennsylvania (61)
Davis, Mr. Richard L., December 15, 1972, Philadelphia, Pennsylvania (58)
de Charms, Mrs. Richard, III. (Carita Pendleton), March 30, 1973, Sarver, Pennsylvania (82)
Eklund, Mr. Axel A., November 8, 1972, Rockford, Illinois (89)
Ford, Miss May, February 19, 1973, Brantford, Ontario, Canada (68)
Forfar Mr. Hugh S., July 15, 1973, North Branch, Michigan (69)
Fountain, Mr. Arthur A., August 28, 1973, Toronto, Ontario, Canada (59)
Frazee, Mrs. Frederick C. (Olive Bostock), November 14, 1972, Mississauga, Ontario, Canada (93)
Fuller, Mr. Carl N., February 28, 1973, Park Ridge, Illinois (74)
Furry, Mrs. Harry (Mildred Magonigle), October 26, 1972, Foxboro, Massachusetts (66)
Gill, Mrs. W. Rey (Jessie Riviere), June 11, 1972, Rowhedge, Essex, England (91)
Gunther, Mrs. Adolf K. (Daisy Theresa Jacobs), date unknown.
Hartley, Mr. Paul, March 30, 1973, Newark, New Jersey (84)
Heininger, Mr. Francis, June 13, 1973, Philadelphia, Pennsylvania (63)
Heldon, Mrs. Frederick W. (Edith Marie Freeman), March 6, 1973, Hurstville, Australia (93)
Holland, Mrs. Russel W. (Iva G. Reickenberger), April 7, 1972, Bradenton, Florida (90)
Junge, Mr. Jan, December 21, 1972, Huntingdon Valley, Pennsylvania (27)
Kintner, Mrs. Charles J. (Irene Mary Fountain), August 9, 1973, Sarver, Pennsylvania (71)
Kirk, Mr. Theodore H., 1969, delayed report (67)
Knight, Mrs. Joseph (Nellie Edith Craigie), December 8, 1972, Toronto, Ontario, Canada (79)
Law, Miss Maude E., September 3, 1972, England (70)

259



Lee, Mrs. Sydney Everdell (Olive Theodora McQueen), May 8, 1973, Glenview, Illinois (82)
Maihart, Mrs. Georg (Elvira Prochaska), February 12, 1973, Jagdschlossgasse, Austria (66)
Notermans, Mrs. Pieter (Helen Ann McCaffrey), 1966, delayed report, England (72)
Patient, Mr. Laurence, March 6, 1973, Leigh-on-Sea, Essex, England (77)
Pendleton, Miss Ora Cornelia, April 10, 1973, Feasterville, Pennsylvania (83)
Priest, Miss Alice Louisa, August 27, 1972, Surrey, England (81)
Rogers, Mrs. Donald K. (Mary Ann Whitson), August 13, 1973, Charlotte, North Carolina (41)
Schnarr, Mrs. Robert W. (Lorene Olivia Stroh), November 22, 1972, Kitchener, Ontario, Canada (89)
Schoenberger, Mr. Ulrich, October 5, 1972, Pittsburgh, Pennsylvania (69)
Simons, Mrs. Keneth A. (Reta Isabel Pearce Evens), May 4, 1973, Sarver, Pennsylvania (59)
Smith, Mr. Robert B., September 29, 1972, Oak Park, Illinois (67)
Synnestvedt, Mr. Kay W., September 16, 1972, Fox Chase, Pennsylvania (45)
Tupper, Mrs. Gordon A. (Gracie Mae Leach), February, 1973, Rockland, Maine (84)
Walter, Mr. Harry C., July 18, 1973, Meadowbrook, Pennsylvania (89)
Waters, Miss May, December 11, 1972, Colchester, Essex, England (89)
Whitehead, The Rev. Dr. William, August 28, 1973, Abington, Pennsylvania (90)
Zimmer, Mr. Henry F., June 2, 1973, East Stroudsburg, Pennsylvania (55)

     RESIGNATIONS

     Hilldale, Mrs. Richard (Arleen Ann Peterson), Denver, Colorado

     DROPPED FROM ROLL

Daniel, Mr. Myrddin, address unknown (Canada)
Daniel, Mrs. Myrddin (Sybil Ruby Freeman), address unknown (Canada)
Hicks, Dr. Samuel P., address unknown (USA)
Orr, Miss Kay Joyce, address unknown (USA)
Svensson, Mrs. Oscar T. (Anna Henny Helena Widerstrom), address unknown (Sweden)
Wallen, Mr. Fred G., address unknown (USA)
Wallen, Mrs. Fred G. (Ada Virginia King), address unknown (USA)
     Respectfully submitted,
          NORBERT H. ROGERS
               Secretary
APPEAL FROM THE THEOLOGICAL SCHOOL 1974

APPEAL FROM THE THEOLOGICAL SCHOOL       Editor       1974

     Anyone having and willing to part from Tafel's Interlinear Pentateuch and volumes of the Latin Apocalypsis Explicata, which books are difficult to come by and are needed by our students, kindly communicate with the Rev. Erik Sandstrom, Dean.

260


TREASURER OF THE GENERAL CHURCH 1974

TREASURER OF THE GENERAL CHURCH       L. E. GYLLENHAAL       1974

     REPORT FOR 1973

     In spite of the unsettled conditions in the world, 1973 was another in a series of successful years for the General Church Corporation-successful not only in terms of a financial surplus, but of growing importance in terms of the fiscal relationship between the General Church and its societies, circles, and groups that we have worked so hard to promote in recent years.
     Financially, it was a very expensive year. The cost of bringing seventeen pastors and their wives to the Assembly; the cost of the international chain-reaction of pastoral moves; a 6% increase in salaries for ministers and teachers, inflated in some areas by the dollar devaluation; together resulted in operating expenditures, for the first time, of over half a million dollars.
     Of the total, approximately $196,000, or 36%, was spent to support professional services of pastors and teachers in different countries throughout the world. An additional $104,000, or 19%, was spent for related purposes of moving, travel, and the South African Mission-uses that primarily benefit the local Church centers. The remaining 45% was applied to all other uses, including administration, communications, and publications.
     It was a source of great satisfaction that income kept pace with the 11% increase in expenditures. Contribution income led the advance, reaching a new high for the ninth consecutive year. While two-thirds of the improvement came from large donors, the overall improvement was significant and the total most gratifying. Compared with the previous year, the results were as follows:

                                        1972                1973
     Category                          No.     Amount           No.     Amount
     $1-$99                          572 $ 13,711          524 $ 13,312
     $100-$499                          135     22,688          131     23,186
     $500-999                          15      10,783           18      11,903
     $1,000-$4,999                     22      42,047           20      36,526
     $5,000-Over                     6      52,289           8      66,763
     Totals                          750 $     141,518           701 $     151,690

     In addition to contributions to income, substantial gifts to capital were also received from the following sources:

     Members of Pitcairn Families           $139,742
     Estates of:
          Doering, Iona               38,023
          Pendleton, Ora               300

261




     Investment income, of course, increased by an amount predetermined by investment policy, plus additional earnings from the previous year's substantial gifts to capital.
     The final result of operations for 1973, as shown on the accompanying statement, was a surplus that enabled appropriations of $5,000 to the Moving Reserve, which will again be needed next year, and $549 to the Sound Recording Committee.
     Last fall the Treasurer's Office staff devoted a great deal of time to preparing the pamphlet on General Church uses, costs, etc., that was distributed as part of the Contributions Program. It had been ten years since any such information was made available, and we felt it would be useful to reacquaint members with the greatly expanded work of the General Church. The booklet was designed basically as a reference manual, briefly describing the many and complex operations of the General Church, and it was our hope that it would be used for this purpose. We have been very pleased with the response, not only in contributions, but in the use of material contained in the booklet.
     Also, last year a great deal of time was spent collecting and interpolating financial information into the standard form for sixteen different individual districts. There is valuable information in these reports and some obvious problems, different fiscal years, some substantial surpluses and large deficits, and fluctuation of foreign exchange; but they will be kept up to date, added to, refined, and will be the basis for a careful study to develop a financial program for the whole Church.
     One gratifying statistic can be gleaned from a summary of these reports. Exclusive of forty-five contributing units of members and relatives of our one family of very large contributors, contributions and tuition payments to all our Church organizations and schools, including the Academy and the General Church itself, total nearly $800,000. For the 3,230 members of the Church, this is almost $250 a person or $500 a couple.
     There is no doubt that these are difficult times in which to operate, and we are faced with many problems, but we have come a long way in developing the tools that are needed to meet the challenges of the future with confidence.
     Respectfully submitted,
          L. E. GYLLENHAAL
               Treasurer

     OPERATING INCOME

     Where it came from                          December 31
                                   1973          1972          1971
Contributions
     General Purposes                $151,690      $141,518      $139,318
     Religion Lessons                3,918      3,144      4,199
     South African Mission                6,034      5,552      5,541
          TOTAL                     $161,642      $150,214      $149,058

Investment Income

     General Fund                     $ 55,002      65,618      57,453
Endowment Funds                     274,408      235,927      210,992
     TOTAL                          $329,410      $301,545      $268,445

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Subscription and Sales
     New Church Life                     $ 5,437     $ 5,728      $ 6,110
     New Church Education                1,232          1,398      1,013
     Printing and Publishing               23,866     18,889      12,134
Transfer from Moving and Travel
     Funds                          17,123      19,255      11,522
Miscellaneous                          3,118      11,505      7,686
Real Estate                          5,506      5,412      4,534
     TOTAL INCOME                     $547,334      $513,946      $460,502

     What it was spent for

Administration
     Episcopal Office                $ 34,710      $ 30,740      $ 26,212
Secretary's Office                17,059      16,375      15,915
Financial and Corporate affairs      41,819      35,206      31,013
          TOTAL ADMINISTRATION           $ 93,588      $ 82,321      $ 73,140

Services and Information                99,346     90,365     80,640
     TOTAL ADMINISTRATION and SERVICES     $192,934      $172,686      $153,780

Education
     Support of Schools                $ 58,019      $ 64,112      $ 56,913
     Religion Lessons and Other           22,546      25,099      18,004
     TOTAL EDUCATION                     $ 80,565      $ 89,211      $ 74,917

Pastoral Support
     Societies                          $ 34,906      23,443      30,790
     Resident Areas                     39,392      39,355      45,081
     Nonresident Areas                29,671      30,634      26,547
     Special Services                11,133      5,624      2,607
          TOTAL PASTORAL                $115,102      $ 99,056      $105,025

Clergy                               42,195      21,979      28,930
South African Mission                     38,194      36,141      30,146
Missionary 3,165 4,958
Pension Fund Contributions                55,356      49,249      34,625
Other                               13,798      15,013      15,541
     TOTAL EXPENSE                     $541,309     $488,293      $442,964

Appropriated from Surplus
     Reserve for Moving                5,000      15,000      10,000
     Sound Recording Committee           549           4,451          -

Unappropriated Balance                $ 476      $ 6,202      $ 7,538

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     COMPARATIVE STATEMENT OF FINANCIAL CONDITION

     Assets
                                             December 31
                                        1973          1972

GENERAL FUNDS

     Cash                                   $ 41,546     $ 9,594
     Accounts Receivable                    82,628     60,349
     Loans Outstanding                         129,115     158,915
     Investments-N.C.I.F                    730,307     692,209
          Other Securities                    95,367     135,787
          Mortgages                         80,412     37,297
     Buildings and Grounds                    85,215     85,214
     Real Estate                              149,460     148,131
     Inventory-Publications                    29,259     27,675
     Prepaid Expense                         14,679     11,332
     Due from other Funds                    2,563          2,563
     
          TOTAL GENERAL FUNDS                $1,440,551     $1,369,066

LOAN FUNDS

     Cash                               $ 8,153      $ 5,473
     Loans Outstanding                     120,631      122,631
     Investments-N.C.I.F
     TOTAL LOAN FUNDS                     $ 128,784      $ 128,104

ENDOWMENT AND TRUST FUNDS

     Cash                               $ 307,085      $ 281,354
     Investments-N.C.I.F                    6,416,496      6,323,670
          Other Securities                459,608      381,748
          Due from Other Funds                60,000           -

TOTAL ENDOWMENT AND TRUSTS                     $7,243,189     $6,986,772

SOUTH AFRICAN MISSION FUNDS

     Cash                               $ 9,069      $ 2,857
     Loans and Accounts Receivable           2,970      2,993
     Investments                          72,960      62,963
     Real Estate and Office                29,541      25,247
          TOTAL SOUTH AFRICAN MISSION           $ 114,540      $ 94,060

TOTAL ALL FUNDS                               $8,927,064      $8,578,002

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     COMPARATIVE STATEMENT OF FINANCIAL CONDITION (Continued)

     Accountability

                                             December 31
                                        1973           1972

GENERAL FUNDS
     Accounts Payable                         $ 36,303     $ 38,054
     Contributions for Future Expenditures     22,365      17,450
     Due to Other Funds                    60,000     -
     Unexpended Funds:
          Restricted                         39,972     53,168
          Appropriated                    8,290          7,976
     Reserved for:
          Investment Savings                184,046      149,259
          Pastoral Moving                     5,000      12,127
          Other                          1,685      6,279
     Unappropriated Income Surplus           210,388      209,911
     Principal of Book Center                21,676      25,482
     Net Worth                               850,826      849,361
          TOTAL GENERAL FUNDS               $1,440,551     $1,369,066

LOAN FUNDS

     Building Revolving Fund                    $ 128,784     $ 128,104
     TOTAL LOAN FUNDS                     $ 128,784     $ 128,104

ENDOWMENT AND TRUST FUNDS
     
     Funds Functioning as Endowment           $1,534,276      $1,369,431
     Endowment Nonexpendable
          Income Restricted                $1,409,502      1,371,248
          Income Unrestricted                1,833,508      1,791,272
     Special Endowment                     2,312,455      2,308,800
     Trust Funds                          153,448      146,021
          TOTAL ENDOWMENT AND TRUSTS          $7,243,189     $6,986,772

SOUTH AFRICAN MISSION FUNDS
     Accounts Payable                     $ 1,115      $ 777
     Mission Reserve Fund                     111,525      90,371
     Trust Funds                          700           572
     Reserve for Car                          1,200      2,340
          TOTAL SOUTH AFRICAN MISSION           $ 114,540      $ 94,060
TOTAL ALL FUNDS                               $8,927,064     $8,578,002

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GENERAL CHURCH OF THE NEW JERUSALEM REPORT OF THE SECRETARY OF the CORPORATION FOR the YEAR ENDING DECEMBER 31, 1973 1974

GENERAL CHURCH OF THE NEW JERUSALEM REPORT OF THE SECRETARY OF the CORPORATION FOR the YEAR ENDING DECEMBER 31, 1973       STEPHEN PITCAIRN       1974

     MEMBERSHIP

     During the year 1973 the number of persons comprising the membership of the Corporation increased to 363. The changes in membership consisted of:

13 New Members:
     Adams, Henry K.
     Boyesen, Arne
     Dimon, Donald F.
     Fornander, Per U.
     Friesen, Burton
     Gushea, John Robert
     Moore, John Paull
     Nash, Michael Albert
     Norton, Norman F.
     Rogers, Prescott A.
     Smith, Ralph C.
     Van Zyverden, Charles
     Williamson, W. L.

6 Deaths of Members:
     Blair, J. Edmund
     Boatman, Ellison C.
     Forfar, H. Scott
     Walter, Harry C.
     Whitehead, William
     Zimmer, Henry F., Jr.

1 Resignation of Member:

     Blair, James E., Jr.

     DIRECTORS
     
     The By-Laws of the Corporation provide for election of thirty Directors, ten of whom are elected each year for terms of three years. The Board presently consists of twenty-nine Directors. At the 1973 Annual Meeting ten Directors were elected for terms expiring in 1976.
     The present Directors, with the dates their terms expire, are as follows:
1975 Alden, William B.
1975 Asplundh, Lester
1974 Asplundh, Robert H.
1976 Brickman, Theodore, Jr.
1975 Campbell, David H.
1976 Cooper, George M.
1976 Lindsay, Alexander H.
1975 Mansfield, Willard R.
1976 Morley, H. Keith
1975 Nelson, Lewis
1975 Pendleton, Willard D.
1975 Pitcairn, Lachlan

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1976 Doering, Grant R.
1976 Elder, Bruce E.
1974 Fuller, Alan B.
1976 Gyllenhaal, Charles P.
1976 Gyllenhaal, Leonard E.
1976 Junge, James F.
1974 Junge, Ralph D.
1974 King, Louis B.
1974 Kuhl, John E.
1974 Pitcairn, Stephen
1974 Rose, John W.
1975 Smith, B. Dean
1975 Synnestvedt, J. Ralph, Jr.
1976 Synnestvedt, Leo
1975 Umberger, Alfred A.
1974 Walter, Robert E.
1974 Wyncoll, John H.

     Lifetime honorary member of the Board:

     deCharms, George

     OFFICERS

     The Corporation has five Officers, each of whom is elected yearly for a term of one year. Those elected at the Board Meeting of March 9, 1973 were:
     President Vice President Secretary Treasurer Controller
     Pendleton, Willard D. Acton, Elmo C. Pitcairn, Stephen Gyllenhaal, Leonard E. Fuller, Bruce

     CORPORATION MEETINGS

     The 1973 Annual Corporation Meeting was held at Bryn Athyn, Pennsylvania, on March 9, this being the only Corporation meeting held during the year. The President, Bishop Pendleton, presided, and there were 61 members in attendance. Reports were received from the Nominating Committee, the Treasurer, the Secretary, and the election for Directors was held.
     Bishop Elmo C. Acton reported as Chairman of a Committee appointed to review the By-Law requirement that a nominee must have been a member of the unincorporated body for a period of five years before he can become eligible for Corporate membership. He reviewed the history of this requirement and stated that his Committee considered it useful to allow this period for demonstrating an active interest in the affairs of the Corporation with the possible election to its Board of Directors. The Corporation approved retaining the five year By-Law waiting period for eligibility to Corporate membership.
     The Reverend Robert Junge expressed concern over the Nominating Committee's procedure of selecting the same number of nominees as there were vacancies to be filled. Bishop Pendleton pointed out that it was most important 'that the Board maintain the proper geographical representation. If there were more nominees than vacancies, it would be necessary to have two names from each geographical area and one of the two names would have to be selected. There was a suggestion from the floor that a mailed ballot should be considered. Bishop Pendleton was requested to appoint a Special Committee to study the Nominating procedure in respect to vacancies and the number of names placed in nomination to fill the vacancies and report back to the 1974 Annual Meeting.

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     BOARD MEETINGS

     The Board of Directors held four meetings during 1973, the President presiding at all of them. The average attendance of Directors was 19 with a maximum of 22 and a minimum of 16.
     The regular Board of Directors meeting and the Organization meeting of the Board were held in March, followed later in the year by Board meetings in June and October.
     In March Mr. Leonard Gyllenhaal reviewed the South African Mission budget which was approved. On his suggestion, the Board requested Bishop Pendleton to appoint a South African Mission Committee to handle the operations and request for funds of the Mission.
     The Salary Committee's recommendations for increases in the salary scale, changes in the employment starting date, and other adjustments were approved. The Board further approved adjustments in the percentage of the U. S. salary scale used for ministers overseas, necessitated by the international monetary changes.
     Mr. Bruce Fuller, reporting for the Pension Committee, stated 'that the Committee had reviewed the adequacy of the present plan for ministers and teachers, the economic status of present pensioners under the plan, and the adequacy of the Corporation's contributions to support the plan. As a result of the study, certain upward adjustments were made in pensions and the Corporation's contribution was scaled up in the 7-Year Pension Fund projection.
     The Board approved the revised Operating and Fiscal Policy which included a 'new section on Management Assistance for Societies and Circles and further provided for the appointment of a Finance Committee. This Committee, which was appointed by Bishop Pendleton, is discussing possible financial assistance to a Circle to enable them to purchase a church building.
     In 1972 a study committee concluded that a General Church Rest Home was not feasible at that time. Bishop Pendleton said that he felt the Church did have a responsibility to help those in the Church who are financially indigent and in need of nursing care and the Board of Directors asked him to appoint a new Committee to determine how the Church could assist these unfortunate members of the Church. This Committee subsequently made a lengthy report to the Board of Directors. They emphasized the complexity of the problems touching on the legal, operational, geographical, statistical and personal aspects. Although the Committee spent a great deal of time studying the matter, they were unable to develop an acceptable solution. The Committee was kept intact and the matter was held over for further consideration at a future Board meeting.
     The resignation of Bishop Elmo C. Acton, as a member of the Board of Directors and as Vice President of the Corporation, was accepted on October 20, 1973. Bishop Louis B. King was elected as a Director to fill the unexpired term of Bishop Acton and was elected as Vice President of the Corporation.
     The resignation of William R. Kintner, as a member of the Board of Directors, was accepted on October 20, 1973. Dr. Kintner said that his new duties as Ambassador to Thailand, would prevent him from attending future meetings.
     Dr. Kintner stated that his services as a Board member had made him aware of a need for counsel between the Episcopal Office and the laity of the 'General Church. He said he felt that neither the Board nor General Assemblies fulfilled this need. Upon Dr. Kintner's suggestion, the Bishop was requested to appoint a Committee can best benefit from the counsel of the lay members of the Church.

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     The Board authorized support of elementary school teachers in a Society requesting temporary financial assistance, and approved giving a one-year subscription of NEW CHURCH LIFE to every new member of the Church.
     Reports from the Treasurer's Office, Budget Committee and other standing committees were discussed and the necessary action taken.
     Respectfully submitted,
          STEPHEN PITCAIRN
               Secretary
EDITOR OF "NEW CHURCH LIFE" 1974

EDITOR OF "NEW CHURCH LIFE"       W. CAIRNS HENDERSON       1974

     Although 1973 was an Assembly year, no additional pages were required. In order of space used, the total of 576 pages was made up as follows:

                                        Pages
Articles                                    323.5
Sermons                                    66
Reports                                    44
Editorials                                   39
Announcements                              27
Church News                                   23
Miscellaneous                              22
Communications                               9.5
Talks to Children                          9
Directories                                   8
Reviews                                   5

                                        576

     Excluding editorials, news notes and reports, the contents of NEW CHURCH LIFE in 1973 came from 58 contributors, again a slight increase. Of these 34 were ministerial and 24 lay, the latter including 8 ladies. The improvement in the Church News department noted last year was not sustained. Renewed efforts will be made in that direction.

     CIRCULATION

     Figures as of December 31, 1973, supplied by the Business Manager show that paid subscriptions decreased by 276, while gratis subscriptions increased by 260, a net loss of 16.

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     Total circulation is shown in the following tabulation:

                                        1973 1972
     Paid Subscriptions
          By Subscriber     620
          Gift               382                1002     1278
     Free to Clergy, Libraries, New Members      482      222
                                        1484     1500

     Respectfully submitted,
          W. CAIRNS HENDERSON
               EDITOR
REPORT OF THE DIRECTOR OF GENERAL CHURCH RELIGION LESSONS 1974

REPORT OF THE DIRECTOR OF GENERAL CHURCH RELIGION LESSONS       B. DAVID HOLM       1974

     During the summer of 1973 I became Director of Religion Lessons and Editor of New Church Education. I replaced David Simons in this work-work which he had capably done for some three years.
     While new to the work, I have found that the work is rewarding, for it serves important uses of the General Church. The enrollment in the program is given below. We can see from this that a total of 384 children are sent Religion Lessons.
     I wish it could be reported that we have evidence that all of these children are doing their lessons. However, over one-fourth of the children do not respond. We are currently making studies of why this is the case and what we can do to increase the response. Undoubtedly, some of the children we do not hear from are doing their lessons under parental supervision. In those cases in which we think the lessons are not being used, we are contacting the pastors involved.
     A new system of keeping records is currently being worked on. It is our hope that this will make it easier to see how both the family and the individual children are doing on their lessons.
     A new course has been completed and is now offered as part of the Religion Lessons program. It is a course of twenty-six lessons on The New Jerusalem and Its Heavenly Doctrine.
     The course described above, together with the City of God course and the one on Heaven and Hell have been offered recently as adult correspondence courses. They are offered both to our established membership and those who are newcomers to the Church.
     I concur with the preceding directors in believing that the existing Religion Lessons need constant revision. The first revisions will be made on the life of David series. The goal is to get the Religion Lessons in corresponding form to the curriculum of the Elementary Schools. This is important, for then the students will have two years of doctrinal instruction before attending the Academy.

     Statistics of Children on Religion Lessons

     Pre-school (four-year-olds)          42
     Pre-school (five-year-olds)          31
     Kindergarten                    49
     First Grade                         35
     Second Grade                    41

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     Third Grade                     33
     Fourth Grade                     34
     Fifth Grade                     37
     Sixth Grade                     30
     Seventh Grade (Life of Lord 1)      21
     Eighth Grade (Life of Lord 11)      14
     Ninth Grade (City of God)           5 + 1 adult
     Tenth Grade (NJHD)                7 + 2 adults
     Eleventh Grade (HH)                5 + 3 adults

     In addition to this total are many children who do these lessons under the supervision of their local pastors.
     No report on the Religion Lessons Committee would be complete without mention of the excellent work done by Theta Alpha. Its officers serve as an advisory board to the Director. Some other members serve as Counselors who coordinate the work of the various teachers. Many more members of Theta Alpha serve as teachers. Children are assigned to them-they keep contact with the children through the mail,, receive their lessons and return them after correction and with suitable comments. Without this much-appreciated labor, the value of the Religion Lessons would be greatly reduced.
     As Editor of New Church Education, I can report that the work continues. An additional one-sheet Sunday School lesson has been added to the Sunday School insert. It is the Editor's hope to make New Church Education a real family magazine for the people of the Church.
     Efforts are being made to reactivate the Sunday School Committee. It is my hope to organize this committee in such a way that it can serve as a center of ideas for Sunday School projects, and also gradually work up some actual projects for our Sunday Schools. Added to this, it is my hope that the Committee can serve as a clearing house and ordering center for approved Sunday School material. In order to fulfill these goals, we will need the voluntary work of several women who are interested in the work.
     Respectfully submitted,
          B. DAVID HOLM
GENERAL CHURCH PUBLICATION COMMITTEE 1974

GENERAL CHURCH PUBLICATION COMMITTEE       NORBERT H. ROGERS       1974

     In addition to the chairman, the membership of the General Church Publication Committee currently consists of the Rev. Messrs. Harold C. Cranch, Daniel W. Heinrichs, W. Cairns Henderson, B. David Holm, Morley D. Rich, Frederick L. Schnarr and Erik Sandstrom, and Mr. Bruce A. Fuller.
     During the past year the 'Committee published A New Church Readers' Guide, has been seeing New Church Life Index for the twenty years 1951-1970 through the press, approved and readied for the press Essays on the Ten Commandments by Dr. Hugo Lj. Odhner. The inadequacy of the Print 'Shop's binding equipment is holding up the publication of Dr. Odhner's Essays on the Ten Commandments.
     The manuscripts of an illustrated booklet on Samson and a pamphlet on Meeting Difficulties in Marriage have been returned to the author for rewriting.
     Reprinting Spilling's The Evening and the Morning was considered, but was disapproved.

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     Under consideration are the reprinting of the Social Song Book in some form, and adapting Dr. Odhner's pamphlet on Our Wedding Customs for general use in the Church.
     An on-going survey has so far revealed that complete sets of NEW CHURCH LIFE are housed in the libraries of the Bryn Athyn, Glenview, Kitchener and Washington Societies. Colchester reports the volumes for 1883 and 1895 are missing. Detroit and London are without the volumes for the years 1881-1899. Both these Societies, and Pittsburgh too, lack the volumes for several of the most recent years. It is hoped persons having the missing volumes, or parts of them, will be willing to donate them to the Societies which need them.
     Respectfully submitted,
          NORBERT H. ROGERS
               Chairman
SOUND RECORDING COMMITTEE 1974

SOUND RECORDING COMMITTEE       B. DAVID HOLM       1974

     The Sound Recording Committee had a busy and eventful year. After some twenty years of faithful service, the Rev. W. Cairns Henderson resigned as chairman and the Rev. B. David Holm was appointed by Bishop Pendleton to take his place. The Office Secretary, Anne Finkeldey, after many years of efficient service, resigned to become a volunteer worker in the archiving of tapes. To take her place, Molly McDonough was hired. Also, Cecy Kelly was hired as a part-time librarian. Therefore the work of the office continues its efficient service to our uses.
     A new slate of officers were elected at the annual meeting in October. Cedric Lee was elected as Vice-Chairman, replacing Richard Goerwitz. Boyd Asplundh was elected secretary, replacing Cedric Lee. Elizabeth Hayes was elected treasurer replacing William Alden. The old officers deserve our appreciative thanks and the new ones our confidence and support.
     The new catalog has been issued and contains 2,059 titles. When -the cassettes and duplicates are added to this, we have a total of 5,147 individual tapes. The 1973 Supplement will soon be added and will add 358 new titles or 895 tapes.
     In the twelve months ending September 30, 1973, the circulation of tapes decreased slightly to 2,369. Of this total 1,124 were recordings on the new cassette tapes which shows their popularity.
     As of September 30, 1973, the treasurer reported committee net worth was $16,234.26, an increase of $3,763.28. The increase represents new equipment. During the same period there was a total income of $13,268.27. In this total is included a $5,000 grant from the General Church. The total expenses were $9,504.29. This was the first time the Committee had need to receive a grant from the General Church. The reason for this was a falling off in special contributions and a need 'to purchase new equipment.
     As in other years, many hours of volunteer labor has made it possible for the committee to function and perform this needed use in the General Church. Our volunteers function in a number of our church centers, Bryn Athyn, Colchester, Glenview, Kitchener, Northeast District, North Ohio, Pittsburgh, San Francisco, Toronto and Washington. Without this volunteer labor in the recording services and doctrinal classes, and in the maintenance of equipment, the work of the Committee would be impossible.
     Respectfully submitted,
          B. DAVID HOLM

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VISUAL EDUCATION COMMITTEE 1974

VISUAL EDUCATION COMMITTEE       B. DAVID HOLM       1974

     The twelve months of 1973 showed a decrease in the use of our slides. Below are the circulation figures for 1973 as compared with those of 1972.

                              1972     1973
     Slide Sets                     61     23
     Total of slides                970     634
     Borrowers                     17     11

     However, the 1973 figures do not include a number of slides used by Leon Rhodes during the Assembly for the Sound and Light Show.
     It is hoped that in 1974 the committee can be made more active and that more publicity can be given this use and that more people-especially children-can benefit from our large selection of slides.
     Plans are being made to increase the number of sets of our Christmas and Easter slides. Two late requests for Christmas slides could not be filled this past year because all of our slides had been borrowed. We hope that with additional sets, this will not happen again.
     Respectfully submitted,
          B. DAVID HOLM
               Director
Title Unspecified 1974

Title Unspecified              1974

     "As regards Judgment it is twofold, namely, from good and from truth. . . . To be judged from good is to be saved because they have received it; but to be judged from truth is to be condemned because they have rejected good. Good is the Lord's, and they who acknowledge this in life and faith are the Lord's, and therefore are saved; but they who do not acknowledge it in life, and consequently not in faith, cannot be the Lord's and therefore cannot be saved. They are therefore judged according to the acts of their life and according to their thoughts and ends; and when they are judged according to these, they cannot but be condemned; for it is a truth that of himself a man does, thinks, and intends nothing but evil, and of himself rushes to hell in so far as he is not withheld therefrom by the Lord. But as regards judgment from truth the case is this: The Lord never judges any one except from good; for He desires to raise all into heaven, however many they may be, and indeed, if it were possible, even to Himself; for the Lord is mercy itself and good itself. Mercy itself and good itself can never condemn any one; but it is the man who condemns himself, because he rejects good. As in the life of the body he had shunned good, so does he shun it in the other life; consequently he shuns heaven and the Lord, for the Lord cannot be in anything except good. He is likewise in truth, but not in truth separated from good." (AC 2335)

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NAPHTALI 1974

NAPHTALI       Editor       1974



     NEW CHURCH LIFE
     Office of Publication, Lancaster, Pa.
     
     Published Monthly By
     THE GENERAL CHURCH OF THE NEW JERUSALEM BRYN ATHYN, PA.

Acting Editor      Rev. Norbert H. Rogers, Bryn Athyn, Pa.
Business Manager      Mr. L. E. Gyllenhaal, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address, and business communications, should be sent to the Business Manager. Notifications of address changes should be received by the 15th of the month.

     TERMS OF SUBSCRIPTION
     $5.00 a year to any address, payable in advance. Single copy, 50 cents.
     Affirmative acknowledgment of Divine truth and of the necessity for repentance, represented by Dan, is the first means of regeneration. It is followed by a second. The resolve in which it consists is regarded by the hells as an open declaration of war. They attack the interiors of the mind through its external; the internal mind resists; and man is introduced into temptations. These, although induced by the hells, are permitted by the Lord because they are indispensable for regeneration; and they are represented by Naphtali, Jacob's sixth son and the second borne to him by Bilhah, Rachel's serving woman.
     After the spiritual Dan has been born the regenerating man is in a double state. His internal mind is open to heaven and in it the Lord has implanted desire for spiritual things and a force of resistance to evil and falsity. But the external still delights in these, and a struggle follows in which each mind tries to subdue the other. This conflict is what is represented by the "wrestlings" of Rachel with her sister; spiritually a combat to decide whether the affection of the internal for good and truth or that of the external for evil and falsity shall rule the natural mind. At this stage the former cannot conquer immediately; but from the subservient affection represented by Bilhah of which affirmation was born can come the means through which it will prevail in the end. This, represented by Naphtali, is the temptations in which man overcomes; wherefore he was named for "wrestling."

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     Spiritual temptations, in essence attacks on man's new heavenly love, are combats between the internal and external minds and the means through which evils and falsities are dispersed, conscience is given, the external is reduced to obedience and power over hell is acquired. Temptation is evident but is permitted that these things may be effected. In them man feels bound, forsaken by the Lord, unable to act and reduced to despair. But when he conquers he is given humility, perfection of use and eternal life and happiness. The temptations in which man conquers are the second means of regeneration, represented by Naphtali.
     From this teaching, and the representation and place of Naphtali, we learn that the loves of self and the world can be dispersed only by affirmation of Divine truth, repentance and temptations in which man is given to conquer. The lesson in this is that there is no such thing as instantaneous conversion, that regeneration is a lifelong process because the interior depths of his evils can be discovered to man only gradually. Another lesson is that there must be endurance to the end, since only there through can man be given victory.

     (NOTE: This is the last of the Editorials that Mr. Henderson had drafted before his illness and decease.)
NEW CHURCH 1974

NEW CHURCH       Editor       1974

     June Nineteenth, 1770, when we are told in a note in True Christian Religion that the Lord sent forth the twelve disciples, who had followed Him on earth, throughout the Spiritual World to preach the Gospel that the Lord Jesus Christ reigns, whose kingdom shall be for ages and ages, is generally regarded by New Church people as the birthday of the New Church, that is, its institution in the Spiritual world which enabled its subsequent establishment on earth.
     Recalling this statement gives us cause to reflect on what is meant by the New Church.
     Primarily, the Writings tell us, the Divine of the Lord, which makes heaven, also makes the New Church on earth. This means that the willing reception by angels and men of what goes forth from the Divine makes heaven as well as the Church-His love and wisdom, good and truth from Him. Essentially, then, the New Church is inmostly Divine and exists with men according to their willing reception of what is from the Lord. It is a reception that affects one's spirit-the orientation of one's thoughts and affections, changing them from proud self-direction to being Divinely led and governed. The New Church is thus primarily a spiritual entity-a conversion of the human spirit that is entirely an individual matter. In this respect, being New Church cannot be imposed on a person, but is something he must choose in freedom according to his reason, whether he calls himself New Church or not.

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     But there is another aspect of the New Church. This is the New Church as organized by people. And being devised by people, any organization of the New Church cannot but be imperfect because of the finite limitations of the human minds that devised it, administer it and people it. Yet organization is necessary to carry on the uses of the New Church specific among human kind on earth. These uses consist essentially in preserving the Lord's Word, proclaiming its holiness and disseminating its truths. These essential uses in turn are carried out in many differing ways, such as ensuring that copies of the Word are readily available both in the original language of the Hebrew, Greek and Latin Testaments and in translations, preparing and supporting men to serve as priests to lead in worship and to teach the truths of the Word, providing places where people may gather for worship and for the consideration of Divine doctrine and its application. There are many other functions that need to be served by the organized New Church. None of them can be properly carried on by individuals on a continuing basis. Only by joining together to pool their resources, energies and manpower can these necessary functions be carried out by individuals. This is why organizations of the New Church are necessary, and why persons who accept the teachings of the Writings should willingly accept the responsibilities of membership in the New Church organization that most closely meets their concept of what the New Church should be on earth.
SWEDENBORG AND THE NEW CHURCH 1974

SWEDENBORG AND THE NEW CHURCH       RICHARD R. GLADISH       1974

     The Editor, NEW CHURCH LIFE:
     It has been said fairly frequently, in some quarters of the New Church, as well as by non-New Church commentators on Swedenborg, that Swedenborg had no idea of founding a sect-and by a sect, is generally meant a new religion.
     In a way, this is a strange contention, since the Writings are all about the founding of the New Church. How is one otherwise to construe Chapter heading No. VIII just before Number 779 of TCR?

     "VIII. This Second Coming of the Lord takes place by means of a man before whom He has manifested Himself in Person, and whom He has filled with His spirit, to teach the doctrines of the New Church through the Word, from Him."

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     Perhaps we could agree that Swedenborg did not exactly plan to form a sect-certainly not a sect of the old Christian Church-but certainly he believed that a Church would be established upon the basis of the Writings. As to the sect, I wonder if Swedenborg was not sufficiently a realist to know that any religious dispensation would naturally divide itself, according to human propensities for variety, in worship as in all things, into sections and divisions.
     And, as Bishop W. D. Pendleton has pointed out, you can't have a church without an organization. What is an organization but an organ, and what is an organ but a means of performing a use? And if you have one organization for one locality or group of tastes, you are surely going to have other organizations for other locales and tastes, and a variety of interpretations. These may and should make for beauty and richness in diversity, but they are going to appear sectarian, at least. One supposes that each society of heaven has a worship suited to its members, as it has a somewhat different use to perform.
     Ideally, perhaps, the world should be occupied by one true church founded on Divine Revelation in its threefold fulness, but can there be a church without an organization? And don't the Writings say enough about the form of the priesthood to make clear that organization and structure are necessary-even ordained? After all, the human body is an organization, and ordained. And doesn't it repeat itself in groups of men through correspondence? (Doctrine of the Gorand Man.)
     Doesn't DP 259e suggest that a vast change must occur before all men (1) acknowledge the divinity of the Lord, (2) the holiness of the Word, and (3) live in mutual charity? When this occurs, it is true, intellectual differences will no longer divide, but how many millenia distant is that? Till then must not there be a church specific where these doctrines are cherished, and since there will also be many other beliefs and organizations based on them, won't there be at least the appearance of sects?
     It would seem that the Writings are not for making truce with false beliefs (BE 102f.) any more than was the Lord in addressing the "generation of vipers."
     Isn't it truer to say that while Swedenborg was not interested in founding a sect, he was directly engaged in founding a new dispensation of religion-a bigger order altogether? And isn't it true that no one not of the New Church is going to recognize that church as anything but a sect for at least a thousand years?
     Swedenborg was no sectarian-but he surely was no latitudinarian either.
          RICHARD R. GLADISH
     Bryn Athyn, Pennsylvania

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SWEDENBORG AND THE NEW CHURCH 1974

SWEDENBORG AND THE NEW CHURCH       ERIK E. SANDSTROM       1974


Editor NEW CHURCH LIFE:
     In my article on "Method" I left the unfortunate impression that I thought Swedenborg was an amateur in scientific investigation. (NCL March, 1974, p. 127) I was, in fact, referring to this as being an attitude among some New Churchmen. My own view, therefore, is that "too much emphasis on Swedenborg's 'amateurish' scientific observations might lead us to overlook . . ." the actual relationship between doctrine and science that definitely exists in the Writings.
     ERIK E. SANDSTROM
London, England
PARENTS BEWARE 1974

PARENTS BEWARE       LOUISE G. COFFIN       1974

     Editor of NEW CHURCH LIFE:

     There is a phrase generally accepted to excuse a child's naughty behavior. It is: he "needs extra loving," often followed by a plan for some special treat for this child. Even New Church people do this, but would it bear examination in the light of our teachings?
     If we believe, as is the truth, 1) that neither good nor evil is ours, 2) that our loves are aroused by our spiritual associates, and 3) that children do not yet have the rationality to discriminate between good and bad, does the above procedure make sense?
     Children are balanced between the spheres of their guardian angels and those from parents, teachers and companions. Also they have hereditary tendencies slanted downward. For their minor years they are subject to adults who presumably have some rationality. There is but a short time, while a little one is under the care of the angels of innocence, to instill loving attitudes, compassion, the will to help others, which will serve him through life.
     One vital phase of developing such attitudes is up to his adults, namely, the discouragement, in no uncertain terms, of the unkind, unfriendly, destructive impulses that annihilate the good loves. Isn't this the basis of religion? While I do not believe a child can be "spoiled by too much loving," as was often repeated when I was little, love needs to be guided by wisdom or at least by common sense.
     LOUISE G. COFFIN
Upper Marlboro, Maryland

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IMPROVED MISSIONARY TOOL 1974

IMPROVED MISSIONARY TOOL       DONALD L. ROSE       1974

     To the Editor of NEW CHURCH LIFE:
     I am writing primarily about a booklet entitled This is Our God, by Basil Lazer, a booklet which has proved to be a good missionary tool. But I would first mention that excellent tool, A New Church Readers' Guide. A family bookshelf should not be without it. In this Guide Mr. Laser's booklet is commended as "an excellent selection of quotations from the Writings on a variety of basic doctrines. A valuable book for a newcomer and also for those interested in evangelization."
     Now after eight years the booklet has been carefully enlarged, so that the variety is richer and its usefulness enhanced. When it first appeared the editor of NEW CHURCH LIFE praised "the admirable purpose of letting the Writings speak for themselves." He pointed out that the quotations were long enough to be satisfying but that Mr. Lazer emphasizes that "what is offered, is but a fraction of what is in the Writings themselves."*
     * NCL 1966, p. 135.
     The booklet is now seventy-seven pages long, very handsomely presented, with a refreshing and direct introduction. How many of us find at times that we are hesitant to give an interested person an entire book of the Writings, but would like to give them at least something to read.. This type of booklet has a special value. One can give it with confidence, knowing that the reader will have an opportunity to be confronted with the direct teachings on listed topics.
     Mr. Lazer, besides his natural gifts, has two things going for him in the work of selecting passages: (1) He knows from personal experience what it is like to pick up a book of the Writings as an adult without having heard of them before. (2) He is now one of the best read New Church men in the world today, one of those few who have read every page of the Writings at least twice. Mr. Lazer's love for the Writings is very evident in this booklet in which again he has enriched the missionary literature available for use.
     DONALD L. ROSE
Pittsburgh, Pennsylvania

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PACIFIC NORTHWEST DISTRICT ASSEMBLY 1974

PACIFIC NORTHWEST DISTRICT ASSEMBLY       WILLARD D. PENDLETON       1974




     Announcements






     The Eleventh Pacific Northwest (United States) District Assembly of the General Church of the New Jerusalem will be held July 27 and 28, 1974, in the Seattle area, the Bishop of the General Church presiding.
     All members and friends of the General Church are cordially invited to attend.
     WILLARD D. PENDLETON
          Bishop
EXTENSION COMMITTEE OF THE GENERAL CHURCH 1974

EXTENSION COMMITTEE OF THE GENERAL CHURCH       WILLARD D. PENDLETON       1974

     At the General Assembly in June, 1973, 1 announced that steps were being taken to organize the use of evangelization in the General Church, and that the Rev. B. David Holm had been placed in charge of this work. At that time I noted that one of the first steps would be the removal of the Extension Committee from the Council of the Clergy and have it formed as an active committee of the General Church to which laymen could be appointed.
     On March 5, 1974, the Council of the Clergy acted to release the Extension Committee. This Committee is now therefore an active committee of the General Church under the chairmanship of B. David Holm. Its members at present are Peter Buss. Robert Junge, Sanfrid Odhner, Norbert Rogers, Donald Rose, Erik Sandstrom, Frederick Schnarr and Douglas Taylor.
     It is the hope of us all that this Committee will prove to be an effective instrument in presenting the truths of the Second Coming to many in the world.
     WILLARD D. PENDLETON
          Bishop

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OFFERING IN A CLEAN VESSEL 1974

OFFERING IN A CLEAN VESSEL       Rev. B. DAVID HOLM       1974



     NEW CHURCH LIFE
     VOL. XCIV JULY, 1974 No. 7
     "And they shall bring all your brethren for an offering unto the Lord out of all nations . . . to My holy mountain saith Jehovah, as the children of Israel bring an offering in a clean vessel into the house of the Lord." (Isaiah 66: 20)

     This text is from the closing theme of the prophecy of Isaiah. In the spiritual sense this last chapter of the prophecy deals with peace*-the peace which will come after judgment upon the fallen church-the peace which will be bestowed upon the new heaven and the new earth.
     * TCR 303e.
     This can be seen even in the literal sense, for the prophecy states that the Lord will be served with sincere humility by those who love Him-by those who tremble at His Word. They shall be gathered together to Jerusalem where they will replace those who hated them. Jerusalem will be their mother who sustains them-nourishes, protects and loves them while their enemies are judged. The Lord will begin to gather all nations that they might come and see His glory. Those of them that survive this initial experience will go to all Gentile nations and declare the glory of the Lord and will bring all who are worthy to be termed "brother"-bring them as an offering unto the Lord out of all nations. This will be done just, as the Children of Israel bring an offering of fine flour, oil and frankincense into the house of the Lord in a clean vessel. Then a new heaven and a new earth will be created which will remain in the presence of the Lord amid worship perpetual. However, the carcases of the evil will also remain as an abhorance unto all flesh.*
     * Isaiah 66.
     Such is the closing promise of the Lord through Isaiah the prophet. It is a living promise, for it applies to all of us and to each of us. It applies to the collective New Church and to the individual New Church-man.

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For it is the New Church that is the Jerusalem of today-the New Jerusalem. It is only in the New Church that the genuine doctrine of spiritual truth now exists. Those who are interiorly of the New Church have been brought-by whatever means-to the truth of the Heavenly Doctrines because they are able to serve the Lord sincerely and humbly and to tremble with awe in the presence of His Word newly given. Such are spiritually nourished by the milk of doctrine-by the good of truth,* and this from the Divine Good itself-the only "breast of consolation."** They indeed have been "comforted in Jerusalem"-comforted in a time of judgment and vastation in the world.
     * See AC 6380.
     ** AE 365: 39.
     The spiritual state of the world is one of desolation and destruction. It is a world in sore need of judgment. But New Churchmen need not despair, for they have been given to know what will come out of this judgment. Here is comfort! Here is hope for the restoration of the Church.*
     * AE 721: 4, 5.
     The purpose of judgment is to separate the evil from the good. This is accomplished through a new presentation of Divine truth or a new giving of the Word. The light of truth shows the real nature of evil to those in good and in a life of charity. Thus they can be drawn together and become as one in the Lord's sight and into something of a heavenly state.* These are "all nations and tongues" which the Lord gathers together by means of judgment that they might come and see His glory.** They will come to see the Lord in His Word, and rejoicing will apply it to their lives.*** The Lord sets a sign upon such-His mark-that they may be distinguished from those who are in evil. This sign is their reception of His Divine truth, their ability to distinguish between good and evil, and their acknowledgment of the Lord.****
     * See AC 3 786, 6336; AE 278: 8.
     ** Isaiah 66: 18.
     *** AE 427: 3; AC 7975: 2, 2135.
     **** AC 7633, 10,357.
     All such are to be brought to Jerusalem-into the Doctrine of the New Church-if not in this world then in the next. Yet in increasing numbers we can expect this to happen within the Church upon earth.
     No one in a life of good and charity will be essentially harmed either by the state of the world nor by the judgment upon it. The Lord's presence is re-established among such and His Church restored. This is the comfort of the New Churchman in a world undergoing judgment and vastation.

     All those who have entered interiorly into the Lord's New Church have been so gathered by the Lord. They have undergone the judgment of the Divine truth and have seen the terrible nature of evil.

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They have come to see the Lord in His Word and by application have tried to live their lives accordingly. They have received the Lord's sign. The final testing as to the ability to sustain this in their life and by this survive or "escape" the judgment. If they do so, then they have become a part of the New Jerusalem.
     Among those who do sustain the new truth in their lives, there will be some who will be sent by the Lord to spread it to others. "And I will send some of those that survive unto the nations . . . that have not heard My fame, neither have seen My glory; and they shall declare My glory among the Gentiles."* Only in time of judgment and by means of it can the sincere but uninstructed in the world become able to see the Divine Word of the Lord in terms of their lives, and rejoice in it. Such are our "brethren." They have tried to live what little truth they have had and from this are in good.** These are they that shall be "brought for an offering unto the Lord out of all nations"-brought to the Lord in the New Jerusalem.
     * Isaiah 66: 19.
     ** AC 2360: 3.
     How will they come? And to where? Who shall bring them? By what means will they be brought? Is not this a Divine urging to spread the new gospel, to seek for those who are prepared to accept the new Word, and to lead them to the New Church?
     At least some of those who have entered the Church by way of judgment are to be sent out, to seek out, to declare the glory of the Lord, and to lead back as an offering to the Lord those who can accept. The prophecy tells the means by which those who can accept are to be led into the Church. Just as the "brethren of all nations" were to be brought back upon horses, and chariots, and carriages, and mules, and coursers-so those entering the New Church are to be brought by all rational means into an understanding of the Word and in doctrine from it.* They are to be brought into the Church as to doctrine-into the Lord's holy city, Jerusalem.
     * AR 781.
     And when they are brought back, will they find us, as the sons of Israel in the text, bringing into the house of the Lord an offering in a clean vessel-an offering of fine flour with oil poured upon it and frankincense laid on top? Will they find us to, be regenerating vessels of the Lord's life?* Will they find our external life and nature fit receptacles of the Lord's good?** Will they find us vessels filled with love from the Lord to the Lord?*** Will they find us filled with genuine truth, love and charity?****

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Will they find us people of the heart-people of affection and warmth?***** Will they find in us the good of innocence?****** Will they find us sincere in seeking conjunction with the Lord?******* and thus people of genuine worship?******** If not, we fail to fulfill what the text lays down as the responsibility of those who are truly of the Church. For all these qualities of love and good from the Lord are what is meant by the offering in a clean vessel.
     * AC 10206.
     ** AC 3079: 3.
     *** AC 10079: 2.
     **** AC 2177: 4; AE 324: 14.
     ***** AC 9475: 4.
     ****** AC 10129: 4.
     ******* AC 2177: 5, 2135; AE 661e.
     ******** AC 10206.
     The "brethren" from all nations are to be brought to Jerusalem while the "sons of Israel" make such an offering to the Lord. Then the "brethren" also can be such an offering to the Lord. Their externals also can be cleansed and their internals then offer all the celestial things of love as a gift to the Lord.*
     * AC 3079: 3.
     Such is the responsibility of all within the Church to those who will enter. Our lives and efforts are to be such as to give off a sphere of all the Lord's good within us. It is to be a warm and loving sphere-yet at the same time it is to be a sphere illuminated by the light of truth. It is ever the Lord's warmth and His light, but it must be in us as vessels if the New Church is to serve for the healing of the nations. Each one of us cannot be sent out to seek for our "brethren" in the world. But each one of us can strive to be an offering in a clean vessel in the house of the Lord when these "brethren" are brought to the Church. And once they have entered the Church these "brethren" are to be accepted as fully as anyone else-even as the Lord accepts them. "I will also take of them for priests and for Levites saith the Lord."*
     * Isaiah 66: 21.
     Is not all this from Isaiah's prophecy a Divine urging towards evangelization in the New Church? Indeed, is not such evangelistic effort a Divine condition laid down by the Lord?-a condition upon which depends the full and lasting establishment of the New Church? For in the prophecy it was only after the entrance of the "brethren" that the formation of a new heaven and a new earth was promised. Permanence was then assured by the Lord and spiritual growth and genuine worship perpetual. "From one new moon to another, and from one sabbath to another, shall all flesh come to, worship before Me saith the Lord."*
     * Ibid. v. 23.
     Yet despite this Divine promise for the success of the Church there will still be those who reject the Lord and will remain forever in their falsities and evils.

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     "The carcases of the men who have transgressed against Me . . . shall be an abhorring unto all flesh."* This promise of prophecy for the future of the New Church should stir all who love this Church. It should stir each of us and all of us. It should sustain us in any discouragement over our smallness and lack of influence in a world undergoing judgment. It should move us in our efforts to protect the Church with the truths of doctrine. It should inspire us to develop rational efforts towards evangelization based upon those truths of doctrine. It should kindle a warmth and zeal to spread the Heavenly Doctrines by seeking out those who can accept them. It should renew our vision of the true purpose of this New Church: that all flesh shall come to worship before the Lord. It should cause us humbly to enter more deeply into our individual work of regeneration-making use of every truth we learn-that our vessel might be cleansed of both hereditary and actual evil-and that we might rightly offer the things of love. So shall we enter into His house-into His Church on earth-into His heavenly kingdom-into His Divine Human Presence.
     * Ibid. v. 24.
     If we allow this prophecy of the Lord's New Church to do its work in us we will set up a sphere of peace within the Church which will promote both its spiritual growth and its natural growth. And within this sphere each of us can make our own unique contribution-for we are ever individual vessels of use. Each individual cleansed vessel is vitally needed in the Church. Each unique offering is vitally needed. As the Lord said, "Ye have not chosen Me, but I have chosen you."* Each of us is chosen and called to, the work of the establishment of the New Church upon earth. Here is essential dignity, and here essential humility.
     * John 15: 16.
     Upon our fulfillment depends the future of mankind in the new age that is dawning. No doubt of the essential mission of the Church is to be entertained. No doubt of the Lord's promise in prophecy to the Church is to be entertained. "The nations of them which are saved shall walk in the light of it."*
     * Rev. 21: 24.
     "Fear not little flock, it is My Father's will to give you the kingdom."* Amen.
     * Luke 12: 32.

     LESSONS: Isaiah 66: 5-15, 18-24. Luke 10: 1-17. AE 355: 15.
     MUSIC: Liturgy, pages 428, 456, 598.
     PRAYERS: Liturgy, nos. 152, 158.

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CONJUNCTION WITH THE LORD 1974

CONJUNCTION WITH THE LORD       Rev. ERIK SANDSTROM       1974

     A DOCTRINAL SERIES

     I

     Divine Operation

     Each article in this series will focus on only one passage in the Writings: the first on TCR 153, the second on TCR 154, the third on TCR 576, and the fourth on DLW 55. Other passages will be assembled to bring out the wider context and ramifications of the focal passages.
     On the subject of the Divine Operation, the special passage is summarized in its heading as follows: "The Lord operates of Himself from the Father, and not the reverse."* To most people this probably sounds very abstract at first, or even meaningless; and, worse still, it might present the appearance that "the Lord" and "the Father" are two persons. I know of a New Church minister who was troubled on the latter count.
     * TCR 153.
     Yet the teaching is full of the most important implications, so much so that the very essence of the Lord's saving power is expressed by it. At this point we will only summarize those implications, and later analyze them a little more fully.
     The thrust of the teaching is understood, when it is realized that by "the Lord" is meant our God as visible, and that the name "the Father;, refers to the same God as invisible. The Lord's Body, and what He does and teaches from His Body, is visible; but His Soul is not visible. In other words, by "the Lord" is meant the only God in His Divine Human, and by "the Father" is understood the Infinite Divine Itself in the Human. And the Soul of God is just as invisible to the eye of the understanding as is the soul of our fellow-man to the eye of the body. But on the other hand, the Lord's Divine Human is just as visible to the eye of the understanding as is the body of our neighbour to the eye of the body.
     We would stress that by the name "the Lord" the Writings everywhere mean God in His Human, that is, God as visible. The Writings virtually commence by the declaration that that is the meaning of that holy name-the Lord; for in the Arcana Coelestia (the first published work of the Writings) the very first number of the detailed exposition of the text of the first chapter of Genesis opens with this declaration:

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"In the following work by the name Lord is meant the Saviour of the world Jesus Christ and Him only; and He is called 'the Lord' without the addition of other names."* The True Christian Religion (the last of the published works) follows through on the same point by saying: "By the Lord the Redeemer we mean Jehovah in the Human; for in what follows it will be shown that Jehovah Himself descended and assumed a Human in order that He might effect redemption. The name Lord is used and not Jehovah, because the Jehovah of the Old Testament is called the Lord in the New . . . Moreover, the Lord commanded His disciples to call Him Lord."** This is from the opening number in the chapter on "The Lord the Redeemer," and in the closing number of that chapter it is added: "To show that the Divine Trinity is united in the Lord is the chief object of this work;"*** not to mention several other teachings with the same import (as TCR 107, 777, Char. 201, etc.).
     * AC 14.
     ** TCR 81.
     *** TCR 108.
     Based on the above we may therefore so to speak translate our teaching ("The Lord operates of Himself from the Father") to say: The Divine operation is done by the Lord as He stands forth visible to men, or as He stands forth revealed to men, and this from the power that is in Him in His Infinite Divine. Or put more briefly: The Lord operates in His glorified Human from the Divine within Him; or still more simply: The Lord operates in His Divine Human.
     We need to ask also: What then is meant by, "not the reverse?" This phrase is explained in the number itself, as follows:

"That God the Father does not operate these powers (virtutes) of Himself through the Son, but that the Son operates them of Himself from the Father, is evident from the following:

     No one hath seen God at any time; the Only-begotten Son, who is in the bosom of the Father, He hath brought Him forth to view. (John 1: 18)

And elsewhere:

     Ye have neither heard the Father's voice at any time, nor seen His form. (John 5: 37)

From all this it follows that God the Father operates in and into the Son, but not through the Son; also that the Lord operates of Himself from the Father; for He says:

     All things of the Father are Mine. (John 16: 15)
     The Father hath given all things into the hand of the Son. (John 3: 35)

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Again:

     As the Father hath life in Himself, so hath He given to the Son to have life in Himself. (John 5: 26)

And again:

     The words that I speak unto you are spirit and are life. (John 6: 63)

     "The Lord declares that the Spirit of truth goes forth from the Father (John 15: 26), because it goes forth from God the Father into the Son, and out of the Son from the Father. Therefore He also says:
     In that day ye shall know that the Father is in Me and I am in the Father, and ye in Me and I in you. (John 14: 11, 20)."*
     * TCR 153.

     But that all these apparently technical theological niceties are propounded for reasons of necessity is clear from the closing words of our number, and we quote these also:

"From these plain declarations of the Lord an error of the Christian world is clearly manifest, namely, that God the Father sends the Holy Spirit to man; also the error of the Greek Church, which is, that God the Father sends the Holy Spirit directly. The truth that the Lord of Himself from God the Father sends the Holy Spirit, and not the reverse is from heaven. The angels call this an arcanum because it has not before been disclosed to the world."*
     * Ibid.

     What then is the burden of the "not the reverse" statement? It is that the operation of the Lord with man is not hidden from his understanding, as it would be if done in secret from the invisible Divine. It means too that the works of God among men are not done from omnipotent whims, but are done according to His own Divine order, that is, according to Divine law; and that this order and this law are comprehensible to, man, because revealed.
     Is not this what is involved in the invitation to the New Church which is to be established in the whole world: "Now it is permitted to enter with the understanding into the arcana of faith"?* Man is to see and know, for else he cannot co-operate in freedom. This possibility in fact began, in its small way, in the Lord's first advent, for it was then that He glorified His Human, and it was then that He began to reveal it, so that it could be said: "And the Word became flesh and dwelt among us, and we beheld His Glory."** But the Christian Church fell into mysticism and developed forms and traditions instead of the understanding of the Word, substituting a blind faith for a faith that makes one with a true understanding, and therefore throwing away the trust that the Divine Shepherd had laid into its hands.

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Accordingly the True Christian Religion observes: "After the Lord's coming into the world a church was established by Him which saw, or rather was able to see, Divine truths in light."*** It is this interpolation, "or rather was able to see," that gives us in a summary what might have been, but was not, in the former Church. We sense also the possibilities as contained in the Lord's words to His disciples: "Henceforth I call you not servants; for the servant knoweth not what his Lord doeth: but I have called you friends; for all things that I have heard of My Father, I have made known unto you."**** But realize at the same time that the real fulfillment of these words will have to be in true men and women of the New Christian Church.
     * TCR 508.
     ** John 1: 14.
     *** TCR 109, italics added.
     **** John 15: 15.

     What has been said, however, should not be taken to suggest that there is nothing secret in the workings of our God, nor that all secrecy will be lifted in the future development of the Church. The particular workings of the Lord's Providence are done by means of affections-and affections are not visible. We may know about them-know, indeed, that the Lord assembles the affections of the whole human race into one form, and so guides each man in the context of all, and all in relation to each man*-but to detect these particular workings, or to foresee them, this is and forever will be beyond the ken of any man or any angel. On the other hand, this does not limit man's freedom of co-operation; it only contains that freedom within the bounds of what is finite, for the comprehension of all individual affections and all the affections of mankind, and the disposition of them in perfect adaptation to the freedom of each, this is reserved for the infinite wisdom of the Lord in His Divine Human.
     * DP 201.
     But what are the operations of the Lord? If we set these before us as they are enumerated in major groups in the Writings, we will be able to see more clearly how they are made visible to us, and how it is possible to co-operate.
     The chapter from which our special quote is taken is on the Holy Spirit. Earlier in that chapter we find the following:

     "The Divine Energy (virtus) and Operation, which are meant by the Holy Spirit, are in general: reformation and regeneration; and in accordance with these, renovation, vivification, sanctification and justification; and in accordance with these latter, purification from evils, forgiveness of sins, and finally salvation."*
     * TCR 142.

     We will also aid our understanding by a close-up view of this list, arranging it in groups under the understanding and the will respectively.

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     We then get:

     Understanding                              Will

     Reformation                                   Regeneration
     Renovation                                   vivification
     Sanctification                              justification


                    purification from evils
                    forgiveness of sins
                    salvation     
     
     That reformation relates to the understanding, is known. We should carefully note, however, that there is no reformation simply by knowing and intellectualizing. Reformation takes place when man, from his understanding of what is true and good, compels himself to think it and do it. The state of reformation is pre-eminently one of self-compulsion. But the reason it is said to pertain to the understanding, is that in this state we see what is true and good, without as yet loving and willing it. And since we do not will it, therefore it is necessary to compel ourselves to do it nevertheless.
     Renovation is an aspect of reformation, because renewal relates to truth. Good is never new (except to the one who finds it); but truth can take on new forms in endless numbers, for truth is a presentation of good, or-as to its written form-a statement of good. Truth may also make its appearance on new levels of presentation; and in the world there are three-the sensuous, the moral and imaginative, and the rational; and we have now among us one Divine revelation addressed to each of these degrees. "Behold, I make all things new," is therefore a Divine declaration relating to truth. The Writings are that restatement of truth, and this on the highest level that the human mind in the world comprises. So also the individual mind may rise, and should rise, from sensuous knowledges, through moral concepts, into a rational comprehension; and as it does rise, so there is renovation in the mind, to the end that the act may follow the truth seen.
     Sanctification also belongs under the heading of the Understanding, because holiness is ascribed to truth. That is why the Holy Spirit is the Holy of the Lord, proceeding as Truth from His Divine Good; and that is why He Himself in the world called it "The Spirit of truth [that] will guide into all truth."* And the mind of man is said to be "sanctified" when it receives truths into itself, that is, into the understanding.

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The understanding, as we know, is made to be a receptacle of truth; and what this means is simply that when it does receive truths into itself, it then becomes a true understanding. Not that it itself becomes holy, but that it receives what is holy from the Lord, and suffers itself to be guided by it-even as a temple is not holy, but is called a "holy temple" because our Holy Lord is worshipped there.
     * John 16: 13.
     Under the heading of the Will we have first regeneration. Regeneration means re-birth. "Except a man be born again, he cannot see the kingdom of God."* The reason this relates particularly to the will, is because the will is the essential man. Man has not been re-born, unless his will has. The preparation within the understanding is like the gestation period in the womb, because the new will is developing and coming into existence within the understanding as the fetus is developing within the mother.
     * John 3: 3.
     Vivification means 'making to live'. Love is what does that. A will without love is wavering and lumbering. Love fires it and makes it into a driving force, that is, makes it within the realm of human uses truly creative. Who does not see that the will of good that may flicker within a man, is in need of vivification?
     Then comes justification. This, of course, means 'making just', and here again the will is immediately concerned, even as judgment belongs in the province of the understanding. "Justice and judgment are the habitation of Thy throne: mercy and truth shall go before Thy face,"* are words of the Psalm, singing in praise of the Lord on account of the Goodness and Truth that are in Him, and that shine forth from His face as from the Sun of heaven. And even as man is said to be 'sanctified' through his reception of truth from the Lord in his understanding, so is he 'justified' by receiving good from his Maker in his will. A just will, or a will that has justice built into it, is one from which temptations have departed, a will that operates from a state of peace. The will, being created a receptacle of good, has now become a good will.
     * Psalm 89: 14.
     We read: ". . . and in accordance with these, purification from evils, forgiveness of sins, and finally salvation." Here there is no primary reference to the understanding or the will, for each of these three operations takes place progressively from one into the other, that is, from the understanding into the will. Purification begins in the understanding. That, for instance, is where self-examination takes place. In the end the impure will of the proprium is conquered, and the 'pure', that is, heaven-born will from remains and from conscience takes its place. So also sins are forgiven, which is the same as being removed, first from thoughts and deeds through self-compulsion by means of the understanding, and finally from the affections themselves of the will.

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And salvation is a matter of rescue. One is always saved from something, first from a false, or erroneous, way of life, and finally from a love of such a life.
     Our chapter also lists special operations with the clergy, in addition to those already mentioned; and for the sake of completion we will take note of these also, but to save time without analysis. We read concerning this: "The Divine energy (virtus) meant by the operation of the Holy Spirit, with the clergy especially, is enlightenment and instruction; but in addition to these there are two intermediate operations, which are perception and disposition."*
     * TCR 155.
     Thus we have:

     Enlightenment
          Perception
          Disposition
     Instruction.

     Now if we look at these lists of Divine operations, do we find any that are done by the Lord without the cooperation of man? There is none. Not even forgiveness is placed into the heart of man without him having a share in putting it there. Repentance and the remission of sins go together. They form one chapter in the New Jerusalem and Its Heavenly Doctrines; John the Baptist preached them together,* and the Lord sent out His apostles to do the same.** The Lord's mercy indeed precedes repentance; but repentance precedes remission, that is, Divine forgiveness.
     * Luke 3: 3.
     ** Luke 24: 47.
     So it is that all the Divine operations, which are from His Holy Spirit, that is, which are the progressive Divine works in saving man, are done in such a way that man may see and understand, and therefore have an active part.
     And how is it that man may see and understand? It is because the laws by which the Lord operates have been revealed. They are revealed in the Word, from the beginning of the Old Testament to the end of the Writings. They are even revealed, to the seeing eye, through the laws of nature, thus by means of science; and through the traditions of human behaviour, as studied and brought out in the humanities-all, however, under the provision that the spiritual world is truly seen as the world of causes, and the Lord of creation as the All in all.
     Every truth, especially in Divine revelation itself, is a tool in the hand of the Divine Operator. If we would only believe it, it is the truths of God that work their way into the thoughts of man, and, through these, into his affections, so that there may be renovation and sanctification, vivification and justification, and as a result of the Divine holy presence in these operations, the burning away of what is impure, and thus forgiveness and rescue.

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     It is in this way we understand that not only is the Lord visible as to His Divine Human, that is, as our Lord so to speak standing still before us, but visible as the Holy Spirit also; and that means that He is visible also at work.
     But let it ever be remembered that the Divine operations await the consent of man. That is why the list we have quoted is followed by these words: "These in their order are the energies (virtutes) made operative by the Lord in those who believe in Him, and who adjust and dispose themselves for His reception and indwelling."*
     * TCR 142.
Title Unspecified 1974

Title Unspecified              1974

     This shows that there are two doctrines, the one of charity, and the other of faith, although in themselves the two are one; for the doctrine of charity involves all things of faith. But when the doctrine comes to be from those things alone which are of faith, it is then called twofold, because faith is separated from charity. That these doctrines are separated at the present day may be seen from the fact that it is altogether unknown what charity is, and what the neighbor is. They who are solely in the doctrine of faith are not aware that charity toward the neighbor consists in anything beyond giving of their own to others, and in feeling pity for anybody who may seem to need it, because they call everybody the neighbor without distinction; and yet charity is all good whatever there is in a man: in his affection, and in his zeal, and from these in his life,-and the neighbor is all the good in others by which one is affected, consequently those who are in good; and this with every possible distinction.
     For example: that man is in charity and mercy who exercises justice and judgment by punishing the evil and rewarding the good. There is charity in punishing the evil, for to this are we impelled by our zeal to amend them, and at the same time to protect the good, lest these suffer injury at the hands of the evil. In this way does a man consult the welfare of one who is in evil, or his enemy, and express his good feelings toward him, as well as to others, and to the common weal itself; and this from charity toward the neighbor. The case is the same with all the other goods of life; for the good of life is never possible unless it comes from charity toward the neighbor, because it looks to this, and involves it. AC 2417:6, 7

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USES OF MEN AND WOMEN 1974

USES OF MEN AND WOMEN       Rev. HAROLD CRANCH       1974

     AN ADDRESS TO THE SECOND CANADIAN NATIONAL ASSEMBLY

     In preparation for a decision regarding the membership of women in the incorporated body of the General Church in Canada, we will turn our minds to some of the teachings of the Writings concerning the proper area of uses for men and women. It is of the utmost importance that the church form its conclusions from the doctrine of the Word. Our only protection is the spiritual innocence which comes by looking to the Lord to find out His teachings that we may apply them to the best of our ability. We must seek an understanding of the doctrine, as free from personal and social bias as possible. Now, this is quite difficult for we are the products of our age, and of the values that exist in our civilization. The simple virtues of home and family life have changed considerably. Goals and values are remarkably different from the time when the Writings were given. Today, material success dominates the scale of values, and spiritual principles in regard to marriage and the relationship between men and women have, to a great extent, been rejected. There are many people who are exceptions to this materialistic philosophy. But its influence is strongly at work in society in general. Today, it is the common opinion that men and women are essentially the same, except for the mere physical, biological makeup. This has revolutionized many things. The churches around us have given up many old traditions. So they omit the word "obedience" from the marriage service despite Paul's doctrine, and most churches have now opened the doors so that women may become members of the clergy, and most have rejected the many laws given in the Old Testament concerning the spheres of use, and the nature and differences between men and women, as being no longer applicable. Lest something of this spirit enter into our decisions, let us first look to what the Writings teach concerning the essential nature of men and women, and then look to the sphere of uses proper to each. We can then view the uses of the Incorporated Body present and future, and see whether their nature is such that from the teachings of the Word, women should take an active part in them.

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     It should first be noted that the trend in the world around us to look to individuals as the units of society, arises from the false concept already mentioned, that there is no essential difference between men and women except the physical body and its reproductive functions. This belief has led to the concept that there is an unfair inequality between the sexes, and the thought of constant competition between them. But the Writings make it very clear that husband and wife together are the true unit of society. They also emphasize that woman is unequal to man, and that she can never attain to rational wisdom, which is man's special gift (if he develops it.) But they also emphasize that man is unequal to woman, and he can only receive conjugial love from the Lord through her, and he cannot attain to the perceptive wisdom of the wife that protects that love. So each is called one half of a perfect partnership. Each is dependent on the other to supply what he or she lacks. When they do act together, they share their forms of wisdom and love so that they become the most perfect unit of society. Before this, they are termed half men. Each has love and wisdom, yet in the male the love of wisdom predominates so that he becomes knowledge, rationality, and wisdom in form if he regenerates; she becomes the love of his wisdom on each degree, and establishes the uses of wisdom in the home, in education, in culture, and civilization. By regeneration, they become perfectly matched, and together become an image of the Lord, and a form of the church.
     The masculine and feminine principles are present in all things, and are analogous to good and truth, and their conjunction into one. Both love and wisdom are present in the male, and in the female. But everything of love and wisdom in the male is masculine, and everything of love and wisdom in the female is feminine in its nature. Thus, there is a masculine love of the Lord, and a feminine love of the Lord, and they are different.* There is also masculine wisdom, and feminine wisdom. And since love is the life of man, and wisdom is its love taking form in a regenerating life, we find the masculine and feminine both described in terms of love.
     * 1st. Index to Marriage, Posth. Th. II, page 530 Standard Edition.

     "The inmost in the male is love, and its covering is wisdom ... the inmost in the female is that wisdom in the male, and its covering is that derivative love. This love is feminine love, and is given by the Lord to the wife, through the wisdom of the husband, whereas the former love is a masculine love, and is the love of being wise and is given by the Lord to the husband, according to the reception of wisdom. It is from this that the male is the wisdom of love, the female the love of that wisdom. Therefore, from creation, there has been implanted into both the love of conjunction into a one . . . "*
     * CL 32.

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and

     "The male is born intellectual, the female voluntary . . . the male is born into the affection of knowing, understanding, and being wise; . . . the female . . . into the love of conjoining herself with the affections in the male. And as the interiors form the exteriors into their own likeness, and as the masculine form is the form of understanding and the feminine form the form of its love, therefore, it is that the male is different in face, in tone of voice, and in body from the female . . . they differ also in their gestures and manners. In a word, there is not anything alike, but still there is what is conjunctive in each thing . . . The masculine in the male is masculine in every part of his body, even the smallest, and also in every idea of his thought, and in every spark of his affection. In like manner, the feminine in the female."*
     * CL 33.

     In an ideal marriage, the husband is the understanding of truth, and the wife the will of applying that truth.* In the male, the understanding predominates. In the female, the will predominates. So we read:
     * CL 92; AE 100.

     "The masculine is to perceive from the understanding. The feminine is to perceive from love. And the understanding perceives also those things which are about the body, and outside of the world-for the rational and spiritual sight goes thither, whereas love does not go beyond that which it feels. When it does go beyond, it derives it from conjunction . . . with the understanding of 'the man . . . The wisdom of the wife is not possible with the man nor the wisdom of the man with the wife. Nor is the moral wisdom of man possible with women, insofar as it derives from his rational wisdom."*
     * CL 168.

     In very general terms, the difference is emphasized where the Writings speak of the church being made up of men and women together. In this sense, the church, the bride and wife of the Lord, is made up of men and women regenerating together, who are reactive to the Divine influences. So we are told that by the male is meant the truth of the church and its doctrine, and by a female, its good or its very life. A genuinely married couple are called man, and make the church.*
     * AE 725: 2.
     In the highest degree of regeneration and spiritual development, husband and wife both represent aspects of wisdom. The man represents the love of acquiring wisdom, in innocence, to learn the Lord's will. The wife then represents that wisdom in life-the will to do from love what wisdom teaches. Her wisdom of life possesses all the knowledges, truths, and rational concepts that his wisdom has evolved. So she is in the practical wisdom of his love, and he is in a continual love for gaining increase in wisdom. As with the most ancients, the will reigns. What the understanding learns is immediately willed, and the loves of the will inspire greater wisdom.

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     Bishop Alfred Acton expressed this relationship of men and women in a very beautiful way. He said:

     "The inmost of the masculine is the love of growing wise. This love alone prompts to the desire of labouring for the acquisition of knowledges and truths, which are ultimately represented by the seed. The inmost of woman is wisdom itself, which is the love of uses, for it is wisdom alone which prompts to the reception and love of truths, that they may be forms of use which are ultimately represented by offspring."*
     * NEW CHURCH LIFE, April, 1922, page 148.

     So the husband should be in the love of discovering and understanding truths, his wife in the enlightenment and perception of those truths, to apply them to the life of the family, and use them to develop in regeneration. It is from this that woman is inmostly a form of wisdom. It is not wisdom to search into and acquire rational truths. Wisdom is to love truths, to cherish them, and to return them to the Lord as uses. Therefore, as we read in the Heavenly doctrine: "Wisdom is the origin of beauty; in woman, wisdom latent and concealed; in man, wisdom open and manifest."*
     * CL 383.
     As to the uses proper to men and women, the Writings indicate that men are primarily involved in forensic uses, which are business and legal. Women's uses are said to be in general work with the hands in embroidery, dressmaking, and similar things, and domestic uses, which are said to adjoin themselves to the uses of men. And we are told that men cannot enter into women's uses, and women cannot enter into men's uses, and rightly perform them. The Writings speak of exceptions or apparent exceptions, and explain to some extent, why these are possible. So men, with their love of forming knowledges into rational patterns and doctrinal concepts, can, by consultation with women, write on subjects of feminine wisdom, but they do not have feminine wisdom; they only have some perception of what it is, and so can write about it. In the same way, women can enter into and perform many uses that are forensic in nature, but then the Writings say, they must depend upon consultation with rational men.
     But rather than enter into a discussion of forensic and domestic uses, as if these were definitive, I would rather speak on the uses that are indicated by the very innate nature of men and women-the uses for which they are best fitted because they are men or women. These uses are shown even on the physical plane. We must remember that the physical plane is correspondential, that is, in a cause and effect relationship with the spiritual internal, which is the inmost or soul of its being. So we find that man initiates, formulates, synthesizes, and develops knowledge, intelligence, and wisdom, and this actually produces the seed for the new generation,* and mentally and spiritually, the seed for new uses.

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However, the seed by itself is powerless. It can only initiate, although within it are all of the potentialities present in man's soul. But it must be received by woman, and then it is clothed, protected, developed, and brought forth into full being. This is true of the production of another human being, or of the application of the truths presented by the male mind and applied to life by the female to make a good home, a cultured community, and a civilized nation. These then, initiation, and clothing, are the two areas of use, and the masculine and the feminine are present in every form of use.
     * See CL 220; TCR 584.

     There is another aspect to the whole question, and that is the sense of values as to, the purpose of our work, whether the individual is masculine or feminine. As a family unit, our work is to build a New Church home where the Lord is present, guiding and directing all the uses of life. Where there is a conjugial marriage, and the husband has found,-his particular form of use, and the children are being raised using the principles of the church, we find that everything done has direct reference to the home. The wise man performs his uses to society for two reasons: (1) to further its good so that society itself may become the proper environment for the protection of home life; and (2) that he may earn, the means to establish and protect his own home. The wife sharing the common love of use with her husband, together with him, plans for the development of the home, cares for the education of the younger children, sees that the older children go ahead with their education, helps to protect the quality of the schools, and, in general, clothes the purposes of establishing the home and raising the children properly with the applications: necessary to bring it about. All uses centre on the home.
     From this, the functions of men and women become much clearer. The home, or the marriage sheltered in the home, is the means of regeneration. As we meet the needs of life, fulfill the purpose of marriage, and build uses in this world, we work out the problems of regeneration. We go through temptations from the love of self, and in their place, put on mutual love for the Lord and for one another. In the home, the next generation is raised. Here, in the sphere of the home, the wife reigns. It is she who moulds the earliest affections of the children, who gives them their first sense of order, and their inmost remains of love and affection, In a good household, the husband adjoins himself to these uses. From him also there are remains of love and affection. He also has an intelligent interest in the future welfare of the children.

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But the predominant influence is that of the wife and mother. It is from this that the saying, arises: "The hand that rocks the cradle rules the world." The ideals and principles of the next generation are inmostly established by the mother.
     Another important use primarily in the hands of women should be mentioned. The standard of morality, particularly in regard to sex and marriage, in any nation or organization, is maintained by the ladies. We are told that the moral wisdom of men, which partakes of the rational, and the moral wisdom of women, unite outwardly as both have something of the will. Women have an innate perception of what is orderly and proper, what is chaste, and modest. However, they also have the innate desire to please and to be pleasing to men. If men fail in their duty to become wise, to establish rational safeguards for morality, and to use good judgement in regard to it, then women are apt to lower their standards. Yet, if they do, there is continual increase in immorality and vice. Therefore, in the Writings, we are told that "the wife [and looking at this more generally, womankind] is the faithful guardian of the common good; and as she is the guardian of this, and the husband is wise, so she provides for the prosperity and happiness of the home."* So wisdom of life, and perception from that wisdom, is given to both men and women. Both are needed for the proper performance of use.
     * Index to the Missing Work on Marriage, s.v. sex.
     Bishop Alfred Acton summed up one aspect of this problem when he said:

     "Interiorly considered, the home is the church, which is the dwelling place prepared for the Lord's entry, and it is with the establishment of the church that we must interiorly understand the term 'domestic' as applied to the uses of women. The New Church cannot be established by man alone; it cannot be established by a system of rational doctrines, howsoever logically set forth or ably maintained. Man, indeed, can and must provide the materials for -the building up of this heavenly home; but it is only by the woman that the Lord can form from them a true and spiritual home; and this can be done only as we grow into a fuller understanding of the place of woman, and of her uses, in the establishment of 'the church. This truth must be realized if the church is to grow in wisdom and the fear of God; and it is this truth that the hells, flowing into the hearts of men, most deeply assail."*
     * NEW CHURCH LIFE, April, 1922, page 163.

     From all these teachings, we can see that the wisdom and qualities of women are needed in the development of the church, and they, together with their husbands, or mankind and womankind together, are the church. But now let us examine the nature of the incorporated body, and its uses to see if they involve both masculine and feminine qualities.

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     The purpose for which the General Church of the New Jerusalem in Canada was established is outlined in the by-laws. There, we read:

     "The object for which the corporation is formed is to present, teach, and maintain, throughout Canada, the doctrines of the Church of the New Jerusalem contained in the theological Writings of Emanuel Swedenborg, and to establish, operate, and/or support educational institutions and facilities under the aegis of the said Church."

     These are the objects of the Church, not just of a forensic (that is, legal and business) body. They involve the development of the church, presenting the doctrine and maintaining it throughout Canada; they involve all forms of educational work -that might be needed for this, elementary schools, and at some time, the development of high schools, and even colleges, also Sunday Schools, and religion lessons by mail. All of these uses have their business and legal side, but they also have their inspirational and development side. Among the uses examined, and to some extent, entered into by the incorporated body, through the Board of Directors, are: how better communication can be established between all New Church members in Canada, how to provide for the visits to the isolated by the priests, and how to promote the development of New Church education in ways commensurate with our present abilities, and how to plan for its future development. All of these uses could, with great benefit, involve the genius of women, and would benefit by consultation with them, and sharing their perceptions as to application and use, and in many cases, women could be involved in their actual accomplishment.
     To summarize: (1) Women are given a special understanding and enlightenment on the applications of doctrine in their sphere of wisdom. This is true in regard to the home, the preservation of morality, and particularly in the education, care, and welfare of children. And as preparation for conjugial love, upon which the hope of the New Church rests, can be made only in a sphere of genuine morality, their perception as to this is -needed in our body. (2) Wisdom, to be complete, must be the wisdom of husband and wife together. Each contributes to make the mutual wisdom of life from which sound judgements can be made, and the church develop more fully. So we are told that angels, separated from their consorts, are in intelligence, but not in wisdom; but with their consorts, they are also in wisdom.* This would also have application to married partners here, and in more general form, to the fact that good men are affected by the perception of good women. (3) We have also seen that everything of life, everything of use, everything of the church, has both masculine and feminine aspects.

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Therefore, the perception of masculine and feminine wisdom, should be taken into consideration in regard to every use. This is one of the important ways by which women become the custodians of the common good. (4) It is evident that the teachings of the Writings regarding forensic (business and legal affairs) and domestic uses, can be widely misunderstood. There are domestic aspects to every use, as there are also forensic and legal needs. So it is said that the uses of the wife are adjoined to the uses of the husband, and to speak more generally, the uses of womankind are adjoined to the uses of mankind. The decisions for the forward progress of the church need legal provision and protection-a masculine use. This is provided for by the Board of Directors. Implementation of uses is by both sexes, and always involves clothing the more abstract principles with a body of application that it may come into being, and may be returned to the Lord as a use-this is particularly a feminine quality.
     * AE 998.
     It is clear that in Canada, at our present stage of development, we cannot have full representation for the whole of the church at any of our National Assemblies. And it is also evident that at an Assembly, the establishment of new uses, and the desire to carry on old uses and to develop and protect them, can be presented, and the will of the body can be expressed, but that will could be defeated by the fact of the long periods between Assemblies, and the lack of opportunity to report and act on the findings that would affect such decision. The incorporated body, made up of those interested enough to wish to take part in the work of the church, can establish committees, can call meetings, and can carry out the desires of the Assembly efficiently, and with wider representation. It has legal standing, and can consult with the Bishop, and with business advisors as needed. It would therefore seem most desirable that membership be opened to all members of the church who have the love for carrying out the work of establishing and maintaining its uses.
Title Unspecified 1974

Title Unspecified              1974

     If by mere instruction in the other life it were possible that men could be brought to believe and to become good, there would not be a single person in hell; for the Lord desires to raise all without exception to Himself into heaven. For His mercy is infinite, because it is the Divine mercy itself, that is extended toward the whole human race, and therefore toward the evil as well as toward the good. Arcana Coelestia 2401:4

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PHILOSOPHY OF NEW CHURCH EDUCATION 1974

PHILOSOPHY OF NEW CHURCH EDUCATION       NANCY STROH DAWSON       1974

     AN HISTORICAL REVIEW OF ITS GROWTH AND DEVELOPMENT

     (Prepared for the British Academy, April 29, 1973.)

     Recently I've had the good fortune to be able to spend some time at Swedenborg House. There the temptation to browse through books and pamphlets becomes almost overwhelming-there are so many fascinating paths one might follow. However, having been in the field of education for more years than I care to admit, my browsings naturally led me into that area and an interest grew to try to trace the development throughout the history of the whole Church of the philosophy of education as it is presently taught and practiced in the General Church. It was a greater and more interesting task than I had imagined and time ran out before the research was really in any way complete. In fact when I began to write, I realized it was a subject that should not be tackled without a life-time of research behind it! So, therefore, the following can in no .way be called a "definitative study" of the subject. I present it only in the hope that my little findings so far may be of interest to you and, perhaps, of some use to students of New Church education.
     The search began, of course, with an attempt to find the earliest recorded statements about education in the light of New Church doctrines. This seems to have been in 1789, just two years after that first New Church baptism of Robert Hindmarsh. In April of that year, the First General Conference was held to consider forty-two propositions. Thirty-two of these resolutions were adopted and three of these referred to the education of children. As they are brief, I will quote them.*
     * Rise and Progress of New Jerusalem Church by Robert Hindmarsh, London, 1861, pp. 102.

     "IX: Resolved Unanimously,

     That it is the opinion of this Conference, that the Doctrines and Worship in the Old Church are highly dangerous to the rising generation, inasmuch as they tend to implant in young people the idea of Three Divine Persons, to which is unavoidably annexed the idea of Three Gods: the consequence whereof is spiritual death to all those who confirm themselves in such an opinion.

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     "X: Resolved Unanimously,

     That it is the opinion of this Conference, that it is the duty of every true Christian to train up his Children in the Principles and Heavenly Doctrines of the New Jerusalem Church alone, the two grand Essentials of which, as stated in the 1st, 23rd, and 42nd Propositions, are I. That the Lord and Saviour Jesus Christ is the Only God of Heaven and Earth, and that his Humanity is Divine. II. That in order to salvation, man must live a life according to the Ten Commandments, by shunning evils as sins against God.

     "XI. Resolved Unanimously,

     That it is the opinion of this Conference, that for the above purpose it is expedient that a Catechism be drawn up for the use of the New Church; and that a deputation from this Conference be appointed to see the same put into execution."

     A postscript was added to the original publication of these articles of faith which advertised that any parents wishing to have an approved New Church tutor for their children should apply to the president. In connection with this P. S., Robert Hindmarsh in his famous early history of the church entitled "Rise and Progress," has this to say:

     "This Postscript shows that, though the Education of children in the principles of the New Jerusalem formed no part of the avowed design in convening a General Conference, it was yet deemed of such importance, that the first opportunity that offered of calling the attention of the Church to that subject, was eagerly embraced. No further steps, however, appear to have been taken, beyond that of a Catechism, to bring this suggestion into effect, till some years afterwards, when New Jerusalem Sunday Schools were instituted in different parts of the country, particularly in Lancashire and Yorkshire."*
     * Ibid., pp. 106-107.

     And so it is obvious that almost from its inception, members of the New Church saw a need for a distinctive education. But what form this should take or what doctrines might be applicable in developing the philosophy I of this education, took many years to evolve. Aside from the above-mentioned Catechisms and Sunday Schools, in the years immediately following, little was apparently done or even thought about education except for an occasional article in one of the early journals. In 1790, for example, an unsigned article in the first New Church magazine called "New Jerusalem journal" entitled: "Thoughts on Education: Reflections on the Office and Duties of Instructors,"* was the first to offer any concrete suggestions. These had to do chiefly with the science of correspondences which that author felt suitable for teaching to children. In these early days of the Church, there seemed to have been considerable interest in this "science of sciences" as evidenced by the publication of a Dictionary of Correspondences by Robert Hindmarsh in 1794. And the next available reference about education, also renewed this plea.

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This was published in the Aurora in 1800 signed "Etudient."** His remarks indicate the general lack of progress in the field of education:
     * New Jerusalem Journal, London 1792, pp. 401, 402.
     ** Aurora, Vol. II, 1800, page 135.

     "When we consider the difficulty we meet in removing prejudices; when we consider the labor that is lost by endeavoring to root out opinions that have once gained a form in the mind of an adult; when we hear with what anxiety parents of the new dispensation express their desire of bringing up their children in a knowledge of the truth; and when we recollect how much it is wished by all members of the New Jerusalem that there should be a general school established on a foundation of the New Church principles, I say when I hear these things so frequently mentioned, I am really surprised nothing has been done to forward this very desirable undertaking."

     Later in his article he noted a possible reason why the progress had been slow when he wrote:

     "I have long been of the opinion it would be easy to teach the general sciences of the Church to boys of from ten to fourteen years of age and that the science of correspondences might again be revived through that method. . . .
     "I have sometimes heard readers of the Writings of Emanuel Swedenborg doubt whether it would be right to teach the truth in this scientific way, alleging that it was contrary to the doctrine of the New Church to enter into the truths scientifically."

     And he then goes on to point out that in this reference Swedenborg was speaking of perverted scientifics.
     Later in the same magazine, three useful articles appeared "On Education" under the initials R.G. In them we find the first real effort to draw from the Writings a philosophy of education. The author there quotes a key passage from Heavenly Doctrine no. 28: "The first principle of the human mind is love or will and the second principle is the understanding. From the right or wrong direction or formation of these, the whole man is perfected or degraded." On the basis of this number he went on to note the great importance of the early life of a child and of the powerful affect the mother has in arousing loves, followed by a plea to have New Church women as educators because, by their gentler, more affectionate natures, they were better able "to arouse love and delight for truths, without which study of doctrines is only an appearance of learning." In his last article, he brought in the doctrine of Conjugial Love in an interesting way, comparing the distinctive roles that the male and female play in marriage with the parts played in early education by the female and in later education by the male teacher.*
     * Ibid., pp. 209, 212, 249.
     But despite the thoughtfulness and originality of his ideas on education, they apparently aroused little response in the Church.
     A short-lived school was established by Robert Hindmarsh in Manchester in 1812, but from its prospectus it is evident that it was more in the nature of a debating society for the introduction of adults to the doctrines, and its rise and fall contributed little to the philosophy of New Church education.

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     The first major contribution didn't come until 1817 when a long, two-part article appeared in that famous journal called the Intellectual Repository.* These articles were entitled simply "On Education" and were signed W. M. This evidently was a man named William Malins for, ten years later, in 1827 (as we shall see) he addressed the Conference ardently and movingly on this same subject. In his articles we find the first real study from the Writings in this area for he quotes and then discusses over twenty key passages which refer directly to education. It is not possible to note all these here, just perhaps very briefly to summarize some of the important ones which had not previously been noted, e.g.:
     * Intellectual Repository for 1817, Jan. to Mar., p. 283, Apr. to June, p. 354.

     AC 1555-which describes the three planes of the mind and how these are formed;
     AC 4563-dealing with the innocence of childhood;
     AC 2533-which tells how a wise parent instructs his child according to his genius and capacity;
     AC 5774-in which we learn that a child first thinks and apprehends from things sensual, later from things scientific and afterwards (as an adult) from truths;
     AC 9922-which tells of the internal and external memory and of the part each plays in man's development;
     AC 5213, 1435, 5934, and others-about scientifics;
     AC 5489-of the part affections play in learning;

     and so on. His comments following each quotation show keen insight and we just quote his definition of education as one example of this: "Education consists in the formation of good dispositions in the will and of right conceptions in the understanding."
     His articles concluded with some comments about the education of girls-the first suggestion in the Church that this needed to be different than that of boys in order to prepare them for their distinctive part in a conjugial relationship.
     As noted above, this was apparently the first really deep study published in the Church and worthy of considerable reflection. But, alas, it came before its time and fell on deaf ears for it seems to have aroused no comments, much less action.
     Immediately following its publication it is true that some schools were attempted, but these were either for the purpose of instructing theological students, or for the education of infants-often with the aim of teaching the doctrines as in the Sunday Schools, but sometimes also as philanthropic efforts to educate the children of the poor.

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This was the period in history when schools for the masses became popular and the New Church did have an important part to play in this. In the book about the history of education from 175O to 1880 called The Educational Innovators by Stewart and McCann* the authors make this interesting comment:
     * The Educational Innovators 1750-1880 by W. A. C. Stewart and W. P. McCannMcMillan, London 1967 (248 pp.).

     "If the early infant schools in Britain can be said to have had any theoretical basis at all., it was Swedenborgianism. It is a remarkable fact that three out of the four pioneers of infant schools, namely Oberlin (Alsace-1770), Buchanan and Wilderspin, were members of the New Church or adherents of the Swedenborgian doctrine."

     However, at the time, these men for the most part seem to have remained rather quiet as to the source of their educational ideas.*
     * Manual for the Religious and Moral Instruction of Young Children in the Nursery and Infant Schools by Samuel Wilderspin and T. J. Terrington-London, 1845. This work makes no direct mention of Swedenborg, although ideas obviously came from his works (e.g. lots of references to heaven, angels, eternal life, evils of self-love, etc.) In the foreword, while defending himself from criticisms that some had made of his religious ideas Wilderspin says: "I am a member of the Established Church, worship within her walls, communicate at her table, and instruct her ministers."

     As noted, many of the societies of the New Church in England during this period sponsored day schools in addition to the already established Sabbath Schools. R. R. Gladish in his detailed thesis on the History of New Church Education, lists thirty-three different schools which existed for long or short periods from 1822 to 1907 and notes that over 200,000 children passed through them. Some of these schools apparently seriously tried to teach the doctrines with varying degrees of success, but all eventually passed out of existence following the passage of certain education acts which granted state aid and led to demands and standards being set by local authorities. Their records are scanty and their rise and fall also seems to have contributed little to the development of a philosophy of New Church education.
     It was during this period that William Malins (1827) presented his moving plea to the annual meeting of Conference for the need of a school for the children of the Church to keep them within its sphere. Again he noted many interesting passages from the Writings about education and showed his keen understanding of the subject by such comments as: "in most education of this day children are not led by pleasantness and delights but are led and driven like animals without understanding." He presented such a strong plea that we are told he greatly moved all his listeners.*

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When later that same year, therefore, actual plans for a school were circulated, (which included such innovations as having each child work on the property to help train them to have a love of use); a boarding school was started supported enthusiastically by New Church parents. But despite an idylic country setting on a fine estate; despite the educational inspiration and insight of Malins, for some reason this school was very short-lived and, unfortunately, we hear no more of Malins in the history of the Church.
     * Printed notes on the History of Education by Rev. C. E. Doering (Bryn Athyn) pp. 83-107.

     (To be continued.)
NOTHING AND YOU 1974

NOTHING AND YOU       Rev. DONALD L. ROSE       1974

     A pretty sorry state is described in Arcana Coelestia 2 10. "Things that really exist they suppose to be nothing, and things that are nothing they suppose to be everything."
     We have our moments when we experience something of this state, and they are not our happy moments. What a relief it is when we can remind ourselves in these states that the things we are making such a great fuss about are relatively nothing. We can compare this to the unhappiness of children. How often the things they cry about are so trivial. We are thankful that as they grow up and learn to appreciate what is really important, they will learn to take little adversities without tears. They will learn not to cry over "nothing."
     And what of the adolescent? What anxieties. What terrors. To go to a dance with a pimple on one's face. To suffer unpopularity. To fail in an athletic contest. When these things seem to be "everything," it may be very hard to grasp the idea that they do not warrant such anxiety. But a little progress in grasping this is a stride towards balance and peace.
     Of course adults usually gain perspective merely by virtue of having been around for a while. But they too often pour energy and anguish into the pursuit of "nothing," and show disdain for things of lasting value. An obvious example is the person who pursues the gratification of lust, dishonest greed, the fake front for the sake of adulation.

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These are the very opposites of heavenly virtues, and so what does one think of those heavenly things when making self gratification the everything of life? One then knows "nothing about them, although everything that is truly something is present in them."*
     * Life 89.
     But most of us, when it comes to the perspective of eternal life, are pretty much the same as little children. That is, ready to fall into total despair when our "everything" is threatened or lost. "Oh, my career is ruined." We might even say, "My life is ruined," when some calamity, perhaps a crippling illness, strikes. What we are talking about is a few years which in the true perspective are relatively as nothing.* One passage which teaches this invites us to a mental exercise of which most of us are capable. "Let him who can, think whether a hundred thousand years are anything compared to eternity, and he will perceive that they are not; what then are some years of life in the world."**
     * HD 269.
     ** Ibid.
     WHAT THEN ARE SOME YEARS OF LIFE IN THE WORLD? To be sure calamity and the threat of calamity are overpowering to us. And this is true of the broken toy to the child-of the social humiliation to the teenager. But really your life is not all bound up in those things in which you have invested so much emotion and so much toil.
     But this matter of "nothing and you" is far, far more than taking the long view on what is best for self! The intended process of life is a rebirth, regeneration. Although the change is exceedingly slow it is a dramatic change. Regeneration means a gradual change which involves the whole concept of what is "everything" and what is "nothing." When one is in a regenerate state and looks to the Lord,

"he accounts himself as nothing, and also the world; and if he regards himself as anything, it is that he may be able to serve the Lord. But previously the contrary had been the case; for when he looked to himself, he accounted the Lord as nothing, or if as anything, it was that thereby he might have gain and honor."*
     * AC 8995: 4.

     That regenerate state may be a long way off, but it is by no means irrelevant to our life in the present. The Lord has shown us that this is the real life, and in so doing the Lord has thrown a light upon all human states. We need not stumble in darkness nor remain at the mercy of the terrors of the shadows. We can hope in the Lord who says to us, "I am the way, the truth, and the life."

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REPORT OF THE EXTENSION COMMITTEE TO THE COUNCIL OF THE CLERGY 1974 1974

REPORT OF THE EXTENSION COMMITTEE TO THE COUNCIL OF THE CLERGY 1974       B. DAVID HOLM       1974

     Some of you will remember that two years ago a statement of conviction on evangelization was drawn up from the answers you men gave to a questionnaire 'On missionary work. I would like to begin my report on the Extension Committee with this statement of conviction.

     EVANGELIZATION-INWARD AND OUTWARD-A STATEMENT OF CONVICTION

     We believe that evangelization in the New Church is a Divine use for it is done essentially by the Lord Himself. Its purpose is to lead to an acknowledgment of the Lord by seeing Him in His Word and this, more specifically, by seeing Him as a Divine Man in the Word of His Second Coming.
     Thus we believe that evangelization in the New Church is an essential use commanded by the Lord. It is proper to the Church, for it is the use of proclaiming the Lord in His Word.
     We believe we are to make such proclamation of the Lord in His Second Coming both to those who are within the general sphere of the New Church and also to those in the world who are prepared to receive the New Church. From this we believe evangelization is both to look inward to our own people and outward towards others.
     We believe these two functions of evangelization to be essentially one. For if the Lord is truly seen and acknowledged in life by the priesthood and laity of the Church Specific, then they will become suitable instruments through whom the Lord will call to His New Church those of the Church Universal whom He has prepared. If the New Church is upbuilt among our own people, then their way of life, in their uses among their fellowmen, will be such as to serve the use of outward evangelization from internal principle, affection and enlightenment.
     We believe that if this principle is fostered, then the goods and truths of the Church will not be squandered and its spiritual freedom will be protected. This same principle of inward evangelization will protect the spiritual freedom of potential converts. We will go into the world, not for the sake of numerical growth, nor from proprial persuasion, but in order that the salvation of the Lord might be furthered among the children of men. Thus, our efforts towards evangelization consistently will look to and come forth from the Heavenly Doctrines and will become more and more truly New Church. Within the Church, a spiritual order, internally governing the use of outward evangelization, will be seen and acknowledged and commonly accepted. This, in turn, will lead to continuing enlightenment from the Lord as to the best modes and methods of practical application in the world of our time.
     We believe that there will be developed a priesthood and laity who from love of the Lord and charity toward the neighbor will look outward to the world with a welcome that can come only from those loves formed in wisdom.
     We believe that the New Church priesthood will continue to develop its efforts to promote the Lord's renewed Kingdom among the remnant.

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To all who seek, priests will teach the truth and strive thereby to lead to the good of life. They will be willing to accommodate the teachings but never compromise them. They will be eager to seek out the opportunities sent them by Providence to make the Church known, and take time to do so-encouraging their people to do likewise and guiding them in their efforts. Yet they will humbly acknowledge that each man's abilities are limited, and that the talents of all-both priests and laymen-are needed. They will resist disappointment when they see that much of the work of evangelization bears no visible fruit and that the growth of the Church is slow. They will continue to sow the seed of truth in the field-confident that some few will gladly receive. They will lay stress upon the spiritual good of life in their instruction and leading, for such good of life is ever the purpose of religion. They will cast the net upon the right side of the ship that the quality of those who enter will be for good.
     We believe that the New Church laity will continue to develop its efforts to share the Church with others. By striving to live their lives in accordance with the truths of the Word of the Second Coming, the laymen will serve as the means for others to come to the Holy City. In their contacts with those outside of the New Church they will allow their homes to become true centers from which the Church may spread. They will be willing to share the Writings with any who may require or appear to be in need and ready to receive. They will respect the freedom of others and acknowledge that it is the Lord Himself who causes a person to enter the New Church-and this always from the person's freedom and according to his reason. From a genuine commitment they will welcome all who show real interest in our teachings. Those who have a special love and ability for the use of outward evangelization will take as active a part in its uses as they are able, and they will look to the priesthood for doctrinal help, and priestly guidance. Together priest and layman must work for the inward and outward upbuilding of the New Church that all nations may walk in the light of it.
     We believe that only from genuine inward evangelization will come forth effective outward evangelization. Only from acknowledgment of the Lord in His Second Coming and life according to His new Word can we hope to see the true purpose, principle, and practice of evangelization, both inward and outward. Then can we come to see it as an essentially Divine Use and as a use of the New Church, commanded by the Lord. Let us heed the Word's Divine call-"The harvest truly is plenteous, but the labourers are few." (Matt. 9: 37) It is the Divine destiny of the New Church that it be spread from the few to the many.

     From this statement of purpose let us now look to its application in the Extension Committee.
     It has been eighteen years since the Extension Committee was first formed as a committee of the Council of the Clergy under the moving spirit of Harold Cranch. As the years have passed since 1956, there has been quite a steady increase in interest in the work of evangelization. At the same time, there has been an increase in our commitment towards this use-a commitment as a church. There has also been a growing awareness of the doctrine behind our efforts. The committee has indeed performed a useful and necessary work within the Council of the Clergy.
     This is not to say that the work of the committee has always gone smoothly. It has had its ups and downs as is the case in any human organization. Still, many accomplishments have been achieved by the committee over the years.

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These include a number of doctrinal studies, a paper on Our Twenty-Year Vision, a Motivational Study, a Sunday School Manual, A Manual for Evangelization, A New Church Readers Guide and also a Traveling Priests Handbook. At the same time it has served as a valuable outlet for those who are committed to missionary work and to the traveling work as indicated by the length of our yearly meetings. All of this was done under the able chairmanships of first, Harold Cranch, then Robert Junge and, later, Norbert Rogers.
     In the last several years there has been increasing dissatisfaction and some frustration over the size and accomplishments of the Committee. It was getting too big to be easily handled. Also because of its personnel being so busy in other uses, and the great time-gap between meetings the accomplishments of the committee were limited. In order to promote better the uses of evangelization and of the traveling work, the hope was expressed that these two uses be divided and that they be reorganized under separate committees.
     In June 1972, the chairmanship of the committee was given to me by Bishop Pendleton. He asked that I develop a missionary program for the General Church. Since that time, I have worked closely with the Executive Council of the committee which was formed by Norbert Rogers, some time ago. The members on this council now include Robert Junge, Norbert Rogers, Donald Rose, Erik Sandstrom, Fred Schnarr and Douglas Taylor. One other man has been asked to serve on it, but has not yet been heard from.
     From June 1972 to June 1973, we had several meetings. A new issue of A New Church Readers Guide was made available, and we seriously considered a missionary plan submitted by Erik Sandstrom. Also one paramount thing was established. It was determined that there was a real need to have the Extension Committee removed from the Council of the Clergy and to be made a separate committee of the General Church. By doing this, three things would be achieved. It would make the committee's size manageable; it would establish it as a definite use of the General Church; and it would open the committee to laymen. All three of these things are highly desirable and will enable the use to progress in an orderly way as an established use of the General Church.
     This determination was presented to Bishop Pendleton on June 1, 1973. He agreed that the Extension Committee should become a new committee of the General Church at the earliest date possible. He made an announcement to that effect at the last General Assembly. We now await the action of the Council of the Clergy on this landmark decision.
     In the interval since June 1973, the committee has not been inactive. Several things have been accomplished during this period. We have been in contact with the Swedenborg Foundation and have come to an agreement with them. They are willing to provide us with free literature to distribute or advertise, as we see fit. This will be done through my office. In return, we are to send reports of distribution to the Foundation giving them as many addresses as possible of people who have received the literature.
     We carefully considered the establishment of a budget, and finally determined to ask for $500.00 the first year. This has been requested and now awaits the decision of the Board of Directors. We decided on a modest amount this first year because we want the committee's uses to grow gradually and naturally.
     We have offered correspondence courses both to newcomers and to our own members. These courses are designed to teach the fundamentals of the New Church.

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There are three such courses-K. R. Alden's City of God course, a course on The New Jerusalem and its Heavenly Doctrine, and a course on Heaven and Hell. About ten adults are taking the course, and at least three of them are newcomers.
     We have also contacted the Sons of the Academy and the Theta Alpha to see if they would be willing to help with newcomers entering the Church by offering them friendship and introducing them into the uses of the Church. The Theta Alpha reacted favorably to this request. The Sons of the Academy International said it could not take up this use itself, but suggested we contact their local chapters. We will follow up this matter.
     We have also continued the consideration of pamphlets and introductory material. We are always looking for more effective introductory material.
     Added to this, as chairman, I have been active in a College Evangelization Group. This consists of some ten young men and women who are truly interested in missionary work. Several projects are planned and one accomplished. This is inculcating a real love of missionary work among our young people.
     I have also been active in the Bryn Athyn Epsilon Society. Dean King has asked me to take charge of this group. We meet monthly and at each meeting I give a brief doctrinal presentation concerning evangelization. This group is doing a great deal to distribute the Writings.
     I have also been asked to take charge of the Bryn Athyn Inquirers' Group. This consists of about twelve newcomers and several New Church people. It is a joy to see these people come to think from the Writings more and more.
     There are several matters which will face the Extension Committee in the immediate future. One of them is its name. We have struggled with finding a more suitable name, but we are decided on one thing. The name should include the words "General Church" in it. Several possible names have been suggested. "The General Church Information Center," "The Mercury Society of the General Church," "The Gabriel Society of the General Church." We are not really satisfied with any of these. We could try to make a contest out of it.
     We will have to find a new editor of the Missionary Newsletter. Mr. Lindquist, after five years of faithful service, finds that he can no longer edit the magazine. We are actively looking for someone to take his place. It is my hope that we can develop the Newsletter into an active missionary organ of the General Church.
     Also in the near future we will be sending out a questionnaire to all of the members of the Council of the Clergy. You will be asked, among other things, to give your opinions as to what the committee can do for you in connection with missionary work.
     Added to these things, the committee must make immediate plans as to how to announce to the Church at large the official beginning of this committee of the General Church. Instead of a direct mailing of an announcement, I would recommend announcements being placed in NEW CHURCH LIFE, New Church Education, and in our societies' newsletters.
     We now come to the actual organization of the Committee. It is our hope to set up a headquarters which will serve the entire Church as a source of encouragement and practical help. In no sense do we want this headquarters to take over local efforts, but rather to work with local pastors and local committees-encouraging them, sending them available literature, visiting them, if the need arises. We could also work with any prospective converts in follow-up work and in correspondence courses, if the local pastor desires this.

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     It is our hope to work through existing church organizations rather than set up a complex structure of our own. One such organization we hope to work through is the Epsilon Societies of our various pastorates. I have been working closely with the Bryn Athyn Epsilon Society. It is my hope that we can do this also with the Epsilon groups of other societies. There are many things that could be done in this connection such as advertising the Writings, seeing that the Writings are placed in local libraries, the placing of the Writings and collateral material in book stores, direct mail advertisement of our local churches, etc. Our headquarters would be glad to cooperate with and help plan such activities. We have other plans as well, such as beginning activities on college campuses.
     At present, I know of some activities of a missionary nature taking place in Denver, Detroit, Durban, Glenview, Los Angeles, Pittsburgh and St. Paul. Headquarters would welcome working more closely with such efforts.
     It is also to be understood that our committee will report annually to the Joint Council, and so will have a continuing relationship with the Council of the Clergy. it is our hope that the Council of the Clergy will agree with the proposal of removing the Extension Committee from the Council and forming it into a committee of the General Church. It is also hoped that by its performances this central committee will gain the confidence and cooperation of the pastors of the Church.

     Respectfully submitted,
          B. DAVID HOLM
P.E.T. OR NOT P.E.T., ISN'T THAT THE QUESTION? 1974

P.E.T. OR NOT P.E.T., ISN'T THAT THE QUESTION?       MARGARET S. HYATT       1974

     According to Dr. Thomas Gordon's book P.E.T., Parent Effectiveness Training, it is possible to build a relationship between parent and child that is mutually acceptable without the use of punishment, physical or otherwise. When a child has a problem, a parent should not order, warn, moralize, advise, lecture, judge, praise, ridicule, interpret, reassure, question, or distract because these all evoke the wrong responses from the child and so are destructive of communication. Communication, we are told by Dr. Gordon, can be kept open by a method called Active Listening-the listener feeds back only what he feels the sender's message meant, decoding the encoding. (see P.E.T. Chapter 3) People free themselves of troublesome feelings when encouraged to express them openly, and they often disappear like magic. We should let our children know that feelings are friendly. At any rate Active Listening is supposed to promote a relationship of warmth and love between parent and child; facilitate problem-solving by the child; and influence him to be more willing to listen to parents.

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This latter is necessary because, of course, parents must stand up for their needs when the problem or child's behavior is interfering with the parents needs. Otherwise, the behavior is acceptable though you may want to help the child with his problem. Active listening is often inappropriate when the parent owns the problem, that is when the child's behavior is interfering with the parent doing "his own thing." This is the time to send out "I-messages" which reveal one's humanness. (Chapter 6) Dr. Gordon talks about modifying the child directly or his environment, or the parent modifying himself when the child's behavior is interfering with the parent's needs. But comes a time when both the needs of the parent and those of the child are at stake, and the relationship owns the problem. This is where Method III, the no-power, no-lose, bargaining comes in, to find a mutually acceptable solution.
     Dr. Gordon equates authority with power, and power he considers as reward (whatever means are possessed by the parent to satisfy the needs of the child) and punishment (the means of causing pain or discomfort). He points out that as children grow older and more independent this power runs out because they can get what they need for themselves. This is what we should focus on as the cause of the terrible teens-the rebelling against parental power. He throws out questions like, Who is to decide what is in the best interest of Society? (Chapter 10) The parent may not be wise enough. Power just corrupts and compels. He speaks of the child's wisdom (Chapter 12), of his valves and civil rights and freedoms; and that he must accept the logic that his behavior is having a tangible and concrete affect on the parent. (Chapter 14) He tells us that the way to teach values is to live our lives accordingly, sharing ideas, knowledge and experiences, just be a model, an effective consultant and develop a therapeutic relationship with your children. There are some problems we should throw out because they don't interfere with our needs, and anyway we may not have the power to change them such as: smoking, doing homework, premarital sex, drinking, smoking pot, being troublesome at school, etc. Anyway, whose children are they? "You created a life, now let the child have it." Parents can't always judge what is right or wrong. (Chapter 15)
     Finally, in chapter 16, Dr. Gordon comes on with the clinchers that schools are especially too authoritarian, blatantly denying children civil rights, controlling and suppressing. He advises parents to fight against such arbitrary power; advocates giving students more freedom to learn on their own at their own pace and participate in the governing process. Let's, says be, train teachers to be more humanistic and therapeutic in relating to kids.

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Train teachers and administrators in P.E.T. skills because institutions should be more democratic, humanistic and therapeutic.
     This, of course, is a general synopsis, but there are many specifics with which we can take exception. For example, equating the training of children with the training of animals (Chapter 10), and the advice that when both parents are involved in a parent-child conflict, each should act as -a free agent (Chapter 13), to name just two.
     I have heard P.E.T. acclaimed by some in the Church, and my question is this-why? There are couple of useful suggestions in this book that can be disentangled from the maze of falsity and humanistic philosophy that encourages a concentration on self -gratification by children. This self-gratification is only to be dealt with when it interferes with the parent's self-gratification. Somehow the end result of this is meant to be a responsible child (adult?) with values. I am not certain as to whether Dr. Gordon has decided what children are because his assumptions of how they'll react or respond are often compared with adult reactions and responses giving examples of bow adults feel and react. (Chapter 10) Certainly we want to listen to our children, to encourage them to communicate to us their thoughts and feelings, but should we allow them to speak disrespectfully or allow them the freedom not to obey? In many of the examples of P.E.T. this is the case. Do we lead them to become responsible and independent by treating them like adults, allowing a freedom they cannot handle? How are we to understand the statements: "parenthood in our society is considered more a way to influence the growth and development of children than the growth and development of parents" and "too often parenthood means 'raising kids'?" (Chapter 15) Isn't that basically just what parenthood is? How about "the more certain parents are that their own values and beliefs are right, the more they tend to impose them on their children." How can a parent honestly not try to do so? What of the inference (also in Chapter 15) that parents who can satisfy their own needs through independent, productive effort can accept themselves and don't need their children to turn out any particular way?
     As New Churchmen we believe that there is a very important authority governing our lives, the one and only true authority, the final, the ultimate authority, the Lord God, Jesus Christ, who reveals Himself to us in His Word (the Old and New Testaments and the Writings). The Word teaches us that first we are to shun evils as sins against God and then we are to do good according to the truths of the Word. The first two commandments-to love the Lord more than self and the neighbor as well as self-can leave no doubt in our minds as to the importance of those two loves. The Writings elaborate as to bow the love of self and the world are to be servants to the higher loves of the Lord and the neighbor.

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We are given a wealth of instruction on who the neighbor is; on charity (the love of the neighbor and mercy); and use (the work of charity); that the life of charity is a life of use and the Lord's Kingdom is a Kingdom of uses. "Man is not born for the sake of himself but for the sake of others."* We are specifically taught that rightly to educate children is one of the general uses of charity.** Indeed, the Lord tells us that the second state called childhood, one of instruction and knowledge, is from the 5th to the 20th year which is not a state of intelligence because the child does not form conclusions nor discriminate between truths or between truths or falsities because he only thinks and speaks from matters of memory knowledges, received from others.*** Further, "children cannot come into freedom itself and rationality itself until they grow to mature age; for the interiors of the mind are opened successively."**** We are to educate our children not for this life alone but through a life of uses in this world to a life of uses in heaven. To cooperate with the Lord's Providence in all of this is to be truly charitable to our children. The Lord does not compel; He leads man in freedom-protecting man's spiritual freedom above all else. Man must first compel himself to obey what he knows to be true from the Word in order that the Lord can give him the love of doing good. Since our children do not yet have this freedom, isn't it, therefore, a matter of charity that we compel them to obedience until such time as they are able to compel themselves? I would mention what TCR 407 teaches, that "A father who chastises his children when they do evil, loves them, and that he who does not chastise them on that account loves their evils." And finally, "to be punished is of mercy, because it bends all the evil of penalty into good."*****
     * TCR 406.
     ** D.Wis. XI, 5.
     *** AC 102 2 5.
     **** DP 98.
     ***** AC 587.
     Now when we compare these general teachings (to all of which can be added myriads of specific truths by reading and studying the Word) upon which we are meant to base our lives and guide those of our children, when we compare these with the philosophy of P.E.T., it has to be quite evident that Dr. Gordon has none of the above in mind as the basis for his methods. What does he have in mind? It seems to be treating children like adults, attributing to them the ability to reason and to judge-from what authority? Apparently from their own "cherished values" and wisdom, which they somehow mysteriously acquire, to do what they want as long as it doesn't interfere with the parent doing what he wants, using bargaining to come to a mutual agreement. He tells us if parents would limit their attempts to modify behavior to what interferes with the parent's needs, there would be far less rebellion and fewer conflicts. (Chapter 14)

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No doubt, but is this what our responsibility is? Again, my question, why embrace P.E.T.? How can we embrace P.E.T.?
     I have heard it said that using P.E.T. is borrowing from Egypt. I wonder if we do not misunderstand and often misuse this term in the Church? Aren't the scientifics in the genuine sense signified by Egypt, the scientifics of the Church but not philosophical scientifics? (see AC 6750) And isn't it every true and adaptable scientific in the natural and in the church that is to be borrowed from Egypt? (see AC 6112, 6113)
     Some have said there is a hue and cry in the Church that we need more instruction in application. Isn't that what life is all about, first in this life and then in the spiritual life-the continual perfection of uses by the variety of individual applications of doctrine through unique talents? Ideally, it is done by the masculine and feminine conjoined as married partners trying, with the Lord's help, to become one angel of heaven and attain the most precious gift of conjugial love.
     While I have only read the book and not taken any course in P.E.T., Dr. Gordon, himself, says "I feel that most parents will be able to obtain sound understanding of this new philosophy of raising children by reading and conscientiously studying this book." (Chapter 15) Well, from what
     I have read and understood, my own conclusion is that since in caring for our children we are bound to make mistakes being only (at least, hopefully) in the regenerative process and having to learn as we go (a fact that all too soon becomes apparent to our children), I prefer to make my own honest mistakes of misunderstanding the truth or its application from the proper source of truth. The Lord, after all, does the work; we are only his instruments.
     I can only think that those in the Church who hail P. E. T. as useful are somehow separating some of the techniques from the premises on which they are based by Dr. Gordon. In which case, should it then be called P.E.T., or should it not be called by another name?
APPEAL FROM THE THEOLOGICAL SCHOOL 1974

APPEAL FROM THE THEOLOGICAL SCHOOL              1974

     Anyone having and willing to part from Tafel's Interlinear Pentateuch and volumes of the Latin Apocalypsis Explicata, which books are difficult to come by and are needed by our students, kindly communicate with the Rev. Erik Sandstrom, Dean.

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QUESTION OF AUTHORITY 1974

QUESTION OF AUTHORITY       Editor       1974


     NEW CHURCH LIFE
     Office of Publication, Lancaster, Pa.
     
     Published Monthly By
     THE GENERAL CHURCH OF THE NEW JERUSALEM BRYN ATHYN, PA.

Acting Editor     Rev. Norbert H. Rogers, Bryn Athyn, Pa.
Business Manager      Mr. L. E. Gyllenhaal, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address, and business communications, should be sent to the Business Manager. Notifications of address changes should be received by the 15th of the month.

     TERMS OF SUBSCRIPTION
     $5.00 a year to any address, payable in advance. Single copy, 50 cents.
     Where one's authority is to be placed is a question to which each society, each generation, and each individual must find an answer in freedom according to reason. For some authority for one's thoughts and life is a necessity, but it is not something that can be imposed, that is, not for long. It is something that must be willingly accorded because reason determines where it should be placed. Otherwise, sooner or later, because of man's Divinely insinuated sense of the need of freedom for happiness, there is rebellion against imposed authority until either the authority is replaced by another of man's choice or his life is destroyed.
     On all levels of human life, the basic choice is between placing one's authority in one's self or in a source outside of self, whether for good or ill, as to what ultimately is to direct one's life. And the need to make the choice begins early in life, in the conflict children and young persons have between doing what they want, thus placing their authority in self, and yielding to parental guidance. In later life the conflict as to authority is still between self-guidance and such things as the authority of society, civil government, the Word, and thus the Lord.
     The Writings make plain that one's proprial affections and drives, which make the self, are self-oriented and evil. Consequently, only disorder and misery can result from placing in self one's authority for guidance in making decisions. So the child and young person who is allowed to reject the guidance of his parents in favor of his own authority does not find the happiness he seeks.

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So also anarchy results, with no betterment to society when people place authority in themselves, rejecting the authority of civil government.
     Most serious of all is the result of people placing authority in themselves in spiritual and ecclesiastical matters. For these have to do with man's eternal life. The choice is here between man's own ideas of what is spiritually true and what the Lord reveals. Man from himself cannot know what is spiritually true and good. He can only learn it from Divine revelation. If he accords authority to self, he can only be unhappily misguided, but if he comes to accept the authority of the Divine Word he can be guided and helped rightly to live so as to fulfill the Divine End in creation, which is a heaven from the human race where as an angel he can live fully and happily.
     The question of authority, whether it lies in self, or outside of self, is something each one must decide for himself. Blessed is the one who is wise enough to, decide rightly.
VASECTOMY 1974

VASECTOMY       MARTIN PRYKE       1974

     Editor of NEW CHURCH LIFE:
     The growing use of vasectomy as a form of birth control warrants very careful consideration by the members of the New Church, especially as the Writings offer direct teachings which have a close bearing on the subject. I would like to draw the attention of your readers to some of these teachings, and perhaps others will want to comment on them further.
     I will not develop here the general subject of birth control, except to emphasize the importance of what the Writings say about the impossibility of achieving conjugial love if the love of bearing and raising children is extinguished in us.* Conjugial love inflows from the Lord, and is one with the love of procreating and protecting children. To destroy this latter in ourselves is to close ourselves to the possibility of the influx of conjugial love. Marriage brings husband and wife together for the performance of uses, both spiritual and natural; uses to our fellow man, and not merely to ourselves. The most exalted and yet most ultimate of such uses is the bearing and raising of children, the peopling and perfecting of the heavens. To destroy the love of this use is to destroy all.

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To avoid this use, except for some clearly seen need to protect the conjugial (a need arising from the disorders of an evil world) will indeed stifle that love-for love must find expression in proper forms.
     * CL 385, 414, 472.
     To destroy in the body the means of performing this use is a drastic and tragic act. Vasectomy, although it may possibly be undone, yet has such a sense of permanency and commitment to the avoidance of this use, that it must have a profound effect upon the ability to remain open to the conjugial sphere, which is the sphere of procreation and the protection of offspring. Instead, it encourages the sphere of the proprium, which would replace a trust in the Divine Providence with a reliance upon our own judgment, and a preference for our own wants.
     The physiological and psychological consequences of vasectomy are still largely unknown, as is evidenced by a recent article in the New Scientist (3rd of May, 1973, p. 268). It seems sacrilegious to mutilate the body, which is created as an ultimate form of God himself-unless health demands it. It seems foolish to do so when all the effects, even natural effects are not known. Can we be so sure that an interference with the delicate balance of this marvelous instrument will not have unfortunate consequences, although they may be remote and delayed?
     There are, in addition to such points, teachings which have to do with human seed and its importance to the wife, and which bear significantly on this subject. I will not quote any numbers, but will give additional references which those who are interested may want to read.
     The function of the seed in the bearing of children lies, of course, in the fact that the soul of the father is in that seed.

". . . in the seed of a man (vir) is his soul in a perfect human form, covered with substances from the purest things of nature; from which a body is formed in the womb of the mother." (CL 183: 4)

". . . man's seed is conceived interiorly in the understanding, and formed in the will, and is transferred therefrom into the testicles, where it clothes itself with a natural covering." (TCR 584) See also TCR 103; DLW 269; CL 220.

     The critical point here is that we are also taught that the seed of the husband may be appropriated by the wife and so serve her and their marriage in ways inscrutable but very real.

     "In (chaste marriages) the life of the husband adds itself through the seed to the life of the wife; and from this there is inmost conjunction, by which they become not two, but one flesh. And according to conjunction by this means conjugial love increases, and with it every good of heaven." (AE 1005: 3)

"The wife is conjoined with the husband by means of the appropriation of the forces of his manhood; but this is effected according to their mutual spiritual love.

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That this is the case, I have also gathered from the mouth of the angels. They have said that the prolific contributions from the husbands are universally received by the wives, and add themselves to their life; and that thus the wives lead an unanimous, and successively more unanimous life with their husbands; and that hence is effectively produced a union of the souls and a conjunction of the minds. They declared the reason of this was, that in the prolific (element) of the husband is his soul, and also his mind as to its interiors, which are conjoined with the soul. They added, that this was provided from creation, in order that the wisdom of the man, which constituted his soul, may be appropriated to the wife, and that thus they may become, according to the Lord's words, one flesh; and further, that this was provided, lest the husband (homo vir) should, from some caprice, leave the wife after conception. But they added, that the applications and appropriations of the life of the husbands with the wives, take place according to conjugial love, because love, which is spiritual union, conjoins; and that this also has been provided for many reasons." (CL 172)

     "How the seed is distributed through the body in all directions, is received by the soul (anima) which is in the whole body, thus in the fibres and vessels everywhere, and then delights,-gives pleasure to the wife, and fills with delight; (and thus is she formed into the form of the man. This is, Bone and flesh of my bone and flesh. How it produces intelligence in him; and how it produces impregnation)." (SD 6110: 63; cf. SD 6110: 68) See also CL 173, 193, 198.

     The significance of the actual transmission (evidently both spiritual and physical) to the wife by the seed of the husband is further emphasized by what the Writings say about adultery, in which "the lives of many men are emitted into one woman." (LJ Post 341; cf. AE 1005: 2; De Conj. 37; CL 483; DP 144: 2)
     All this teaching must surely give us pause before we literally cut off this contribution to a wife from her husband.
     For the New Church couple there is a further consideration of deep significance. The most valuable contribution which we can make to mankind is to serve in the establishment, preservation and growth of the New Church. Nothing else but the knowledge of the Lord in His Second Advent will deliver the world from the pass in which it now finds itself. We know, from experience, that the most fruitful field of evangelization is our own children. If we decimate that field how can the church survive? Already we can see a serious decline in the number of children being born to New Church parents and can, therefore, forecast serious declines in the enrollment in our New Church schools-some may not survive. Can the church itself survive, much less grow, in such a climate? What a great responsibility is ours!
     MARTIN PRYKE
Bryn Athyn,
Pennsylvania

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WHERE SAMUEL SLEPT 1974

WHERE SAMUEL SLEPT       KURT P. NEMITZ       1974

     Editor of NEW CHURCH LIFE:
     As noted in the recent article in your pages, "The Call of Samuel" (March 1974), some Biblical authorities do indeed say that the boy Samuel slept in the tabernacle in the same room with the ark; but it is difficult to agree with these "authorities" on this point.
     In the first place, the tabernacle was never intended-or used-as a dwelling for any of the Israelites, not even for the high priest himself. The tabernacle was the holy tent where God had his habitation in the midst of His people. From thence Jehovah communed with and led His people.
     Jehovah God communed with and instructed the Israelites from the ark of the testimony. We read in Exodus:

"And thou shalt put the mercy seat above upon the ark; and in the ark thou shalt put the testimony that I shall give thee. And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims, which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel."*
     * Exodus 25: 21, 22.

     Because the Lord Himself was present through the Law in the ark, the ark and the room where it stood were most holy. They were so holy in fact that only the high priest was allowed to enter that "holy of holies," and then only once a year-after he had made careful ritual preparations. "And the Lord said unto Moses, Speak unto Aaron thy brother, that he come not at all times into the holy place within the vail before the mercy seat, which is upon the ark; that he die not."*
     * Lev. 16: 2.
     With this Divine warning about the holiness of that sacred place behind the curtain where the ark resided in the tabernacle it is difficult to imagine the boy Samuel sleeping in the same room with the ark under any circumstances. He and his master Eli must have had their dwelling in tents outside the court of the tabernacle.
     KURT P. NEMITZ
     Englewood, Colorado

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Church News 1974

Church News       Various       1974

     AUCKLAND, NEW ZEALAND

     Bishop and Mrs. Pendleton's Visit to the Auckland Group.
     A joyous welcome was given to the Bishop and Mrs. Pendleton by Reverend and Mrs. Taylor and the Auckland Group on the occasion of their Auckland visit at the weekend of the 23rd of November, 1973, at a reception held at the Rose Gardens Lounge in Parnell. A buffet supper was enjoyed by a group of about twenty and followed by a talk by Bishop Pendleton.
     Bishop Pendleton recalled an earlier visit to New Zealand in 1955 and made reference to certain incidents that occurred at that time, including a separation within the Church. Seemingly a cause for regret, divisions are nevertheless sometimes necessary and inevitable, due mainly to the differences in people, in their attitudes and personal convictions. Man must be left in freedom of choice spiritually, indeed, his freedom must come before his salvation. True freedom is accompanied by responsibility this is response. Though in common with the animal kingdom, man has instinct, he also has the affection of truth which the animals have not. The origin of evil is the perversion of good as man appropriates good to himself instead of acknowledging that all good is from the Lord. The perversions of good are the evils of man's life-an example being, adultery as the perversion of conjugial love.
     On the subject of the organisation of the General Church, Bishop Pendleton said that the New Church is the Lord's and that our part is that of a human institution. We have no constitution other than that of the Writings. The Writings, the Spirit of Truth, on which the General Church is based give a new concept of God, of what is good, and a new understanding of the meaning of life.
     Bishop Pendleton spoke of the trinity within the unity of God, of Father, Son and Holy Spirit-but one Lord our Saviour. There is, too, a trinity in man, of soul, body and mind and in the Word in the Old Testament and New Testament and the Writings.
     Speaking on the slow growth of the Church, Bishop Pendleton referred to the part in Revelation where the woman is persecuted by the dragon but where assurance is also given that protection would be provided for the safety and ultimate growth of the Church.
     A period of questions and comments followed the address and in reply to questions by Messrs. F. Vincent and H. Beveridge, Bishop Pendleton cautioned against the blind acceptance of the social gospel as an end in itself. The social gospel could not save the world!
     On behalf of the members, Rev. Douglas Taylor expressed our deep appreciation and thanks to Bishop Pendleton for his address.
     The next day, Saturday, dawned somewhat damp still, but cleared enough so that Bishop Pendleton and Mrs. Pendleton, Reverend and Mrs. Taylor could walk from the motel (which Reverend Taylor had especially selected for our visitors) and all made a quick tour of the garden at 34 Woodward Road before assembling with the Group in the lovely grounds of the Auckland Domain for a sunny picnic. Pleasant walks among the trees afforded many opportunities to enjoy the company of our guests and the knowledges of a landscape gardener in our midst, bringing to mind the diversions of charity listed in the Writings in the Doctrine of Charity number 189. A visit to the museum to see the Moa, surely the very biggest flightless bird ever.

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"A little moa-how much it is!"
     Bishop and Mrs. Pendleton and Reverend and Mrs. Taylor dined with former young Bryn Athynarians Nancy and Stephen Mills to renew old acquaintance.
     Sunday the Service of Worship was held in the Horticultural Society Hall, at 11 a.m. and was conducted by Reverend Taylor, Bishop Pendleton reading the lessons and preaching-his sermon, a most enlightening and vital review of the Lord's Prayer, showing very clearly how universal and far reaching it is.
     After chatting with the members of the congregation, a short visit was made to Mr. J. Hobcroft, who had been unable to attend any of these functions.
     Our visitors then lunched with Miss G. Woodward and Miss Ray Tuckey and were very interested to learn what a varied life a correspondence school visiting teacher has. Came siesta time and while Mrs. Pendleton stayed in the garden to soak up the sunshine on the swinging lounge, the others sought the cool of their motel rooms to rest.
     In the evening, twenty again gathered in the hall for a social and tea with fun and games organised by jenny, Judy and Elisabeth Bartle, and sweet songs by the girls accompanied on the organ by jenny. All entered into the spirit of fun, then Bishop and Mrs. Pendleton kept us all amused and mystified with their special "magic" game.
     Mr. Harry Beveridge then presented our departing guests with a copy of Rei Hamon's book, Artist of the New Zealand Bush, as a small token of our affection and appreciation of their visit to us and a memento of our land.
     Bishop Pendleton's response brought this very memorable visit to a close-his second visit to New Zealand in eighteen years but the first to us as a Group of the General Church of the New Jerusalem. We deeply appreciated both these visits and especially this latter one where Mrs. Pendleton and Mrs. Taylor could come also. We are grateful to the General Church for sparing these very valuable leaders to visit our small community.
     During their time here a visit was also paid to Reverend E. C. Howe, minister of the Conference Society and to the quaint little church be has built in Auckland.
     HARRY BEVERIDGE AND RAY TUCKEY

     NEW YORK

     The New York section of the Northeast District of the General Church has always been an area of fluxion, we gain a few and we lose a few. Recently Ralph and Gay Smith and their family and Jerome and Bussy Sellner and their family left us with a real feeling of loss. Both families were very active in this group. Like the Pied Piper they took all but three of the children with them! Within the past several months, however, the children from the "other side" of the Hudson River have been with us. The Curcio and Delaney children travel -a long way to be with us in Mamaroneck for Sunday worship. They and their parents are a real addition to our group.
     At Christmas Doris Delaney and the children put on a little tableau of "Oh Tell Me Gentle Shepherd" with Chris Lynch accompanying them on the guitar. We had refreshments and enjoyed a social gathering after church. Another activity just instituted and to be implemented this month is childrens' instruction one Saturday every month. This will provide instruction for the children from the pastor and a chance for them to know him.
     For the most part we have just been going ahead as usual, but there is a difference. We are now very conscious of the fact that we are only part of a greater whole; that is, the whole' District. Sharing a minister and assemblies and retreats as we do brings a feeling of unity. Boston, Milford, and Morristown are no longer merely places on the map but a part of ourselves. Boston now claims the younger element of the District, but we, perhaps, may claim some of the maturer elements. In so, doing you'll pardon a bit of reminiscence over the past three years.
     Our first assembly was an inspiring and forceful beginning after our recognition as a District. We were filled with the fervor of a new movement and the enthusiasm of new states.

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Now we look forward to the assembly in Boston this year, and look back over the organization of the uses of our various members including those who are isolated from any center. Our pastor, Rev. Larry Soneson, said it this way, ". . . there is no doubt that most of our isolated members have a growing sense of unity and pride in our District. It is a most rewarding experience to talk with individual couples and families throughout our area, and feel this sense of belonging!" The sense of belonging-belonging to the Lord's New Church on earth and carrying it forth as best we can in our own area is indeed good reason to feel like we "belong." We have gained a real sense of our own identity and our relationship to the Church as a whole.
     MARY W. GRIFFIN
Title Unspecified 1974

Title Unspecified              1974

     There are three kinds of men within the church: first, those who live in the good of charity; these are represented by "Lot"; second, those who are altogether in falsity and evil, and reject both truth and good; these are they who are represented by the "men of Sodom"; third, those who indeed know truths, but nevertheless are in evil; these are here signified by the "sons-in-law", and are especially those who teach, but the truth which they teach has not sent down its root deeper than is wont to do the knowledge that is solely of the memory, for it is learned and vaunted merely for the sake of honor and gain. And because with such persons the ground in which the truth is sown is the love of self and the love of the world, they have no belief in the truth, except a kind of persuasive one derived from these loves, the quality of which shall of the Lord's Divine mercy be told elsewhere. Such are here described by the sons-in-law, in that they believed nothing concerning the overthrow of Sodom, but laughed at it; and such is the faith of their heart. Arcana Coelestia 2400:2 PINE NEEDLE ACADEMY 1974

PINE NEEDLE ACADEMY              1974

     A New Church young people's weekend, hosted by the Northeast District, will be held August 2-4, 1974, at the Robert Genzlingers in Cape Elizabeth, Maine. Hosting minister: Rev. L, R. Soneson. Space is limited and reservations are on a first come, first served basis, so apply early to Genzlingers, 9 Avon Road, Cape Elizabeth, Maine 04107. (Enclose fee, $15.00). Additional information will follow receipt of your application.

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VISITORS TO BRYN ATHYN 1974

VISITORS TO BRYN ATHYN       Editor       1974




     Announcements






     Visitors to Bryn Athyn on any occasion who need assistance in finding accommodation please communicate with the Guest Committee, c/o Mrs. Leo Synnestvedt, 611 Waverly Lane, Bryn Athyn, Pa. 19009. Phone: (215)WIlson 7-3725.

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MINISTERIAL CHANGES 1974

MINISTERIAL CHANGES       WILLARD D. PENDLETON       1974

     The Reverend Martin Pryke has resigned as Executive Vice President of the Academy and has accepted an appointment by the Bishop to serve as acting editor of NEW CHURCH LIFE. He will also serve as an instructor in homiletics in the Theological School.
     The Right Reverend Louis B. King has been elected by the Board of Directors of the Academy to the office of Executive Vice President.
     The Reverend Kurt H. Asplundh has accepted a call to the office of Dean of the Bryn Athyn Church.
     The Reverend Douglas Taylor has resigned as pastor of the Hurstville Society, Sydney, Australia, and has accepted a call to serve as Assistant Dean of the Bryn Athyn Church.
     The Reverend Michael Gladish has accepted a call to the pastorate of the Hurstville Society, Sydney, Australia.
     The Reverend Norman Reuter will retire from the active work of the priesthood of the General Church, effective September 1, 1974.
     The Reverend Roy Franson has resigned as pastor of the Florida District and accepted an appointment by the Bishop to serve as pastor of the Southwest District, U. S. A.
     Mr. Glenn Alden, who will be ordained in June, has accepted an appointment by the Bishop to serve as minister to the Florida District.
     Mr. Ottar Larsen, who will be ordained in June, has accepted an appointment by the Bishop to serve as assistant to the pastor of the Olivet Church, Toronto, Ontario.
     The above chances are effective September 1, 1974.
     WILLARD D. PENDLETON
          Bishop

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RATIONALITY AND FREEDOM 1974

RATIONALITY AND FREEDOM       Rev. N. BRUCE ROGERS       1974


NEW CHURCH LIFE
     VOL. XCIV AUGUST, 1974 No. 5
     "Then said Jesus to those Jews which believed on Him, If ye continue in My Word, ye are My disciples indeed; and ye shall know the truth, and the truth shall make you free." (John 8: 31, 32)

     Knowledge of truth and freedom are among the highest and most universal aspirations of mankind. In great part they are the twin goals which have shaped the civilization in which we live; certainly they are goals which we ourselves feel very keenly. And this is how it should be, for it is by understanding truth and then thinking and willing that truth in freedom that we may be reformed and regenerated.* The ability to understand truth and the ability to think and will in freedom are indeed what make us human.** Therefore the cultivation of these abilities must be central to the purposes for which we live.
     * DP 82, 85.
     ** DP 75, 96.
     This is why the Writings make so much of rationality and freedom, for by rationality is meant the faculty of understanding what is true and good, and conversely, what is evil and false,* and by freedom is meant the faculty of thinking, willing and acting in accordance with that understanding freely.** Moreover the two go hand in hand, for no one call think, will or act in freedom beyond the limits of his understanding, nor can anyone even with the ability come to understand anything if he is not in the first place free to do so. Or to say the same thing, no one can be free to reform himself and so be regenerated unless he can understand what is required of him and what it is he must do. Conversely, neither can anyone come to understand what is required of him and what he must do if he is not free to be able to think about it and reflect upon it and so use his intelligence to be able to come to understand.

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Rationality, in short, requires freedom, and freedom requires rationality.
     * DLW 264.
     ** DP 73; DLW 264.
     But rationality is not always what it appears to be, and freedom is not always what it appears to be. In the common understanding rationality is usually associated with the ability to reason, and it is true that the Writings often seem to treat it as such.* When we say that man is a rational animal, we mean that he can reason. When we say that someone is in a rational state of mind, we mean that he is lucid and sane, that is, possessed of his powers of reason. A rational plan is a reasonable one, one that works efficiently and sensibly without causing more problems than it solves. But that rationality is not simply the ability to reason is clear from this, that children in some measure possess that ability too, and yet the Writings are clear on the point that children are not in the enjoyment of the rational faculty.** An evil man may be able to reason skillfully and with conviction to justify himself and gain his desired ends, in fact he may be well paid for it and be held in respect for his ability; but that hardly makes him a rational man. One who deliberately and purposefully commits an evil act might well in the common definition be adjudged lucid and sane in his performance of it and possessed of his powers of reason, but we would not really want to say of him that he was in the exercise of his rationality. Those planning a crime might well figure out a logical and sensible way to accomplish it, but it would seem ludicrous to apply to their plan the term rational.
     * E.g. AC 2045; DLW 267.
     ** AC 10225: 9, 1893; CL 446.
     Rationality, in a word, is more than the ability to reason, and that this is so is borne out a number of times in clear teachings of the Writings. "It is not the man who can reason from knowledges," we are told, for example, "even when he can to the appearance do so more sublimely than others, who is in the enjoyment of rationality . . . ; but he enjoys rationality who can see clearly that good is good and truth truth, consequently that evil is evil and falsity falsity."* Again, "many in the world think that a rational man is one who can reason cleverly about many things and so join his reasonings together that what he concludes appears as truth; but this lies within the ability of even the worst of men, who can reason skillfully and persuade that evils are good and that falsities are true. . . . Rationality is to see and perceive inwardly that good is good and therefore that truth is true."** Again, "the faculty (of reasoning) is believed in the world to be rationality, but it is a faculty separate from rationality, being a faculty of confirming whatever one pleases."***

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Moreover we are told of spirits relating to the outer skin in the Gorand Man of heaven that they "wish to reason about everything, (yet) perceiving nothing of what is good and true, indeed the more they reason the less they perceive, placing wisdom (as they do) in reasoning . . . ; they were told that it is of angelic wisdom to perceive whether a thing is good or true without reasoning, but they did not conceive that such a perception was possible. They are those who in the life of the body had confused truth and good through scientific and philosophical things, and so seemed to themselves more learned than others."**** "Spirits who reason much," we are told, moreover, "perceive what is true and good but little, and therefore cannot be admitted into the interior angelic societies";***** "for everything, even the greatest falsity, can be confirmed by reasonin1gs."******
     * AC 4156: 3.
     ** AC 6240: 2.
     *** HH 464: 3.
     **** AC 1385, cf. 5556.
     ***** AC 6324.
     ****** AC 712 7: 2.
     These are not all the statements that can be adduced, but they are sufficient to show what rationality is and what rationality is not. What rationality is, is an inner perception of truth; it is a faculty of recognition rather than a faculty of confirmation. It is like a higher sight,* which can see as if from above whether what is being reasoned about in the thought is good or true.** If man did not have this faculty, all the instruction and all the reasoning in the world would do him no good, because he would have no ability for judging whether what he was hearing was useful or useless, good or evil, true or false, wise or foolish, just or unjust.*** It is the faculty of rationality which gives him this ability, not only to hear but to understand, not only to see but to discern with judgment, not only to reason but to reason rationally. It is like a prior intuitive knowledge, above reason and above instruction,**** which only awaits reason and instruction to become a matter of conscious thought. It does not arise from reason and instruction,***** but descends into them as a judge and orders them so that what is true and good may appear.****** Rationality, therefore, is not the child of reason, but reason is the child of rationality, and in so far as it obeys, it is a good child, but when it disobeys it is a bad child, and even, indeed, no child at all.
     * AC 3283: 2.
     ** AC 4741: 3.
     *** Cf. AR 936: 3.
     **** Cf. DLW 413.
     ***** AC 2577: 2.
     ****** AC 3020: 3, 3057: 2, 3283: 2.
     So we are told that "it is rational first to see whether a thing is true and then to confirm it."* For "man is able to perceive the arcana of wisdom when he hears them. This is the faculty called rationality which every man has from creation."** "A rational man," therefore, "from an interior enlightenment from the Lord, at once perceives whether many things are true or not as soon as he hears them."***

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On the other hand, "to reason about truths as to whether something is so, is not from good, because truth is not then perceived but is only believed on authority and the consequent confirmation from oneself."**** This latter kind of thinking and reasoning-and the ability to do it-exists equally with the evil as with the good.***** Indeed, one who can reason skillfully, but only from the doctrine and the memory of the natural man without any perception of what is genuinely good and true, we are told, "cannot consult for his salvation."****** For "genuine reasonings about spiritual things come forth from an influx of heaven into the spiritual man and from there through the rational into the knowledges and ideas which are in the natural man, by which the spiritual man confirms himself. This way of reasoning about spiritual things is according to order. Reasonings, however, about spiritual things which take place from the natural man . . . are altogether contrary to order, for the natural man . . . cannot flow into the spiritual and from itself see anything there."*******
     * AC 4741: 3.
     ** DLW 413.
     *** DP 168: 2.
     **** AC 10 12 4: 3.
     ***** AC 10201: 3, 10227: 3.
     ****** AE 357: 22.
     ******* AE 569: 2, cf. 569: 23.
     To illustrate the point, let us take the concept of charity. A rational man, from that innate faculty of understanding which all men have, at once perceives that love of the neighbor is a good thing and that selfishness and greed are therefore bad things as soon as the idea is presented to him. On the other hand, one who has shut up his rationality either through evil of life or the confirmation of falsities does not perceive this, no matter how much he reasons about it, in fact the more he reasons, the more he confirms himself in just the opposite. It is true that he could still perceive it if he were willing to, because rationality is a faculty which remains with every man, whether good or evil,* but his not willing to resists the perception and at last prevents it.**
     * DLW 266, 267.
     ** AR 765: 2; cf. AC 5096.

     The secret is that reasoning in itself is blind.* To reason well one needs to know his destination, as it were, that is, he needs to know the answer or the proper conclusion before he reasons, or else his reasoning is at best a random process; "for everything, even the great falsity, can be confirmed by reasonings."** It is this ability to perceive the conclusion apart from reasoning, or prior to reasoning, which is given by the faculty of rationality, especially when it comes to spiritual good, which in turn makes possible a perception of spiritual truth.***

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Then, when the answer or proper conclusion has been perceived, it is possible to employ reason well and by reasonings to illustrate, explain and confirm it.
     * Cf. AC 7127: 2.
     ** AC 712 7: 2.
     *** Cf. AC 2552: 2.
     Ask yourselves whether your own belief in charity as something good comes from reasonings about it, or whether it does not come from a higher perception quite apart from reason, which you are then able to confirm by reasonings because you have first seen that it is so. Is it not the same with conjugial love? Is it not the same with the protection of infants, and with the care and protection of all who are unable to care for and defend themselves? What is reason here but a servant to a higher perception? Who sees the good of these things because of reasonings? Indeed, who has not seen these things attacked at times by reasonings when there was not that higher perception to direct the reasonings to a good end?
     But human perception is, nevertheless, unreliable. For it remains true that the natural man in all of us is inclined to see only what it wants to see, and to resist that higher perception which comes from the rational whenever it opposes the desired beliefs of the proprium. So it was with the Pharisees in the time of the Lord's advent, who though they might have known Him and recognized Him if they had been willing to, were yet unable to do so because they were not willing. The blind man cured of his blindness by the Lord, who was told to wash in the pool of Siloam-he was willing to see and so did see. Questioned by Pharisees anxious to convict the Lord of sin, he could answer only simply, "Whether He be a sinner, I know not. One thing I do know, that whereas I was blind, now I see." But the Pharisees could not even accept this external evidence. Angrily they retorted that they were disciples of Moses. "As for this fellow," they said, "we know not whence He is." "The man answered and said unto them, Why herein is a marvellous thing, that ye know not from whence He is and yet He hath opened mine eyes. Now we know that God heareth not sinners. . . . (Moreover) since the world began was it not heard that any man opened the eyes of one that was born blind. (Therefore) if this man were not of God, He could do nothing."* Thus in simplicity from rational perception the man whose blindness had been cured saw the truth and was able to confirm it by reason. Not so the Pharisees, even when presented with the truth so confirmed. "They answered and said unto him, Thou wast altogether born in sins, and dost thou teach us? And they cast him out."**
     * John 9: 25, 29-33.
     ** John 9: 34.
     This illustrates both the need for a willingness to accept truth and not to resist the higher perception of rationality which can recognize it, and also the weakness and even inability of human reason to otherwise make it known. For the Pharisees were not only unwilling to believe and so unable to perceive truth when confronted with it, but they remained even unconvinced by reason, preferring to substitute their own line of reasoning which was more agreeable to them-a line of reasoning which though in its context perhaps logical, was in actuality not true.

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And it is a kind of thing that we can all fall into, for there is not a man in creation who does not tend to his own preconceived notions in accord with his affections and his own particular background and state of life.
     So the Lord said to those Jews who believed in Him, "If ye continue in My Word, ye are My disciples indeed, and ye shall know the truth and the truth shall make you free." The Lord has given the Word in order that we may check our perceptions, as it were, to see whether they are from rationality or from proprium, and also to instruct our natural thoughts so that our rational perceptions may become operative. For perception requires knowledge in which to descend in order to come to our awareness. As already said, rationality is like a prior intuitive knowledge, above reason and above instruction, which yet awaits reason and instruction to become a matter of conscious thought. The Word exists to provide that reason and instruction, and also to provide us with a check to see what is from rationality and what is from self. Without it human perception would indeed be unreliable; but with it, it becomes possible to exercise discernment and so discard the merely fallacious in our reasonings, to enter with light into interior truths from an inner perception of what the truth is. This gift we have from rationality, made possible by the Word, and it is this of which the Lord spoke when He said, "If ye continue in My Word, ye are My disciples indeed, and ye shall know the truth and the truth shall make you free."

     And this brings us now to a final word on freedom, for freedom, as said at the outset, goes hand in hand with rationality, and like rationality, is also not always what it appears to be. Indeed, we are told, "few know what freedom is."* As it is usually thought of, freedom means the liberty to speak and act without interference or restraint, or in common language, to do as we wish.** It was not too differently from this that the Jews to whom the Lord spoke understood freedom, for they answered Him, "We be Abraham's seed, and were never in bondage to any man: how sayest Thou, Ye shall be made free?"*** But that the Lord had another kind of freedom in mind is made clear from His reply, for He said, "Whosoever committeth sin is the servant of sin."****
     * AC 2870.
     ** Cf. AC 5428: 3.
     *** John 8: 33.
     **** John 8: 34.

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     What the Lord was speaking of was spiritual freedom, or a freedom of thought and will, and not natural freedom, or a freedom of speech and act.* Furthermore, we can perceive that this is where essential freedom must lie, for otherwise human freedom would differ little from that of beasts.** Beasts, too, in their natural state have the freedom to do as they please. Even in captivity they do what they like for the most part. But they have not the freedom to think as they please nor to will as they please, for they are governed by their nature and cannot of their own accord decide to change it.*** We, however, can. Though born by nature into evils of every kind, we do not have to think and will evil. Of our own accord we can choose to think and will something different. Therefore our freedom is essentially one of the spirit, to think and will as we choose, and then from this same freedom to control our actions accordingly.
     * DP 71.
     ** Cf. TCR 478: 3.
     *** ISB 15; DP 74.
     By the same token, however, it is to be noted that if we surrender to our hereditary nature, we also surrender this freedom. Being born inclined to evils, it is only natural that we should think evil and will evil. This is not the victory of freedom, but the surrender of bondage. It is enslavement to our own nature, which we ourselves did not freely choose.* On the other hand, to compel ourselves to think and will what is good, is freedom, for it is something we do on purpose from a deliberate choice. The ability to do this is what is really meant by the faculty of freedom, and it is this which makes it possible for us not only to be willing to accept truth, but then to be able to will it and do it.
     * AC 10409.
     Truly human freedom, in a word, is freedom from self. Therefore the Writings say that "man has freedom in doing what is good, and complete slavery in doing what is evil";* also that "he who acts according to conscience, acts freely,"** and this "in proportion as he is in the love of good and truth."*** A full state of freedom, therefore, exists only with the regenerate man,**** for only a regenerate man is wholly free from self, as free from self as man can be. This freedom begins when man begins to compel himself,***** and it advances by degrees as he is led by the Lord away from self,****** until at last he comes into the freedom of heaven itself where none are coerced but where all do what they do from their own purpose and volition.******* Not so in the hells, for there all are under some restraint, and from their evil loves which wish well to no man, they coerce one another and constantly seek to enslave one another.

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This endeavor they feel to be freedom, but it is what the Writings call infernal freedom, which in itself is actually bondage. It is of this freedom, the freedom to pursue evil, that the Lord said, "Whosoever committeth sin is the servant of sin."
     * AC 9096e.
     ** AC 918.
     *** AC 905.
     **** AC 892.
     ***** AC 1947: 2; DP 147, 148.
     ****** AE 1155: 4.
     ******* Cf. AC 6390.
     It was of heavenly freedom, however, that He spoke when He said, "If ye continue in My Word, ye are My disciples indeed, and ye shall know the truth and the truth shall make you free." The truth does not make an evil man free, but rather it convicts and restrains. This we know from the natural, proprial tendency in all of us to lie when confronted with the truth, not only to others but to ourselves, in order to be able to continue to think and will and so speak and act as we have. But the truth does make a good man free, for it gives him to know what freedom is. It teaches him about himself, and about what he might become. And the truth of this he can perceive from the higher sight of rationality if he can but free himself from the bondage of self long enough to see it. This he can do from that faculty of freedom which all men have if he will but exercise it, and having seen the truth, from the sight of truth, he can learn ever better and better how to become what he is not by nature so as to become actually free. For this purpose the Word has been given, and the fulfillment of it depends only on ourselves. We have the faculties. We are not animals. We can know the truth, and the truth can make us free, if we will continue in the Word of the Lord and be His disciples. Amen.

     LESSONS: John 8: 31-37. John 9: 1-41. Arcana Coelestia 4156: 2, 3, 5428: 3, 2870.
     MUSIC: Liturgy, pages 434, 440, 438.
     PRAYERS: Liturgy, nos. 44, 67.
VISITORS TO BRYN ATHYN 1974

VISITORS TO BRYN ATHYN       Editor       1974

     Visitors to Bryn Athyn on any occasion who need assistance in finding accommodation please communicate with the Guest Committee, c/o Mrs. Leo Synnestvedt, 611 Waverly Lane, Bryn Athyn, Pa. 19009. Phone: (215)WIlson 7-3725.

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RECEIVING DIVINE BLESSINGS 1974

RECEIVING DIVINE BLESSINGS       Rev. ORMOND ODHNER       1974

     "If ye walk in My statutes, and keep My commandments, . . . I will give you rain in due season, and the land shall yield her increase, and the trees . . . their fruit ... And ye shall eat your bread to the full . . . And I will give you peace in the land, and ye shall lie down, and none shall make you afraid." (Leviticus 26: 3-6)

     The ancient Israelites were predominantly an external, earthy people, centering their loves and interests in external, earthly things. But the Lord always begins His work with man at that point in life where man is; and therefore, when He established a representative church among the Israelites (in preparation for His two future advents), the religion He revealed to them was primarily concerned with external, earthly things: animal sacrifices, bodily washings, tithing of crops and wages, physical rest on the Sabbath. And, again in adaptation to the state of that people, He promised them external rewards for bodily compliance with His commands: worldly prosperity, food and drink in abundance, and external peace, with none to make them afraid.
     From the more sophisticated heights of these latter days, we can smile indulgently at this ancient people who thought that Divine blessing consisted in worldly peace and plenty. (Did not the Lord say, "What profiteth a man, if he shall gain the whole world, and lose his own soul?")* And today we know that what the ancient Jew apparently did not: Religion is first a thing of the spirit, and only from the spirit is it a thing of the body. (Did not the Lord teach this in the Sermon on the Mount?-shun not merely the act of adultery, but shun its lusts; shun not merely the act of murder, but shun especially the passions that lead to murder: anger, hatred, and revenge.) And we even scorn the ancient Israelites for doing good for the sake of reward. (Do good, the Lord said, hoping for nothing in return. For to do good for the sake of reward, the Writings teach, is nothing but selfishness, the very negation of all true religion.)
     * Matt. 16: 26.
     And yet, for all of this, even the literal meaning of our text is true, provided we see that Divine blessings are things of the spirit, rather than the body; provided we make obedience to the Lord more than a mere bodily thing; provided we do away with the idea of obeying the Lord for the sake of reward.

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It is true, eternally true, that the Lord does give us His blessings when we live according to His commands, and does not give us blessings when we disobey them. Giving implies receiving; and we receive the blessings the Lord wills to give to all when we live by His precepts, refuse them when we depart from Him to go our own way.

     How, it may be asked, does anyone refuse Divine blessings? How, indeed, could anyone refuse any blessing at all? To answer these questions, we must see what blessing is, in its essence, and then discover why one person receives it and another does not, why we receive it one day and not another.
     Our text speaks of "rain in due season," a necessity of life for an agrarian people. But rain does not in itself make anyone happy and contented, not even the farmer when his crops get the rain they need. Our text speaks also of bountiful food, "bread to the full." Yet we, who have all lived through years of incredible plenty, need no great memories to recall periods of sadness and discontent in the midst of that prosperity. Our text speaks also of peace, and right now our country is at peace. Do we feel blessed because of that? Surely, therefore, it does not take much thought to see that even if this were really a day of law and order, in which we could "lie down, with none to make us afraid," we would merely regard that idyllic state as nice and pleasant, at first, and soon would be discontented again.
     What, then, of the spiritual things these external blessings signify? Viewed superficially (and therefore incorrectly, of course), it is the same with blessings for the mind or spirit. Rain signifies truth flowing in from the Lord to make fruitful the things of spiritual life. New Church men have such truths in abundance. Does it follow that their normal, everyday life, is one of delight? Spiritual bread? The New Church has it to the full. No other part of revelation can even touch the Writings in presenting to man the good of life. Does that, by itself, really seem a blessing? But spiritual peace? Spiritual peace is freedom from infestation by evil loves. Surely, that would be a blessing. Is it? We may not, at this moment feel ourselves infested by any evil loves. Are we finding delight and contentment in that fact?
     Rain to water our crops. Bread to keep us healthy. Peace from all attack. Truth flowing in from the Lord to make fruitful the things of spiritual life. The Bread of Life to nourish our souls. Freedom from infernal infestation. These things are given us by the Lord.

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What more could we possibly ask? One very important thing: Happiness, joy, delight in these, His blessings; for unless they bring us delight they do not seem like blessings at all. And this, indeed, is what Divine blessing is, in its essence: Happiness, joy, delight, in that which the Lord bestows upon us.

     It is not the Lord, in anger or in spite, who takes such blessing from us when we turn our backs upon Him. He seeks to give His blessing to everyone, regardless of his spiritual state, making His sun to shine on the evil and on the good, and sending rain upon the just and upon the unjust. And even to those who hated Him and in a few days would put Him to death, He cried out once more, "O Jerusalem, Jerusalem. . . . how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings!"*
     * Matt. 23: 37.
     But Jerusalem would not amend her ways, and therefore her house was left unto her desolate. Clearly, the cause of this was in Jerusalem, not in the Lord. And the cause of our own individual lack of delight or loss of delight in what the Lord gives us is also in ourselves, as is plainly shown in the teachings of the Writings concerning states of cold in marriage, states of cold which can lead, but need not ever to lead, to separation and divorce.
     Marriage can serve as a beautiful illustration of heaven and its joy. And the greatest delight in marriage (indeed, the greatest joy in life, whether married or not)-What is is? It is not to be loved. It is: To love, and to have that love freely received. He who is love itself-His greatest joy consists not in our loving Him, but in loving us, and having us receive His love. In similar vein, true delight does not come from being understood by others, but in being understanding of others. And true happiness comes, not in having things done for you, but in being of use to others. And if this sounds simply too idealistic to be true, ask yourself this: Is there any greater unhappiness than feeling that you are of no use in life, no use to anyone at all?
     But let us return to marriage, though what is here said applies also to being understanding of others and to being useful to our fellow man. The greatest joy in marriage is the joy of loving and having that love received. Every married person knows that joy in the first days of his marriage, the joy of being in love, in love with one who gladly and freely receives that love. And yet, in most marriages today, there come times of falling out of love, states of cold in which no love is felt, and the joy of love in marriage seems but a shattered dream.

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     Why? Why this cold, where formerly the burning fire of love thrilled the very soul? The true answer is not to be found, except in the pages of revelation.
     A true love of one's married partner does not arise from the body nor even from the mind of either husband or wife. It does not start in self, this love which brings such joy. It comes from the Lord, its only origin, and it is the chief of all His blessings. Why, then, is it sometimes present in a marriage, sometimes not?
     To answer this, we must first posit marriages that have in them the actual potential of becoming eternal marriages of love truly conjugial. Many marriages made today do not. Outside the New Church, many young people confuse falling in love with genuine love itself; and within the New Church, many of them confuse falling in love with love truly conjugial, or with the beginnings of conjugial love, at least. That is not necessarily true. It is possible to fall in love with almost anyone, provided only that circumstances be propitious. And yet, either unable or unwilling to separate the ideal of conjugial love from the person they wish to marry, they plunge into a marriage of internal dissimilitudes, totally lacking even the potential of lasting to eternity. States of cold of course arise in such marriages; and not much can be done about them, except learn how to endure them with minimal unhappiness.
     Such, however, is not the lot of those who marry with sincerity of purpose and humility of intellect, sincerely and humbly seeking from the Lord "a legitimate and lovely eternal companionship with one."* Of them, the beautiful statement is made that "the Lord leads the order" which they follow into marriage. And yet, even in marriages such as these, states of cold often arise today. Even for them, love seems to go away, and with it their inmost delight and joy. Why?
     * CL 49e.
     Love, we have seen (true love in marriage) does not originate in man. It originates in the Lord, the Lord as the spiritual sun (for the sun of heaven is the Lord). That sun in its essence is love, infinite love Divine; and the heat that flows forth from it is also love, even as its light is wisdom. And this spiritual heat, which is love, and the spiritual light which is wisdom, flow forth from the Lord unceasingly toward all men alike, even to men on earth. (He maketh His sun to rise on the evil and on the good.)*
     * Matt. 5: 45.
     But men on earth live also in another heat and light, the heat and light of the natural sun, created to make the things of earth beautiful, attractive, and fitting servants of the things of heaven. Some men, however, choose to let these things of earth become dominant in their lives, either casting out things spiritual or making them mere servants to natural things.

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With such men, it is said, the rightful master, spiritual heat, is made the servant, and the properly subservient natural heat is made the master. And since this is diametrically opposed to the Divine order of' creation, the spiritual heat, love, withdraws, in order to protect itself, and leaves a state of cold in its stead.
     Think a while of this, and ponder it well, for it is the final, ultimate cause of cold in any marriage that has an eternal potential within it, and it is the cause also of all lack of delight in the things that the Lord has bestowed upon us. What is natural has become dominant in life over what is spiritual. To protect itself against this violation of order, the spiritual has withdrawn, and cold and indifference have taken the place of love and its delight.
     Lack of love in marriage, then, and lack of delight in our wisely chosen ways of life should be regarded as a warning signal given us by the Lord to amend our ways and turn back to walking in His statues and keeping His commandments. And if we heed that warning, then at last will the Lord be able to fulfill for us the promises made in our text. Rain will come to us in due season (truth inflowing from the Lord to make fruitful the things of spiritual life-not truth in a book of revelation, but a living understanding of that truth that tells us how to live for others in the service of the Lord). The Bread of Life will be ours to eat to the full (the love of what is good in life, and joy therein). And spiritual peace, (freedom from all infestation of evil thoughts and loves, a peace that passeth human understanding, the peace of heaven). And all these things we will receive with joy, feeling them at last for what they truly are, blessings from the Lord. Amen.

     LESSONS: Leviticus 26: 1-12, Matthew 23: 27-39. Conjugial Love 235.
     MUSIC: Liturgy, pages 445, 472, 441.
     PRAYERS: Liturgy, nos. 21, 116.
CORRECTION 1974

CORRECTION       Editor       1974

     The recent South African Assembly was mistakenly referred to as the 7th such Assembly in the announcement appearing in NEW CHURCH LIFE, April, 1974, page 184. It was, in fact, the 8th South African Assembly.

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PHILOSOPHY OF NEW CHURCH EDUCATION 1974

PHILOSOPHY OF NEW CHURCH EDUCATION       NANCY STROH DAWSON       1974

     (Continued from the July issue.)

     And so, at this point in our search, it is necessary to cross the Atlantic where the growth of the Church had roughly paralled its development in England since the day when James Glen, the first American receiver, gave a lecture about Swedenborg and the Writings in Philadelphia in 1784-just one year after the first group of receivers met in London and three years before that historic first baptism of Hindmarsh and the first administration of the Holy Supper.
     As the population in America at that time was smaller and more widely scattered than in England, the initial progress was perhaps a little slower. The General Convention was organized in 1817 and a Sunday School was formed in Philadelphia, but it wasn't until about 1830 that we find much reference to education. This was the period in history when public schools were beginning to grow in America, particularly in the New England area and there was great interest in education. Various New Church writers, ministers and teachers wrote articles and even books on the subject (eg. Sampson Reed's Observations on the Growth of the Mind-published in London in 1827). A series of articles in the New Jerusalem Magazine in the 1830's, led to considerable interest being aroused for a period; to committees on education being formed, both in the Convention and in some of the district associations; and ultimately to the establishment of some day schools sponsored by local New Church societies. These articles were useful contributions to the thought of the church and, among other things, discussed the difference between science and wisdom and of the errors in education resulting from the lack of this knowledge; discussed remains and their power; discussed the need to educate the will aright in the light of the teachings of the Writings about hereditary evil, and so on. In his extensive notes on the history of New Church education, Dr. C. E. Doering attributes these articles to Rev. Samuel Worcester although they were unsigned. Certainly we know this man was very active and interested in this field as he was for a time chairman of the Standing Committee on Education in the Convention, and founder of a *New Church School at Abington, Massachusetts. One of his early articles had this to say:

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     "The question has frequently been asked why the writers of the New Church devote so little attention to the subject of education, and we believe that no very satisfactory answer can be given. The neglect cannot be accounted for by saying that the faith and life which are to constitute the New Jerusalem are not necessarily and greatly dependent on an early education; for we are taught that each individual possesses the capacity of being regenerated, only in consequence of the good and truths stored up in infancy; and that each one's capacity for being regenerated is proportional to the amount and quality of the remains contained in that treasury of the soul, which was formed while innocence and docility prevailed."*
     * New Jerusalem Magazine-1831, "The Education of Children in the New Church," p. 250.

     Among other distinctive ideas contributed by Sam. Worcester was his insistence that baptism within the Church be a prerequisite to entrance into his school-the first to see this need.
     Another writer who followed Worcester in writing articles and books, was Rev. E. A. Beaman who taught for a time at the New Church School in Boston and was also a Chairman of the Committee on Education in Convention. A very capable and thoughtful educator, he had many useful ideas to contribute-among these being the thought that: "The true object of education including home education and school education, is to lead children into heaven."* He also was among the first to realize the need for a whole new system of education based on the teachings of revelation.**
     * Ibid. for 1839-40. Extracts from a Lecture on Home and School Education delivered to the Boston Society by Edmund A. Beaman, page 255.
     ** Ibid. for 1854, page 98.
     As noted above, writers such as these were largely responsible for arousing the interest which led to the setting up of committees on education. For several years they reported regularly at annual meetings and some of their reports contributed more useful ideas, some of a purely practical nature and some more inspirational. The Hobart report of 1838 to the Convention recommended three grades (or levels) of school to provide a comprehensive education in the sphere of the Church: primary schools to be under the management of individual societies; high schools under the care and management of district associations; and, finally, universities or colleges for higher learning to be under the management of the General Convention. A report of an education committee to the Boston Society in 1836 concluded:*
     * Ibid. for 1835-36, page 266.

     "That it is very important, if not absolutely essential, that an everyday school be provided which shall cooperate openly and distinctly in this object in which the teachers shall not only be receivers of the Heavenly Doctrines, of approved character, and intelligent minds, but shall feel themselves at liberty, nay more, shall feel it to be part and the most important part of their duty to teach the natural sciences as receivers of the Doctrines of the New Church.

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So that the primary, the distinguishing, the only characteristic name of the school shall be a New Church School, and every parent who sends his children there may distinctly understand that the grand end in view is to make the pupils intelligent receivers of the Heavenly Doctrines."

     But, despite such reports as these, actual progress was very slow and, as in England, when the state schools grew stronger and more efficient, the interest in a distinctive New Church education seems to have waned in the Convention as a whole. Evidence of this is found in the report of president Thomas Worcester to the Convention in 1855. After a considerable preamble in which he attempted to prove his point with passages from the Writings, he concluded:

     "We . . . learn that the principal way in which we are to exercise charity in this life, is to act from love to the neighbor while we are engaged in our various occupations, whatever they may be. And there is no occupation where this is more important than in education. Still, our worldly occupations will continue to be worldly and among them will be the education of children in worldly sciences, as a means of preparing them for worldly uses.
     "And while this part of education is a worldly use, and therefore should not be performed by the church, there is another part of education which is a spiritual use, and which therefore belongs especially to the church. On this subject we have for many years had a standing committee called the Committee of Moral and Religious Instruction.
     "I would, therefore, recommend that the Committee on Education be abolished."*
     * Notes by C. E. Doering, page 154.

     And so, once again, we have to move to another area.
     As noted above, the Church was widely scattered in the states, so our search now leads us to three individuals in widely separated areas-at least they started far apart, but eventually their common love and understanding of education drew them together.
     First of these was Rev. Richard de Charms, in the mid-West. In 1836 he published a journal called the Precursor in which he wrote many articles about education and of the need for a distinctive system within the Church. He initiated a fund which eventually led to the founding of a school in Cincinnati, the distinctiveness of which, however, was short-lived.
     Later Rev. J. P. Stuart moved to that area and became a prime mover in the founding of Urbana University in 1849. However, by 1854 Stuart was already becoming frustrated as his efforts to make the university distinctly New Church were constantly being thwarted by the dean and other lay leaders on the board. This led him to enter into a long and interesting correspondence with our third great leader, Rev. William H. Benade in Philadelphia, a known strong believer in the authority and leadership of the priesthood.

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A minister of the Moravian faith who had become converted to the New Church and been baptized by Rev. Richard de Charms in 1845, Benade became pastor of the First Philadelphia society. There he early showed his interest in New Church education by establishing a school for boys (1847-1853) and by publishing two series of magazines for the children of the Church called The Little Truth Teller (18471853) and The Dew Drop (1852). This latter was for children and parents and contained those first clear insights into education-insights which eventually caused Benade to become the leader in the whole great movement which resulted in the formation of the Academy as an ideal ultimated in a school (1876); as a separate branch of the church (1890); and eventually to the establishment of the General Church of the New Jerusalem as we know it today (1893).
     In the field of education, Benade stands out far above all previous New Church students. Following in the style of William Malins (i.e. drawing passages from the Writings and then elucidating on their possible applications), he eventually built a philosophy of education which has been preserved for us in his book Conversations on Education (1888). Time does not permit going into details of his thought, much less into the story of the founding of the Academy schools, but perhaps this quotation from a paper by Dr. H. L. Odhner will summarize quickly for you Benade's contribution to our theme. Speaking of the formation of the Academy, Dr. Odhner says:*
     * "An Historical Perspective of Education" by Rev. Hugo Lj. Odhner-printed by Pastoral Extension Service of the General Cburch-pamphlet #518, page 14.

     "And the chief Archimedes in this work was William Henry Benade. He stood squarely upon the principle of New Church Distinctiveness. He saw as the true end of Education the uses, not of this world only, but of the angelic heaven. He saw the growing child, not merely as the eye observes it, but as the Writings describe it-sensitive to the surrounding spheres of men and spirits, of objects and orders. For after all has been learnt of teaching methods, it is actually the quality of the spiritual sphere around the child which gives the most powerful direction to his growing mind. He saw that parents and teachers stand in the place of the Lord to children and therefore must learn the Lord's methods of regeneration in order to apply these to instruction and education. For the Lord, by His order, is the only Educator. He saw the need of the teacher rearranging human knowledges in every field into a conformity with Divine Truths-primarily from a conception of their spiritual application, and secondarily from an understanding of their natural application, and this without detriment to their natural uses, but so that the general spiritual purpose and use of all things may first be impressed. For the image of creation is spiritual-the natural is only a clothing. He saw the use even of sensual scientifics: first, as means to receive an influx of the affection of truth, for affection gives freedom, and what is implanted in freedom remains; secondly, as means to make man rational, i.e., to see evil as evil and good as good; thirdly, to confirm the good of rational life, and to open the mind to the light of heaven.

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He saw the educational value of mediate goods, and of accommodating truths in correspondent appearances, in order to meet immature states. He analyzed how the child, by obedience (prepared for through remains of affirmation), is put into a state of illustration, and emphasized that the province of the ear is 'the axis of heaven' (AE 14)."

     Now, what made the Academy movement different from previous New Church schools so that it alone (to all external appearances at least) has continued to grow and prosper while all others have failed? We like to attribute this to the fact that, from its beginnings, it took a stand on two vital points which had caused discussion, dissention and disagreements in the Church from its earliest days. Rev. C. Th. Odhner in an historical sketch, describes it this way:*
     * "An Historical Sketch" by Rev. C. Th. Odhner, printed in the Journal of Education vol. I, page 57.

     "The idea of New Church education was the offspring of two most important parent principles of New Church faith, which during the course of the past century became more and more clearly recognized by a few as essential and indispensable for the establishment of the New Church on a firm and sound foundation. The first of these principles was the practical acknowledgment of the Lord Jesus Christ in His Second Coming: that He is present with His Church in and by the revelation of Divine Truth which has been given in the Theological Writings of His servant Emanuel Swedenborg, the rational, yet inspired unfolding of the Internal Sense of the Word and the Heavenly Doctrine of the New Jerusalem. This acknowledgment involved the recognition of the Divine and therefore infallible authority of these Writings as being the Voice and Word of God Himself, and not of a mere man.
     "And the second of the two fundamental principles was the recognition of the complete distinctiveness of the New Church, the necessity of its separation from the Old Church in all things internal and external. This involved in the recognition of the utterly vastated condition of the Old Church as to any true spirit of Christianity as described in the Writings and as fully illustrated by the observation of a century."

     The growth of the philosophy of education within the Academy schools would be a study in itself and needs, therefore, to be left to another time. And also, as it is more recent history, perhaps it is already somewhat familiar to you. So I will only point out some of the highlights of its work which is still in a comparatively pioneer state as regards the application of the doctrines to education. The founding teachers-which included the Tafels, N. C. Burnham, J. P. Stuart and later W. F. Pendleton, C. Th. Odhner, and others-were outstanding in their dedication to the uses and ideals of a distinctively new form of education and laid a firm foundation on which others built.

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We can see the fruits of their labours crystalized, preserved, and expanded on in such clear definitions of philosophy as are to be found in: Growth of the Mind by Bishop George de Charms with its masterly correlation of a knowledge of the developing states of children with the teachings of revelation; Foundations of New Church Education by Bishop W. D. Pendleton-a convincingly powerful series of lectures about the essential doctrines of the Church which form the basis for a distinctive philosophy; and The Academy, A Portrait compiled by the Sons of the Academy, which serves to illustrate the work already done in attempting to order even secular fields of education in the light of revelation.
     Which brings us up to date on the history of this subject. What the future will hold for education, and what part it will play in the growth and establishment of the Church that we love, none of us knows. Let us hope that the British Academy may grow and prosper so that when some future historian looks back he will be able to point out its unique and distinctive contribution to education and the part it played in the establishment of the Lord's New Church on earth.
Title Unspecified 1974

Title Unspecified              1974

     While a man remains in corporeal things, he is in such a general and obscure idea and perception that he scarcely knows whether he is in the good of charity or not; and this for the additional reason that he does not know what charity is, and what the neighbor is. But be it known who the persons in question are. All those are in the good of charity who have conscience (that is, who are unwilling to depart in any degree from what is just and fair, and good and true, and this for the very sake of what is just and fair, and good and true, for this principle is from conscience), and who from having conscience think well of the neighbor and desire his welfare, even should he be an enemy; and this without any recompense. These are they who are in the good of charity, whether they be without the church or within the church. If within the church, they adore the Lord, and willingly hear and do the things that He has taught.
     On the other hand, they who are in evil have no conscience; for that which is just and fair they care not, except in so far as thereby they can gain the reputation of seeming to care for it. What the good and truth are that affect the spiritual life they know not, and even reject this as being no life at all. Further than this: they think evilly about the neighbor and desire his injury, and also inflict injury upon him if he does not favor them, even if a friend; and in doing this they feel delight. Should they do anything good, it is with a view to recompense. Such within the church deny the Lord in secret; and in so far as honor, gain, reputation, or life are not endangered they do so openly.
     (Arcana Coelestia 2380: 2, 3)

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CONJUNCTION WITH THE LORD 1974

CONJUNCTION WITH THE LORD       Rev. ERIK SANDSTROM       1974

     A DOCTRINAL SERIES

     II

     Man as an Image

     In the first article in this series we considered the operations of the Lord-that they proceed from Him in His Divine Human, and therefore that they are operations of our God as visible. We listed the operations as given in the chapter on The Holy Spirit in the True Christian Religion, in general Reformation and Regeneration and with the clergy in addition Enlightenment and Instruction, and observed that none of the things done by the Lord in the spiritual life and rebirth of man are accomplished without the active co-operation of man; and if I had not lost you by the time I came to the point, you will recall the idea that the operations of our God are visible, that is, comprehensible, in the sense that the order and the laws by which He works, are revealed to man. To set forth the works of God to the comprehension of man, in order that he may respond and cooperate in freedom, this is the purpose of the Word, and pre-eminently in that form of it which is designed to reveal the very arcana of faith. This then is what we found to be involved in the profound and momentous teaching that "the Lord operates of Himself from the Father, and not the Father through Him." That principle is the essence of what the Writings have to tell us concerning the Holy Spirit.
     In this article we take up the sequence of that doctrine, as found in TCR 154. The general subject is the same, and the chapter is still on the Holy Spirit, but our new number takes up the theme by way of illustrations; and in these illustrations parallels are drawn. We are shown how man is to operate of himself from the Word, that is, from the Lord, and that the Lord in His Word "does not operate through man." In the same way we are reminded that the external man acts of itself from the internal, and not the internal through it. Again, that the heredity we have does not act through us, but that we-foolish that we are-frequently act of ourselves from it; and that the good we have with us from the Lord, stored up as remains in the internal man, also does not act through us, but that we in freedom may act of ourselves from it.

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Some of the apostles of the Lord are also referred to to illustrate the point: they, the Writings note, all received of the Holy Spirit, but each wrote and published his Epistles of himself from the Lord, and not the Lord through them. Several illustrations are also taken from the human body, as that the heart does not operate through the lungs, but the lungs of themselves from the power given them by the blood stream from the heart.
     I would like us to look at these illustrations a little more closely, and we will throw them on the screen as a visual ultimate for our understanding. We bear in mind that the universal principle that is being illustrated in that "the Lord operates of Himself from the Father, and not the reverse."*
     * TCR 153.
     Chief of these illustrations, and I think by far the most practical in relation to the spiritual life of man, is the one that deals with the Word in man's internal, and man's action from it. It is an illustration that eminently shows up man as an image of His God, for just as the Lord in His Divine Human acts of Himself from the Father within Him, when He operates in man and into man; so man is to act of himself from the Lord, which he does when he acts of himself from the Lord's Word as he receives it in himself. By the way, we should note that we are here speaking of man as an image of the Lord's Divine Human, and this means especially the mind of man. As to our soul and our body we are born, without any choice of ours, into the image of the Lord the Creator, and at that time there is no mind but only a potential of it. The mind is to become an image by our own choice, and it cannot become such without our knowing what it is, or who it is, that is to be imaged: namely the Lord God the Saviour in His Visible Human. It is this that shows the paramount importance of the doctrine of the Divine Human.
     First let us quote the illustration in full, and bear in mind that it constitutes the focal passage around which our present study is built.
     "When the Word is in any degree of fulness in the internal man, then man speaks and acts of himself from the Word, and not the Word through him. It is similar with the Lord, because He is the Word, that is, the Divine Truth and the Divine Good therein: the Lord of Himself or out of the Word acts in man and into him, but not through him, because man acts and speaks freely from the Lord when be does so from the Word."*
     * TCR 154: 5.
     To begin with let us find out what is meant by "the Word in man's internal." Of course, we know "The Word" as books, in the form of the Old and New Testaments and the Writings. But the essential Word obviously is not paper and print, but the truth that communicates itself by means of the paper and print.

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Nor is the truth alone, but it carries, within it the good of the Lord's saving love, so that it is the Divine truth of the Divine good; and in its turn this Divine truth of good proceeds as the Holy Spirit from Him who is Truth in Himself, that is, Truth in its own infinite Essence, and Good in Himself, that is, infinite and perfect Good. We should remember that the Word interiorly regarded is the Holy Spirit, and therefore is the Lord Himself proceeding in order to communicate with man.
     The Word in man's internal is the Word operating in man's internal, awakening finite ideas which are true because from the Word, and enkindling finite affections which are good because in the likeness of the Divine good in the Word. In the letter of the Word this is what is meant by the Divine Law being written on the heart. "After those days, saith the Lord, I will put my law in their inward parts, and will write it in their hearts; and will be their God, and they shall be my people."* The Arcana in quoting this passage says that "the Law written on the heart" means conscience,** and the reason for this becomes clear if we recall that "conscience . . . is formed through the truths of faith from the Word."*** So it is that "the Word in man's internal" means his conscience formed from the Word.
     * Jer. 31: 33.
     ** AC 3654: 8.
     *** HD 131.
     It is especially pertinent to our study to observe that the affections of love which are enkindled by the Divine good in the Word are a likeness of that good. Man was created into the "image of God after His likeness"; and we have already indicated this means in the rebirth of man to be created-or recreated into the image of the Divine Human and after its likeness. Now the good of love in the Lord's Divine Human is, of course, creative, because it is from that love that the new will-the new love-of man is fashioned. It follows that man's new love too, being a "likeness," is meant to be creative; but of course, when we speak of a man being creative, we do so in the same way as when we say that an artist, or a composer, or an architect, is. But in sum, the use which comes out of a man's hands or lips, must be seen as the end product of something that is initiated in the man's love. The Lord gave him power to act, and light from which to act, but the Lord did not act. Man did that, from the Lord. If this were not so, the Lord would stand to blame for the imperfections of what we do and say. This again brings out the meaning of the Divine principle that the Lord does not act through a man, but man acts of himself from the Lord. This is the same as saying that everything with the man is from the Lord, except man's own choice.

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Even his ability to choose is from the Lord, but the choice itself must be man's, else he is not free; and the choice is what initiates man's particular action-man's particular form of use.
     The "image" is the man's wisdom (or understanding, or judgment). To be a full image of his God, therefore, and after the likeness of his God, man must be a unified trine as the Lord is a Trine in Infinite Oneness. Man's acts and speech are what proceed from him. So it is that he should act and speak in the image of the Lord's truth and after the likeness of the Lord's good.
     But we return to our principal passage, and inquire further into the meaning of "man" acting from the Word in his internals. Since the internal mind is also part of "man" we must ask who or what that man is who is to act from the internal. This must be the external man (or external mind), for the acts and speech go forth immediately from the external mind in us, while the affections and concepts that prompt these things spring up in the internal mind and enter the external to find their expressions there.
     Simplifying and generalizing (that is, ignoring for our present purposes the three degrees of the internal mind and the three degrees of the external mind) we say then that the internal man consists of good affections and true ideas-the affections being implanted by means of angelic affections which are from the good of the Word in heaven, and the ideas being formed from teachings in the Word. The affections thus implanted in man are what are particularly meant by "remains." In the external man, on the other hand, we have thoughts which we may call "articulate," because we form these thoughts by means of words. In the external man 'we think words.' We also have there those affections from which we act, and since we determine what to do or say in this way, we may call these affections our "determinations."
     This is the good man. For later reference, however, we may note here that there is an evil internal as well. This consists of hereditary inclinations to selfishness and hereditary tendencies to falsify things, for instance by conjuring up excuses.
     Now if we look at the internal and the external man, and how they are meant to relate to one another, we find-not surprisingly-that we have a complete parallel to the case with the Lord Himself. Man's action goes forth from his external man, as the Divine action proceeds from the Lord's Divine Human; and man is to act from the Word as this is present in his internal man, as the Lord Himself operates from His Infinite Divine.
     But in all this it may have occurred to some of you that the phrasing, "of himself from the Word," or "of himself from the Lord," is a little unusual, and you may have wondered what happened to the more familiar "as if from?"

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It is striking that this phrase does not occur one single time in the whole of our special number, although it might have found a place in any one of the six or seven illustrations offered there, if such a use of it had been intended. I shall therefore try to show that what our teaching is doing is to demonstrate to us what is really meant by the "as if of." I think we shall see that "of himself from the Lord" means exactly the same as "as if of himself"; or, conversely, that the constant teaching that man should act as if from himself has no other connotation, and is meant to convey no other idea, than that man should act of his own initiative according to his own understanding and under his own responsibility, but that he should do so in the acknowledgment of the heart that he wills, thinks, and acts from a power that is not his own and by a light that is not his own.
     We noted that our special teaching does not mention the "as if from," and therefore does not say that this phrase has the same import as the "of/from," but there is a later teaching in the same work-the True Christian Religion-that does identify the two expressions, concerning which presently.
     First let us look at the prepositions, as they, obviously, are the important words in our passage. If you construct a sentence without them, the meaning will come out differently. We are primarily concerned with three: of, from, and through. In addition we find "in" and "into." Let us again put these prepositions in their context: "Of himself from the Word; not the Word through him." This is the first teaching. Then there is the additional thought that since the Lord is the Word (because He is the Word in its essence), therefore the same applies to Him as to the Word; and we then read: "The Lord of Himself, or out of the Word, acts in man and into him, but not through him; because man acts and speaks freely from the Lord when he does so from the Word."
     Now I have an idea that this comes out even more forcefully in the Latin, and I am going to compose a catch-phrase from the Latin prepositions, so that that phrase may serve as a support for the memory and, hopefully, for the understanding of that most important idea that the prepositions express.
     "Of" or "out of" is in Latin ex, "from" is a, "through" is per, and "in" and "into" are both in. That the Lord operates in man and into him" (which is in homine et in illum) does not require any special emphasis; so we turn to the teaching with regard to man's response to the Lord's action, and we have: "Ex se a Verbo; non Verbum per illum" (and we emphasize also the negative because of its powerful use in the phrase).

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Putting together the emphatic words we therefore get: "ex-a-non-per" "of-from-not-through." And there is our catch-phrase-exanonper. Those prepositions summarize this aspect, and the phrase might have been used as the title of it, if that would not have looked completely mystifying.
     The teaching referred to a minute ago, which identifies the "of/from" and the "as if from," is found in the chapter concerning Faith and reads: "The Lord acts and man receives the action from the Lord, and he operates as if from himself (sicut a se), yea, of himself from the Lord (ex se a Domino)."*
     * TCR 371: 6.
     This is about man's relation to the Lord. Now let us look in the opposite direction, and learn that his relation to evil, or to hell, is of the same order. Recall that the evil of heredity too is in the internal man, but is kept there completely separate from the good and the truth that the Lord has stored up in that region of our minds. It is comforting to know here that neither does evil operate through man. If it did, the man himself could not help but be evil by virtue of his heredity; but he is not. Instead he has only inclinations to evil, indeed to evil "of every kind." Not that that is not enough; but it makes a difference indeed if we know that that evil never becomes man's, only he of his own free will acts from it-and there is nothing whatever to compel him to do so. The teaching itself-and this too is from our number-will sum up the case in point; and we note that it includes reference to both evil and good in, so to speak, parallels of what is opposite. We read:

     "Evil from parents, which is called heredity, acts in man and into him; similarly good from the Lord . . . If evil were to act through man, man could not be reformed . . . similarly if good were to act through man, neither could he then be reformed; but each depends on the free choice of man."*
     * TCR 154: 4, italics added.

     Finally I would like to refer to one of the illustrations that occur in our number, namely, the one that takes up the case of teaching and preaching from the Word, or, what implies the same thing, from the Holy Spirit; and I select this illustration, because it affords an opportunity to contrast what is said about such teaching and preaching with what is elsewhere said about the Writings themselves. Again the point comes through by means of the prepositions.
     Let me quote the relevant section. Four apostles are there named, and we should note that one of them, John, was also a Gospel writer; in fact, he was also used by his Master to pen the Apocalypse-that grand prophecy concerning the Lord's second advent. But he wrote three Epistles too, and it is obvious that it is in this capacity he figures in the following observation, brought forward to illustrate the doctrine concerning Divine operation and human response.

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We read:

     "It is known that the apostles, after they had received the gift of the Holy Spirit from the Lord, preached the Gospel through a great part of the world, and that they promulgated it by speaking and writings; and they did this of themselves from the Lord; for Peter taught and wrote in one manner, James in another, John in another, and Paul in another, each according to his own intelligence. The Lord filled them all with His Spirit, but each took of it a portion according to the quality of his perception, and they exercised it according to the quality of their ability."*
     * TCR 154: 1, italics added.

     Then the passage goes on to say that it is similar with the angels, and similar also with every minister of the Church. "Every one speaks of himself from the Lord."*
     * Ibid., italics added.
     This, we might say, sets forth the nature of derived doctrine, that is, doctrine drawn from the Word. Again the prepositions are ex/a-of/from.
     But when the Writings tell us how they came about, the prepositions are different. Here we find that the Lord did act through His servant. That means Divine Revelation. That means that the Lord is the Agent, and the man-in this case Swedenborg-is the instrument; not as in the other case that man himself is the agent, empowered and enlightened by the Lord. It is in a small posthumous work, called A Sketch of an Ecclesiastical History of the New Church, that we find the relevant phrase. And there we read: "The books are to be enumerated which were written, from the beginning to the present day, by the Lord through me (a Domino per me)." Here there is no emphatic negative-no "not through" (non per).
LORD'S MERCY TOWARD MAN 1974

LORD'S MERCY TOWARD MAN       Rev. NORBERT H. ROGERS       1974

     In His Mercy, the Lord has provided that man shall be in the appearance that he lives from himself, and that he thinks and acts from his own power, intelligence and wisdom. This appearance is granted for the sake of man's freedom and for the development of his rationality, both of which are necessary for his manhood, for his spiritual life, and for his spiritual development and growth.

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But man naturally believes the appearance to be the reality. Indeed, he naturally wills so to believe with all his being. He naturally wills to increase his stature and importance, to regard himself as the center of the universe, and to make himself as a god in his own eyes and in the sight of other men; and this especially when he achieves a notable breakthrough in science or logic. He therefore resents any teaching or idea which reduces his stature to insignificance, which humbles his pride in himself, and which represents him as being wholly dependent upon the Lord for all life, for all good and truth, for all wisdom and intelligence. Even when he strives to accept the concept of his own unimportance, he nevertheless seeks to maintain the belief that there is some power in himself which is not from the Lord, which enables him to be to some degree independent of the Divine, and that there is some good in himself of his own which in some way makes him worthy of Divine Blessings.
     It is not possible, however, to believe rationally that there is any excellence in man himself which makes him the least deserving of the many manifestations of the Lord's Love. The Word has not been given as a reward for man's intelligence and wisdom. The Lord did not come into the world on account of man's righteousness. Regeneration and eternal life are not the achievements of human power and good. But these, and all that they involve, are the works of mercy on the part of the Lord.
     This is the burden of all that is revealed in the Word. The Old Testament repeatedly speaks of man's corruption and vanity, and yet testifies to the Lord's loving kindness to the children of men. The New Testament plainly teaches that the Lord came to save that which was lost, and that without Him we can do nothing. And the Writings, in treating of man's proprium-of his own nature and quality-repeatedly state that of himself man is nothing but evil, being characterized by filthy cupidities of all kinds and by false persuasions; and that everything good and true, everything of intelligence and wisdom, all power and life that he has, or that he may have, are from the Lord alone, and are given him by the Lord in His Mercy.
     Fully to acknowledge the truth of these teachings is foreign to man's ,own nature. The need to accept them distresses him, and frequently introduces him into states of doubt and mental turmoil characteristic of temptation. Yet to progress spiritually in regeneration man must come to recognize the truth that of himself he is nothing; he must come to understand how this is true, and why, and so rationally acknowledge it intellectually and voluntarily, that is, in thought and will. For unless man recognizes his true nature, he cannot genuinely humble himself before the Lord, because he has not the will to do so.

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And unless a man genuinely humbles himself, the Lord cannot "remember" him; that is, He cannot show man His infinite compassion, nor demonstrate His Divine Power to redeem and save, to heal and to give life. The Lord cannot, for unless the man humbles himself genuinely, he does not permit the Lord to come to him. Nor, unless he genuinely humbles himself, is man willing to act against those evils and falsities in himself which obstruct the life-giving influx from the Lord, but, instead, he resists their uprooting and removal; nor, unless he humbles himself, is man willing to compel himself to conform his life to the Law of the Lord, in its spirit as well as in its letter; nor, then, can he be led into states of innocence and charity, mercy and love, that are essential for the reception of spiritual life from the Lord.
     These are the reasons why the Lord has provided that all men should come into states of humiliation, and so have the opportunity, at least, to progress spiritually. If man does not willingly humble himself genuinely and sufficiently, he is obliged to do so, as it were, in Providence by forces of circumstances beyond his control. For this reason evil is not prevented from bringing its own punishment upon itself. For this reason the evils in man are allowed to become active and to break forth into effects that their nature may be known and their direful consequences felt. For this reason the false ideas produced by man's own intelligence are allowed to be expressed and publicized, that they may be examined and their quality judged. And for this reason man is permitted to suffer misfortune and to experience temptation.
     When in the midst of these unhappy states-when he is in the process of being humbled-it appears to man that he is in a helpless and hopeless condition. It appears to him that he can expect no happy outcome, but that his circumstances will become increasingly worse, until his whole world is destroyed, as it were, and he with it. It appears that he is forgotten by God.
     But even when the turmoil of temptation states is at its height, man is not to give way to his anxiety and despair. For the Lord never forgets any man, but remembers each one continually, providing for his eternal needs in full measure. The Lord is constantly present with all, ready to deliver each one from the powerful hold of evil and falsity, and to bless him with His consolation, peace and new life, at the first moment that this is possible; that is to say, the Lord is present with each one, ready to bring the temptation states to an end as soon as these have served their purpose. This can be seen in the pages of revelation throughout, and is most clearly stated in the Writings.

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     We are to keep in mind that humiliation and temptations are not intended to be ends in themselves, but that they are permitted and required for the sake of man's eternal welfare. They are intended to be the means by which man is prepared and introduced into the state and life of heaven. That is to say, they are the means by which the man is made ready to receive the Lord's influx and to be conjoined with Him. To this end man is continually to look that he may properly cooperate with the Lord and make use of the means provided for his regeneration. He is not to humble himself for the sake of humiliation; he is not to be content with recognizing and regretting his evils; nor is he to find satisfaction in experiencing unhappy states. Nor, on the other hand, is he to seek to avoid them, or to regard them as dreadful calamities. He is to regard them as necessary means permitted by the Lord in His Providence, and he is to remember that in spite of human frailty and unworthiness, the Lord has made man "a little lower than the angels, and has crowned him with glory and honor." In a word, though we are to be concerned about the evil and falsity we see in ourselves, we are not to focus our whole attention upon them, magnifying them beyond all proportion, but we are to direct our thoughts to the mercy of the Lord in remembering and visiting man. We are to focus our attention on the many blessings the Lord has bestowed upon us, being gratefully resolved to keep them undefiled and to use them well, and trusting that the Lord in His Providence will lead us surely and safely in the way of regeneration.
     We in the New Church have especial cause to be grateful to the Lord for His infinite Mercy. For each of us, in his own particular way, has been led by the Lord to His New Church, not only that he might have the opportunity of regenerating into life eternal, but also that be might at the same time serve the Lord in establishing His Kingdom upon the earth. For this purpose we have been given the Heavenly Doctrines for use in our worship and in our life. For this purpose we have been given the ability to learn and to understand the rational truths they contain; for this purpose we have been given the ability to think and to will according to them. For this purpose, too, we have been led in Providence to form ourselves into Church organizations that we might have greater opportunities to meet one another and mutually to support and encourage each other in the attainment of those uses and ends which each one has freely taken upon himself by his baptism and confirmation, and to which he solemnly rededicates himself in partaking the Holy Supper. For this purpose we have been led to provide ourselves by means of our societies with greater opportunities to increase our knowledge and understanding of the teachings of the Writings, and to put into practice the principles of charity by supporting and engaging in the various activities and projects which constitute the externals of the spiritual uses of the Church among us.

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     The bitterness and strife, the evils and false concepts that are rampant in the world about us, have their effects upon us, continually tending to arouse corresponding states in our proprium, continually tending to stir up useless animosities, continually tending to dampen our zeal to serve the Lord, and continually tending to prevent us from going forward wholeheartedly in the path of regeneration and in the work of upbuilding the Church. We cannot expect our various problems to be automatically resolved in any given time, nor that our proprial frailties will not in one way or another tend to obstruct and frustrate our efforts. This knowledge gives cause for sober reflection and for humility, but it is neither to overwhelm us, nor to deter us from assiduously striving to fulfill the true spiritual purposes of life for which we were born into the world and led to the New Church. Let us remember that it is not man who regenerates himself, but the Lord in so far as man permits and actively cooperates. Let us remember that it is not man who builds the Church either in himself or among men, but the Lord by means of men. Let us remember that each fault or weakness we recognize in ourselves, each obstacle we meet, is not a cause of disheartenment, but an opportunity provided for its removal. And in so far as we sincerely strive to overcome it, so far do we serve the Lord according to our capacity. Above all, it is to be remembered that in so far as we make the least use of the gifts and opportunities provided us by the Lord, so far do we make it possible for the Lord to show His Love and Mercy to all men in unbounded measure, and to establish His Kingdom upon earth. And in remembering these things, let us praise the Lord and give thanks unto Him "for His Mercy and wonderful works to the children of men."

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DIVINE PERMISSION 1974

DIVINE PERMISSION       Editor       1974


     NEW CHURCH LIFE
     Office of Publication, Lancaster, Pa.
     Published Monthly By
     
     THE GENERAL CHURCH OF THE NEW JERUSALEM BRYN ATHYN, PA.

Acting Editor     Rev. Norbert H. Rogers, Bryn Athyn, Pa.
Business Manager      Mr. L. E. Gyllenhaal, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address, and business communications, should be sent to the Business Manager. Notifications of address changes should be received by the 15th of the month.
     TERMS OF SUBSCRIPTION
     $5.00 a year to any address, payable in advance. Single copy, 50 cents.
     One of the doctrines given us in the Writings is that of permissions. In general, this doctrine teaches that the Lord permits what is less important for the sake of what is more important for man's best possible spiritual welfare and happiness. The key to understanding the import of this doctrine is the teaching that free choice is essential to the development of man's character and to his happiness. Because of this the Lord permitted the most ancients, before evil existed, to choose lesser goods rather than higher ones, and when this choice led to the existence of evil, thereafter He has even permitted evils.
     The natural man's tendency is to confuse Divine Permission with Divine Will. That is, the tendency is to conclude that what the Writings say about permissions means that the things permitted are acceptable to the Lord, and therefore allowable-even good.
     However, there is a clear distinction between Divine Will and Divine Permission. The Lord wills only what is good. He permits only what is less than the highest good man is capable of achieving. For those determined to confirm themselves in evil He permits, and helps them all He can, to freely choose and be satisfied with a lesser evil instead of confirming themselves in more serious evils, so that their eternal lot is less grievous than it might be. And for those capable of regeneration He permits them to intend and do evil if they so choose so that they may come of themselves to recognize their evils as sins, repent of them, and freely struggle to reform themselves according to His Will.
     In brief, the doctrine of Permission is not to be regarded as something that condones evil in one's intention or act; it is rather a manifestation of the Lord's infinite mercy towards a sinner who recognizes his sin. It tells him that despite all, he can, if he will make the effort, be reformed and regenerated.

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It is a doctrine that gives hope without which man would cease his efforts to regenerate. It, therefore, counteracts infernal influences that strive to deprive us of hope in order to gain dominion over us.
ASSEMBLY OHIO DISTRICT ASSEMBLY 1974

ASSEMBLY OHIO DISTRICT ASSEMBLY       Willard D. Pendleton       1974

     The First Ohio District Assembly of the General Church of the New Jerusalem will be held September 20 to 22, 1974, in the Cleveland area, the Bishop of the General Church presiding.
     All members and friends of the General Church are cordially invited to attend.
     Willard D. Pendleton
          Bishop
EDUCATIONAL COUNCIL 1974

EDUCATIONAL COUNCIL       Carl R. Gunther       1974

     Bishop Louis B. King, Chairman of the Program Committee of the Educational Council extends this invitation to all New Church teachers, tutors, classroom assistants, and librarians, whether working in New Church schools or not, to attend the meetings of the Educational Council to be held this summer during the week of August 19th to 23rd at the Academy of the New Church, Bryn Athyn, Pennsylvania.
     The program will include an extensive study of the "Open Classroom," the religion curriculum, a film presentation on teaching foreign languages, and meetings centering around the work of the various curriculum committees.
     Questions regarding the program, housing, etc. may be addressed to the undersigned.
     Carl R. Gunther Secretary.

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Church News 1974

Church News       Various       1974

     AUCKLAND, NEW ZEALAND

     The ever welcome visit of our Visiting Pastor, the Rev. Douglas Taylor, was enhanced last month when he was accompanied by Mrs. Taylor. The short week, March 21st to the 27th, the busy schedule of events, classes and meetings and visiting filled the days to overflowing. On Sunday, March 24th, a Divine Service was held at 57A Symonds Street and at a function afterwards a beautifully illustrated book called New Zealand Gift of the Seas was presented to Mr. and Mrs. Taylor by our members to which they fittingly replied.
     On the following day our guests travelled 105 miles north to Whangarei (population 33,000) to spend a day and night with Harry and Daisy Beveridge at Murdoch Crescent. This was the first time for Christine visiting in the northern parts and we were glad the countryside looked so green from recent rains.
     A visit to Whangarei's highest point, an ancient Maori fort, gave a panoramic view of the city and surrounding country. Afterwards a visit to the Clock Museum, New Zealand's largest and most comprehensive clock collection. The functional range of these hundreds of clocks of which telling time was the least, had to be seen to be believed. On the following morning we went to Marsden Point, 20 miles to the south and the mouth of a 20 mile natural harbour. Driving out along the long wharf we admired the seascape with fantastic rock shapes on the nearby headlands and then we noticed the fish in the sea-they were everywhere as far as the vision extended across the water and into its depths. They were the well known snapper of the warmer waters of the North Island and an excellent eating fish. What bounty and how needful to foster and maintain it by guarding the environment against pollution in any of its many forms.
     Our guests left to return to Auckland in the early afternoon, planning to visit a New Church family en route.
     A report just received from Miss Rav Tuckey is that Mr. and Mrs. Taylor managed to get a plane home on Wednesday the 27th of March, but not before spending hours of waiting, resulting from a strike by Sydney Airport refuellers. It is hoped the reception committee were kept informed of developments during the waiting hours.
     HARRY BEVERIDGE

     NORTH OHIO CIRCLE

     It hardly seems possible that almost two years have passed since the Rev. Daniel Heinrichs arrived in North Ohio with Mim and four bright and lively kids, thus giving us a resident pastor for the first time in two decades.
     They are nicely settled in a big house in Lakewood, just west of Cleveland, and just a few blocks from Lake Erie.
     The climate here differs dramatically from South Africa, where the Heinrichs spent many years, but they have adapted, and brought to us the warmth of South Africa, and the experience of building a Society and a New Church community. We are actively discussing plans to accomplish the same thing on the shores of beautiful Lake Erie.
     That, however, is only part of the story. What is happening in the Ohio District (an unofficial title which also includes much of Indiana and Kentucky) is signified by the change of the name of our publication, now in its tenth year, from "Around the Circle" to "Around the Circles." This new title describes the dedicated life of the Rev. Heinrichs, who barrels down the interstates (at 55 MPH) to reach Cincinnati, Columbus, Louisville, Indianapolis, and many other places on a regular and rigid schedule every two weeks.

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     In between, of course, he conducts services at the Cleveland Convention Church for the North Ohio Circle. (The cooperation of our Convention hosts is excellent and heartening.) Before the regular Church service Sunday School classes are conducted by five teachers, using the General Church Religion Lessons. Doctrinal Classes are held twice monthly at various and widespread homes.
     The big news from Ohio, however, is that, with the help of our fast-moving Pastor, the General Church people in the district have become much more of a unit. We are getting to know each other, even though far apart. This trend will culminate in September, when a District Assembly will be held in Cleveland, with Bishop Pendleton presiding.
     CHARLES P. GYLLENHAAL

     WASHINGTON, D.C.

     Our last notes appeared in October 1971 and covered up to June of that year. Despite this poor recording of news, the society is buzzing away at a great rate and bursting the seams of a building supposed to be adequate for another fifteen years.
     Our day school has doubled in number, from nine to eighteen, this despite losing the Jean de Chazals who made up one third of the original enrollment. The students were heartbroken when, after her second year of teaching, Gillian Simons Mayer left for South Africa with her husband in June of '72. But a most able staff-Mrs. Frank Mitchell, teaching grades one through three and Mrs. Fred Waelchli, teaching fourth through seventh, with Mrs. Dean Smith teaching history and geography and Mrs. George Cooper in art and phys-ed-makes this a top notch school. Mr. Schnarr continues to teach religion with some help from Mr. Kline, and this year the Misses Lark and Kate Pitcairn have offered their services as most welcome assistants. The school has provided delightful entertainment at the end of each year with the plays "Hansel and Gretel" and "Alice in Wonderland."
     The aforementioned Rev. Tom Kline and his family moved here in August of '73 and Tom has assisted Mr. Schnarr primarily in taking over the traveling through Virginia, the Carolinas and Georgia. We also enjoy Tom's classes and sermons and Nina proved her worth with her beautiful production of the annual Christmas tableaux this year.
     In spite of losing much too large a group of people to the exingencies of business, our gains have considerably more than made up for our losses numerically. The fall of '73 began with a regular attendance of forty at suppers and class and our church services were reaching one hundred. But, alas, gas shortages are taking their toll on these statistics. Where round trips measure between sixty to one hundred miles many have to curtail their attendance. Sunday School now averages thirty-five out of a potential fifty-four.
     Acton Park now measures a bit over one hundred acres. Alas, the county has made a new rule requiring two acres per house until sewers come in, considerably upsetting our original plans. But plans are still going on with several families awaiting the opening of the next section. Phil Coffins have bought the de Chazal house, the Dean Smiths are shortly moving into their new one, and the Bill Radcliffs bought close by so our nucleus is growing and our New Church children here are a sizable gang. Thanks largely to Don Allen's efforts we have a much used ball park and recreation area. Saturday morning soccer is the latest thing. And we're close to having our own cemetery. Jean Needer expects the occupants to make very good neighbors.
     Our Thanksgiving dinner dances, with themes from The Mikado in '71, The Music Man in '72, and local inspiration in '73 have highlighted our social calendar, along with a number of open houses and game nights. Annual talent shows now sharpen the wits of our would be entertainers. Bazaars and Spring Work Parties encourage community effort and fun. Fourth-of-July and 19th of June parades and picnics and ball games help fill the summers, and in August of '73 the beautiful and festive wedding of Janna Doering and Phillip Zuber was a delightful interlude. We don't have many weddings yet! Lots of baptisms promise to make them more frequent in the future.

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     Fascinating slide shows by the Austin Arringtons are becoming as much of an annual institution as are the much enjoyed visits of the Academy's senior boys and girls. The winter of '72 we hosted with much delight the International Executive Sons' Meetings. The summer of '73 brought us a group from the B. A. Boys' Club to play us in baseball, and the fall of that year we were hosts to the upper grades of the Pittsburgh School and their teachers and cook, Gilbert Smith, who put on a gourmet dinner for the whole society.
     Mrs. Dean Smith, our librarian, deserves special credit for her Herculean labors in the library which is a most useful adjunct of society and school. And we offer special appreciation to the fathers who run the slide programs in the summer in lieu of the Sunday School. It is a much deserved break for the devoted and hardworking Sunday School teachers. As always, the special Nineteenth of June programs have been a credit to the ingenuity and capabilities of these teachers, and we feel that the giving of church related gifts to the children at this time makes a most useful ultimate for this Day of Days.
     Two and a half years is far too long to postpone news notes for a society of this size, especially one privileged to have so many visiting ministers. In October of '71 Bishop Elmo Acton was here to join with our pastor in the dedication of the George Doering home, the first house to be built in Acton Park. It was a profoundly moving service looking to the uses of such homes in the Church and was a source of inspiration to all present.
     In December of that year Mr. Schnarr was stricken with a back ailment and Mr. Erik Sandstrom, whose services we have enjoyed on many occasions deftly filled in for him at both the Tableaux and the beautiful Christmas Eve Service where our new candelabra were used so effectively for the first time. Our Thanksgiving service, with the children's fruit offerings, and our Easter service with the flower offerings are always very touching, but the candle lit Christmas Eve services with their decorations of pine and poinsettias, special music and quiet viewing of the representation at the end of the service have come to have a very special place in the hearts of us all and, we trust, offer a delightful ultimate for the implanting of remains in our children.
     Other ministers whose classes and sermons have been well appreciated include the Reverend Messrs. Ormond Odhner, Robert Junge, Bjorn Boyesen, Peter Buss and Kurt Asplundh as well as the then Candidates Ragnar Boyesen, Arne Bau Madsen, Tom Kline and Mark Carlson. Candidate Mike Gladish and his wife and family were most welcome residents in the summer of '72. That fall we had a wonderful visit from Bishop and Mrs. Louis King.
     The Men's Study Group has discussed the correspondence of the human body, the three heavens and two kingdoms, our New Church Schools, and is now studying Acts and Epistles. A new "Combo" group (men and women) is presently studying the nature of the masculine and feminine minds and their distinctive uses. Our pastor's doctrinal classes have included a long, taped series on Conjugial Love, a series on the uses of sensual knowledge, and a comprehensive series on the Book of Revelation. Mr. Kline's variety of classes are noteworthy for his most effective use of charts and diagrams and promise well for his future in the ministry.
     Gone to the other world since our last report are Ellison Boatman, John Gunther and most recently William Knapp, kind and gentle men all. In his older years, Bill was unable to make it from Baltimore to Washington, but was an ever faithful attendant at Arbutus. John was also most active in the old Arbutus Society where he was organist for a number of years. The distance from his new home prevented his regular attendance here. Elly was one of the older Washingtonians whose genial presence is greatly missed at all our functions. Gone too is the quiet but faithful Mr. Victor Johnson who discovered the Doctrines late in his life and young Mark Nicholson who was just beginning to appreciate what the Church was all about when he was taken from us in a car accident. Though not a present member, we would also mention here the recent passing of young Mr. Teddy Ray Fiedler whose blithe spirit lightened the mood of many of our past gatherings.

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     In closing, a word of thanks to Mr. Schnarr who steered us into our present church home and Acton Park just a decade ago and who keeps us out of each others hair in our growing pains by keeping our eyes on the supreme uses of the Lord in His Second Coming. The model of the much needed new church addition now on his desk is not just a toy!
     JANET H. DOERING

     THE SWEDENBORG SOCIETY

     On Saturday, 26th of January, 1974, the members of the Swedenborg Society met, in very good number despite the hazards of train-strikes, petrol shortage, and stringent regulations to economise on electricity, for the usual Swedenborg Birthday Meeting and, on this occasion, for something more than usual. For it was well known that we were to have an opportunity to express our gratitude to, and affection for, Dr. Freda G. Griffith, Ph.D., B.Sc., who had recently brought her long period of distinguished and dedicated service to the Society as its Secretary to a close. Her service to the Society will, I think, never close, for we all know how her heart is in it, and it is good that she remains as a member of the Council and as the Secretary to the Advisory and Revision Board.
     After the Rev. E. E. Sandstrom had led in the repetition of the Lord's Prayer, Mr. D. F. C. Mann as President welcomed all present and we heard apologies for their absence from many devoted members and especially from the Rev. Norman Ryder, who had been intending to be present as one of the speakers on this occasion, but who, although now well towards recovery after recent illness, did not feel able to make the journey from Chester in the circumstances prevailing.
     The Rev. J. E. Elliott expressed the view we all held that "the meeting was so much the poorer without Norman Ryder here," but proceeded in his very capable fashion to cover the subject-An Illustrated Talk on the Third Latin Edition of the Arcana Caelestia. He showed how the first edition, of which only eighteen complete sets are known, was published
     by Swedenborg in eight volumes from 1749 to 1756, and printed in London by John Lewis. The price unbound for the first volume was six shillings, although it cost Swedenborg two hundred pounds, and Lewis was directed that any profits from the sale should be given to the Society for the Propagation of the Gospel in Foreign Parts. But by 1771 it was not possible to secure a set of the first edition, which was so early out of print. Mr. Elliott proceeded to a crisp analysis of the second Latin edition, produced by Dr. Tafel in Tübingen from 1833 to 1842 in thirteen volumes and declared that "we would be proud to produce work like that today." And so we were led to consider the work now concluded, to produce the third Latin edition, from 1949 to 1973 in eight volumes. Although the first volume was printed in 1949, work had commenced in 1943, during the difficult years of the war; it had met with many difficulties; and original estimates of the cost of the work had, inevitably, been overtaken by events. Tribute was paid to the men who had given time and scholarship, who had done the research to check with the manuscript draft in Swedenborg's own hand, and who had now produced a text of, it was hoped, great accuracy. Mr. Elliott then proceeded frankly to ask the questions the world might ask: was the great expense, the time, the scholarship, justified? Had we got our priorities right? Could we not have been content to reproduce the first or the second editions, with all their admitted limitations, or to rely upon the various translations into modern tongues? Was it really necessary that we should leave for future generations many copies which we in our generation had not been numerous enough to need for ourselves? "It depends on whether you believe you're handling Divine revelation or not. If you don't believe that then the world is quite right!"
     Later, after a pleasant break for tea and conversation, Mr. Elliott, in perhaps lighter vein, showed slides linking with the history of the Writing of the Arcana Caelestia. He finally turned into New Church historian with an account of Benedict Chastanier, an early pioneer in the Church, who, lost in the depths of winter on his way to find a friend in Edlinburgh, was found one bitter morning frozen to death, and whose "most precious books" were his set of the first Latin editions of the Arcana, now the property of the Manchester Society.

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Would, Mr. Elliott concluded, that the whole world could be brought to say, "this is our most precious treasurer."

     But there was another purpose for this meeting. Our former Secretary, Dr. Freda Griffith, had timed her retirement from this office to coincide with the completion of the production of the new Latin edition, and throughout the thirty years had been the distinguished Secretary of the Society. A telegram was received from the Swedenborg Foundation if New York, and from the Manchester Swedenborg Association and others there came greetings. Mr. Mann spoke for us all as he expressed our gratitude to Dr. Griffith for all she had done, for her scholarship and her leadership, and her administrative ability, all placed, in an entirely honary capacity, at the disposal of the Society. He was then glad to present her with a watch, with a goblet inscribed "1944-1973, from a grateful Swedenborg Society," and with a certificate of Honorary Life Membership of the Society.
     Dr. Griffith told us, what I think we already knew, that it all had been a labour of love and that it had been possible t, do it on an honorary basis had been "her privilege." Her hope for the future was now that young people would be encouraged to come in to the centre of the work, this "most worth while work one can do."
     Mr. Mann then presented Mr. Roy Griffith also with a certificate of Honorary Life Membership of the Society and expressed great appreciation for his work as a member of the Council, and as President, marked always by clear thinking, high standards and a great organizing ability. How right it seemed that husband and wife should be added at the same time to the small, but very distinguished, company of Honorary Life Members, for Roy and Freda Griffith have together meant so much to the Society and hold in eminent fashion the affection and respect of all its members.
     No account of the meeting would be complete if it did not include deep appreciation of the musicianship of joy and Gillian Elliott, daughters of the Rev. John Elliott, who played for us so delightfully and with their skill and charm helped to set the stage for what was one of the most significant and delightful of Birthday Meetings within the memory of those who could look back down the three decades.
     C. H. PRESLAND

     SWEDENBORG SCIENTIFIC ASSOCIATION

     The Seventy-Seventh Annual Meeting of the Swedenborg Scientific Association was held in Bryn Athyn on Saturday evening, April 20, 1974, with 132 members and guests present, the highest attendance since 1949. Professor Edward F. Allen was re-elected President, and the following were elected to the Board: Rt. Rev. Elmo C. Acton, Mr. Michael A. Brown, Mr. William H. Clifford, III, Mr. Charles S. Cole, Jr., Mr. Donald C. Fitzpatrick, Jr., Rev. Daniel W. Goodenough, Mr. Joel Pitcairn, Mr. Jerome V. Sellner, and Mr. Thomas H. Spiers. At a meeting of the Board later in the evening the incumbent officers were re-elected: Mr. Charles S. Cole, Jr., Vice President; Miss Morna Hyatt, Secretary; Mr. E. Boyd Asplundh, Treasurer; Mr. Lennart O. Alfelt, Editor.
     Brief reports told of the uses and activities of the Association, the Editor calling on members to stimulate interest among their friends and to contribute material to the journal.
     The President then introduced the speaker of the evening, Dr. Fernando Caracena, telling how he had developed an interest in Swedenborg's philosophical works even before becoming a member of the General Church. Dr. Caracena is head of the Department of Physics at the Metropolitan State College in Denver, and recently he and others in the Denver Circle have been meeting weekly in a study of Swedenborg's work on The Brain.

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     While, as Dr. Caracena said, it would take about a hundred years properly to develop his subject, "The Finer Things of Nature," it was evident that he had put much thought into it for some years, for it brought together many ideas from Swedenborg's Principia and later philosophical works with numbers from the theological Writings and showed how concepts and theories of modern science in some ways confirm what is there said. Dr. Caracena emphasized the importance of the Principia as a means by which Swedenborg was prepared to received the Crown of Revelations, a revelation that appeals to the rational mind. It is based on the truth that the Lord is the Creator and Sustainer of the universe. In his search for the soul, Swedenborg discovered the principles of correspondence, discrete degrees, and influx. The Principia was an important first step for Swedenborg in understanding the soul and its connection with the body. However, one should not consider the Principia as a final statement of Swedenborg's cosmology. In the Spiritual Diary he describes being carried to the boundaries of space and time and being permitted to view the interiors of nature from within. The forms of activity presented in the Principia resemble in a way the types of space-time forms dealt with in classical physics, whereas the subtle forms of nature presented in the Spiritual Diary are suggestive of those with which modern physics is beginning to grapple. What modern physicists have been able to discover just beyond the surface of things seems strange and full of contradictions. Perhaps this is because we try to cast the ideas into our space-time mold. Modern physics accommodates both to the "natural point" of the Principia and to the "extended forms" of the Spiritual Diary.
     By many examples and several charts Dr. Caracena presented a picture of nature on several levels: matter, atmospheres, particles, and fields, suggesting a correlation between the concepts of the Principia, the Spiritual Diary, and Divine Love and Wisdom and some possible points of contact with modern physics. Physicists today recognize one fundamental substance from which all matter comes, that is energy. Similarly, Swedenborg in the Principia showed that matter is derived from activity, but he also recognized a higher substantial than energy. Physicists can measure the effects of energy, but they cannot tell what it is. The energy in the space around a magnet can be demonstrated by iron filings, which line up and indicate some kind of structure and "energy density" in space. All forms of energy are now seen to be forms of motion on different levels. The recognition of the equivalence of mass and energy has done away with any apparent basis for materialism.
     Dr. Caracena discussed gravitational fields and Einstein's general theory of relativity, which shows that there is a connection between space and time and energy. If there is this connection, and there seems to be no reason to doubt it, then when one gets into the interiors of nature and above time and space, one is above energy.
     The concept of degrees of natural atmospheres is important in the Writings as well as in the philosophical works. Dr. Caracena's suggestion as to how these correlate with his chart of the particles and fields of modern physics was very tentative, but he did feel sure that there "is a descent from something tenuous," from a field which has the appearance of no material form but nevertheless has structure and which has an effect on a lower plane. He explained that a field has an activity that is something like particles, called "virtual particles." Thus fields are something like atmospheres, and as they progress toward more fixed forms, they finally terminate in substances relatively at rest-electrons, protons, neutrons. From these, in turn, come atoms and molecules. To a modern physicist, a vacuum is not nothing. It is full of activity and has an effect on the particles below. A field seems to be analogous to a very abstract atmosphere, and a vacuum is a special state of that atmosphere. A field, like an ether or atmosphere, is capable of being compressed into relatively more fixed forms of matter.
     In the discussion following the address there was a question about the place of the "finest things of nature" on the chart. Dr. Caracena would place them in two discrete degrees above the chart, which represented the outer skin of the natural. Thus they are above time and space, above and down to the virtual particles.

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To the question of how one could get above time and space and still be in nature, Dr. Caracena referred to a memorable relation in the Spiritual Diary.
     There was some discussion of the relation between conatus, fields, energy, and negative entropy. Dr. Caracena gave an analogy from modern discoveries about nerve cells in the brain. Chemical impulses generate electrical impulses, which affect the electrons in the fibers. This shows how relatively grosser motion can be transferred into a relatively finer motion. Another illustration can be seen in the substances in the interior of the sun which do not exist as atoms but as a plasma of fragments of nuclei and electrons; as this plasma comes out of the sun and cools, the electrons spontaneously jump into patterns around the nuclei to form atoms, evidencing a sort of conatus in the particles. Dr. Caracena pointed out that we have only indirect evidence of the existence of the particles of physics * When we see the Brownian motion of pellen grains under a microscope we are seeing the effect of the motion of invisible molecules which knock into the pollen grains. There may be something analogous on the plane of the electrons. They seem to be affected by impact from some higher order unseen entities.
     Dr. Caracena expressed his opinion (he says that, contrary to popular belief, there is a lot of room for opinion in physics) that fields, elementary matter, and matter are like discrete degrees. However, since from a field come particles, and particles have field-like properties, they would seem to be in continuous rather than discrete degrees. There does seem to be a discrete degree between the particles which form the atom and the atom itself.
     Following the meeting, the members of the Board and spouses enjoyed a social gathering and further opportunity for discussion at the home of Mr. and Mrs. Joel Pitcairn. Dr. Caracena's enthusiasm for his subject and the wealth of his background both in science and in Swedenborg's philosophy stimulated considerable responses and hope that we can benefit further from Dr. Caracena's studies.
     The complete paper and reports will appear in the July-September issue of The New Philosophy. Those interested in subscribing to this journal or in membership in the Swedenborg Scientific Association are invited to communicate with Mr. E. Boyd Asplundh, Treasurer, Bryn Athyn, Pennsylvania 19009. A tape of the address and discussion is available from the General Church Sound Recording Committee.
     MORNA HYATT, Secretary
ORDINATIONS 1974

ORDINATIONS       Editor       1974




     Announcements
     Alden.-At Bryn Athyn, Pennsylvania, June 19, 1974, Candidate Glenn Graham Alden into the first degree of the priesthood, the Rt. Rev. Willard D. Pendleton officiating.
     Gladish.-At Toronto, Ontario, June 30, 1974, the Rev. Michael David Gladish into the second degree of the priesthood, the Rt. Rev. Willard D. Pendleton officiating.
     Larsen.-At Bryn Athyn, Pennsylvania, June 19, 1974, Candidate Ottar Trosvik Larsen into the first degree of the priesthood, the Rt. Rev. Willard D. Pendleton officiating.
LORD'S PRAYER 1974

LORD'S PRAYER       WILLARD D. PENDLETON       1974


     NEW CHURCH LIFE
     VOL. XCIV SEPTEMBER, 1974 No. 9
     "When ye pray, use not vain repetitions, as the heathen do: For they think that they shall be heard for their much speaking. (But) after this manner pray ye: Our Father who art in the heavens, hallowed be Thy name." (Matthew 6: 7, 9)

     It is the primary teaching of all Divine revelation that the Lord is good. It is said in the Old Testament that "the Lord is good to all"*; in the New Testament that "there is none good but one, that is, God"**; and in the Writings that "all good is from the Lord."*** Yet despite the teaching of Divine revelation, there are few at this day who actually believe what is said, for the appearance is that the good which we do is attributable to self, and so persuasive is this appearance that it is only in moments of spiritual reflection that we are capable of perceiving that the good which we do is not from ourselves but is from the Lord alone. So when ye pray, do not pray as the heathen do, "that they may have glory of men" ****; but, "when thou prayest, enter into thy closet,"***** that is, into a state which is receptive of interior truth, and pray, saying, "Our Father who art in the heavens, hallowed be Thy name."
     * Psalm 145: 9.
     ** Matthew 19: 17.
     *** NJHD 25.
     **** Matthew 6: 2.
     ***** Matthew 6: 6.
     We address the Lord as our Father because He is the giver of all that is good. He it is who forms and fashions us after His own image and likeness; He it is who opens the sight of our understanding to the perception of the truth of His Word; He it is who provides for those tender affections of infancy and childhood which are the wellsprings of spiritual life; He it is who sustains us in states of temptation and releases us from bondage to self; and it is He who, with a solicitude far beyond our comprehension, endows man with the ability to exercise freedom of choice.

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Incredible as this may seem to many at this day, yet it is true; but, marvelous to say, the truth does not compel faith. Such is the nature of Divine revelation that no one is forced to believe. Yet, if he will, man may know the truth, even as the Lord said to His disciples, "If ye continue in My Word . . . ye shall know the truth, and the truth shall make you free."*
     * John 8. 31, 32.
     Were it not for the Word, man would have no idea of God but would be as the beast, knowing neither good nor evil. So when we pray, we are not only to acknowledge that the Lord is good but also that His Word is true. It is then in reference to His Word that we are to pray, saying, "Hallowed be Thy name." We know from the Scriptures that the Lord has many names, each descriptive of some Divine quality, but when taken together is the complex, the name of the Lord is the Word, for it is by means of the Word, and not apart from it, that He is known. In Himself God is Invisible, for, as stated, God is good; but unless good is revealed to the sight of the understanding in the form of truth, He who is 'good cannot be Seen. So it is that the Lord has come among us as the Word, but because the Word in its letter is heavily veiled by sensual and natural appearances, few at this day can perceive wherein its Divinity and holiness reside. Yet when seen from the spiritual sense, which is revealed at this day, the God, or the good, to which it attests, is made visible to the sight of the understanding. The God whom we worship, therefore, is not an abstraction, that is a Being of whom we can form no meaningful idea; He is Divine Man, the Very and Only Man, in whose image and likeness all men are created. It is then in His love for the man whom He created that the Divine purpose in life may be found. This purpose is that the kingdom of heaven may be established on earth. So when we pray, we are to pray, saying, "Thy kingdom come."
     From most ancient times it was known that some day the Lord would come into the world and that, when He came, He would establish His kingdom on earth. Yet when He came, men did not know Him; neither did they understand the Word which He spoke. The reason for this was that He spoke unto them in parables, and it is recorded that, "Without a parable spake He not unto them."* Thus it was, in referring to the kingdom He had come to establish, He spoke of a kingdom which seemed to have no basis in reality, that is, of a kingdom which was not of this world. To those who think sensually, this seems incredible, but man is not man because he can think and reason from sensual appearances but because he is endowed by his Creator with the ability to think spiritually, that is, to perceive, if he will, the truth of the Word.

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But "the kingdom of God cometh not with observation: Neither shall . . . (ye) say, Lo here! or, lo there! For, behold, the kingdom of God is within you."** The kingdom of God, however, is not some mysterious state of grace nor a mystical sense of spiritual well-being but a state in which man voluntarily submits to the government of the Divine truth in the conduct of his life and wills to be led by the Lord in the performance of those uses of which man is a form. It is this state of mind which is so fully and powerfully expressed in the words, "Thy will be done."
     * Matthew 13: 34.
     ** Luke 17: 20, 21.
     What the Lord wills is the salvation of all, but the Lord does not impose His will upon men. If He did, man would not be free, and if he were not free, man would not be man. Of his own free will, therefore, that is, of his own free choice, man must determine the way in which he would go. When viewed in this way, it may be seen that freedom is more important than salvation. Thus it is that the Lord never compels but provides that man should be in freedom to act in accordance with reason.* To understand this, however, we must distinguish between freedom of choice and freedom itself. The one is the means, and the other the end. So it is that he who in freedom chooses to be led by himself rejects the truth and, in so doing, voluntarily places himself in bondage to self.** The free man, therefore, is not the man who does whatsoever he wills but he who from conscience willingly subordinates what is of self to the Divine will; for man, being what he is, that is, a spiritual being who is created in the image and likeness of God, "does not live by bread alone but by every word that proceedeth out of the mouth of God."*** This, we are told, is "the true bread . . . which cometh down from heaven and giveth life unto the world."**** So it is that we are to pray, saying, "Give us this day our daily bread."
     * DP 71.
     ** DP 98.
     **** John 6: 32, 33.
     *** Matthew 4: 4; Luke 4: 4.
     Although this portion of the Lord's Prayer is expressed as a petition, it is not so much a petition as it is an acknowledgment that the Lord will provide. In our concern for the morrow and in our solicitude for self, we readily forget that it is the Lord who is the giver of all good and that man cannot do good of himself.* What man does from himself is of self, but what he does from the Lord is of use. What we are asking, therefore, is that we may be mindful of those countless opportunities to be of use which the Lord daily provides. In this age of discontent, it is our natural tendency to focus upon our grievances and to become so preoccupied with ourselves that we lose our perspective, and we need to be reminded of those uses which self is intended to serve.

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In addressing the Lord, however, we are mindful not only of our blessings but also of our transgressions, for how can there be a restoral of faith and a renewal of life unless we first shun what is selfish as a sin against Him? So it is that in seeking a renewal of spiritual life, we should ask the Lord to "forgive us our debts," but at the same time we acknowledge that this is a meaningless petition except in so far as we, for our part, are prepared to "forgive our debtors." As the Lord said to His disciples, "If ye forgive not men their trespasses, neither will your (heavenly) Father forgive your trespasses."**
     * AC 2993; SD 361.
     ** Matthew 6: 15.
     In the willingness to forgive those who have sinned against us, we find the true spirit of Christianity. Nowhere is this more powerfully expressed than in the words which the Lord spoke from the cross. In looking upon the multitude who demanded His death, He said, "Father, forgive them; for they know not what they do."* Yet of all the things that the Lord requires of us, we find forgiveness to be the most difficult. The reason for this is that every natural instinct in man has its origin in the love of self-preservation, and we regard any attack upon self as an attack upon life. When offended, therefore, our natural tendency is to strike back and to require of others "an eye for an eye, and a tooth for a tooth."** But no man is perfect. Each in his own way and in his own time has transgressed against others, and if we would be forgiven our trespasses, does it not follow that we should forgive those who have trespassed against us? Hence it is said in the Scriptures, "As ye would that men should do to you, do ye also to them likewise."*** When ye pray, therefore, pray, saying, "Lead us not-into temptation, but deliver us from evil."
     * Luke 23: 34.
     ** Matthew 5: 38; Exodus 21: 24.
     *** Luke 6: 31.
     In ancient times it was believed that God tempted or tried man in order to determine his faith. It is this which accounts for the way in which this portion of the Lord's Prayer is expressed. But the Lord does not tempt man; it is man who, through association with evil spirits, opens the way through which he is tempted. What we are asking, therefore, is for the strength to resist what is evil, for in this, and in no other way, can the Lord deliver us from bondage to self. Hence we are told in the Writings that the first of repentance is to acknowledge some evil in self, and the second is to begin a new life.* Yet of himself man cannot shun what is evil in self. This is not possible. Man can, if he will, however, shun what is evil and do good from the Lord. This is the unique power of truth, for he who acts from the truth of the Word acts from conscience; that is, from such truths as he possesses.

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In so doing, he does not act from self but through self from the Lord; for what is truth but the Word made flesh; that is, the Lord as He is now revealed to the sight of the understanding in the full power and glory of the spiritual sense of the Word?
     * TCR 528.
     We are living at a time when many have rejected the possibility of an authoritative statement of truth. Truth, men say, is a purely relative concept in that it is at all times related to the experience of the individual. So it is that many have rejected those basic concepts of Scripture upon which, as a house upon its foundation, all Divine revelation rests. These concepts are that there is a God, that He is good, and that His Word is the truth. Yet what men have failed to perceive is that within the letter of Scripture there is a deeper meaning which, when understood, testifies to the integrity of the Divine text. This is the Spirit of truth of whom the Lord spoke to His disciples, saying, "When He, the Spirit of truth, is come, He will guide you into all truth."*
     * John 16: 13.
     The all of truth is that of himself man is nothing and that all is the Lord's. This is known as the celestial confession.* But although of himself man is nothing, he is something from the Lord, for man is created a form of use, that is, a living form capable of responding to the Divine love. Yet such is the nature of the Divine love that it wills that man should be free. So God created man into the appearance of self life, that is, into the appearance that he lives, thinks, and acts from himself.** Yet in this, as in all other things, man is dependent upon the Lord, and it is in the acknowledgment of this dependency that the life of religion consists. So it is that the Lord's Prayer comes to its close in the celestial confession: that is, in the acknowledgment that all is the Lord's; for, as stated, "Thine is the kingdom, the power, and the glory, forever."
     * AC 3880: 7.
     ** CL 444: 5.
     The Lord's kingdom is His church in the heavens and on earth; His power is the good of the Divine love to which His Word attests*; His glory is the Divine truth proceeding from His Divine Human; that is, the doctrine of genuine truth concerning Him which is now revealed in the spiritual sense of the Word.** We are reminded, therefore, of the words of Isaiah who prophesied, saying, "The glory of the Lord shall be revealed, and all flesh shall see it together: For the mouth of the Lord hath spoken it."*** It is then by way of the spiritual sense of the Word that man, if he will, may now enter with understanding and perception into the full glory of those primary truths of all Divine revelation, that is, into the acknowledgment and perception that the Lord is good, that His Word is truth, and that we are all the works of His hands; for His is the kingdom, and His is the power, and His is the glory, forever. Amen.
     * AC 3091.
     ** AC 5922, SS 25.
     *** Isaiah 40: 5.

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     LESSONS: Psalm 14S, Matthew 6: 1-15, Arcana Coelestia 8864: 4, 6619.
MUSIC: Liturgy, pages 459, 464, 494.
PRAYERS: Liturgy, nos. 13, 63.
SERVING THE CHURCH 1974

SERVING THE CHURCH       Rev. KURT H. ASPLUNDH       1974

     As the activity of the church quickens in many of our societies at this time of year it is fitting to remind ourselves of our relationship to the church.
     The church is the Lord's. He has established it by His own power, and for His own ends or purposes. It appears otherwise. The church appears to be man's; man's way of approaching the Lord. It appears that man should choose to participate in the church or not, according to his needs and inclinations.
     The Lord's teaching clearly contradicts this appearance: "Ye have not chosen Me, but I have chosen you."*
     * John 15: 16.
     Let us consider the uses of the church, then, not with the idea of seeing how the church should serve us, but rather, to see how we can serve the church.
     The Lord's church on earth is the foundation of the heavens as well as the foundation of human society. It is not generally realized that civilization on earth would crumble if the true church failed, yet the Writings teach this in no uncertain terms: "Where there is no church there is no longer any communication of man with heaven, and when this communication ceases, every inhabitant perishes."*
     * AC 931; see also AC 468, 637, 2243 et al.
     In speaking of the church here we do not mean any specific church organization but the New Church itself which the Lord has established. No organized body can lay claim to being the New Church, or to having it within its bounds. Rather, organizations serve in promoting the worship and life of the Lord's church in greater or lesser degree.

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Each organization is founded on the sincere desire to forward the uses of the New Church in ways it sees and believes this may best be done.
     Some may hold that the church is essentially an individual thing. Is it not up to each individual to accept the Lord, and to respond to His call? This, of course, is true. If a man does not have a love in his heart, and a vision of the Lord's kingdom in his mind, he will add nothing by associating himself with an organization which exists to promote that kingdom. But it is also true that there are uses that cannot be performed except by means of a communion of men. Also, the gifts that we receive immediately from the Lord by individual study and private devotions are given to the end that they may be shared. It is to increase our ability to be of genuine service to others that we should seek gifts of spiritual intelligence and wisdom directly from the Lord.

     The work of the church to which we dedicate ourselves is important for the benefit of the whole world. Without the church somewhere there would be spiritual darkness everywhere. How important then that we sense the need to preserve and promote the church among those who are inspired and motivated by its teachings, and who respond with understanding and affection to the efforts of those who share this love!
     The organization of men to provide for a distinctive religious life should not be misunderstood. It is not intended as a means to exclude or offend such as do not belong to the church. It is an association for use-a gathering together and working together of those who share a vision and a love. This is a spiritual affinity-a relationship that develops naturally because of a common interest and a common endeavor. We can join in a common work with those who share a love more fully than with any others. Distinctive uses of the New Church can be performed only by those who approach them with common consent and mutual cooperation.
     We should not feel special merit or selfish pride in being a part of the church. Rather, we should feel a deep sense of responsibility. We have the unusual opportunity to serve the neighbor in a most excellent use by an active and affirmative support of the church.
     Where there is love for the end or use, there will also be a love of the means to that end. Members of the church who have a love for its use will feel a sense of obligation to do what they can to promote the worship and life of the church. This means, in particular, that they will have a sense of obligation to participate in the organized functions of the church, to respond in whatever way they can to its needs, and to cultivate a responsible attitude toward it.

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     The love of a use enables us to function on a level above person or personal feelings. For example, the use of worship is more important than the personal feelings we may have toward a particular priest. We should support the use of worship because it is a use whether or not we like the priest, or personally benefit from his sermons.
     Again, it is a love of the use that should lead us to participate in, and support church services and functions even if we do not particularly like or enjoy association with the other members of the church.
     In thinking about all the activities of a church organization it is important to view them from the idea of their use. Our attitudes about them should not be influenced by our personal reactions, our own likes or dislikes, or even our own spiritual needs. This is what is meant by "looking to the use," a phrase so often used in the church, but now seemingly going out of favor.
     Looking to the use means doing those things which are for the sake of the use regardless of what we get out of it for ourselves. The Lord has given us the ability to do this so that we may be saved from the inborn inclination to love self only.
     Let us apply this principle to a specific use of the church: the reading of the Word. We have been taught that it is important to read the Word with regularity. But this is not only for our own benefit. The Word was written for the angelic heavens as well as for the man of the church on earth. By means of the Word heaven and earth are conjoined. When the Word is read on earth the angels in heaven are moved to the holiness that is in the internal sense.* "When a man is reading it, the angels have heavenly ideas therefrom."** There are many other teachings showing the importance to the heavens of man's reading the Word on earth. Such reading, and the consequent conjunction of heaven with earth, is an important use.
     * AC 8615e.
     ** AC 2176c.
     Yet some may excuse themselves from this by saying, "I don't get anything out of it. It does not apply to my life." This reminds us of certain spirits observed by Swedenborg. These had been instructed to read the Word and believe in the Lord and that they would then see the truths which should constitute their faith and life. Two replied: "We have read, but did not understand." The angels then said: "You did not approach the Lord, and you have also confirmed yourselves in falsities."*
     * AR 224.
     The reason the spirits did not understand what they read was that they came to the Word with preconceived notions, and out of a selfish desire to be confirmed in their own falsities. So too, we close our minds to the truths of the Word when we approach it from ourselves, from a desire to satisfy ourselves.

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We should go to the Word with the desire to be taught by the Lord, not to learn what we want to know. That is why some are disappointed when they fail to find specific teaching which relates to current issues, or something which can be directly applied to life.
     Notice that the Lord similarly refused to answer certain specific requests brought to him by the Pharisees, and even the disciples. Once, when asked to act as a mediator in a dispute over an inheritance He refused, saying: "Who made Me a judge or a divider over you?" But He spoke to the essential problem when He added: "Take heed, and beware of covetousness."*
     * Luke 12: 14f.
     The important issue here was covetousness. Do we, in our demands for answers from the Word sometimes deafen ourselves to the real answers that are given? Answers are there-answers more deeply relevant and applicable than we may realize.
     The church is the Lord's, not ours. The Lord calls us to serve its uses. If we fail to respond it is not because the church lacks truths for us to apply, it is because we have failed to apply to ourselves those truths which the church teaches. If, for example, we choose not to participate in the external worship of the church because we feel we are too busy to do so, or because we lack interest in it, the application is plain. We must reorder our lives so as not to be too busy. We must shun our natural inclination to be distracted from taking any interest in spiritual things and compel ourselves to participate. If we do not wish to participate we have the responsibility to examine ourselves for the underlying cause. If the cause is a selfish one, or one based on purely worldly values, it should be recognized as such and put away as being detrimental to a genuine use.
     It is true, of course, that the Lord has established His church on earth for man's sake. By its means there is a conjunction of heaven with earth, and thus the preservation of life on earth. The church is the means whereby a man may receive from the Lord the benefits of His good and truth. But the Lord has foreseen that man benefits most fully when he takes an active responsibility. The church most fully benefits man when man learns to serve the church. That is why the Lord, rather than leaving it to us to choose Him, has chosen us and ordained us to go and bring forth fruit. In this way His joy may remain in us, and our joy may thereby be made full.

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CONJUNCTION WITH THE LORD 1974

CONJUNCTION WITH THE LORD       Rev. ERIK SANDSTROM       1974

     A DOCTRINAL SERIES

     III

     The Cooperation of Man and the Lord

     We have called this series Conjunction with the Lord. It could almost as well have been entitled The As-of-self, for that little phrase is our focal point. The purpose of the series is to get rid of any idea of the as-of-self as an illusion, or any idea of human freedom as an illusion. In the pursuit of this purpose we are endeavouring to show that the action of the Lord and the action of men are two distinct things, where the latter depends on the former, but where the Divine action is nevertheless not the direct source of man's action, but where man's own love-the seat of his freedom-is that direct source. Differently stated-and perhaps more simply stated-the purpose is to show the absolute necessity of man's own initiative, assumed under the total responsibility of his own freedom of choice. Again stated differently, the idea is to demonstrate that the Lord's omnipotence and man's freedom are not mutually exclusive, as unfortunately many have believed them to be.
     The formula-the Divine formula-that holds the key to the understanding of these admittedly profound matters, is this: "The Lord operates of Himself from the Father, and not the reverse." I may not have succeeded in conveying an impression of the stupendous implications of that teaching, but I have no doubt that that teaching holds within itself the whole secret of the cooperation of the Lord and man, and therefore the whole secret of man's salvation. The sequential teaching in the next following number in the True Christian Religion, says exactly the same thing but is more explicit: "The Lord of Himself or out of the Word acts in man and into him but not through him, because man acts and speaks freely from the Lord when he does so from the Word."* Either way it means that there is no continuous flow from the Lord into the acts and speech of man, but that there are two fluxes-an influx and an efflux-the one be inning from the Lord and ending in the love of man, and the other beginning from the love of man and ending in his acts and speech.
     * TCR 153, 154.

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     It is perhaps not obvious at first that this is involved in the maxim that "the Lord operates of Himself from the Father," but it is, because the meaning is that the Lord operates as the Visible God (=the Lord), not as Invisible (=the Father), and that He operates out of the Word. God seen in the Word is the Lord visible; and since the Lord-His Divine Nature and the ways and ends of His Providence-are especially revealed in the Writings, therefore it is there He stands forth in visible glory, and by means of these Writings equally and at the same time in the Old and New Testaments. It is because of this, and solely because of this, that the responsibility of man to cooperate is now a new responsibility and a final one. No longer is he able to say, "I'm sorry, but 1 did not know," for he does know-or he should know; that is, no longer is there an excuse for him to hang his hands and wait for influx.
     This is not to say that it is necessary for him to know very many things, or to understand them very deeply or very fully, for a faith that is not rich may still be a true faith; but if a man feels that he has only a few knowledges and only a small understanding, let him reflect that he has no excuse for not using what he does know and does understand. But in addition, there should be a conscious effort with everyone to know the doctrine more fully and to try to understand how his life may be inspired and led by that doctrine. And here is an incentive to such an effort:

     "The cognitions of truth and good . . . are a store, out of which faith of charity can be formed . . . This store is absolutely necessary, because faith cannot be formed without it. For cognitions of truth and good enter into faith, and make it. If there are no cognitions, faith does not come into existence, for a faith entirely empty and void has no existence. If they are few, a scanty and meagre faith is formed. If they are many, the faith is made rich and full in proportion to their abundance."*
     * F 25, 28.

     With these things in mind we now approach the specific area of cooperation-man and His Lord cooperating. Our primary teaching is found in the chapter in The True Christian Religion on Reformation and Regeneration, and reads: "The new generation or creation is effected by the Lord alone through charity and faith as the two means, with the cooperation of man."*
     * TCR 576.
     Charity here should be thought of as a state-as an act too, but first state, and then the act that comes forth from the state. The little posthumous work on Charity makes this very clear. It says: "At this day, for a man to be man, he ought to be a charity in form," and it adds "Whatever proceeds from such a man derives from that form that it is a likeness of it; thus it [that is, it too] is charity."*

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In other words, charity is here the beginning from which the act proceeds-it is the beginning of the efflux which is a response to the influx from the Lord.
     * Char. 93, 114.
     Conjunction takes place in this way, that is by influx and efflux, or by the Lord acting, and man receiving this action of the Lord and acting from it.
     In this there is no belittling of the Lord's work of regeneration. Regeneration is, viewed as a creative act, a purely Divine work; but to say that therefore man has no part in it, is to say that the Lord can accomplish His work of regeneration without the consent of man, or without his freedom, or without his involvement. The truth is, that: "Charity and faith conjoin man with the Lord . . . and this cannot be done unless man also have a part in regeneration, wherefore it is said 'with the cooperation of man'."*
     * TCR 576.
     The general relationship between the Lord and man is indeed as between one active and one passive. But the passive here is not a dead or static or unmoved passive, but is, if I may coin a phrase, a passive made active, or a passive made dynamic. The car is in itself a passive thing. It consists of dead material. But let the gas be ignited in the cylinders, and the whole thing becomes very active indeed-but not from any power built into the parts, but from the power poured into the parts.
     That it is such a relationship the Writings speak of is obvious from this: "An active acts, and a passive acts from the active . . . The Lord acts, and man acts from the Lord."*
     * Ibid.
     What makes possible the act of man, is the fact that his will is ignited by the Divine that flows in and touches it. This is like a Divine kiss of life. But the difference between an ignited will and an ignited gas, is that the will of man is free. The gas can move the car, but not determine where it shall go. But the will is able not only to move its body, but also to determine where it shall go. Our teaching is: "The power of acting well is from the Lord, and thence will of acting is as it were man's, because he is in the freedom of choice from which he can act together with the Lord."* Hence the Writings strike heavily on the idea of a passive faith: Regeneration by means of passive faith "without the cooperation of man, is a vanity of vanities."
     * Ibid.
     ** TCR 577.
     The Writings give many illustrations to help to clarify the point-the cooperation of heart and lungs, of soul and body, of light and the eye, sound and the ear, odor and the nostrils, and so forth. But they also point our attention in the direction of the organics of the mind themselves. These are the seat of the mind.

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They are in constant motion, constant activity, so much so that the whole "spiritual organism of the mind . . . consists of perpetual spiral windings";* and the Divine Providence tells us that as these organisms expand or contract, that is as they change state, so we experience an affection, and that as they change form, so we experience thought.** The complexities and intricacies of these windings are beyond our spiritual insight, but we can imagine a simplified form to aid our understanding. These marvelous windings in the inmosts of the cortical cells of the brain are "the wheels that spin around within us," to which we at times flippantly refer.
     * TCR 578.
     ** DP 279: 6, 319.
     But here again there is the action of the Lord, and the responsive action of man. Yet note again, that the nature of the response is not dictated by the causative action. Man is free. Some response is necessary, but the nature of it is up to man. We will put that even more strongly: The influx of the Lord compels response; but the response may be wise or not so wise, zealous and creative or sluggish; it may even be negative. The response may twist the influx, which is to disobey it. We are saying, therefore, that, organically speaking, the efflux of man begins in and from interior organisms in the brain which are the seat of all our affections and all our thoughts, and that the states and forms of those organisms depend on the dispositions and determinations of man, and that what he determines passes from those organisms through the outer coverings of the cortical cells and out through the nerves into the muscles of the hands or the muscle of the tongue through which we perform deeds which are good or bad, or speak words that are wise or foolish.
     How it is possible for man to twist and pervert the inflowing life from the Lord, is another story-and a big one. Here let us only pause to reflect that there would be no such possibility, nor of course any possibility to receive the influx affirmatively by choice, unless man lived in two worlds at the same time, that is to say, unless he were exposed to values of two degrees-spiritual and natural-the priorities of which it is for him to sort out according to his free choice. Of course, we may resort to the simple explanation that there is also an influx from hell; but neither does that influx dictate to the nature of our response; it only blows up and urges on our negative response, if such should be our choice.
     All of this then goes to show that the Lord enables man to act, but that it is man who acts. This implies that, with reference to the act of man, the initiative lies with him. The Lord gives him power, but it is for man to draw from that power, as he himself may determine. Note where the initiative lies in the following teaching: "Man ought to conjoin himself with the Lord, in order that the Lord may conjoin Himself with him."*

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The same is involved in the familiar and beautiful words of the Apocalypse: "Behold, I stand at the door and knock: if any man hear My voice and open the door, I will come in to him, and will sup with him, and he with Me."** It is crucial to understand that the Lord does not open the door. If He did, a man's freedom would be destroyed. In fact, man's freedom consists in this very thing: that he may choose to open that door, or not to open.
     * TCR 371: 2.
     ** Rev. 3: 20.
     We have said that the influx from the Lord gives man power. This is the same as saying that He gives faculty: the faculty of freedom, and from this the faculty of reason, which is a faculty of looking at things in this way or that. It is very striking that the faculties given by the Lord also enables a man to pervert and destroy. He must be free to do this: if such is his disposition; for if not, then he would not be free to act in conjunction with the Lord by choice. The tree of the knowledge of good and evil must be in the Garden from the beginning. But the thing that is not at all necessary, is to eat of it! And remember, that the Lord warns against the eating before it takes place. The pertinent teaching therefore is: "From the freedom of choice given to man flows his reciprocal faculty, which can conjoin itself with the Lord, and which can conjoin itself with the devil."*
     * TCR 371: 2.
     Before concluding this article, however, we must also try to understand that there are two kinds of reciprocation, one that is called alternate, and the other mutual.* The importance of this matter comes out in the following teaching: "The reciprocal conjunction of the Lord and man (is not alternate), but it is a mutual conjunction which is not effected by action and reaction but by cooperations."** We have emphasized certain words, but it is clear that the teaching itself is emphatic, in that both the affirmative and the negative are given.
     * TCR 371: 4.
     ** TCR 371: 6 (italics added).
     What does it mean? We have no time for a detailed analysis of what alternate reciprocation is, but I will mention some of the illustrations proffered by the Writings, from which, I think, we may form a general idea, and then I will state my conclusion.
     Alternate reciprocations are illustrated by the reaction of the lungs to air, of the heart to the blood, of the embryo to the womb of the mother, and by other things. The common denominator in these illustrations seems to be that the action does not allow for more than one kind of reaction.

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     Compare this with the illustrations offered to show what mutual reciprocation is. Here we have the soul-body relationship, and the will-action and thought-speech relationship also the mutual reciprocation between light and eye, sound and ear, etc. Here, in every case, more than one kind of response is possible. The body may act contrary to the order of the soul, the action of the hands may belie the disposition of the will, the speech may put forth what the thought does not believe, and the eye may close itself to the light and the ear to the sound, etc.
     I think, therefore, that the first conjunction (the alternate) relates to the operation of the invisible God upon the man and the reaction on his part which has nothing to do with choice. The life of the soul is given to man without his choice; his whole existence, in fact, his eternal existence, is given him without his choice; the order in which his mind is created, so that he may live at the same time in two worlds, is there without any choice on the part of man; and so forth. I conclude, therefore, that the import of the teaching that "the reciprocal conjunction of the Lord and man . . . is a mutual conjunction," is that free cooperation, that is to say, a response by choice, is possible only with the visible God, who is meant by the name "The Lord."
     What kind of conjunction, then is involved in the teaching on which we focused our attention last week?-namely: "The Lord acts, and man receives the action from the Lord, and he operates as if from himself, yea, of himself from the Lord."* Clearly this is mutual conjunction; clearly this is a conjunction where freedom comes into play. Therefore it says in the same passage that this operation on the part of man, that is, "this operation of man from the Lord, is imputed to him as his."**
     * Ibid.
     ** Ibid.
     It is clear that mutual reciprocity is the same as co-operation; and that the resulting conjunction comes about when man sees and understands his Lord, and does His will by choice.
     We must learn to think of mutual conjunction, not as a conjunction between two equal halves of an apple, but as a conjunction more comparable to that of the water and the water pipe, or light from the lamp bulb and the electricity, or the movement of the car and the gas that it power, or the eye and the light, or the soul and the body, or the mind of man and the Word. Conjunction with the Lord is not so much like running into His arms, as like walking with Him. Hence the deep significance of the two words, "Follow Me." Hence too the deep significance of what He, in the prophecy concerning His second advent, said to the sheep at His right hand: "Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me"; or in the words to them on His left hand: "Inasmuch as ye did it not to one of the least of these, ye did it not to Me."*
     * Matt. 25: 40, 45.

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     The point is that man should do what the Lord does, think according to the truth that is His truth-man finitely and ever imperfectly, the Lord with infinite perfection from a Love that is one with Life itself and according to a wisdom that knows no limits.
     In a word, to cooperate with the Lord is to act together with Him.
COMMENCEMENT ADDRESS 1974

COMMENCEMENT ADDRESS       ROBERT G. GLENN       1974

     (Delivered on June 8, 1974, at Bryn Athyn, Pennsylvania.)

     Bishop Pendleton, Vice President Pryke, Members of the Board of Directors, Faculty, Students, and Friends;
     Where have you been? Where are you now? Where are you going? Those of you who are graduating today will, in the next few years, have to answer these three questions. Every man on earth today, and the environment in which he lives, are products of the past. His future can somewhat be determined by himself.
     Let us look back to where you have been. We could go all the way back to the beginning of creation, but we will start with the birth of Jesus. Mostly you are a product of the Christian era. Since the fall of the Most Ancient Church man seems to have been passing through a steady decline, a steady withdrawal from looking to the Lord and increasingly looking to self. At the time of the Lord's birth on earth there was no genuine Church. The Jewish Church was a representative one. Men were worshiping fantasies of the imagination. The Church had fallen into the hands of politicians using it for their own ends. Into the midst of this decay came the Lord, taking on a natural body. Surely you would think all men hearing Him preach would denounce their false ideas and follow Him. What more powerful force to lead men could there be than the Lord Himself appearing to men and speaking with them? Only a handful of men were inspired by His teachings, only a few chose to follow Him. From the beginning men sought to destroy Him because He represented a threat to their evil power. Finally, they thought that they had succeeded when they crucified Him. A few of His followers realized after His ascension that Jesus Christ was indeed God.

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Thus the Christian Church was founded.
     Now you might say surely the decline of mankind ended here. Surely a Church founded by men who had walked and talked with the Lord would see the light. But alas this was so for only a short time. Soon men's propriums took over. The pride of intelligence and the lust for power drove men to use the Church for political purposes. Finally a group of men gathered together at Nicea and once again sought to destroy the Lord. In denying the oneness of God they tore Him asunder. Once again men were worshiping in their imagination.
     The Christian Church in the hands of men thirsty for power usurped the place of God. The Church became one of the most oppressive forces ever to exist on earth. Men were no longer free to think, no longer free to search for the truth. Even science felt the heel of the Church if it was contrary to the aims of those in power. All forms of self-expression faded into the darkness of ignorance. Finally, the oppression became so great that it defeated itself. Men began to deny the power of the Church; they began to speak out. A new age was dawning. At last man would reverse his downward trend. All forms of self-expression blossomed forth, the arts flourished. Men reveled in their newly found freedom. But it was too late. When the cloak of false religion was cast off all that was left was a sensual understanding. The Church broke up into separate ideologies, each proclaiming its own false doctrine. While the art forms devoted themselves to religious subjects, their concepts were based on falsities, sensually beautiful, but lacking any concept of truth.
     Men turned to nature. Having tired of the portrayal of false religion, man became concerned with the purely natural. A new age of science was dawning. Man began to probe into the natural world in a way that he had never done since creation. He was no longer satisfied with the myths concerning his surroundings. Marvelous discoveries were made. Electricity was beginning to be understood. Steam was harnessed for power. The microscope permitted man to discover a whole new world of nature. The treatment of disease began to add scientific foundation to its art. The printing press was invented permitting the dissemination of newly found knowledge. Education became available to the masses. The pulse of life quickened as the civilized world became more and more excited by new discoveries and applications. The internal combustion engine opened a whole new way of life. Man could travel over the earth and even in the air at terrifying speeds. Electronics opened means of communicating all over the world. In a short time man had unlocked secrets of nature that had been closed for eons.

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Now, you might say, at last with the revelation of the wonders of creation man would see the hand of the Creator. Not so.
     Let us look to see where you are today. Let us examine your heritage. The more that man unlocked the secrets of nature, the more imbued he became with his self importance. For the most part God is forgotten. The Churches, having become mere social organizations, are now being deserted altogether. Man's moral code has fallen so low that he can no longer tolerate even the discipline required to maintain organized society. Marriage has become a farce, a little more than a legal contract. Even on the natural plane man is destroying himself with his attempt to manipulate birth.
     Instead of the discovery of God within nature man has become blind to His presence, blinded by his insatiable greed. Instead of turning his new discoveries to use in the stream of Providence, man has used them to pollute that stream. In the field of medicine man is frantically striving to develop means to interfere with the laws of procreation. The idea that children born on earth are the source of the angels in heaven is regarded as a fantasy. The discoveries in the functioning of the human mind are being used to deny the existence of God. Man's problems are blamed on a conscience which is then systematically wiped out. The shred of conscience left to combat evil is called frustration and is regarded as an ailment.
     The great discoveries in the field of the dissemination of knowledge, both the printed page and electronics, are being used to spread falsities and filth. Pornography has even come under the protection of the law.
     Modern educators are gradually destroying innocence in the young. They are seeking to get them out of the home and into their organized system at an ever increasingly early age. The state of innocence is regarded as something to be pitied or even dangerous to the mental health of the individual.
     Entire nations and organized societies are founded on the thesis that there is none higher than the State. As society moves away from God all manner of crime and violence flourish. Men fear to walk the streets of cities. Men in business and government have fallen prey to the lure of power and wealth. The worst kind of perversions of the marriage relationship are openly practiced. Some say that today is no different from former generations, that hypocrisy hid their misdeeds. At least the former generations regarded immorality as something to be hidden, something to cause shame. This at least was a basis on which the fight against those evils could begin.
     Some say that we are living in a freer society. They forget that with freedom there is responsibility.

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Also the wrong choice freely made destroys freedom.
     This then is where you are. Even the natural world reflects the denial of God. Man in his haste to gather up the natural treasures he discovered has almost destroyed their source. The waters of the earth are fouled, the air is clogged with dirt and poisonous gas. Beautiful lands are buried under asphalt and cement. Surely, it would appear that this time man has driven God out of Eden. It is true that there are still good men on the earth as there always have been else the world would have been destroyed. Yet more and more these men are bound to the fetters of ignorance.
     Surely one could not think of a bleaker picture to present to an eager, hopeful group of young people. But be not dismayed. There is one ingredient in your past that has been omitted. There is a star shining in the darkness. The light from this star can lead men to the newborn Jesus even as that star two thousand years ago led the Wise Men to Bethlehem. In the midst of man's turning to materialism, in man's search for scientific knowledge, the Lord in His providence led a solitary scientist to search for a divinity as the cause of all things. Emanuel Swedenborg, his spiritual eyes being opened, became the revelator of a new Testament dictated by the Lord. A new heaven had been created and the Holy City, New Jerusalem, was descending to create a new earth. The Lord was born again, a new Church was established on earth. The New Jerusalem had become the crown of all Churches from an age to an age.
     A very small band of men recognized the new revelation, and realized that a prophecy had been fulfilled. Founded on the truths discovered in the Writings a new Church was begun. In one way or another this Church has been a part of where you have been. That is why you are here today.
     Now you must decide where you will go. Many decisions you will make will determine your path ahead. One essential decision will affect all subsequent decisions. Are the theological works of Emanuel Swedenborg, the Writings, actually the work of the Lord, a new Word? Has the Lord come again on earth to teach men the way to Heaven?, You must either accept that these things are true or you must ultimately reject them. You cannot be lukewarm. If you accept that this new revelation is from God you will make a commitment that will forever affect your life. You must strive to make every love and every deed be from a principle drawn from the Writings. The center of your life will be conjugial love. You will look to the Lord to guide you in an orderly manner to your eternal partner. You will push aside the pressures from without trying to destroy the holy principle in marriage.

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     In your dealings with other men you will seek to apply the Doctrine of Charity. Your occupation will be a means of performing uses. Even though you may find the discipline of a regimented daily life distasteful, you will persist for the sake of your Church, your country and your family. It is only through carrying out your responsibilities cheerfully and with sincerity that you will find true happiness. Once upon a time a young man came to his wise old father and said, "Father, I am about to go out into the world, tell me how to find happiness." The wise old father handed his son a heavy sack. "My son," he said, "closed up in this sack are good deeds. You will find it very heavy to bear, but its weight will remind you of your responsibilities." This was not exactly what the young man expected, but he placed the heavy load upon his back and started on his way.
     As he traveled from hamlet to hamlet performing uses and good deeds, he noticed that the sack was gradually getting lighter. He also began to notice how people pitied him for his heavy load and praised him for his deeds. He began to receive besides praise, many gifts. He began to think, "If I can keep the sack looking full while it is getting lighter, I've got it made." So he began to stuff feathers and wadded papers into the sack. One day as he was leaving a hamlet he noticed that the heavy weight was at last gone, only the light sack remained. "Now at last I've got it made," he said to himself, "I'll stay hunched over as though under a heavy load." Suddenly, being hunched over, he was confronted by a pair of sandaled feet and the hem of a gleaming white robe. He stopped and before he could look up a voice said: "You may straighten up now, brother, you are in the Spiritual World."
     But is it enough that you commit yourself to your own way of life? All forms of printed matter are pouring forth false doctrine about the existence of God, about the true purpose of marriage, about the purpose of education, about all subjects vital to life. Rebuttal must come from the one source of truth. New Churchmen have that source at hand in the Writings. Now it is time to speak out. Many men are confused and searching for the true answers. Young New Churchmen who are talented in the literary arts ought to develop these skills and turn them to publicly denouncing the false ideas and replacing them with the truth. The New Church scientist must approach his world from within, acknowledging that all things are from God the Creator. A principle clearly taught in the Writings is that in true order all things descend from the inmost to the outmost. When this principle is applied to scientific research a new science can be developed. When this principle is applied to the arts a new world of expression can be opened.

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Truth descending into an order of composition, rhythm and harmony can open a whole new world of expression to enrich the life of man. The treatment of disease, both mental and physical, can reach new heights when it is understood that man is a spiritual being, and when the true source of disorder is understood. Man's civic responsibilities when viewed in the light of their origin should change man's concept of politics. All aspects of life can be made new by New Churchmen applying the Doctrine of Charity.
     Young ladies and gentlemen, you are entering a new age. With the spiritual and natural growth of the New Church even the physical world will change. Seek to apply the principles drawn from the Writings in all that you do. You can be pioneers in this new age. You will meet many challenges. The more successful you are, the more you will be attacked by those who see man as supreme. Hold fast to your convictions for the power of truth is on your side. With the second advent of the Lord on earth the world is forever changed, the New Jerusalem will live forever. The steady decline has ended, a new beginning has been made.
     The Lord in His Providence has seen fit to place you in this place in these times. You bear the responsibility of performing your use.
     When the Lord called Joshua to lead the children of Israel He said, "Be strong and of a good courage; be not afraid, neither be thou dismayed; for the Lord thy God is with thee withersoever thou goest."*
     * Joshua 1: 9.


     In order that any one have truth in himself, he must not only know it, but also acknowledge it, and have faith in it; he then for the first time has truth, because it then affects him and remains. It is otherwise when he only knows truth, and does not acknowledge it, and have faith in it; for in this case he has not the truth in himself. This is the case with many who are in evil: they are able to know truths, sometimes more than other men; but still they have not the truth; nay, they have it so much the less, because at heart they deny it.
     It is provided by the Lord that no one should have (that is, acknowledge and believe) more truth than he receives of good. Hence it is here said of the city, by which truth is signified, that it is a "little one," and again in this verse, "Is it not a little one?" also in verse 22, that he called the name of the city "Zoar," which in the original language means "little"; for the reason that those are here treated of who are in the affection of truth, and not so much in the affection of good. (AC 2429: 3, 4)

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ORDINATIONS 1974

ORDINATIONS              1974

     DECLARATIONS OF FAITH AND PURPOSE

     I believe that the Lord Jesus Christ is the Infinite Jehovah as He appears to men, or, what is the same, that the eternal, invisible God in the Lord became visible in time so that we may worship Him and obey Him. I believe that the Lord's Human is Divine, because He made it one with His Esse or Being. I believe that He alone is Man, and that we are men from Him to the degree that we are regenerated by Him. I believe that there is a trinity in Him as in every man of soul, body and operation, and that this is what is meant by the Trinity of Father, Son and Holy Spirit.
     I believe that the Lord Jesus Christ has made His Second Coming and that the prophecy of this given in the Gospels and in the Apocalypse has been fulfilled. No longer are we to see the Lord with our physical eyes; we are to see Him with our understanding. I believe that this vision of the Lord is now made possible through the theological Writings of Emanuel Swedenborg. In these Writings the Lord alone teaches man. The Writings do not do away with the Old and New Testaments, but they reveal the deeper things that are contained therein. Therefore, the Lord now stands forth to view as never before. I believe that this His coming in the internal sense of the Word is what is meant by "the Son of Man coming in the clouds of heaven with power and great glory." (Matt. 24: 30)
     I believe that the third essential of the Church, (after the acknowledgment of the Lord and of the Word), is the life of religion which is called charity. Only this life leads to heaven, for the quality of a man's faith is from the good that has become confirmed in his will by acts from the Lord in the Word. I also firmly believe that the first of charity is to shun evils as sins against the Lord.
     1 believe that God created the Universe for the sake of the human race on this and on other planets, and for the sake of heaven which is from the human race. I believe that He forms His Church in heaven and on earth into one Gorand Man who is His Bride and Wife, and that creation was for the sake of the conjunction of the Church with the Lord and of Him with the Church. I believe that we cannot be part of the Church if we live for ourselves alone. The end for us should be that by means of regeneration we may become of spiritual and natural use to others.

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     I believe there is a distinction between the internal invisible church and the external church organization. Nevertheless there must be an external church organization to carry out the purposes of the internal church. I recognize the General Church as the organization of the New Church that I want to serve, because I believe in its stand on the question of the Divinity of the Writings, in the trine of the priesthood and in the need for New Church education. I will be faithful to the General Church and the principles for which it stands.
     I believe in the institution of the holy office of the priesthood. I believe that the priestly office is representative of the Lord in His work of salvation and that the Lord governs the church by means of it. I believe that the use of the priestly office is to lead men to the good of life by means of truths, which is to cooperate with the Lord in His work of salvation. The priest must, therefore, be zealous to teach and to lead, for this is the use of uses in the whole world.
     In presenting myself for ordination into the first degree of the priesthood it is my intention to serve the Lord sincerely, faithfully and diligently in the office. I pray that He will grant me enlightenment and that He will lead me in all thinas and in all acts of this calling. I pray that nothing of my own may obstruct or detract from the use that I am to serve. May the Lord alone have all glory and dominion forever. Amen.

     OTTAR T. LARSEN

     I believe in One God who is Jehovah, Love itself and Wisdom itself, Creator of the universe. I believe that Jehovah God descended and assumed a Human that He might redeem and save men. He is the Word which was in the beginning by whom all things were made. He is the Word which was made flesh and dwelt among us. I believe that by acts of redemption the Human of the Lord was united with the Father, so that the Divine and the Human were united in the Lord as soul and body. I believe that no one now enters heaven unless he believes in the Lord God the Savior, and approaches Him alone.
     I believe that the Christian Church has come to an end and has been judged, and that the Lord has come again to establish a New Church. I believe that this Second Coming is effected by means of the Writings of Emanuel Swedenborg, to whom the Lord has manifested Himself in Person, and that these Writings together with the Old and New Testaments constitute the Word of God.
     The Life of religion is a life according to what the Word teaches. When a man shuns evils as sins, and endeavors to obey the Commandments, the Lord implants the good of charity in him.

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Charity is the first essential of the church and faith is the second, because the truth of faith is for the sake of the good of life.
     I have come before the Lord, in the presence of this assemblage of the church to be inaugurated into the priesthood. The Lord has established the priesthood so that ordained priests might be overseers of the things that belong to heaven. Priests are to teach men the Word and lead them to the good of life by means of the truths of doctrine. Insofar as the priest both teaches and leads men to the Lord he is a good shepherd.
     I believe that the General Church is -now the truest embodiment of the Lord's New Church. Therefore in asking to be received as a minister in the General Church of the New Jerusalem I profess my loyalty to that body and to the principles on which it has been founded.
     I pray to the Lord that I may be withheld from the loves of power, honor, and gain, so that I may lead men to Him alone by means of His Word, thus, that I may be a good shepherd of the sheep.

     GLENN G. ALDEN
Title Unspecified 1974

Title Unspecified              1974

     The truths of faith are the very receiving vessels of good; and they receive good in so far as the man recedes from evil; for good continually flows in from the Lord, and it is the evil of life that hinders its being received in the truths which are with man in his memory or knowledge. Therefore in so far as a man recedes from evil, so far good enters and applies itself to his truths; and then the truth of faith with him becomes the good of faith. A man may indeed know truth, may also confess it under the incitement of some worldly cause, may even be persuaded that it is true; and yet this truth does not live so long as he is in a life of evil. For such a man is like a tree on which there are leaves, but no fruit; and his truth is like light in which there is no heat, such as there is in the time of winter when nothing grows. But when there is heat in it, the light then becomes such as there is in the time of spring, when all things grow. (Arcana Coelestia 2388: 2)
VISITORS TO BRYN ATHYN 1974

VISITORS TO BRYN ATHYN       Editor       1974

     Visitors to Bryn Athyn on any occasion who need assistance in finding accommodation please communicate with the Guest Committee, c/o Mrs. Leo Synnestvedt, 611 Waverly Lane, Bryn Athyn, Pa. 19009. Phone: (215)WIlson 7-3725.

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KNOWLEDGE OF THE FUTURE 1974

KNOWLEDGE OF THE FUTURE       Editor       1974


     NEW CHURCH LIFE
     Office of Publication, Lancaster, Pa.
     
     Published Monthly By
     THE GENERAL CHURCH OF THE NEW JERUSALEM BRYN ATHYN, PA.
Acting Editor     Rev. Norbert H. Rogers, Bryn Athyn, Pa.
Business Manager      Mr. L. E. Gyllenhaal, Bryn Athyn, Pa.
     All literary contributions should be sent to the Editor. Subscriptions, change of address, and business communications, should be sent to the Business Manager. Notifications of address changes should be received by the 15th of the month.
     TERMS OF SUBSCRIPTION
     $5.00 a year to any address, payable in advance. Single copy, 50 cents.
     Although everyone may form conclusions about the future from reason, no one, the Writings tell us, is granted to know the future. Man, however, is naturally curious about the future and tends to try to find out what is in store for him. Ample evidence of this may be found in the popularity of the horoscope daily printed in newspapers, and in the numerous persons who tell fortunes in various ways-by the use of crystal balls, the fall of cards, palm reading and the like.
     Indeed, fortunetellers were among the chief ministers of kings and emperors in the western world and still are in the orient. Even those who have learned directly or indirectly from the Word that consulting witches and fortunetellers is contrary to the Divine Will, are tempted, nevertheless, to disobey, persuading themselves, perhaps, that they are only having their fortunes told for their amusement and that they don't take what is said seriously. And there are many who regularly consult soothsayers of one kind or another. Indeed, there are those who are unwilling to make any decision without prior consultation with a seer. All this indicates that of himself man thinks he would be better off and happier if he did know the future.
     The fact is that he wouldn't. And it is a blessed provision of the Lord that he is not able to know the future for certain. For if he did, even if the future held what is good for him, he would not be better off nor happier; for that foreknowledge would cause him to relax as it were and not make the effort necessary to develop the skills and the character fully to make use of the good fortune when it came to him and enjoy it.

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And if he foreknew that some specific misfortune or other awaited him, he would either make every effort to prevent that unhappy lot from befalling him; or else he would daily experience in his mind the pain and the unhappiness that it would bring, and thus he would be unable to enjoy the blessings and delights of the present and fully to enter into his use. For this reason alone the Divine provision can be seen to be a blessing.
     It is a blessing for an even more important reason. For by not granting him to know the future the Lord encourages, indeed makes it necessary, for man to exercise his reason. This is one of the faculties that sets him above all other creations and that enables him to have freedom, for without the exercise of reason there can be no true freedom. And it is by the use of his reason and his freedom that man is able to become a man in the true sense of the word; that he can discover the evils in himself and shun them; that he can regenerate and so attain the stature of an angel, and, in good time, enter into the life of eternal use and happiness in heaven.
     The desire to know the future, then, is actually a manifestation of the natural man's unwillingness to use his reason; his unwillingness to enjoy true freedom; his unwillingness to do the Lord's Will. It is, as the Writings say, the product of evil in man. For those who are in good or who have a real trust in the Lord's Providence there is no anxiety for the future, but contentment that whatever comes to them in Providence is good, and is granted them for their benefit.
Title Unspecified 1974

Title Unspecified              1974

     "I have inquired of angels whether little children are pure from evils, seeing that they have no actual evil, as adults have. But I was told that they are equally in evil; nay, that they too are nothing but evil; but they, like all the angels, are withheld from evil and are kept in good by the Lord, insomuch that it appears to them as if they were in good from themselves. And therefore also the little children, after they have become adults in heaven, in order to prevent them from being of the false opinion regarding themselves that the good in them is from themselves, and not from the Lord, are sometimes remitted into their evils which they have received by inheritance, and are left in them until they know, acknowledge, and believe, that the truth is as has been said." (Arcana Coelestia 2307)

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Church News 1974

Church News       Various       1974

     THE ACADEMY OF THE NEW CHURCH

     Joint Meeting

     The Annual joint Meeting of the Corporation and Faculty of the Academy of the New Church was held in the Assembly Hall, Bryn Athyn, Pennsylvania, on the evening of May 17, 1974. In attendance were 339 persons, including a number of adult visitors and students.
     President Willard D. Pendleton opened the meeting with a short service of worship, followed by acceptance of the minutes of last year's meeting and the adoption of memorial resolutions for the Rev. Dr. William Whitehead, the Rev. Dr. Hugo Lj. Odhner and the Rev. W. Cairns Henderson.
     The Rev. Martin Pryke then presented a portion of his annual report as Executive Vice President in which he surveyed the accomplishments and changes in the Academy during his tenure over the past eight years. He prefaced his remarks by noting the retirements at the end of this year of Miss Margit Boyesen and Miss Lois Stebbing (both of whom, however, will continue with the Academy on a part-time basis), and of Messrs. Mark Bostock and Garry Hyatt who are leaving the Academy for other work. At the same time he noted also the appointments of Messrs. Christopher Simons and Andrew L. Davis to the faculty, and the appointment of Mr. Carey Smith as Acting Head of the Arts Department. Mr. Pryke concluded his survey by noting -the problems facing the Academy in the years ahead and items of business which remain as yet unfinished. His report was followed by applause in appreciation of his services, as Mr. Pryke will be leaving his post as Executive Vice President at the end of the year, to be succeeded by the Rt. Rev. Louis B. King, Assistant Bishop of the General Church.
     The President then expressed his personal appreciation of Mr. Pryke's leadership and devotion to duty in a difficult time, He was grateful, he said, for Mr. Pryke's services as Executive Vice President, and was pleased that he will continue as a member of the Faculty.
     Received also was the annual report of the Secretary of the Corporation, Mr. Lachlan Pitcairn, reviewing the activities of the Corporation and the Board of Directors for the past year. This report and that of the Executive Vice President in its entirety, as well as the three memorial resolutions presented, together with other administrative reports for the year and the minutes of this meeting, will be found published in the Annual Number of The Academy Journal for 1973-74.
     The concluding portion of the meeting was devoted to an address by Mr. Lennart O. Alfelt, Curator of Swedenborgiana, on the work of the Swedenborgiana Library and the collections it houses. The Swedenborgiana Library is unique in achievement and concept, he began; the effort is to build a library in which can be traced all the elements which combined to form the external vessels through which the internal message of the Second Coming could be presented to mankind. Paying tribute to the early Academy men who made the Library possible, Mr. Alfelt then went on to describe its collections, which are intended to include almost everything which has anything to do with Swedenborg, his works, the Writings, and the intellectual background of the time in which Swedenborg lived and worked. Mr. Alfelt then spoke of the uses that the Library serves, and he concluded by reminding of the need for ongoing study of the Writings and their background, with a plea for any old books, magazines or pamphlets which might be among those items still missing from the Library.

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     Mr. Alfelt's address was received with applause, and there followed a short discussion. President Pendleton closed the meeting by expressing his personal sense of pride in the Library and his feeling of indebtedness to Mr. Alfelt and those other men who have organized it; all New Church men can take pride in this collection, he said, as it is a highly respectable one, one of the great collections of the world.
     N. BRUCE ROGERS
          Secretary

     COMMENCEMENT

     The ninety-seventh Commencement of The Academy of the New Church was held in the Asplundh Field House on the morning of June 8, 1974. It saw graduates receiving degrees, diplomas and certificates from all Academy schools: two from the Theological School, nine from the Senior College, seven from the junior College, forty-three from the Girls School, and twenty-eight from the Boys School-a total of eighty-nine.
     After the entrance in procession of the students of the various schools, followed by the Faculty and Corporation, Bishop Willard D. Pendleton opened the exercises with a service of worship, including readings by the Rev. Martin Pryke of Revelation 12 and Apocalypse Revealed 886 (portions), and the traditional singing of the anthems Shema Yisrael in Hebrew and Hagios, Hagios, Hagios in Greek.
     Following this service, the students of the secondary schools sang the work, "Sing Unto God," under the direction of Mr. Mark Bostock.
     The Commencement Address was delivered by Mr. Robert G. Glenn of Bryn Athyn. Mr. Glenn took as his theme reflections on three questions: "Where have you been? Where are you now? Where are you going?" In answer to the first, he reviewed the spiritual history of the Christian Church from the time of the Lord's advent to the scientific and technological revolutions which have so affected our civilization. The more man has accomplished, he said, the more he has come to worship self, not God; his discoveries have become a means of doing evil. In answer to the second question, Mr. Glenn reflected on the corruptions of today's society, rehearsing almost a litany of current evils. But Academy graduates have another ingredient in their past, he said, the giving of the Writings and the establishment of the New Church. One essential decision they will now have to make is whether the Writings are a revelation from God or not, because it will affect everything they will do in the future. Projecting then into the future, in response to his third question, Mr. Glenn presented a vision of what the world could be like if principles from the Writings were applied in every walk of life. We can be pioneers in this new age, he urged; and he ended by quoting the charge of the Lord to Joshua: "Be strong and of a good courage; be not afraid, neither be thou dismayed: for the LORD thy God is with thee whithersoever thou goest." (Josh. 1: 9) It was a clear and effective address which was very much appreciated.
     The graduating students then came forward by schools to receive their certificates, diplomas and degrees. Of the forty-three graduates from the Girls School, nine received their diplomas with honors. The valedictorian was Miss Tana Gram of Excelsior, Minnesota. Miss Gram reflected on the "thirteen-year road" they had traveled to reach the diploma, attended by bends and obstacles, and looked forward to the individual roads that she and her friends now will travel, roads, however, that will hopefully merge at some time on a spiritual level, to which the Academy pointed the way.
     Of the twenty-eight graduates from the Boys 'School, two received their diplomas with honors. The valedictorian was Mr. Glenn Hyatt of Hockessin. Delaware. Mr. Hyatt observed that education requires three elements, knowledge, reception, and external order as the framework for these, and he expressed his gratitude for the Academy's provision of these, in service of the Lord, so as to prepare him and his fellow graduates for the future.

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     Of the seven graduates from the Junior College receiving Associate in Arts degrees (one in absentia), one was granted his with distinction. The valedictorian was Mr. Kent Junge of Bryn Athyn, Pennsylvania. Mr. Junge spoke of the concern of the middle college state as to whether the knowledge they were learning was really applicable to life-perhaps we should be attending to uses rather than mysteries of faith, he said; but, he pointed out, there is need for wisdom, and he referred to Jacob's labors, saying that as Jacob had labored seven years for Rachel and again another seven years, so he and his colleagues, having reached the mid-point in their college education, must be prepared to labor on yet another period of time if they are to gain their "Rachel."
     Of the nine graduates from the Senior College receiving Bachelor of Science degrees, one was granted his cum laude. It was also announced that two others had received degrees earlier on November 30, 1973. The valedictorian was Mr. Arthur Schnarr, Jr., of Bryn Athyn, Pennsylvania. Mr. Schnarr reflected on an experience in the winter term in which there was brought home to him the need to balance an emphasis on love, charity and good with wisdom, faith and truth; he observed moreover that he and his colleagues were now glad to be graduating, that they were grateful for the truths they had received, and were aware of the challenge before then, to go out and apply these truths by living according to them, for which, he said, they were ready, and which they would do.
     The valedictorian for the graduates of the Theological School was Mr. Ottar Larsen, originally from Oslo, Norway. Speaking on behalf of himself and his fellow graduate, Mr. Glenn Alden, upon whom were conferred degrees of Bachelor of Theology, Mr. Larsen said that the purpose of life is to love the Lord and the neighbor; the purpose of the Academy is to provide knowledge of the Lord and of how we are to live together; but, he said, the Academy provides not only truths, but an affection for knowing them and living them. He concluded by saying that they were looking forward to years of service to the Church.
     In his response then to the valedictories, Bishop Pendleton as President of the Academy said that the teachers of the graduates were moved and encouraged by the gratitude expressed. The Academy has been and must continue to be a work of love, he said, for the Academy is more than an educational institution-it is a vision, an ideal, from a faith that the Writings are what they say they are. It is an incredible claim, but nevertheless true; the Writings are the "spirit of truth," promised by the Lord in His first advent. In two years, he observed, moreover, the Academy will celebrate its 100th birthday. They have not all been easy years, he said, but we are to look forward, not back. Bishop Pendleton concluded by thanking the valedictorians for looking forward, and for understanding what the Academy really is. The young are the future of the Academy; from them will come the priests and teachers of the future. The Faculty has confidence in them, he said, and is proud of them.
     Bishop Pendleton then announced seven Glencairn Awards: to Mr. Eldric S. Klein, to Mrs. Sydney R. Parker, to Mr. Philip C. Pendleton, to the Rev. Norman Ryder (Conference), and to Misses Margaret Bostock, Jenny Gaskill and Erna Sellner. These awards are given in recognition of outstanding service to the Church, to New Church education, and to the community.
     The exercises ended with the traditional singing of Vivat Nova Ecclesia and the formal recession of the Faculty and Corporation followed by the students of the several schools. Outside the Field House there followed the customary informal reception of the graduates with congratulations and gifts honoring their achievements.
     N. BRUCE ROGERS
ACADEMY SCHOOLS 1974

ACADEMY SCHOOLS              1974

     Awards, 1974

     At the Commencement Exercises on June 8, 1974, the graduates received their diplomas and the honors were announced as follows:

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     Theological School

     BACHELOR OF THEOLOGY: Glenn Graham Alden, Ottar Trosvik Larsen.

     Senior College

     BACHELOR OF SCIENCE: Cum laude: Stephen Howard Morley.
     Wendel Ryan Barnett (Degree received 11/30/73), Stephen Dandridge Cole (Degree received 11/30/73), Margaret Sharon Cranch, Karen Junge, Gretchen Lee, Marie Odhner, Arthur Willard Schnarr, Jr., Gretchen Williams Schnarr, Barbara Anne Walker, Mildred Ann Zollman.

     Junior College

     ASSOCIATE IN ARTS: With Distinction: Garold Edward Tennis.
     ASSOCIATE IN ARTS: Carole Anne Friesen, Garth Glenn, Kent Junge, Ronald Kent McQueen, Roy Delmar Odhner, Lucinda Alethe Tennis (in absentia).

     Girls School

     DIPLOMA: With Honors: Christine Alan, Paige Asplundh, Linda Gruber, Melodie Susan Haworth, Kaye Junge, Laurie McQueen, Diane Pitcairn, Jennifer Diane Smith, Elaine Synnestvedt.
     DIPLOMA OR CERTIFICATE: Beatrice Alden, Lauren Glenn Alden, Miriam Alden, Shirley Alden, Sylvia Claire Brown, Tamerlaine Burwell, Barbara Carswell, Beth Clymer, Marlene Winifred Cockerell, Stephanie Anne Coffin, Glynn Cole, Jondre Crampton, Mary Lisa Galligan, Leslie Lynn Genzlinger, Laurie Glenn, Tana Gram, Nina Gunther, Barbara Haas, Denise Ellen Heininger, Linda Ann Jean-Marie, Brenda Lee Martz, Kathryn Needle, Freya Odhner, Mary Kathlyn Odhner, Amy Jo Renn, Karen Eileen Rogers, Andrea Rose, Jacqueline Ross, Joanne Elizabeth Schnarr, Sarah Lynn Schnarr, Wendy Seckelman, Camilla Bronwyn Smith, Karin Synnestvedt, Linda Katherine Wright.

     Boys' School

     DIPLOMA: With Honors: Brian Scott Horigan, Geoffrey Odhner.
     DIPLOMA OR CERTIFICATE: Jeffrey Reid Blair, Garth Irving Brewer, Thomas MacFarlan Cole, Michael Keith Cowley, Charles Alan Echols, Jack Edward Elder, Joseph Richard Hafner, Jr., Brian Harold Hendricks, Glenn Lechner Hyatt, Alan Yul Johns, Blair King, Diccon Conrad Lee, Jack Garwood McKenna, Branch Perry McQueen, Lewis Nelson, IV, Richard Crary Odhner, Eric Paul Olson, Wayne Parker, Laird Pitcairn Pendleton, Hunter Kent Reynolds, Jonathan Searle Rose, Ronald Allen Smith, David Homer Synnestvedt, Alexander Sutcliffe Waddell, Colin Burke Weaver, Kent Wille.
NORTHEAST DISTRICT ASSEMBLY 1974

NORTHEAST DISTRICT ASSEMBLY       DIANA GLENN PETERSON       1974

     May 10th-12th, 1974

     In September, 1973, the Boston group of the Northeast District held a business meeting following our first monthly church service and luncheon of the year. At this meeting our pastor, the Rev. Lorentz Soneson, introduced an idea which was to become the major focal point in our activities for the entire year: a District Assembly to be hosted by our group. At first we were not all sure that we could accomplish such a task since most of our members live at considerable distances from each other. But we were determined to try it, and an Assembly Committee beaded by Bob Genzlinger sprang into being.
     On the 27th of October the newly-formed committee met at the home of the Jonathan Cranches' in Natick, Massachusetts, to make initial plans. It was estimated at that meeting that from fifty to sixty-five people would probably attend such an assembly. What finally resulted was an attendance of almost double our original expectations, a joy to us all as well as an indication of the growth of the Northeast District in recent years. Almost 120 people, including children, attended some parts of the Assembly. We compared the results of our preliminary feasibility inquiries, and the basic details began to take shape.
     As the months of planning and preparation went by, our pastor brought us news of the enthusiastic response from the other groups in the District, and the wonderful message from Bryn Athyn that Bishop King would be coming to preside over the Assembly. Due to the concern and interest of the David Frosts and other parents in our group, and the enthusiasm of our pastor and his wife, plans were made to include children in the Assembly.

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We asked if we could have a theological student and his wife to be in charge of a Saturday program for the children, and received word that Glenn and Mary Alden would be able to come. May drew closer and last minute arrangements, including a change in location, were taken care of.
     On the afternoon of Friday, May 10th, people started arriving at the Hunter's Inn in Framingham, Massachusetts. Eventually assembly people filled almost every room in the motel. About eighteen people from Bryn Athyn were joining us together with many families and other members of the District from New York, New Jersey and Connecticut. The Welcoming and Registration Committee greeted the arriving guests. A social gathering began at about 8:00 p.m. in the conference room of the motel. When most of the people had arrived, Pastor Soneson led us in a toast to the Church and a song. Then he introduced Bishop King who responded to a now over-flowing room. He spoke of the church on earth, the church specific, which we strive to be. He told us that the purpose of the church is to seek the Divine Human and to worship a visible God. To many of us these words seemed to set the sphere of the entire Assembly. Following the toasts, songs and the Bishop's response, we all visited together over punch and hors d'oeuvres. Although the gathering was originally scheduled to end at about 10:00 p.m. so that the room could be set up for the Saturday program, the feeling was unanimous that it should continue. Thus the socializing continued until well after midnight as we renewed old friendships, made new ones, and awaited some of the late arrivals.
     Saturday, the 11th, turned out to be a glorious day. This was especially fortunate for the children whose program was to be held outdoors at the Cranches', nearby in Natick. Under the capable guidance of the Glenn Aldens, the children-ages three and up from all over the District-enjoyed a full day, including lessons, preparing and presenting a program for the Bishop and enjoying a barbecue supper.
     For the adults the Saturday program began at 10:00 a.m., when we gathered in the conference room again. The Episcopal Address was certainly one of the highlights of the Assembly. Bishop King spoke on "Judgment and Responsibility." He said that the utilizing of rationality and liberty mirrors God in us and that judgment enters into every part of our life. He then spoke of the "Last judgment" which only occurs in the Spiritual World. Each of us has a final judgment-a separation of what is false from what is true in the light of Truth. Our ruling loves accept or reject and make the choices. He went on to say that we have the Crown of Revelation and that there will not be a fourth heaven and a corresponding hell, another coming, another judgment. In conclusion Bishop told us to look to the Writings and through them to the Old and New Testament. In doing this, we are nearer to the Lord than men were when He walked the earth. The address obviously moved everyone who listened and was followed by a stimulating question and answer period. After discussing "Consulting the Rational" (abusing rather than using it) and other topics related to the subject of the address, Bishop King summed up and closed leaving us with this thought: "More than our salvation, the Lord loves our freedom."
     Following a private luncheon downstairs in the motel dining room, we returned to the conference room for the afternoon program. The Rev. George McCurdy and the Rev. Dr. William Woofenden, two of the Boston area Convention Church ministers, spoke to us on "The Convention Church and the General Church." Mr. McCurdy, speaking first, was quite frank in saying that they hoped their talks and subsequent questions and answers would "meet some needs and find answers to some necessary questions." They pointed out some of the differences between the Convention Church and the General Church from theological, organizational and historical standpoints, and prompted discussion which cleared up some misconceptions and which indicated ways in which we can and should help each other.

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     Following a short break, Bishop King opened up a discussion for the purpose of getting feedback for his new post as Executive Vice President of the Academy. He received many suggestions and remarks from both parents and recent students. Topics which were touched upon included courses of study, discipline and problems of communication with parents. The afternoon program closed with a business meeting and treasurer's report by Brian Simons, and we then adjourned to a rest period and preparation for the banquet.
     At about 6:00 p.m. people started out for the Boston Convention Church, located on Beacon Hill, which Mr. McCurdy had kindly offered us as the site for our banquet. Car pools had been previously arranged and maps and instructions provided. A social hour preceded the banquet and Mr. Leon Rhodes gave a presentation of some cleverly introduced slides in one of the side rooms. Many of us accepted Mr. McCurdy's invitation to ride the elevator to the top of the building for a panoramic view of the city. At 7:00 p.m. the banquet began, set off beautifully by arrangements of red and white flowers. Robert Schoenberger, our able toastmaster from the New York group, introduced our speakers for the evening.
     The general theme of the speeches was "What we've been, what we've become, where we're going." Allan Soderberg's "The Past is Prologue" brought back vivid memories to the long-time members of the District, and provided a good background to the newer members. Mary Griffin spoke with affection on "The Children's Life in the District." She gave us a clear picture of what it is really like for our children in isolation, and the responsibilities of the parents to them. "the Church Life of the Isolated" was Fred Odhner's subject. He strongly emphasized the things that can be done by a family in isolation to make the Church the center of their home, despite the many problems facing them. Walter Childs spoke of our future in "A Future Vision of the District." He talked about all we have to look forward to together. It may seem like a dream now, becoming a circle, and even more, a society, but it can be a reality. At an Assembly such as this one, it was evident that the reality is ours to focus on and live.
     Songs and toasts, and mention of special guests were intermingled with the speeches and our toastmaster's humor. Mr. Soneson responded to the speeches with the pastor's point of view, and the Bishop then responded. We returned to our rooms and homes in the affectional sphere created by our being together and sharing our beliefs.
     Sunday was truly a culmination of this wonderful sphere of the Assembly. We all checked out of the motel and drove to the Newtonville Convention Church. This lovely church with its adjoining social hall is the regular worship place of the Boston group. None of us in the group will forget how it looked that Sunday, enhanced by flowers and full of people. Hans and Inga Synnestvedt preceded the service with their fine singing. We then shared in a beautiful worship service and Holy Supper, with the Bishop and Mr. Soneson on the chancel. The Bishop preached on the correspondences of Abram in Canaan and Lot on the plain of Jordan, pitching his tent toward 'Sodom.
     After this inspiring service, we crossed to the social hall for toasts, comments, and more visiting. The Boston Women's Guild put on a buffet style luncheon. It was so lovely, having shared that worship service, to be together. But as our travelers had to think of getting home, happy farewells were said and the Boston group was eventually down to its regular size. All of us who were fortunate enough to have hosted this Assembly felt gratitude to Bishop King and to all who attended, and to our pastor. The weekend left us stronger as individuals. It also left us stronger and closer as a group, and as a district. We look forward to future assemblies and to all sharing of social activities, and, most importantly, worship. For through these uses the church in each of us, therefore the church on earth, can grow and spread.
     DIANA GLENN PETERSON

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DIRECTORY 1974

DIRECTORY       WILLARD D. PENDLETON       1974

     GENERAL CHURCH OF THE NEW JERUSALEM

     Officials and Councils

     Bishop: Right Rev. Willard D. Pendleton
     Assistant Bishop: Right Rev. Louis B. King
     Bishop Emeritus: Right Rev. George de Charms
     Secretary: Rev. Norbert H. Rogers

     CONSISTORY

     Bishop Willard D. Pendleton

     Right Rev. Louis B. King; Right Rev. George de Charms; Right Rev. Elmo C. Acton; Rev. Messrs. Alfred Acton; Kurt H. Asplundh; Peter M. Buss; Daniel W. Goodenough, Secretary; Daniel W. Heinrichs; B. David Holm; Ormond de C. Odhner;
     Martin Pryke; Norbert H. Rogers; Donald L. Rose; Erik Sandstrom.

     "General Church of the New Jerusalem"

     (A corporation of Pennsylvania)

     OFFICERS OF THE CORPORATION

     Right Rev. Willard D. Pendleton, President
     Right Rev. Louis B. King, Vice President
     Mr. Stephen Pitcairn, Secretary
     Mr. L. E. Gyllenhaal, Treasurer

     BOARD or DIRECTORS OF THE CORPORATION

     Rt. Rev. Willard D. Pendleton; Rt. Rev. Louis B. King; Mr. William B. Alden; Mr. Lester Asplundh; Mr. Robert H. Asplundh; Mr. Theodore W. Brickman, Jr.; Mr. David H.Campbell; Mr. George M. Cooper; Mr. Grant R. Doering; Mr. Bruce E. Elder; Mr. Charles P. Gyllenhaal; Mr. Leonard E. Gyllenhaal; Mr. James F. Junge; Mr. Denis M. Kuhl; Mr. Alexander H. Lindsay; Mr. Willard R. Mansfield; Mr. Gordon C. Morey; Mr. H. Keith Morley; Mr. Lewis Nelson; Mr. Lachlan Pitcairn; Mr. Stephen Pitcairn; Mr. Jerome V. Sellner; Mr. B. Dean Smith; Mr. Robert A. Smith; Mr. J. Ralph Synnestvedt, Jr.; Mr. Leo Synnestvedt; Mr. Alfred A. Umberger; Mr. Walter L. Williamson; Mr. John H. Wyncoll; Mr. Robert F. Zecher. Honorary Life Member: Right Rev. George de Charms.

     Council of the Clergy

     Bishops

     PENDLETON, WILLARD DANDRIDGE. Ordained June 18, 1933; 2nd Degree, September 12, 1934; 3rd Degree, June 19, 1946. Bishop of the General Church. Pastor of the Bryn Athyn Church.

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President, Academy of the New Church, Bryn Athyn, Pa. 19009
     ACTON, ELMO CARMAN. Ordained June 14, 1925; 2nd Degree, August 5, 1928; 3rd Degree, June 4, 1967. Special teacher of Theology and Religion, Academy of the New Church, Bryn Athyn, Pa. 19009
     DE CHARMS, GEORGE. Ordained June 28, 1913; 2nd Degree, June 19, 1916; 3rd Degree, March 11, 1928. Bishop Emeritus of the General Church. President Emeritus, Academy of the New Church, Bryn Athyn, Pa. 19009
     KING, LOUIS BLAIR. Ordained June 19, 1951; 2nd Degree, April 19, 1953; 3rd Degree, November 5, 1972. Assistant Bishop of the General Church, Executive Vice President, Academy of the New Church, Bryn Athyn, Pa. 19009

     Pastors

     ACTON, ALFRED. Ordained June 19, 1964; 2nd Degree, October 30, 1966. Pastor of the Immanuel Church, Glenview, Illinois. Headmaster of the Immanuel Church School. Address: 73 Park Drive, Glenview, Illinois 60025
     ASPLUNDH, KURT HORIGAN. Ordained June 19, 1960; 2nd Degree, June 19, 1962. Dean of the Bryn Athyn Church, Bryn Athyn, Pa. 19009
     BOYESEN, BJORN ADOLPH HILDEMAR. Ordained June 19, 1939; 2nd Degree, March 30, 1941. Pastor of the Colchester Society. Address: 30 Inglis Road, Colchester C033HU, England.
     BOYESEN, RAGNAR. Ordained June 19, 1972; 2nd Degree, June 17, 1973. Pastor of the Stockholm Society. Visiting Pastor of the Copenhagen, Jonkoping and Oslo Circles. Editor of Nova Ecclesia. Address: Aladdinsvagen 27, 161 38 Bromma, Sweden.
     BUSS, PETER MARTIN. Ordained June 19, 1964; 2nd Degree, May 16, 1965. Pastor of the Durban Society. Address: 42 Pitlochry Road, Westville, Natal, Republic of South Africa.
     CHILDS, GEOFFREY STAFFORD. Ordained June 19, 1952; 2nd Degree, June 19, 1954. Pastor of the Detroit Society. Address: 280 East Long Lake Road, Troy, Michigan 48084
     COLE, ROBERT HUDSON PENDLETON. Ordained June 16, 1963; 2nd Degree, October 30, 1966. Pastor of Sharon Church, Chicago. Visiting Pastor to the Madison, Wisconsin, Circle and the St. Louis Group. Address: 5220 North Wayne Avenue, Chicago, Illinois 60604
     CRANCH, HAROLD COVERT. Ordained June 19, 1941; 2nd Degree, October 25, 1942. Pastor of the Olivet Church, Toronto, Ontario, Canada. Address: 2 Lorraine Gardens, Islington, Ontario, Canada M9B 4Z4.
     FRANSON, ROY. Ordained June 19, 1953; 2nd Degree, January 29, 1956. Pastor of South West District, resident in Tucson, Az.
     GILL, ALAN. Ordained June 14, 1925; 2nd Degree, June 19, 1926. Address: 9 Ireton Road, Colchester, England.
     GLADISH, MICHAEL DAVID. Ordained June 10, 1973; 2nd Degree, June 30, 1974. Pastor of the Hurstville Society. Address: 22 Dudley Street, Penshurst, New South Wales, Australia 2222.
     GLADISH, VICTOR JEREMIAH. Ordained June 17, 1928; 2nd Degree, August 1, 1928. Address: 3508 Linneman Street, Glenview, Illinois 60025
     GOODENOUGH, DANIEL WEBSTER. Ordained June 19, 1965; 2nd Degree, December 10, 1967.

403


Instructor in Religion and History, Academy of the New Church, Bryn Athyn, Pa. 19009
     HEINRICHS, DANIEL WINTHROP. Ordained June 19, 1957; 2nd Degree, April 6, 1958. Pastor of the Ohio District. Address: 1194 Belle Avenue, Lakewood, Ohio 44107
     HEINRICHS, HENRY. Ordained June 24, 1923; 2nd Degree, February 8, 1925. Address: R. R. 2, Kitchener, Ontario, Canada N2G 3W5.
     HEINRICHS, WILLARD LEWIS DAVENPORT. Ordained June 19, 1965; 2nd Degree, January 26, 1969. Superintendent of the South African Mission. Visiting Pastor to the Transvaal Circle and isolated members and groups in South Africa. Address: 30 Perth Road, Westville, Natal, Republic of South Africa.
     HOLM, BERNARD DAVID. Ordained June 19, 1952; 2nd Degree, January 27, 1957. Director, General Church Religion Lessons and Instructor in Religion in the Bryn Athyn Church Elementary School, Bryn Athyn, Pa. 19009
     HOWARD, GEOFFREY HORACE. Ordained June 19, 1961; 2nd Degree, June 2, 1963. Pastor of the Los Angeles Society. Visiting Pastor to San Francisco. Address: 5114 Finehill Ave., La Crescenta, Calif. 91214
     JUNGE, ROBERT SCHILL. Ordained June 19, 1955; 2nd Degree, August 11, 1957. Instructor in Religion and Education, Academy of the New Church, Bryn Athyn, Pa. 19009
     NEMITZ, KURT PAUL. Ordained June 16, 1963; 2nd Degree, March 27, 1966. Visiting Pastor of the Central Western District, resident in Denver, Colorado. Address: 3118 S. York St., Englewood, Colo. 80110
     ODHNER, ORMOND DE CHARMS. Ordained June 19, 1940; 2nd Degree, October 11, 1942. Professor of Church History and Instructor in Religion, Academy of the New Church, Bryn Athyn, Pa. 19009
     PENDLETON, DANDRIDGE. Ordained June 19, 1952; 2nd Degree, June 19, 1954. Principal of the Boys School, Academy of the New Church, Bryn Athyn, Pa. 19009
     PRYKE, MARTIN. Ordained June 19, 1940; 2nd Degree, March 1, 1942. Acting Editor of NEW CHURCH LIFE and Instructor of Homiletics and Religion, Academy of the New Church, Bryn Athyn, Pa. 19009
     REUTER, NORMAN HAROLD. Ordained June 17, 1928; 2nd Degree, June 15, 1930. Bryn Athyn, Pa. 19009
     RICH, MORLEY DYCKMAN. Ordained June 19, 1938; 2nd Degree, October 13, 1940. Address: Bryn Athyn, Pa. 19009
     ROGERS, NORBERT HENRY. Ordained June 19, 1938; 2nd Degree, October 13, 1940. Secretary of the General Church. Secretary of the Council of the Clergy. Chairman, General Church Translation Committee. Address: Bryn Athyn, Pa. 19009
     ROSE, DONALD LESLIE. Ordained June 16, 1957; 2nd Degree, June 23, 1963. Pastor of the Pittsburgh Society. Address: 7420 Ben Hur Street, Pittsburgh, Pa. 15208
     ROSE, FRANK SHIRLEY. Ordained June 19, 1952; 2nd Degree, August 2, 1953. Pastor of the Carmel Church, Caryndale, Ontario. Address: R. R. 2, Kitchener, Ontario, Canada N2G 3W5.
     SANDSTROM, ERIK. Ordained June 10, 1934; 2nd Degree, August 4, 1935. Visiting Pastor to the Erie (Pennsylvania) Circle. Dean of the Theological School, Professor of Theology and Religion, Academy of the New Church, Bryn Athyn, Pa. 19009
     SANDSTROM, ERIK EMANUEL. Ordained May 23, 1971; 2nd Degree, May 21, 1972. Pastor of Michael Church, London, England. Visiting Pastor to the Circles in Paris and The Hague. Address: 135 Mantilla Road, Tooting, London, S.W. 17. 8DX, England.

404



     SCHNARR, FREDERICK LAURIER. Ordained June 19, 1955; 2nd Degree, May 12, 1957. Pastor of the Washington, D. C., Society. Visiting Pastor in North and South Carolina. Address: 3809 Enterprise Road, Mitchellville, Md. 20716
     SIMONS, DAVID RESTYN. Ordained June 19, 1948; 2nd Degree, June 19, 1950. Assistant Pastor of the Immanuel Church. Principal of the Midwestern Academy. Visiting Pastor to the St. Paul-Minneapolis Circle. Address: 2700 Park Lane, Glenview, Illinois 60025
     SMITH, CHRISTOPHER RONALD JACK. Ordained June 19, 1969; 2nd Degree, May 9, 1971. Visiting Pastor to the Pacific Northwest, resident in Dawson Creek, British Columbia, Canada. Address: 1536 94th Ave., Dawson Creek, B. C., Canada VIG 1111.
     SONESON, LORENTZ RAY. Ordained June 16, 1963; 2nd Degree, May 16, 1965. Pastor of the New England, New York and Northern New Jersey District, resident in Connecticut. Address: 145 Shadyside Lane, Milford, Connecticut 06460
     STROH, KENNETH OLIVER. Ordained June 19, 1948; 2nd Degree, June 19, 1950. Director of Music, Bryn Athyn Church. Address: Bryn Athyn, Pa. 19009
     TAYLOR, DOUGLAS MCLEOD. Ordained June 19, 1960; 2nd Degree, June 19, 1962. Assistant Dean of the Bryn Athyn Church, Bryn Athyn, Pa. 19009

     Ministers

     ALDEN, GLENN GRAHAM. Ordained June 19, 1974. Minister to Florida District, resident in Miami, Florida. Address: 511 N. W. 108th Street, Miami, Florida 33168
     CARLSON, MARK ROBERT. Ordained June 10, 1973. Instructor in Religion, Academy of the New Church, Bryn Athyn, Pa. 19009
     FIGUEIREDO, JOSE LOPES DE. Ordained October 24, 1965. Minister to the Rio de Janeiro Society, Brazil. Address: Rua Desembargador Izidro 155, Apt., 202, Tijuca, Rio de Janeiro, Brazil.
     KLINE, THOMAS LEROY. Ordained June 10, 1973. Assistant to the Pastor of the Washington, D. C. Society. Visiting Minister to the Atlanta Group. Address: 7609 Riverdale Rd., #321, New Carrollton, Md. 20784
     LARSEN, OTTAR TROSVIK. Ordained June 19, 1974. Assistant to the Pastor of the Olivet Church, Toronto, Canada. Visiting Minister to the Montreal Circle. Address: 73 Haliburton Ave., Islington, Ontario, Canada M9B 4Y6.
     ROGERS, NORBERT BRUCE. Ordained January 12, 1969. Instructor in Religion and Latin, Academy of the New Church, Bryn Athyn, Pa. 19009

     Associate Member

     WEISS, JAN HUGO. Ordained June 19, 1955; 2nd Degree, May 12, 1957. Address: 2650 Del Vista Drive, Hacienda Heights, Calif. 91745

     Authorized Candidate

     ROSE, PATRICK ALAN. Authorized April 1, 1974. Address: Bryn Athyn, Pa. 19009

     South African Mission

     Pastors

     BUTELEZI, STEPHEN EPHRAIM. Ordained September 11, 1938; 2nd Degree, October 3, 1948. Address: 1118 North Rd., Clermont Township. P. O. Clernaville, Natal.
     MBEDZI, PAULUS. Ordained March 23, 1958; 2nd Degree, March 14, 1965.

405


Resident Pastor of the Hambrook Society, Visiting Pastor of the Balfour Society, the Greylingstad Society, and the Rietfontain Group. Address: Hambrook Bantu School, P.B. 9912, Ladysmith, Natal 3370.
     MBATHA, BIIEKUYISE ALFRED. Ordained June 27, 1971; 2nd Degree, June 23, 1974.
     Resident Pastor of the Kwa Mashu Society, Visiting Pastor of the Impaphala Society and the Dondotha Group. Address: P. O. Box 11, Kwa Mashu, Natal 4360.
     NZIMANDE, BENJAMIN ISHMAEL. Ordained August 21, 1938; 2nd Degree, October 3, 1948. Assistant Superintendent, Resident Pastor of the Clermont Society, Visiting Pastor of the Enkumba Society. Pastor in charge of the Alexandra Society, the Mofolo Society, and the Tembisa Group. Address: 1701-31st Avenue, Clermont Township, P. O. Clernaville, Natal 3602.
     ZUNGU, AARON. Ordained August 21, 1938; 2nd Degree, October 3, 1948. Mission Translator. Visiting Pastor of the Umlazi Group. Address: 2102 Main Avenue, Clermont Township, P. O. Clernaville, Natal.

     Minister

     MKABINDE, PETER PIET. Ordained June 23, 1974. Assistant to the Rev. B. I. Nzimande, Resident Minister to the Alexandra Society. Visiting Minister to the Mofolo Society and the Tembisa Group. Address: P. O. Box 56, Bergvlei, Johannesburg, Transvaal, 2012.

     Societies and Circles

     Societies
                                             Pastor
BRYN ATHYN CHURCH                              Rt. Rev. Willard D. Pendleton
                                        Rev. Kurt H. Asplundh (Dean)
CARMEL CHURCH OF KITCHENER, ONTARIO           Rev. Frank S. Rose
COLCHESTER SOCIETY, ENGLAND                     Rev. Bjorn A. H. Boyesen
DETROIT SOCIETY, MICHIGAN                     Rev. Geoffrey S. Childs
DURBAN SOCIETY, NATAL, SOUTH AFRICA           Rev. Peter M. Buss
HURSTVILLE SOCIETY, N. S. W., AUSTRALIA           Rev. Michael D. Gladish
IMMANUEL CHURCH OF GLENVIEW, ILLINOIS           Rev. Alfred Acton
LOS ANGELES SOCIETY, CALIFORNIA                Rev. Geoffrey H. Howard
MICHAEL CHURCH, LONDON, ENGLAND                Rev. Erik E. Sandstrom
OLIVET CHURCH, TORONTO, ONTARIO                Rev. Harold C. Cranch
PITTSBURGH SOCIETY                          Rev. Donald L. Rose
RIO DE JANEIRO SOCIETY, BRAZIL                Rev. Jose Lopes de Figueiredo
SHARON CHURCH, CHICAGO, ILLINOIS                Rev. Robert H. P. Cole (Resident)
STOCKHOLM SOCIETY, SWEDEN                     Rev. Ragnar Boyesen
WASHINGTON SOCIETY, D. C.                    Rev. Frederick L. Schnarr

     Circles
                                        Visiting Pastor or Minister
COPENHAGEN, DENMARK                          Rev. Ragnar Boyesen
DAWSON CREEK, BRITISH COLUMBIA, CANADA          Rev. Christopher R. J. Smith

406



DENVER, COLORADO                               Rev. Kurt P. Nemitz
ERIE, PENNSYLVANIA                          Rev. Erik Sandstrom
FORT WORTH, TEXAS                          Rev. Kurt P. Nemitz
THE HAGUE, HOLLAND                          Rev. Erik E. Sandstrom
JONKOPING, SWEDEN                          Rev. Ragnar Boyesen
MADISON, WISCONSIN                          Rev. Robert H. P. Cole
MIAMI, FLORIDA                               Rev. Glenn G. Alden
MONTREAL, CANADA                               Rev. Ottar T. Larsen
NORTH JERSEY                               Rev. Lorentz R. Soneson
NORTH OHIO                                    Rev. Daniel W. Heinrichs
OSLO, NORWAY                               Rev. Ragnar Boyesen
PARIS, FRANCE                               Rev. Erik E. Sandstrom
ST. PAUL-MINNEAPOLIS, MINNESOTA                Rev. David R. Simons
SAN DIEGO, CALIFORNIA                          Rev. Roy Franson
SAN FRANCISCO, CALIFORNIA                     Rev. Geoffrey H. Howard
SOUTH OHIO                                    Rev. Daniel W. Heinrichs
TRANSVAAL, REPUBLIC OF SOUTH AFRICA           Rev. Willard L. D. Heinrichs
TUCSON, ARIZONA                              Rev. Roy Franson
     
     In order to avoid confusion, it seems well to observe, in the official records and the official journal of the General Church, the recognized distinctions between a "Society," a "Circle," and a "Group."
     A "Group" consists of all interested receivers of the Heavenly Doctrine in any locality who meet together for worship and instruction under the general supervision of pastors who visit them from time to time.
     A "Circle" consists of members of the General Church in any locality who are under the leadership of a regular visiting Pastor appointed by the Bishop, and who are organized by their Pastor to take responsibility for their local uses in the interim between his visits. A Group may become a Circle when, on the recommendation of the visiting Pastor, it is formally recognized as such by the Bishop.
     A "Society" or local "Church" consists of the members of the General Church in any locality who have been organized under the leadership of a resident Pastor to maintain the uses of regular worship, instruction and social life. A Circle may become a Society by application to the Bishop and formal recognition by him.
     WILLARD D. PENDLETON
          Bishop

     Committees of the General Church

                                        Chairman

British Finance Committee                     Rev. Bjorn A. H. Boyesen
General Church Extension Committee                Rev. B. David Holm
General Church Publication Committee           Rev. Norbert H. Rogers
General Church Religion Lessons Committee      Rev. B. David Holm
Orphanage Committee                          Mr. Leonard E. Gyllenhaal
Pension Committee                          Mr. Garthowen Pitcairn
Revolving Building Fund Committee                Mr. L. E. Gyllenhaal
Salary Committee                               Mr. Theodore W. Brickman, Jr.
Sound Recording Committee                    Rev. B. David Holm

407



Translation Committee                          Rev. Norbert H. Rogers
Visual Education Committee                    Rev. B. David Holm

     Address all Committees, Bryn Athyn, Pa. 19009 except the following:

Rev. Bjorn A. H. Boyesen           30 Inglis Road, Colchester C03-3HU, England
Mr. Theodore W. Brickman, Jr.      1211 Gladish Lane, Glenview, Ill. 60025
Mr. Garthowen Pitcairn               600 Woodward Drive, Huntington Valley, Pa. 19006
CHARTER DAY 1974

       Editor       1974




     ANNOUNCEMENTS
     Announcements

     All ex-students, members of the General Church and friends of the Academy are invited to attend the 58th Charter Day Exercises, to be held in Bryn Athyn, Pa. Friday and Saturday, October 18th and 19th, 1974. The Program:
     Friday 11 a.m., Cathedral Service with an address by the Rev. Daniel W. Heinrichs.
     Friday Afternoon-Football Game. Friday Evening-Dance.
     Saturday, 7 p.m., Banquet, Toastmaster: the Rt. Rev. Louis B. King.
CONSCIENCE 1974

CONSCIENCE       Rev. ALFRED ACTON       1974











     NEW CHURCH LIFE

     VOL. XCIV OCTOBER, 1974 No. 10
     "And it came to pass afterward, that David's heart smote him, because he had cut off Saul's skirt." (I Samuel 24: 5)

     David fleeing for his life from the jealous wrath of his king and father-in-law, Saul, found himself trapped in a cave of En-gedi. But to his companions' surprise and pleasure, Saul, unaware of David's presence, came to the very cave in which they hid, and laid down to rest. Had not the Lord a hand in this act? Was not Saul, the pursuer, now delivered into the hand of David, the pursued? "Rise up and slay the King," urged David's followers. But the king was the Lord's anointed. To kill such a one as this was to violate the order of God Himself. How could a man rise up against his rightful governor to cause him harm? How could a man also anointed by God strike out against another of the same status? Nevertheless David did stealthily approach Saul cutting off the hem of his garment so that Saul would know of his presence. But the act worked sore upon David's conscience. His heart smote him because of his act.
     In this story we see an illustration of the pangs of conscience, pangs brought on by David's love and respect for the concept of king. The story has many implications. Was it right for David to suffer so? Was his fear to harm God's anointed governor of His people sound? Should we in turn make efforts to harm our governors matters of conscience? If so, how far will our conscience lead us? Will we fear speaking against governors as well as acting for their harm? Surely Saul was an evil governor-seeking the very life of one of his subjects simply because he saw in that subject a potential threat to his continued rule. Should we heed the example of David and refuse to rise up against such a tyrant, trusting in God's providence to bring eventual ruin to those who afflict us?

410



     Such a question is thorny, yet as we sift out teachings concerning conscience some principles seem to become clear.
     When should a matter become a matter of conscience? When should we face the acts of our life with fear that they will result in eternal harm? What is conscience? How is it formed? How is it abused?

     Conscience is the new will of man. It is the love that man in freedom according to his reason has made his own. As such conscience properly belongs to the regenerate man alone to the man who has received the gift of new life from God. Conscience is the proper state of the true adult. But the Writings extend our definition of conscience beyond this strict meaning. There is more than one type of conscience in the life of a man. There is the true conscience of the regenerate man, and there is also spurious and false conscience. Hear these words of revelation: "Cop-science in general, is either true, or spurious, or false. True conscience is that which is formed by the Lord of the truths of faith. When a man has been gifted with this, he fears to act contrary to the truths of faith, because he would thus act contrary to conscience. This conscience no one can receive who is not in the truths of faith, and therefore there are not very many in the Christian world who receive it, for each one sets up his own dogma as the truth of faith. But still those who are being regenerated receive conscience together with charity, for the very ground of conscience is charity. Spurious conscience is that which is formed with Gentiles from their religious worship into which they have been born and educated, to act contrary to which is to them to act contrary to conscience. When their conscience has been founded in charity and mercy, and in obedience, they are in such a state that they can receive true conscience in the other life, and they also do receive it; for they love nothing before and beyond the truth of faith. False conscience is that which is formed, not from internal, but from external things, that is, not from charity but from the love of self and of the world. For there are those who seem to themselves to act contrary to conscience when they act against the neighbor, and also seem to themselves to be then inwardly pained; and yet it is for the reason that they perceive in their thought that their life, honor, fame, wealth, or gain, is thus imperiled, and therefore they themselves are injured. Some inherit such a softness of heart, some acquire it; but it is a false conscience."* Was the pain David felt from such a source?

411


Was his love for God's anointed in fact a love rising from knowledge that he too was anointed king? From the love of self?
     * AC 1033.
     In addition to, these three types of conscience the Word also tells us of three degrees of conscience: one interior, one exterior and one outmost. We read: "The interior plane or interior conscience is where are good and truth in the genuine sense; for the good and truth that inflow from the Lord actuate this conscience. But the exterior plane is, the exterior conscience, and is where there is what is just and equitable in the proper sense; for that which is just and equitable of both a moral and a civil kind, which likewise flows in, actuates it. There is also an outermost plane, which likewise appears as conscience, but is not conscience, namely the doing of what is just and equitable for the sake of self and the world, that is for the sake of one's own honor or fame, and for the sake of the world's wealth and possessions, and also for fear of the law. . . . The first plane, or conscience of spiritual good and truth, is in man's rational; but the second plane, or conscience of moral and civic good and truth (that is of what is just and equitable) is in man's natural."* Can we say David's pangs of conscience in rising against Saul were of this latter type? Is conscience concerning our conduct a matter of the natural man?
     * AC 4167.
     Conscience is further defined in the Word as a "kind of general dictate, and so an obscure one, of the things that flow in through the heavens from the Lord."* And also as faith itself to the point that "whether you say faith or conscience it is the same."** The essence of conscience is influx. We should not think of conscience in terms of its pain but rather in terms of the love we receive from God. "Conscience viewed in itself is not a pain, but a spiritual desire to act in accordance with whatever pertains to religion and faith. So it is that those who feel delight in conscience are in the tranquility of peace and interior blessedness when they are acting in accordance with their conscience, and in a kind of perturbation when they are acting contrary to it."***
     * AC 1919.
     ** AC 2325.
     *** TCR 666.
     Conscience is formed in man from infancy although it is not his until he freely lives from it which is an adult state. As to its formation we read: "It was given me to perceive how conscience is formed. A man learns that this or that is true and good, and when he thinks of this and it occurs to him that it is true and good, to begin with from some particular end pertaining either to self, or the world, or eternal life; when this frequently recurs it becomes familiar, and he at length ceases to be aware that he had acquired the perception from truth. Then the ends of self and the world are gradually removed by the Lord, and so far as they are removed so far charity succeeds, till finally there is no selfish end remaining."*
     * SD 4222.

412



     The truths that a man learns, if he accepts them in life become his conscience which in fact is a description of how the new will is formed in the understanding of man.
     Conscience is formed of all that man supposes to be true and thus lawful.* So if man makes any truth his own by life even if that truth is but an appearance of truth which results in spurious conscience, he has repented of selfishness and so received a new will. He is saved. But no man is reformed when guided by spurious or false conscience. Reformation is reception of genuine truth which reception requires true conscience.** So the quality of the truth which forms conscience is most important. Conscience we read, is "better in proportion as its truths approach more closely to the genuine truths of faith."***
     * AC 1002.
     ** DP 141.
     *** AC 2053.
     The basis for conscience is given by instruction or education which makes the need for right education important in the life of youth, in that the better the education the better the possibility for the formation of true conscience. In fact, education provides those remains of truth which coupled with the affectionate remains of good, primarily instilled by parents, will be the base of conscience, that is of the new will of man.
     But as we see the importance of conscience and how it is formed we need to beware of abuses in its formation. The Writings tell us of spirits who are conscience mongers. These people have no conscience themselves because they have made all acts of life, acts of conscience.*
     * AC 5386, 5727.
     Of these we read: "There are many such in the world, and they are called the 'conscientious,' for what a true conscience is they do not know but make everything that happens a matter of conscience. Thus, for example, if someone travels to a foreign country and there spends his money on things of great value, they can then burden his conscience by this scruple alone, that he is thus depriving his country of his wealth, which nevertheless ought to remain there. So in many other instances."* Was David's soreness of heart from such a cause? Was he in fact plagued by the false conscience of the conscience mongers? Or was his fear of harming God's anointed from some other level of conscience? Was David suffering from a spurious conscience imposed by others or were the bonds of conscience he felt from genuine truth? What are the limits of true conscience? Do they rest in the acceptance of specific doctrines, or are the limits of conscience individual matters drawn by each man according to his own understanding of the Word?

413


In general the latter answer is the correct one. We read: "If charity were alive (in the world today schisms and heresies would never arise) for then (men) would not call schism schism, nor heresy heresy, but a doctrinal matter in accordance with each person's opinion; and this they would leave to each person's conscience, provided such doctrinal matters did not deny first principles, that is, the Lord, eternal life, and the Word-, and provided it was not contrary to the Divine order, that is, to the precepts of the decalogue."**
     * SD 1240.
     ** AC 1834.
     In other words we should leave matters of conscience to individuals, trusting in their sincerity to apply truth to life. We should not act as the conscience mongers, making all life situations matters of conscience. What then of David's dilemma? Does it fall in the framework of the three essentials of religion which should be matters of conscience for all? Is the act he did a matter of breaking the ten commandments?
     We know from the Word that the spiritual sense of the fifth commandment applies to malicious gossip as well as to hatred and to the intent to kill. We read: "In the natural sense . . . 'Thou shalt not kill' means . . . not to inflict any deadly harm upon (a man's) name and fame, since with many fame and life go hand in hand. . . ."* If such be the cause of our acts then we rightly suffer from pain of conscience, but if we speak truth from love our acts are in accord with the concept of the church militant, the church fighting to preserve truth in the face of falsity, and we have no conflict with good love received. We are taught that man rightly expects an example from his governors which ought to be better than that which he expects from others.** It is just and proper to seek morality in those who lead, both in the realms of spiritual life and in the area of natural life. Tyrants should be exposed without fear of the pangs of conscience. To this extent David's pain of conscience was spurious, but it is -not for us to judge the deeper reaches of the human heart. There are teachings in the Word which so emphasize the respect man must have for law that they point out that the breaking of law for whatever cause is improper conduct to the man of spiritual honor.*** All other means must be exhausted before man in conscience can rise up against his king to kill him.
     * TCR 309.
     ** HD 323.
     *** HD 325, SD 5949.
     We cannot judge the pain David felt, instead we can understand that it could have come either from spiritual love or from false conscience and so belonged to the natural man only, we can understand that in our own lives it is wrong to make all things matters of conscience, but that this truth should never be used as an excuse to avoid the implications of our own understanding of truth.

414


The church should never bind the conscience of its members, but it must teach the truth so that individuals may see its clear implications and for themselves act in accordance with its leadings. Except for the essentials of religion conscience is an individual matter.
     "And it came to pass afterward, that David's heart smote him, because he had cut off Saul's skirt." Amen

     LESSONS: I Samuel 24: 1-15. John 8: 31-45. Arcana Coelestia 977.
     Music: Liturgy, pages 436, 459, 495.
     PRAYERS: Liturgy, nos. 91, 99.
MARITAL SEPARATION 1974

MARITAL SEPARATION       Rev. N. BRUCE ROGERS       1974

     We have seen in the twentieth century a growing public tolerance and even approval of divorce. Legal grounds for it have been multiplied by various legislatures in a number of states and countries, and there is now a movement toward "no fault" divorce like that toward "no fault" insurance. Marriage is more and more often viewed as a merely civil contract which should be terminable as easily as it can be entered, and the wish to divorce is therefore taken as sufficient cause in itself to allow it.
     With this the natural man in us can have some sympathy. Why should a woman be forced to continue a relationship with a man who has become odious and perhaps even dangerous to her and her children? Why should a man have to put up with a nagging and interfering wife, whose beauty has perhaps proved a fleeting thing, her unremitting demands a liability? Is it not only fair that a person trapped in an unhappy marriage be permitted to try again?
     But marriage is not simply a natural institution. It is, in fact, a Divine institution. There is more at stake than merely the personal happiness in the here-and-now of those individuals involved in it. For society's sake, for the sake of the spiritual welfare of mankind, indeed for the sake of heaven on earth, the institution itself needs preserving and protecting.
     Because of this, the contemplated termination of a marriage needs to take into consideration Divine law as well as civil law. It is not enough to say, "But civil law permits it."

415


Divine law proceeds from Divine wisdom, which is infinitely superior to that of any human court or legislature, and it looks to eternal ends which transcend the inevitably limited view of merely human judgments.
     In the following article we propose to review the Divine law as regards marriages that seem no longer viable. It will necessarily be a brief treatment of a complex subject, but the hope is that it will indicate what is Divinely permissible and what is not. The end in view is not censure of whatever mistakes may have been made in the past; the end is to provide some sort of balance to the many kinds of attitudes with which we are surrounded from the world, that there may be wisdom in the future.

     The General Law of Marriage

     The general law of marriage is that it is to continue to the end of life.* This, therefore, may be expected as the norm in New Church society. Even when original affection has departed, love is yet to be affected and the marriage maintained.** With good men this is not a matter of hypocrisy but of spiritual honor,*** for the sake of the marriage covenant and for the sake of domestic uses and needs.**** Divine law so teaches, and rational law so confirms,***** if it results only in common decency to the partner who has every right to expect at least an outward fulfillment of the commitment made at the time the marriage bonds were entered.
     * CL 276.
     ** ibid.
     *** CL 279, 280.
     **** CL 282-285.
     ***** CL 276.
     The simulation of love, friendship and favor in courteous treatment and mutual aid even so that the love, friendship and favor seem genuine to all outward appearances, even before one another in the privacy of one's home, is nothing more and nothing less than Christian duty,* and it is so viewed by spiritual men and women.** Certainly it seems clear that the breakup of marriages is one of the prominent evils of our day, and this whether formalized in separation or divorce, or kept in a festering state of wrangling strife and internal enmity.
     * CL 279e.
     ** CL 280.
     Nevertheless there are occasions when separation or divorce may be permitted. Adultery on the part of one partner "from set purpose" is legitimate grounds for divorce on the part of the other partner.* So too are open and manifest approaches to adultery to the point of utter scortatory shamelessness, and also malicious desertion for no just cause when it leads to adultery, whether from "set purpose" or not.** The reason given is that adultery is so diametrically opposed to marriage that the two cannot in the least co-exist together.***
     * CL 255.
     ** CL 468.
     *** CL 255, 468.

416



     But there are no other legitimate grounds, not for divorce, by which is meant "a plenary abolition of the conjugial covenant and thus plenary separation and entire liberty thereafter to take another (partner)."* According to the civil law of most states and countries, there are other legal grounds, but from the point of view of the Divine law and heaven, there are no other legitimate grounds. To some this has come as a hard saying, and even the Lord's disciples on hearing it replied, "If the case of the man be so with a wife, it is not good to marry."** Yet it remains a Divine law of religion, given by the Lord in His first advent;*** and confirmed in the Heavenly Doctrines,**** so that despite mortal weakness it is one altogether to be observed and done.
     * CL 468.
     ** Matt. 19: 9, 10.
     *** Matt. 19: 9; cf. 5: 32; Mark 10: 11, 12; Luke 16: 18.
     **** CL 255, 468.

     The Law on Separation

     There is, however, a middle course, and that is separation. The distinction between divorce and separation is that the former-if undertaken legitimately-carries with it the right to remarry, while separation does not.* By separation is meant either separation from the bed or separation from the house,** but in neither case is there the right of remarriage. It is not a plenary separation but only a physical one, and the marriage covenant is not thereby entirely abolished.*** If abolished by civil law, it is nevertheless not abolished by Divine law, and a partner who remarries after such a separation commits adultery.****
     * CL 255e.
     ** CL 251.
     *** Cf. CL 468.
     **** CL 255e; Matt. 19: 9, cf. 5: 32; Mark 10: 11, 12; Luke 16: 18.
     For one who does so remarry, the degree of guilt will of course vary according to knowledge and intention.* All cases of adultery are not of equal severity.** Men and judges can only examine acts and make their judgments according to law and rational conviction-which they have every right to do and must do; "but after death everyone is judged according to the intentions of his will and the consequent intentions of his understanding and according to the confirmations of his understanding and the consequent confirmations of his will."*** One who therefore may be held guilty in this world may be absolved in the next.**** Nevertheless this still does not take away from the law itself, which is that following separation-save for the cause of adultery-there shall not be the right to remarry.
     * CL 485-494, 530.
     ** ibid., esp. CL 487, 489, 491, 493, 494, 530; also 479, 480, 482, 484.
     *** CL 485.
     **** Cf. TCR 523, CL 453.

417




     Grounds for Separation

     Legitimate grounds for separation (but not for divorce) are classified under three general headings: blemishes of the mind, blemishes of the body, and impotence before marriage.* Again, according to, civil law there may be other grounds, but according to Divine law there are no other legitimate ones.** Conversely, however, in cases of separation, there may be legitimate grounds when legal grounds are lacking.*** The judgment is then left to the person himself and his conscience as to whether he has just and legitimate grounds.****
     * CL 252-254.
     ** Cf. CL 251.
     *** Cf. 252e.
     **** CL 470.

     Blemishes of the Mind

     Blemishes of the mind are legitimate grounds for separation from bed and house because conjugial love is a conjunction of minds. If the mind of one partner therefore becomes estranged from that of the other so that no conjunction whatever is possible, either through mental failure or surrender to evil, then separation may be legitimately permitted.*
     * CL 252.
     Examples given of mental failure are madness, mental illness, insanity, actual foolishness and idiocy, loss of memory, severe pathological hysteria, and extreme simplicity so that there is no perception of good and truth.* To these are added, as examples of evil, "weighty" grounds which if real may also be legitimate: the height of obstinacy in not conforming to what is just and equitable; the utmost pleasure in gabbling and talking of nothing but trivial and insignificant things; unbridled desire to make secrets of the home public;** 29 unbridled desire also to quarrel, to strike blows, to take revenge, to do injury, to steal, to lie, to deceive, to blaspheme; neglect of infants; rejection of infants; lack of self-control; real wastefulness; excessive extravagance; drunkenness; lack of cleanliness; shamelessness; internal dissimilitude resulting in antipathy on the part of the other partner; unrestrained demands on the part of the wife for her conjugal rights making the husband "a cold stone"; resorting to magic and the occult; extreme impiety; and other things like these.***
     * CL 252, 470e.
     ** Cf. CL 286.
     *** CL 252, 470e, 472.

     Blemishes of the Body

     "By blemishes of the body are not meant accidental diseases which befall one or the other married partner during the time of their marriage and which pass away. What are meant are incurable diseases which do not pass away.

418


Pathology teaches what these are."* Those that may become legitimate grounds for separation are distinguished into three general categories: contagious diseases that may become fatal, illnesses which make consociation either actually impossible or so repugnant as to become virtually impossible, and miscellaneous other illnesses which make relations either medically undesirable or dangerous.**
     * CL 253.
     ** CL 253, 470.
     The lines, however, are not clearly drawn in the examples given, nor does it seem useful to list them here as pathology does indeed teach what they are. Besides, modern medicine is able to effect cures unheard of in the day when the Writings were written, and many of the examples seem clearly out of date therefore. Nos. 253 and 470 in Conjugial Love are the passages that give them, but it is the principle rather than the example which has weight. Cancer (probably a suppurating ulcer of the skin), for example, is listed as a contagious disease, yet medical evidence today is to the contrary. Venereal diseases are also listed as contagious, which indeed they are, but they, like many of the other diseases listed, are for the most part now curable. And it is to be remembered that blemishes of the body (and probably also blemishes of the mind) which may become legitimate causes of separation are incurable diseases, and not curable.*
     * CL 253.

     Impotence Before Marriage

     By impotence before marriage is meant sterility or mechanical inability on the part of the husband which he was aware of prior to marrying and which he concealed from his intended bride. "The reason why this is grounds for separation is because the end of marriage is procreation of offspring, and with the impotent this is impossible; and since they know this beforehand, they purposely deprive their partners of the hope of it, a hope which nevertheless nurses and strengthens the conjugial love of women."*
     * CL 254.
     To this may be added on the same principle any knowledge on the part of either partner previous to marriage of an inability to procreate offspring which is purposely kept from the proposed spouse. The principle is not the impotence but the deception. On the other hand, obviously not to be included is infertility, sterility or impotence developed later after the marriage has been properly consummated, or that which was unknown beforehand; for in these cases there has been no intention to deceive, and there is no impediment to an otherwise happy consociation.

419




     Concubinage

     Concubinage is not generally a socially acceptable part of the cultures in which the New Church now exists, and to many the very idea is repugnant. It would be dishonest, however, not to say a word about it here; because the Writings not only mention it in connection with marital separations but say "that concubinage in separation from the wife, when engaged in for causes legitimate, just and truly weighty, is not unlawful."*
     * CL 467.
     By concubinage is meant the conjunction of a married man with a woman other than his wife with whom an agreed arrangement has been made for this purpose.* The chief stricture is that it shall not be entered into conjointly with the wife but in a state of separation from her; otherwise it is adultery and a particularly awful form of it.** A second stricture or admonition is that it shall be with one and not with two at the same time.*** To this may be added, by analogy with pellicacy, that it ought not to be with a virgin, nor with a married woman;**** that it ought to be kept separate from conjugial love by maintaining the relationship as a purely external one without deception as to its nature and purpose and without thought of eternal love;***** and that it ought not to be entered into except by those who cannot otherwise restrain their lusts and moderate the heat of their desires.******
     * CL 462.
     ** CL 464-466, 476.
     *** CL 476, cf. 459, 460.
     **** CL 460, 459: 5.
     ***** CL 460, cf. 475.
     ****** CL 450, 459.
     Legitimate grounds for this kind of concubinage are the same as those for divorce when yet the adulterous wife is kept at home but without conjunction.* Legitimate grounds for this kind of concubinage are also the same as those for separation, whether from the house or only from the marriage bed, provided that the grounds are truly legitimate.** The latter is no doubt an accommodation permitted for those who cannot live in a state of celibacy and because separation does not carry with it the right of remarriage. In all other cases, however, concubinage is not legitimate and may not be legitimately entered into.
     * CL 468, 469.
     ** CL 470-474, 467.
     It has often been asked whether the same law on concubinage applies to a wife who may legitimately have separated from her husband, that is, whether she may be permitted to take a lover. The answer seems to be not. Though there is an entire chapter on concubinage in Conjugial Love, there is not a hint or a whisper of the same law's being applicable to the wife in it, or anywhere else in the Writings. Rather concubinage, like pellicacy, seems to be an accommodation to the peculiarly masculine nature of men.*

420


Wives, we are told moreover, do not come into the same state of arousal as men,** despite current assertions to the contrary, so that there may not be the same need; and though the state of a widow, again we are told, is more grievous than that of a widower, one reason ,given is that a widow has no one to receive the love in which she is innately as a woman,*** which, since this love is innately conjugial,**** may indicate that women unlike men are unable to separate sexual love from conjugial love, a separation which nevertheless seems to be a requirement of concubinage. But further discussion of this subject needs its own forum.
     * Cf. CL 444a and ff., 462 and ff.
     ** CL 219.
     *** CL 325.
     **** CL 393, 409.

     Qualifications

     None of these grounds given in the Writings as legitimate causes of separation are intended to encourage either separation or concubinage. Rather they seem to stand as accommodations to human weaknesses and human conditions in order to avoid divorce for any other reason than that of purposeful adultery."* The ideal is love truly conjugial, and failing that, a marriage of apparent love and friendship.** But when even apparent love and friendship are impossible, or when a wife can no longer be a wife or a husband a husband, then separation-and perhaps even concubinage-may be permitted when the grounds are legitimate and serve the cause of justice.
     * CL 255.
     ** CL 271ff.
     In distinguishing these grounds in actual life, there is no doubt room for honest human error. Yet we are warned that not all grounds are of equal weight, and the consequences may not be the same. Cessation of childbearing with the wife due to feebleness of advanced age, for example, and hence a refusal of relations while ardor still continues with her husband, is, we are told, a real weighty cause for separation from the bed and perhaps concubinage; but it is not grounds for separation from the home.*
     * CL 473.
     Furthermore, not all grounds that may appear justified are real. Transitory illness (mental or physical), for example, or periods of abstinence required after childbirth, or arguments contrary to true religion, may be mistakenly taken for grounds of separation; yet these and other like causes are of no validity at all when viewed from justice. "They are causes made up by men after cold is contracted and unchaste lusts have deprived them of conjugial love."* "Weighty causes are real when based on what is just."** and they "are unreal when not based on what is just, even though on an appearance of it."***
     * CL 474.
     ** CL 472.
     *** CL 474.

421



     And one might add, as a general principle, that it is the partner who suffers who may legitimately consider separation, and, if necessary, concubinage, and not the partner who has caused the suffering. Let him who has caused it seek reconciliation; or if reconciliation is actually impossible due to divorce and remarriage or to permanent blemish of mind or body, let him consult his conscience and, resigned to his circumstances, conduct his life as best he can according to the Lord's Word. For what is done is done, and "deeds follow the body into the tomb; but the mind rises again."*
     * CL 530e.
CONJUNCTION WITH THE LORD 1974

CONJUNCTION WITH THE LORD       Rev. ERIK SANDSTROM       1974

     A DOCTRINAL SERIES

     IV

     The Lord's Esse and the Esse of Man

     In the present study we will try to sum up and conclude. We will reflect on beginnings-two beginnings: one finite with man, and one infinite with the Lord. The finite beginning is man's esse, from which spring his affections, thoughts, actions, and speech; while* the infinite and final beginning is the Lord's Divine Esse, from which is all creation and all life, and therefore influx into the esse of man. What we particularly want to see this time, is that man's esse is not a continuation of the Divine Esse, not a proceeding or extension from it, but that it is a created thing, and that it is created to enjoy real and actual freedom. To be created from the Divine Esse is very different from being a proceeding from it.
     * Corrected. See NCL 1974:482.
     First, however, let us recall the general ideas from the three preceding studies.
     Our first thesis centered on the teaching that "the Lord operates of Himself from the Father, and not the reverse."* We concluded that this means that the Lord in His Divine work of saving man, operates as the visible God, and not as the invisible; and further, that He does so by suffering the laws by which He operates to be revealed. This is the same as taking man into His confidence and showing him the manner in which He works.
     * TCR 153.
     Next we focussed on the sequential doctrine* that man acts of himself from the Word, provided the Word is in any degree of fullness in his internal; or, as it is also stated, that man acts of himself from the Lord, while the Lord as the living Word acts in and into but not through him.

422


The laws by which the Lord operates, are the laws on which the Word consists. These are, of course, open to rational view in the doctrines of the Second Advent. It behooves man, therefore, to act of himself from these laws.
     * TCR 154.
     In so doing he acts in freedom from what is Divine. This was the subject of our third thesis, which noted that conjunction is only by means of co-operation. From his own freedom and in consultation with his own reason, he acts in agreement with the Divine purpose and the Divine order of life; and since the Lord's infinite love is to give to all according to infinite wisdom, therefore if man also gives to others in agreement with his understanding of what the Lord has revealed, then he and the Lord act together. That is the meaning of the profound and stirring words: "Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me."*
     * Matt. 25: 40.
     All of this can be seen in greater fullness in the light of the teaching in TCR 43: "The essence of love is to love others outside of oneself, to desire to be one with them, and to make them happy from oneself." This is spoken of the Divine Love, and the same passage notes that these three aspects of the Divine Love are equally the aspects of the Divine Wisdom, for "Love wills those things, and Wisdom produces them."*
     * TCR 43.
     And man becomes a true image of his God after the likeness of God, if he too uses these principles in his life: that is to say, if he too loves others who are outside of himself, thus whom he regards as individuals in their own right and in their own freedom, and not as projections of himself or extensions of his own selfish sphere of interest; and if he strives to make one with them by co-operating with them, and making common cause with them; and if he tries to read their minds and to bring forth things that will make them happy. He is a likeness of his God, if he does these things from love, and he is an image if he does them wisely, that is, according to order. Again, this is to act of himself from the Lord, and it is to act together with the Lord, and it is to be conjoined with Him.
     This, however, focuses on the nature of the man's act. It is important that this should be understood, for a man should know not only that he is totally responsible for what he does, but also how that responsibility is laid into him by the order of creation. Such knowledge, and the understanding of it, should induce him to a search for wisdom in everything that he does or plans. I think it is a correct analysis of the passages we have used in our three previous essays to say that they are particularly designed to show man's part in coming to a spiritual and truly human way of life.

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     We are also instructed about the Lord's part. The two aspects come out distinctly in the following two statements of the Writings: 1. "The Lord acts in man and into him, but not through (per) him";* and 2. "It should be believed that (the goods man is to do) are from the Lord with him and through (per) him."** I am suggesting that "not through him has specific reference to man's act, but "with him and through him" to the Lord's act. The distinction may also, I think, be legitimately expressed by translating per differently in the two cases, for there are shades of meaning to that preposition. If this is allowable, we would render the first, "not through him," and the second, "with him and by means of him."
     * TCR 154.
     ** TCR 3.
     In any case the matter takes us into the doctrine concerning the Lord's Holy Spirit. The key teaching to guide us is in the posthumous work Canons of the New Church. There we read: "The Holy which is meant by the Holy Spirit is not transferred from man into man, but from the Lord by means of (or through) man into man."*
     * Can., Holy Sp. IV.
     Here the idea is that there is nothing Divine inhering in anything relating to man's act. It cannot be said that man's will to act, or his thought, or his action itself are in any sense "part of" the Holy Spirit. But still the Holy Spirit flows into man's will, and consequently quickens his will to act. Then, when the man's act awakens a response in kind with the neighbor, the Holy Spirit is then able to flow into his will. Thus man has been an instrument for bringing out things in the neighbor which in their turn are receptive of, or responsive to, the Divine influx. And so the influx of the Holy Spirit is never in any sense from man, but solely from the Lord. Of mercy, however, man does have a share in spreading forth the reception of life and light from the Lord; wherefore it is said that the Holy Spirit is transferred by means of man into man. This is the very essence of love to the neighbor, and it is a true love when as is involved here, it serves love to the Lord and is in fact an aspect of this love. This is why the second commandment is said to "be like" unto the first.
     In acting with the Lord, there are two things of equal importance that a man must know, believe, and also love. One is that his own act is not Divine, the other, that it is from the Divine. To put it differently, the man's act (if good), and in fact everything whatever with man, from his inmost esse down to his ultimate deed, is not Divine in essence, but is Divine in origin. These two things, essence and origin, must not be confused.

424


One passage dealing with this general distinction is as follows:

     "Though the Divine is in each and all things of the created universe there is in their esse nothing of the Divine in itself; for the created universe is not God, but is from God; and since it is from God, there is in it an image of Him like the image of a man in a mirror, wherein indeed the man appears, but still there is nothing of the man in it."*
     * DLW 59.

     But we turn to our special quest in this study, which is the distinction between the Lord's Esse and the esse of man. But note that distinction is not the same as separation. Things that are distinct can be conjoined, but things that are separate are, of course, by that very circumstance disjoined. We say therefore that the esse of man is altogether distinct from the Divine Esse, but is so created that man's esse and the Lord's Esse can be conjoined in an eternal covenant.
     Man's esse is in general his soul. The reader of the Writings will have noted, however, that "soul" is a term that is used there with a number of varying connotations. As a rule of thumb I may suggest here, that we may know the general connotation in each specific case by looking at the context, and asking ourselves what, in that context, the soul is a soul of. There is no soul that is not a soul of something. For instance, you may have the rational soul as the soul of the external mind, the life-activity in the body as the soul of the body, or the very inmost thing in man as the soul of even his ruling love (which is the inmost of his conscious mind).
     In our present study we will turn especially to the ruling love as the active life in the whole of the man's mind and therefore in everything that goes forth from his mind. Esse and soul are, broadly speaking, interchangeable terms. We are, therefore, speaking of the ruling love as the esse or soul of man's active response to the Divine, that is, as the esse or soul of his conscious, outgoing life.
     Since, however, we want to establish that any degree with man that might be termed "soul" in varying contexts, is a created thing, is a receptacle of the Divine, is finite, and is distinct from the Divine though capable of conjunction with the Divine, therefore we pause to attend for a moment also to that very inmost thing with man, which is above his consciousness, and is unpervertible, and is above even the highest heaven. This is the "human internal," and concerning it we read:

     "Man has an internal, an interior or rational, and an external. Man's internal is that from which he is man . . . the very heaven that is nearest to the Lord is composed of these human internals, but this is above even the inmost angelic heaven."*
     * AC 1999: 3.

     Yet although it is so high, and so relatively near to the Lord, still not even this is an "extension" of the Divine, or "part of" the Divine proceeding.

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So our passage adds: "These internals of men have no life in themselves, but are forms recipient of the Lord's life."* Again, however, let us not confuse what is distinct from what is separate; for these wonderful internal human forms, while not extensions or continuations of the Divine, are nevertheless so created as to be able to transmit the Divine. Therefore they are not separate from the Divine of the Lord, but conjoined with it. Indeed, if they were not able to transmit the Divine proceeding, there would be no way for the Lord to reach the conscious mind of man, for the Divine must be accommodated, step by step, in its descent.
     * AC 1999: 4.
     Now as a matter of terms. The Writings speak of esse, existere, and essence (essentia). To keep these terms distinct we may, in general, think soul for esse, body (and its actions) for existere, and mind for essence. Applying this to the Lord, we may thus say, for instance, that His Esse is not in itself visible, but that His Essence (which is His Divine Love and Wisdom) and His body and His acts, are. We must know, however, that the inmost source of all things created is the Infinite itself, which is the Divine soul of the Lord and Saviour. In other words, although there is no ratio between what is finite and what is infinite, nevertheless there cannot possibly be any other source or origin of finite and created things than the Infinite itself. Hence the Writings declare: "God is Esse itself and from Esse must be whatever is."*
     * DLW 55.
     With these things in mind, let us now look at our chart. (See p. 426.) I am always a little afraid of charts, first, because it is difficult to make them accurate, and second, because the danger is that we think from charts. Charts are dead things, but truths are living, and we should think from what is living and use a dead thing only as an instrument or representation (bearing in mind that it is always an imperfect representation).
     However, our chart is meant to illustrate the following general points: a. That there is an immediate influx from the Lord's Esse through the human internal into the esse, or ruling love of man. (Note that this applies only in the case of a good man. An evil ruling love turns itself away from the Divine, concerning which see AC 1999: 4 et al.) b. That there is a mediate influx going forth from the Lord's Existere,* and this through the angelic heaven and the world of spirits. c. That the mediate influx through the celestial heaven is applied to the man's inmost ruling love, but d. that mediate influx through the lower heavens or the world of spirits enters into and touches the affections of one degree or another below the ruling love. e. That man's esse or ruling love is the source of

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                                        THE LORD'S ESSE
                                        HIS ESSENCE
                                        HIS EXISTERE
                                        Heaven of Human Internals

ANGELIC
HEAVEN
     CELESTIAL INFLUX                         IMMEDIATE
     SPIRITUAL                              INFLUX
     NATURAL
     WORLD OF SPIRITS
                         MEDIATE INFLUX

                                        ESSE OF MAN
                                        RULING LOVE


     ESSENCE OF MAN (AFFECTIONS and THOUGHTS)
     
     EXISTERE OF MAN (ACTS AND SPEECH)

     all his affections, thoughts, actions, and speech. And finally f. that the ruling love if not celestial (the celestial is love of good from the Lord, see HH 15) is guided by the affection of truth, which is awakened in the mind below the ruling love, and is quickened by influx through the lower heavens. (That the affection of truth is the essence of love to the neighbor, see HH 15.)
     * Cf. "of Himself from the Father," TCR 153.
     This is a general* outline. But our particular point is that neither the immediate influx through the inmost soul, nor the Lord's mediate influx -through angels and spirits flows directly into the acts and speech of man. If they did, these acts and words of man would indeed be Divine. But if the acts and words flow out from a mind that is an image after the likeness of the Lord, then they are such that they have a common cause with the acts of the Lord's own operation, that is, the acts of the Holy Spirit; and, in such a case, there is conjunction.
     * Corrected. See NCL 1974:482.
     All of this, and of course more than this, is involved in a number of passages to which I wish to call attention. It should be noted that in some of these passages, where the term "continuous" occurs, that term means what goes forth or proceeds from the Divine, whereas the term "contiguous" expresses something that is distinct from the Divine but is touched by the Divine ("contiguous" comes from a Latin word meaning "to touch").

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It is the Divine influx that touches, and we may think of this touch as a kiss of life.
     So we read that "what is created in God from God is not continuous from Him"* for "what is continuous from God is God."** As a parenthetic observation I cannot refrain from noting here that the truths of the Writings are said to be continuous from the Lord: "The doctrinals of the New Church are truths continuous from the Lord."*** I think this means that the doctrinals of the Writings are proceeding from the Lord Himself and from Him alone.
     * DLW 55.
     ** ibid.
     *** TCR 508: 5.
     We are also given an angelic example to follow, for they say that all things existing in heaven "are in God, and God is in them, and still they have, in their esse, nothing of God which is God."*
     * DLW 55.
     A more comprehensive teaching enumerates various things that are in their truest sense predicable only of God, for God alone is esse in itself, love in itself, substance in itself, and so forth, but which nevertheless can be applied to created things or beings, provided only that it be clearly understood that in such cases there is no suggestion whatever that these things are then Divine. We read: "Of things created and finite esse and existere can be predicated, likewise substance and form, also life, and even love and wisdom: but these are all created and finite . . . (They do not) possess anything Divine, but they are in the Divine, and the Divine is in them."*
     * DLW 53.
     "They are in the Divine, and the Divine is in them" by contiguity, not by extension, not as proceeding; for, to repeat a passage from a previous essay that reads as an alliteration: "By contiguity and not by continuity conjunctivity comes."* Accordingly man's esse "is nothing else than a recipient of the eternal which proceeds from the Lord."**
     * DLW 56.
     ** AC 3938: 2.
     But here is the crux of the matter: To be a recipient is potential, but the act of receiving is actual. Our passage reads on: "The reception of life is that of which existere is predicated."* I attach great importance to this teaching, and to the distinction between recipient and reception. As I see it, the point is that the ruling love, man's esse, is latent and unconscious so long as it does not flow forth. But when wisdom responds, that is, when wise thoughts, wise contemplation, wise judgments, wise planning, add themselves, then the love is alive, actual, and conscious-conscious, that is, in wisdom.

428


And if "love" and "wisdom" are terms suggesting something too remote, substitute "will" and "understanding." The same precisely applies again. Wisdom, however-or true understanding-cannot exist except as it contemplates or reaches out for use. In other words, love or will is a dynamic thing; it is not static. And further, reception consists in going forth, the action of the Lord depends for its reception on the responsive action of man, and influx into the esse of man is impossible, unless there is efflux from that esse.
     * ibid.
     So it is that man's existere is his way of living, that is it is the outgoing life arising from his love (or esse). "Existere est vivere-existere is to live," and-if it be well with him-"his living (i.e., his manner of living-vivere ejus) is eternal happiness."* His life itself is his love** not the inflowing life, which is not his life, but the outgoing life whose esse is his love; and it is that love which is touched by proceeding from the Lord, so that it responds by finding its form in wisdom or understanding, and is enabled through wisdom or understanding to perform the use that it longs for. It is thus that man's finite love flows out into his finite form of life, and it is thus that there is actual reception of life inflowing from God; for (that which proceeds from the Lord) "causes men, spirits, and angels to exist, that is, to live."***
     * AC 3938: 3.
     ** DLW 1.
     *** ibid.
     To summarize: a. The Divine Life flows into man's love, and lives and operates in it. b. That love (man's esse) is a recipient-and of course, a created and finite recipient-of Divine Love. c. The reception of the Divine Love, thus the way of receiving it, is man's existere. d. Man's existere is the going forth, into act, of his own love (his esse) which is a recipient of the influx from the Divine Esse and the Divine Existere. e. Going forth into act is the way of receiving; it is efflux, and influx adapts itself to it.
     Therefore it behooves a man to act from love to the Lord according to the truths of the Word that he has understood and received in his internals.
     TCR 143 quotes passages from the Word, and concludes that "God gives a soul (i.e. a new esse, or a new ruling love) to those who walk in the way of salvation"; and that this new soul is what "is called a free spirit"; and therefore that "man ought to operate on his part from that soul and free spirit." For it is said: "Make you a new heart and a new spirit: for why will ye die, O house of Israel?"*
     * Ezek. 18: 31, TCR 143.

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THIRD LATIN EDITION OF THE ARCANA CAELESTIA 1974

THIRD LATIN EDITION OF THE ARCANA CAELESTIA       Rev. ERIK SANDSTROM       1974

     SOME REFLECTIONS

     The completion of the Third Edition of the Arcana Caelestia in its original Latin (8 volumes), together with an Appendix volume, marks a momentous achievement by the Swedenborg Society of London, England. Members of the New Church on this side of the ocean as well as everywhere else would wish to join in hailing this accomplishment.
     I know how much affection, patience, persistence, and scholarship have one into the many years of labor. Dozens of people have been more or less directly involved, but I believe four persons ought to be specially mentioned at this time: the late Rev. P. H. Johnson, the late Rev. E. C. Mongredien, the Rev. John E. Elliott, and Dr. Freda G. Griffith-the first three as editors, and Dr. Griffith as Honorary Secretary of the Swedenborg Society from the inception of the work about thirty years ago and until its completion, and also as Secretary of the Society's Advisory and Revision Board for most of those years.
     The Rev. P. H. Johnson was the first editor, and he had as his consultant the Rev. E. C. Mongredien. These two gentlemen were retired from pastoral work, and could therefore give full time to the editing. Mr. Johnson actually went through all the eight volumes and made full notes on his findings (which was of great value and assistance to those later associated with the editing work), but he was called to the other world after Vol. TV had been completed and sent to the press. Then Mr. Mongredien took over as editor, but after a few years he too was taken from our midst. He had completed Vol. V, and was busy working on Vol. VI. Then, having assisted Mr. Mongredien, I became associated with an editorial committee as its chairman. Consisting of three active and busy pastors this committee was largely a "holding action" one. Progress was slow, and it was clear that some other solution was needed. Another member of the committee was the Rev. John Elliott, a young Latin scholar. Soon after I left England for the United States Mr. Elliott became the new editor, and a few years ago it became possible for him to relinquish his pastoral work so as to give his full time to the Third Latin Edition. It is under his ten year leadership that the work has now been completed and the Appendix volume with-notes and supplementary information published.

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In his work he had at his side the Rev. Norman Ryder.
     I should explain how the Swedenborg Society functions in relation to editing, translating, and publishing work; and afterwards I should like to comment on the Third Edition itself and its special value.
     The above work is assigned to the Advisory and Revision Board, which operates under the authority of the Council, the governing body. Having been a member of the Board during my eight years in England (like other pastors of our British Societies), I am privileged to speak from experience.
     This Board consists of about a dozen men and women, from whom a chairman and a secretary are chosen. It used to meet once a month, and then for a full day session. All books in stock are under its supervision, and translations, revisions and reprints are proposed by it and are submitted for approval by the Council. Any work that is undertaken is assigned in the first instance to two persons-a translator (or editor) and a consultant. The consultant must carefully go through everything the translator produces, and the two of them must agree for any rendering to stand. If they do not agree the matter is to be referred to the Board, which after due examination and deliberation makes a decision that is binding on the translator. In the case of the Third Latin Edition of the Arcana this means that every word on the some 7000 pages, as they were both in the autograph and in the first edition (published by Swedenborg), have passed under at least four carefully examining eyes.
     In order to assist translators and editors (and their consultants) a Code, now called "Translator's Guide," is prepared. This too is done by the Board, and it is an ongoing work. I remember, for instance, how we debated the proper translation of intelligitur versus significatur, and how in the end the Board liberally decided (I think?) that both words could be rendered "means," but that "is understood" and "signifies" were acceptable respectively. Other decisions are even more important; but whatever the decisions, they are law to those who do the actual work on the new books to be produced.
     There was a special code for the Latin AC. Matters of punctuation, spelling, the use of capitals and italics, questions of how to deal with passages in the autograph not represented in the (first) printed edition, or with incomplete quotations from the letter of the Word, etc., were all regulated by it. Most important, however, was the decision as to priority between the autograph and the printed text. Here the latter was given first place, for reasons I should like to explain.

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     This brings me to the substance of these comments-the nature and value of the Third Edition.
     First let me note that it was Swedenborg's custom to write all his manuscripts twice: first one in quick hand with deletions, insertions between the lines, and other corrections, and then a second draft in clean and careful writing and virtually void of corrections. The first draft Swedenborg would retain. Such autographs of most of the posthumous works and, except for the first volume, of the Arcana Coelestia have been found and photo copied. The second draft, however, went to the printer, and was, after completing the printing and proof reading, destroyed by him. An exceptional opportunity to compare the two autographs is afforded in the case of the Apocalypse Explained. This, though made ready for the press up to chapter 19 verse 10, was never actually sent to the printer. Thus both autographs are preserved. Parenthetically I may here observe that, having compared sections of the two, as I have compared a number of chapters of the AC in the first autograph with the printed text, I have never found any doctrinal discrepancies between the two texts, nor ever heard of anyone else finding any, though there are numerous other but relatively insignificant differences.
     One first draft that has not been found is that of the first volume of the AC. Regrettable though this is, the loss is made less important by the fact that Swedenborg, being in London at the time, himself supervised the printing of this volume. This was not the case with the later volumes.
     The reason for accepting the first printed edition (called "I" between us for short, and so referred to in the footnotes of the Third Edition) as the primary authority, was because of the fair assumption that that edition would have agreed essentially with the clean copy that Swedenborg sent to the printer. Thus the first draft (referred to as "A"-autograph, for short) became secondary authority. In effect this decision meant that the first edition has essentially been reproduced in the third, except that the A has been preferred in the text itself whenever it could be fairly assumed that a printer's error or some other comparable mistake had occurred.
     On the other hand, all discrepancies, down to such minor ones as the variations between ac and et (both meaning "and"), have been noted in the Third Edition, either by marks in the text itself (explained in the beginning of each volume) or by footnotes. This will clearly be most helpful to students, and especially to future translators. Barring human imperfections-and all editors and members of the Board would own up to such-the text such as Swedenborg intended it has been established; and no doubt it will be a long time before a new attempt will be made to go through the whole work with such care.

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     I should mention, if briefly, the second edition also. This was prepared by Dr. J. F. Im. Tafel of Tübingen, Germany, approximately 140 years ago, and it is this edition most students have had on their shelves so far. Copies of the first edition are now very rare; but obviously a complete set was available for the work on the Third Edition. Tafel made a number of spelling and grammatical corrections, and some additional editorial corrections as well, all of which he set forth at the end of each volume. But Tafel did not have access to the A! Considering this fact, however, it is remarkable how well he did and how as a rule his corrections could be confirmed by the new editors. Of course his work too was consulted throughout.
     But readers may ask: What kind of differences do we have between the various texts? Let me repeat that they are mostly of relatively minor importance but not infrequent. As for frequency, and by way of illustration, I would estimate that there is an average of 5 or 6 footnotes on each page (except for Vol. 1, for obvious reasons).
     Let me give three examples as to differences between the A and the I, one of only general interest and the other two of the kind that would be helpful to translators.
     As to the first: In No. 8760 I had, as preserved in the new edition (and I translate), ". . . and since it here treats of the conjunction of the Divine Truth with the Divine Good, it first says 'God' in this verse, and presently 'Jehovah'" (after which the appropriate verse, Ex. 19: 3, is quoted). At this point A had (again in the equivalent English): ". . . and since all conjunction with the Divine Good takes place by means of the Divine Truth, therefore it here first says 'God,' and afterwards 'Jehovah.'"
     In my other two examples A corrected what was in I, and on that account was promoted to the text itself. Both are from 8886. Here I had: "[The sabbath day] . . . signifies in the internal sense the conjunction of the Divine Human in the heavens;" but A gave "with the heavens." This Tafel could not know, wherefore he retains the Latin in. Yet aided by A it is reasonable to assume that the printer at this point misread Swedenborg's cum for in, and of course cum is far more likely.
     My final example is a case where the printer made a mess of the text (a very rare occurrence!), and put in words that make no sense. Tafel at this point made an intelligent guess, so that his version would read in English: ". . . was to be perpetually in the thought, that is, was to reign universally" (the reference is to the signification of 'sabbath').

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But the text, due to A, would now give us in English: ". . . was to be perpetually in the thought, that is, was to become heavenly life, for what man perpetually thinks, that is, what reigns universally, that makes his life."
     The Appendix. Finally a word about the Appendix. This is a smartly produced volume of 59 pages, bound in a different color but in the same format. It contains in a special pocket inside the back cover three sample reproductions of Autograph pages. All the title pages of the first edition are also reproduced. In addition there is interesting information that could not suitably fit into the volumes themselves. For instance there is the case of No. 2249, where A had two versions, the second of which with one very minor exception went into the I. The variations between the two versions in that number are not great, but there are seventeen of them. Most important is perhaps an additional explanation at the end of the number. Omitted in the first version, it reads, translated: ". . . for according to the purification of the ideas of [the spiritual angels] these are perfected towards the reception of the celestial." Similarly in the case of Nos. 2312-2316 (which give the summary contents of Gen. 19): here too there is an earlier version, preceded by a Latin translation of Gen. 19 itself (from the Hebrew), which is also altered in favor of a slightly different rendering. The Appendix also reproduces deleted passages in A, where the volume of the text varies considerably from that finally adopted.
     There is other interesting material, but the above must suffice. The Appendix is in fact a fascinating little volume, which offers the student a special insight as to how Swedenborg, the Lord's faithful servant, worked.
     It will be agreed that the whole Church owes the Swedenborg Society a deep debt of gratitude for a magnificent accomplishment, spread over thirty labor-filled years.

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VALE-ON A PERSONAL NOTE 1974

VALE-ON A PERSONAL NOTE       Editor       1974


     NEW CHURCH LIFE
     Office of Publication, Lancaster, Pa.
     
     Published Monthly By
     THE GENERAL CHURCH OF THE NEW JERUSALEM BRYN ATHYN, PA.

Acting Editor     Rev. Norbert H. Rogers, Bryn Athyn, Pa.
Business Manager      Mr. L. E. Gyllenhaal, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address, and business communications, should be sent to the Business Manager. Notifications of address changes should be received by the 15th of the month.

     TERMS OF SUBSCRIPTION
     $5.00 a year to any address, payable in advance. Single copy, 50 cents.
     With this issue I turn over my interim stewardship as Acting Editor of NEW CHURCH LIFE to the Rev. Martin Pryke. I do so with mixed feelings. On the one hand, it has been an honor and a stimulating challenge to have been entrusted with the responsibility of editing our General Church's official organ. On the other hand, it has been a source of no little anxiety; for the editorial standards set for so long by Mr. Henderson, and by Mr. Caldwell before him, were things an amateur editor could only try and hope to approach. In this effort many thanks are due to those who responded to my appeal for material to publish, to Mary Bauer, my secretary, for spending many hours overtime to type up manuscripts for use as "copy" to send to the printers, to Morley Rich and Gwynn Merrell for help in proofing, and especially to Lennart Alfelt, not only for help in proofing, but also for preparing typewritten copy for the printers and for estimating how much typewritten material was needed to fill so many pages. Also, especial thanks are due to Mr. Robert Mann of Lancaster Press, who both advised me and expertly took over when my instructions to the printers were vague or incorrect.

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BEGINNING OF NEW CHURCH LIFE 1974

BEGINNING OF NEW CHURCH LIFE       Editor       1974

     In response to a request for material from the Academy Archives for publication in NEW CHURCH LIFE, Archivist Eldric S. Klein provided three items concerning the beginning of NEW CHURCH LIFE. They are a series of letters from Charles P. Stuart, the grandson of J. P. Stuart, one of the Founders of the Academy, and Editor of Words for the New Church, to E. C. Bostock, written in 1880 and 1881; "History of NEW CHURCH LIFE" by Edward P. Anshutz, dated January, 1905, and part of an obituary for Mr. Anschutz published in NEW CHURCH LIFE, April, 1918.
     Relevant extracts from these items in reverse chronological order, will be of interest to readers of this journal.
From the 1918 obituary: "EDWARD POLLOCK ANSHUTZ 1974

From the 1918 obituary: "EDWARD POLLOCK ANSHUTZ              1974

     "Born March 23, 1846, died January 31, 1918.

     "Edward Pollock Anshutz was, together with Charles P. Stuart, the author and editor of a manuscript paper read at the monthly meetings of the Young Peoples' Club, of the Cherry Street Society of the New Church in Philadelphia. What this manuscript paper was called is not recorded, but what it resulted in is told on the first page of the first issue of NEW CHURCH LIFE, January, 1881. In order that the present generation may learn this bit of New Church history it would seem well to reprint that short article. It is as follows:

     'NEW CHURCH LIFE.
     'A few years ago, about thirty of the young people connected with the New Church in Philadelphia, formed a Club for intellectual and social culture. In the fall of 1879 they began a Manuscript Paper for their own use. In its contents, the paper was somewhat miscellaneous, treating of topics, doctrinal, literary, and social. Some of the articles were intended to instruct and others merely to amuse. Of the later numbers of the periodical, manuscript copies were made and sent to friends in other cities. The paper met with so favorable a reception that its continuance was called for. This led to the conclusion that its sphere might profitably be enlarged so as to embrace the Young People of the New Church generally. Measures were accordingly taken to print and publish the paper, and as a result, we herewith present the first number of NEW CHURCH LIFE. Devoted to the interests of the Young People of the New Church our journal will, we hope, satisfy a great want in our literature.

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The NEW CHURCH LIFE will be very similar in its character to the manuscript paper; only that the Department of Correspondence and Church News will be greatly enlarged. As formerly, contributions will, for the most part, be from the young people themselves.
     'The NEW CHURCH LIFE is to be thoroughly and distinctively a New Church paper, designed to promote the culture of the Young People in the doctrines and life of the Church; thus, if possible leading them to embrace fervently the Heavenly Doctrines of the New Jerusalem as the only means of becoming true men and women.
     'And, finally, by bringing the Young People into closer relation with one another, the NEW CHURCH LIFE, it is hoped will become an ultimate of that bond of love which must always exist among those whose one great aim is to become useful members of the New Church which, in heaven and on earth, is "the Crown of all Churches." '
     "Mr. Anshutz and Mr. Stuart were the originators of the paper, but when it became a regular printed journal, under the title of NEW CHURCH LIFE, a board of editors was organized, whose names appear in the first number as follows: Andrew Czerny, Charles P. Stuart, E. J. E. Schreck, Geo. G. Starkey and E. P. Anshutz.
     "This article is not intended for a history of the LIFE, but since a man's use is the real man, it was necessary to make this review; for when we, of the older generation of Academy men first knew Mr. Anshutz, that paper was his active love and continued to be so for a number of years. His last contribution to the pages of LIFE was, so far as the General Index shows, in March, 1888.
     "Up to that date Mr. Anshutz had been a frequent contributor in the way of Papers, Fables, Humorous Sketches and Stories. We find in the General Index one hundred and five titles under Mr. Anshutz's name. We think that will show that up to March, 1888, Mr. Anshutz was a more frequent contributor to NEW CHURCH LIFE than any other person."

     From "HISTORY OF NEW CHURCH LIFE" by E. P. Anshutz:

     "My friend, Mr. Odhner, has asked me to write up a few reminiscences of the incidents of the launching of the NEW CHURCH LIFE and of its early history for this, its 25th anniversary. I can hardly realize it is 25 years old!
     "Several years before the LIFE was started 'The Young Folk's Club' wonder that some of our young linguistic purists of those days did not correct the error in the title of the club and change 'Folk's' to 'Folk' ran an intermittent manuscript publication (if the term is admissable) named "The Social Monthly"-at least that is my recollection of the title, the original and only manuscript of it being in the possession of the Academy today.

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     "Just here a digression, I was editor of the-what ever was its namein its last days and will reveal a state secret. We harried people for papers but got few; one bright day, however, there came a paper from our beloved Hugh Burnham, needless to say of Chicago. The editor was supposed to copy all the manuscripts into paper so as to make the 'monthly' of a uniform size. Hugh's paper was somewhat lengthy so I cut out parts of it through sheer laziness, 'edited' it. The result was that Hugh has had a club out for me ever since and sometimes lets me have it.
     "But, as Johnny Frenchman would say, 'to return to our mutton.'
     "One day or evening the undersigned casually met one of 'the students,' viz. Eugene Joseph Emanuel Schreck, at 18th and Spring Garden Streets. We were the elect in those days and of course shook hands cordially as brothers should, leagued as we were against the world, the flesh and the devil-probably Mr. Pitcairn would prefer to say 'Auld Nickie Ben'-and fell to talking. Then said Schreck-remember this is all very shadowy after a quarter of a century and only impression or recollections can be given-then said Schreck: 'What do you think of turning the Social Monthly into a regular printed monthly? You know something about journalism,' which was a superstition, for, while I had written a few stories and some other matter for the daily press, I practically knew nothing about the matter.
     "I, of course, replied (in effect) that we had no money. Schreck fell back on Providence, and as a sub issue, John Pitcairn, or the Academy.
     "I am easily influenced and assented to go into the venture. Forget subsequent proceedings, but the upshot was that 'The Academy' agreed to guarantee our bills and that was all we impecunious enthusiasts wanted and we went into, the venture-that could cost us nothing but our work.
     "The next move was to get together a 'Board of Editors'-we liked resounding terms.
     "The result was, (see Vol. 1) Andrew Czerney, Charles P. Stuart, E. J. E. Schreck, George G. Starkey and E. P. Anshutz. The last named, as being a professional layman and supposedly having some knowledge of printing, was elected 'Business Manager.' The 'Office' was the aforesaid 'E.P.A.'s' bedroom at 1910 Spring Garden Street. I may here remark that later the office was removed to the aforesaid's bedroom at 1802 Mt. Vernon Street and finally to 759 (still the bedroom) Corinthian Avenue, where the aforesaid finally parted with the LIFE.
     "The next thing was to name the unborn baby journal and floods of talk resulted.

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Finally Mr. John Pitcairn quietly, as is his wont, suggested NEW CHURCH LIFE and it was enthusiastically accepted, not because of his being practically its sponsor financially, but because it seemed to be the only name that fitted what we wanted-and I, for one, have never had reason to change my mind about its aptness.
     "Many 'editorial meetings' were held, much fuss and confabulation. I may state here now as a matter of historical fact, that the dominating mind of the journal, while he was on it was Charles P. Stuart. He did the stately end, was much aided by his grandfather Rev. J. P. Stuart. I was the light and flippant writer."
     Among the lighter contributions are a number of fables which were very popular and are affectionately referred to as Anshutz Fables. We continue our quote:
     "One day I met Mr. Schreck on Green Street and he said: 'You ought to write a New Church story for the LIFE.'
     "I said: 'I can't do it.'
     "He said: 'You can and should.'
     "So I fell to.
     "At the end of the first year we Board of Editors received an invitation to take supper at Dr. Starkey's house. Of course we were there on sharp time; our eyes were delighted with a beautifully ornamented table and our palates with a fine supper. During the speech making part I was handed an envelope 'as a token of appreciation for the editors of the LIFE.' Well, when we left the house we four gathered under a lamppost and found in that envelope a $50.00 bill for each of us. They came to us like water to an arid land."

     We quote from Charles P. Stuart's letter to E. C. Bostock dated November 2, 1880.
     "The Social Monthly is alive and flourishing. Two numbers of the second volume have already appeared. The paper is divided into four columns. I. Essays on Moral Subjects in the Light of the New Church. II. Essays on Secular Subjects in the Light of the New Church. III. Essays on General Topics. IV. Miscellany.
     "The last comprises Light Articles, Correspondence, News, jokes, and it's under the charge of George Starkey. The others are edited respectively by Czerny, Schreck and Anshutz.
     "Now I think you ought to help your old charge along a little now and then. Write letters for it when you get time, giving us all the news and anything else that you may deem suitable. Encourage others to write for it! Stir up Hugh Burnham! Remind him of his promise to correspond.

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If he will write as interesting letters to our paper as he does to individuals he will be an invaluable contributor. I think there is great need in the New Church, of a Young People's Social Paper-one that will interest and instruct the young people-that will make them realize that they are New Churchmen and nothing else!-one that will, at all events, have the negative merit of teaching no falsity and doing no harm. . . . Such a periodical would also serve to bind together the Young People of the Academy-unite them in the bonds of sympathy and put them in communication with each other. Now, I think in regard to the 'Social Monthly' that we ought always to keep this idea in view, viz: of sometime-years hence it may be, publishing it. It seems to me that we may open the way for the accomplishment of this-by beginning in a small way to send our paper around among the different circles of sound and favorably disposed Young People. We would thus get them interested in it, and turn their thoughts to the Academy and its work. In this way we would also get a good deal of correspondence and some help in the way of articles.
     We are in earnest about this matter! It is -not a mere chimerical project. Czerny has already carried the paper to New York with him. It will probably go to Vineland and certainly to Pittsburgh. Chicago, Brooklyn, St. Louis, and Wheeling are also in view. Now don't bring up any of your practical objections! Everything must begin in a small way, and encounter many difficulties. Don't shrug your bachelorate shoulders, but rather put them to the wheel and try to help us.
     I suppose I ought to have left the subject of the paper to the editors to write about but really I take more interest in it now than I did when occupying an 'editorial chair.' I intend doing a great deal more for it than I did last year-have written one article-have one half done-and about forty more outlined in my mind (where I fear a large majority of them will spend their days.)"

     We quote from Charles P. Stuart's letter to E. C. Bostock dated January 24, 1881:
     "I am glad to hear that the papers arrived safely. The first acknowledgment of their receipt was a pleasant card from Mr. Pendleton which came a few days ago. If you want any more copies of number one please let us know for there are about two hundred on hand.
     "Subscriptions come in slowly but nearly every day we get some. There are now on the books one hundred and one names. We have not heard from quite a number of the other places where we have friends working for us. Roeder has warmed sufficiently to send us an article and a letter for our news department and to promise us a few subscribers from his society.

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Mr. Lamb says 'The New Church Life is a little gem' and promises several subscribers from Mysic. Samuel Wright writes from Washington that he is 'delighted' with our paper. Mr. Hicks of Scranton hopes we may be able to make the paper a weekly soon. Mr. Bowers says it 'has the ring of the genuine metal.' Richard de Charms likes its tone (I haven't his letter at hand but I remember that it was very encouraging). Mr. Carpenter praises the name, 'New Church Life' and says: 'Typographically the little paper is beautiful and tasty. The matter for a first number is very good. It is certainly worth the subscription price.' He advises us to notice Broad Street in our next issue-which we intend to do. Anshutz has interviewed McGeorge and obtained several items. He was received very graciously. McGeorge expressed himself as feeling very much grieved at our not noticing them etc. Mrs. McGeorge has subscribed, and so has T. S. Arthur.
     "We are making a great effort to work up a good news column. Will Boericke will have a letter from Austria in the next number. We have sent out postals and letters all over the country asking for correspondence. I don't suppose many of them will take any notice of us, but still there's no harm in giving them a chance. I have written to Mann, Anger, W. Goddard, Jr., to James Reed, to Hinkley, to Mercer, to Smythe, etc.
     "Now as to your article; though it was a good production, I am very sorry we didn't send it back to you for it has got us into a sight of trouble. In the first place, it has produced a slight misunderstanding between the Editorial Board and one of their most trusted allies. Secondly, Dr. Burnham and some others have smelt a doctrinal rat in it. I have tried to smell this rat too, but have not succeeded in finding much trace of it yet. Thirdly: The paper hadn't been out more than four days before Dr. Worcester pounced down upon us with the statement that the text of the 'Wind Pipe' passage is extremely incorrect. Fourthly: The 'Magazine' is out with the corrected text and calls attention to the fact that it is an almost literal quotation from the 'Animal Kingdom'-which fact will of course destroy the force of the passage in the eyes of many. Fifthly: An anonymous correspondent writes us enquiring the meaning of 'Cacobilis' and wants to know if it means Jacob's Ladder or either end of it, and we, of course, will be obliged to acknowledge that we published something that neither we nor anybody else understands. And Sixthly: A distinguished physician informs us that the statement that 'Modern Physiologists are content with one use for each organ' is a great mistake. And indeed I believe I could run up to eighthly or ninthly without much trouble, but I forbear.

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     "I am afraid to look my fellow editors in the face when I meet them, for fear that they have found something else that will add to our burdens. But don't let our distress deter you from writing that other article you promised; for, next time we will be prepared, you know. We will arm ourselves with spectacles, telescopes, microscopes and Dr. Burnham; and when we discover a telescopical or microscopical 'trouble' we will enter into correspondence with you on the subject. Didn't you promise, in a letter to Schreck, that you would write an article on 'Natural Philosophy In the Light of the New Church'?"

     We quote from Charles P. Stuart's letter to E. C. Bostock dated February 14, 1881.
     "I received your letter a few days ago and was very glad to hear from you.
     "As to our articles being too heavy for the Chicago young people-I think they are too heavy for anybody really to enjoy. Yet this fault is a dignified one; better be heavy than too light. Still it is a defect that ought to be remedied if possible. I don't believe in talking baby talk but still the style of the articles might be made more interesting.
     "Then as to corrections and alterations in articles sent us for publication, I think that as few ought to be made as possible, and am willing to admit that when not too inconvenient the author ought to be consulted. But great latitude must be left to the editors, from the very nature of the case. For it is very hard to get the writer of articles to understand your reasons for making changes.
     "Our Editorial Board is a peculiar institution. It is a pure democracy. Every fellow for himself! Czerny is chief editor it is true. But Czerny always was a good fellow. He never gives any trouble. He has so far as I have been able to find out, only one strong conviction in regard to the paper and that is that there shall be no signatures to articles-otherwise he is positively opinionless. For a headless concern we get along remarkably well."

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OVERPOPULATION 1974

OVERPOPULATION       ERLAND J. BROCK       1974

     The Editor, NEW CHURCH LIFE:
     The question of so-called "overpopulation" merits serious consideration on the part of New Churchmen, not only because as responsible citizens of the world community it is a social question worthy of everyone's consideration, but also because of implications it carries in regard to the fundamental purposes of human life as revealed in the Word.
     In reflecting on the question, several points come repeatedly to mind which I would like to share with NEW CHURCH LIFE readers.
     Firstly, it should be emphasized that to describe the current world population situation as being one of "overpopulation" is an interpretation. This is not to deny that mankind faces serious problems in regard to natural resources and human needs, but here again, note, we are talking in terms of abstractions, for "natural resources" and "human needs" are both rather elusive things. The whole problem is an extremely complex one, involving not only the so-called resource base of nations, but also religious, moral, cultural, economic, and technological factors. To reduce the problem to one of "overpopulation" and to propose population restriction as a solution is a gross oversimplification. We suggest that, among other things, the problems we face spring from false notions concerning the meaning of human existence, greed, human stupidity in man's stewardship of the earth, and the breakdown of religion-based moral codes and their replacement by various shades of relativistic humanism. Offering population restriction as a remedy to our problems is like expecting to cure the common cold by cutting off noses.
     That propaganda of one kind or another is having an impact on human propagation, at least in the western world, needs no substantiation here. But in the current widespread policy of family restriction there lie serious implications and practices that should concern us all, two of which I should like to refer to.

     1. Effect on child upbringing.

     If we imbibe a prevalent attitude that having children imposes restrictions not only on the number of things a family can have but also on one's capacity to fulfil oneself, to "do one's own thing," then children become not Divine creations whose nurturing is at least as important as any other human endeavour, but impediments to the attainment of the "good life." The inevitable consequence is that the vital work of child upbringing suffers to the detriment of the child, the deprivation of the parents and of society at large. In a word, false value systems are resulting in the abrogation of parental responsibilities in the vital work of child rearing.

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     2. Human prudence and Divine Providence.

     No New Churchman would deny the need for the exercise of human prudence, provided that our ideas concerning it are subject to a number of qualifications, among which is the need to subordinate it to the higher ruling loves of love to the Lord and to the neighbor.
     However, if in our thinking we call in the Assyrians* (reasonings and scientifics) to our aid without at the same time viewing our problems from the perspective that the Word gives, then we will be jeopardizing the growth of the Church in us, and will come up with solutions that will not in fact solve the problems.
     * See Kings II, chap. 16; AC 8869 on "a graven image," and AC 8904:4 on "the sons of Asshur." I am indebted to the Rev. Ian Arnold for drawing my attention to these passages in a sermon delivered in Adelaide, May 26, 1974. See also under Assyrians and "reasonings" in Potts: Concordance.
     In summary, I am concerned that, in our understandable concern about mankind's problems, we are drawn into the sphere of humanist thought, impairing the job we must do as parents, and undermining the essential innocence and trust in the Lord that must be at the heart of our New Churchmanship.
     ERLAND J. BROCK
Lockleys, South Australia 5032
SONS OF THE ACADEMY 1974

SONS OF THE ACADEMY              1974

     The International Executive cordially invites the men of the New Church and of the Academy College to attend the Charter Day Meeting on Saturday, October 19, 1974, at 9:30 a.m., in Pendleton Hall. After the business session an Academy speaker will address the meeting.
     A luncheon arranged by the Bryn Athyn Chapter will follow at the Civic and Social Club House.

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Church News 1974

Church News       Various       1974

     CARYNDALE

     Caryndale is beautiful in lovely June. Spruce trees are covered with soft new growth; winter-grey, snow-flattened lawns turn to salad green; and everywhere, golden locusts, birches, purple-leaf plums, lilacs, blossoming fruit trees and flowering shrubs delight the winter-weary eye. All around this little village, the mixed deciduous and evergreen woods appear as magical as any enchanted forest. By June most of the vegetable gardens and annual flowers have been planted. Pansies and petunias are out dancing in the June showers. Partly because one must do something with half an acre, but chiefly, I suspect, because four short months of gardening weather are too precious to fritter away indoors, Caryndale homeowners are enthusiastic gardeners. In addition to trees, shrubs and flowers, almost every home has a large vegetable plot bursting with beans, potatoes, corn, tomatoes, peppers, carrots, cabbage, cucumber and almost everything else that will grow to maturity in our comparatively short growing season. The produce is either eaten at home, served to innumerable summer visitors, donated to the Women's Guild Supper Committee, exchanged for something else, given to friends, sold for pennies by small boys and girls, or pickled, preserved and frozen for winter use. People exchange seeds and snippings, plants, recipes and expertise-one of our rites of spring, and an excellent example of communal sharing. Other lovely sights are shared and enjoyed: the original orchard in bloom, the leafing of majestic old trees, the return of the ducks and geese (this year a flock of eighteen Canada geese settled for awhile on Waelchli Pond), the sight of children toting fishing rods and practice-casting on their front lawns. Canadians are said to feel particularly close to nature because we have so much of it all the time! Here, one day is unlikely to be like the last or the next and this is supposed to keep us all alert. But nature does more than keep us on our toes and feed the natural body as our own Loella Eby points out in this delightful prose poem printed originally in the Chronicle.

     "My father had an orchard. In spring and summer many flowers grew there.
     Especially in the spring-time we had to tread very carefully in the orchard because flowers were planted in unexpected places.
     Each of our lives is styled like that orchard. When we are invited into one anothers lives we need to tread carefully for we do not know where the flowers are planted and without intention we could trample on them."

     Under the energetic, imaginative, and affectionate leadership of the Rev. Frank Rose the Carmel Church Society continues to grow and prosper, and is making a renewed effort to "tread carefully" in the orchards. The 1973-74 season provided many opportunities for individual use and growth. Supper-classes continued to provoke stimulating discussion; the Women's Guild held a highly successful bazaar; the Sons and Theta Alpha sponsored worthwhile activities for the young; Christmas services, parties, and tableaux were lovely; Mr. Rose appeared twice on a local television talk show, once in his capacity as President of the Kitchener-Waterloo Art Society, a second time to talk about Caryndale when he deftly focused the discussion on our distinctive doctrines rather than on our separate environment; a young marriage-aged group named The Omega Group was formed and met frequently to discuss matters of interest; the high school-aged young people met regularly Sunday evenings for classes and social life, and including the Toronto young people, held two particularly happy Young People's Weekends, one in Caryndale, another in Detroit.

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Our year had several highlights. To name but a few: our outdoor Thanksgiving Service; the visit to Caryndale of the ANC College Hockey team and fans; the formation of a Scripture Study group; Mr. Rose's new approach to sermon-giving; and permeating everything, a revitalized attempt by people to establish warm, honest and accepting personal relationships based squarely on the Two Great Commandments-love to the Lord, and to the neighbor.
     Being in an especially advantageous place to view the richness of the earth and the fullness thereof-the green fields, the spreading acres rich with corn-we held our Thanksgiving Service on the grassy plateau behind the church. Children sat on blue velvet cushions close to an altar of twelve loose granite stones. Arcing out behind the altar were candles in rough holders fashioned from tall young trees. Sheaves of dry corn, orange pumpkins, and brown sack-cornucopias spilling vegetables decorated the ground. Adults sat on chairs or stood against the sun-warmed church wall while a violin and flute, played such music as David must have made in the hills of Judea. Offerings were carried forward; Mr. Rose reminded us that the Israelites were instructed to offer their first fruits to the Lord, these signifying the beginning of faith in man. It was a lovely service. Every Sunday as we walk to worship is a day for thanksgiving, but it was most appropriate to conduct our special service out-of-doors where we had visual testimony to the truth evoked in the service.
     The visit of the* ANC College hockey team and fans, some sixty souls, was a happy February highlight. Hospitality and supper committees rose to the occasion-all visitors were bedded and boarded in our own homes. To challenge the visitors, the local Sons put together a formidable hockey team which even managed one or two practices before the big game. Bryn Athyn visitors and other interested parties from as far away as Detroit arrived in time for Friday supper, and from that point until the team's departure Monday morning one thing was made abundantly clear: the Church is very much alive, its people happy, and its future bright. On Saturday the Great Contest took place at the local hockey arena. The Caryndale blue versus the red-and-white of the ANC. Great crowds of cheering fans; trumpet blasts celebrating every favorable move; splendid rushing and checking; everyone shrieking encouragements; Schnarrs everywhere. Goals for Caryndale by Dale Schnarr and Bill Stumpf. Goal for the College by (Canadian) Steve Hendricks. 2 to 1 for the socalled Caryndale "old men"! Hurrah for the home team! Hurrah for the visitors! Saturday evening we all relaxed and replayed the game at a rollicking Oktoberfest-style party held at the Concordia Club, the local Bavarian inn-lederhosen, dirndl dresses, ompahpah band und alles. Sunday the church was packed. There is talk of a return match in Bryn Athyn next year, which if it is like the first, will be a warm and fun-filled occasion. We enjoyed the College men and women very much, and if the following letter written by a College student to his hostess on his return to B. A. is representative, the feeling was mutual.

     "Dear [People]

     One of the main characteristics of us college students . . . is the continual dreaming that we do. We are often pictured with our heads in the clouds thinking about plenty but accomplishing little.
     One of the things that staying in your house in your society did for me was to bring me out of my dream world for a weekend, into the reality of what a New Church Society can be. For a short time I was able to see New Church people living and working together not just as a theoretical ideal but as [real people]. I'm returning to school with a much more vivid idea of what to work for. Thank you very much.
     [Signed by a College student.]"

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     Wednesday mornings from January to April a group of men and women, enthusiastic Scripture students, met over coffee in various homes to discuss the letter of the Word. Attendance averaged about 22. During the period we moved swiftly through the Pentateuch, our aim being to absorb the power and beauty of the literal sense, and to reacquaint ourselves with the sequence of stories. Fortunately Mr. Rose was able to arrange his schedule to lead the sessions and the vigorous discussion that always followed. Naturally a study of the letter awakens a deeper interest, and many of us have spent hours looking up the spiritual sense at home. We hope to continue these Scripture Study sessions next year. They promote disciplined reading habits, and having coffee with friends and pleasant discussion is a useful way to spend a Wednesday morning.
     Mr. Rose has adopted a personal approach to sermon giving. Instead of reading from a prepared text he preaches from notes and from quotations from the Word and Writings. His style is direct and reverent; his approach, affectionate. It has the effect of drawing the listener into a more intimate involvement with the speaker and the subject. Telling us what we need to be told, expressing the truth in such a way that it affects our lives and thence our behavior positively, is inculcating what, according to my perception at least, the Writings call the affection of truth.
     A greeting of love from the Church in Caryndale.
     BARBARA F. WIEBE

     AUCKLAND, NEW ZEALAND

     The birthday of the Church was celebrated by our Group on Saturday, June 29, at the time of the quarterly visit of our pastor the Rev. Douglas Taylor. It was an evening meeting and held at the Horticultural Hall which had been engaged for the weekend period.
     As customary in other years, our celebration was in the form of a banquet; the difference on this occasion being that our members did their own catering service. The event was highly successful and we were grateful to Nancy Mills and to Fairley Vincent for so efficiently organizing our efforts.
     We were glad of the opportunity to welcome Norman Heldon at our party. Norman was nearing the end of a six weeks visit to New Zealand from Penshurst, Australia, and he has promised to return to see more of the country. Norman was asked to convey greetings to friends across the Tasman at the Hurstville Society and a special word of congratulation to son Owen Heldon and Margaret Horner, soon to be married.
     Unfortunately, some of our members who live at a distance from the city were not able to meet Miss Karen Junge, Karen having left on the day before the banquet to attend the wedding of her friends Margaret and Owen.
     During the evening a presentation was made to Mr. Taylor of a large sheepskin rug, a simple token of our friendship and appreciation.
     Mr. Taylor will visit us briefly before mid-August enroute to Bryn Athyn and we look forward to meeting all the members of the Taylor family at that time.
     Rev. Michael Gladish from Toronto, Canada is to be pastor of the Hurstville, Society and our visiting pastor. We look forward to our meeting with Mr. and Mrs. Gladish and extend to them a very warm welcome.
     On the morning following the banquet, a church service was held at 11 a.m. when the Rev. Douglas Taylor spoke on "The Spiritual Meaning of the Second Coming of Our Lord." Matthew 24: 32.
     The Holy Supper was administered in the afternoon.
     The lovely floral decorations in the room were much appreciated and a tribute to the affection and skill of our ladies as well as to the mildness of the winters in this northern part of New Zealand.
     H. BEVERIDGE

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CHARTER DAY 1974

              1974




     Announcements
     All ex-students, members of the General Church and friends of the Academy are invited to attend the 58th Charter Day Exercises, to be held in Bryn Athyn, Pa. Friday and Saturday, October 18th and 19th, 1974. The Program:
     Friday, 11 a.m., Cathedral Service with an address by the Rev. Daniel W. Heinrichs.
     Friday Afternoon-Football Game. Friday Evening-Dance.
     Saturday, 7 p.m., Banquet, Toastmaster: the Rt. Rev. Louis B. King.
ORDINATIONS 1974

ORDINATIONS       Editor       1974

     Mbatha.-At Kent Manor, P-B Ntumeni, Zululand, June 23, 1974, the Rev. B. Alfred Mbatha into the second degree of the priesthood, the Rt. Rev. Louis B. King officiating.
     Nkabinde.-At Kent Manor, P-B Ntumeni, Zululand, June 23, 1974, Candidate P. P. Nkabinde into the first degree of the priesthood, the Rt. Rev. Louis B. King officiating.
CHARTER DAY BANQUET TICKETS 1974

              1974

     In order to avoid confusion and embarrassment, those who will be guests in Bryn Athyn homes for the Charter Day weekend should order their Banquet tickets in advance, by mail, unless they have made other specific arrangements with their hostesses.
     The date is October 19. The regular ticket price is $5.50. For all students, including those not presently attending the Academy, the price is $2.75 per ticket. Checks should be made payable to The Academy of the New Church.
     Orders should be sent to the attention of Mrs. R. Waelchli, The Academy of the New Church, Bryn Athyn, Pennsylvania 19009, before October 10th. Please mark clearly on envelopes "Banquet Tickets." Tickets will be carefully held at the switchboard in Benade Hall for pick-up either by you or your hosts. No tickets can be sold at the door because of the need for advance arrangements with the caterer.

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BRINGING FORTH MORE FRUIT 1974

BRINGING FORTH MORE FRUIT       Rev. VICTOR J. GLADISH       1974






     NEW CHURCH LIFE

     VOL. XCIV NOVEMBER, 1974 No. 11
     I am the true vine, and My Father is the Vinedresser. Every branch in Me that beareth not fruit He taketh away; and every branch that beareth fruit, He will prune that it may bring forth more fruit. (John 15: 1-2)

     The essence of the teaching of these verses is made even more plain in the following verse, "I am the vine, ye are the branches; He that abideth in Me, and I in him, the same bringeth forth much fruit; for without Me ye can do nothing."* There are two points here: That we have no power, no life of ourselves, that it is a constant gift from the Lord; and second, that we can and must produce, as of ourselves, something of value; we are given the power to "bear fruit."
     * John 15: 5.
     That man, of himself, is helpless is not a new idea in the Christian world. For centuries phrases acknowledging that we are miserable sinners, that we are powerless, have been in the prayer books and on the lips of worshipers, but these words have not commonly meant much to the individual in his daily life. In the New Church this can be wholly changed. Not that it necessarily is or necessarily will be changed with those who accept the Heavenly Doctrine of the New Jerusalem, but it can be if they know the Doctrine and live its teaching. "Without Me ye can do nothing."* "A man can receive nothing except it be given him from heaven."** These words every church-goer has heard or read. But for the New Church the meaning is revealed with all its import; a host of particulars are disclosed, the sublime truth is explained in fullness and is developed and illustrated to meet the states of all men.

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The profound conception which must enter into all the New Churchman's thought of the relation between God and man is that man is merely a vessel capable of receiving life; the Lord alone is life. Of ourselves, we are nothing and can do nothing; all the power of life and action is from the Lord. But we are given to feel that we act of ourselves, and are preserved in this seeming, so that we may become images and likenesses of God. He alone is Man, the Divine Man; our freedom and rationality are miraculously bestowed on us from His inexhaustible love toward the human race.
     * Ibid.
     ** John 3: 27.
     We called attention to two vital things in the text: first that all life is from the Lord, that we are 'branches of the True Vine,' "Without Me ye can do nothing"; and second, that "Every branch that beareth fruit, He will prune that it bring forth more fruit." It is this second that we wish to emphasize at this time. This involves the regeneration of the natural degree in us; a subject which has received less attention than others, and yet it 'hits us where we live,' in the natural. It is written, "They therefore who are in the good of truth, or in a life according to doctrinal things, are regenerate as to the interiors, which are their rational, but not yet as to the exteriors, which are their natural things; for man is regenerated as to the rational before he is regenerated as to the natural;* because the natural is altogether in the world, and in the natural as in a plane there are founded man's thought and will. This is the reason why during regeneration man observes combat between his rational or internal man and his natural or external man; and why his external man is regenerated much later, and likewise with much greater difficulty than his internal man. For that which is nearer to the world and nearer to the body cannot easily be constrained to render obedience to the internal man; but only after considerable length of time and by means of many new states into which the man is introduced, which are states of self-acknowledgment, and of acknowledgment of the Lord, that is, of one's own wretchedness, and of the Lord's mercy; thus states of humiliation resulting from temptation combats."**
     * AC 3286, 3288.
     ** AC 3469.
     We are told that the work of regeneration is chiefly concerned with bringing about the correspondence of the natural man to the rational man. With one who enters on regeneration the Lord insinuates good into his rational or internal. It is said that in this good as in ground truths are implanted, and then by means of rational truths the natural is reduced to obedience; and when it obeys, then it corresponds; and in so far as it corresponds, so far is the man regenerate.* The good in which truth is implanted, is affection which enables the truth to be drawn into the mind.

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This affection for truth, or, as translations of the Writings say, of truth, would be impossible without remains. In remains, implanted unconsciously, lie the beginning of the road to heaven. Without remains there would be nothing truly human in mankind.
     * AC 3286.
     The same thing is emphasized in the following from Arcana Coelestia number 3539: "The end of regeneration is that man may be made new as to his internal man, thus as to his soul or spirit; but man cannot be made new or regenerated as to his internal man unless he is regenerated as to his external man also." Farther on in the same passage we are told that "a man is able to observe in the understanding, and thereby his natural can know, many things which are good and true, and yet the will cannot as yet act in accordance with them." Examples are given, as that anyone can see that love to the Lord and charity toward the neighbor are the things that we all ought to cultivate. It is said, "there are even those who are in no love to the Lord whatever, and in no charity toward the neighbor, who well apprehend this." And later, "A man is also able to apprehend in his understanding, even should his will dissent or go contrary thereto, that the happiest life is from love to the Lord and from charity toward the neighbor, . . . but in so far as he thinks from the life of his will, so far he does not perceive, nay denies it."
     We are told also that it is into heartfelt humility that the Divine can inflow. This the understanding can see clearly, "but yet so long as the will is not new and the understanding has not been united to it, the man cannot be in humiliation of heart; ... and the matter is obscure to him." It is also said, "This faculty of man of being able to understand what is good and true although he does not will it, has been given to man in order that he may have the capacity of being reformed and regenerated; on which account this faculty exists with the evil as well as with the good; nay, with the evil it is sometimes more acute."*
     * AC 3539.
     There are other correspondential pictures of the slow completion of regeneration in the Gospels and in the Old Testament, besides this of the vine, the branches and the fruit. In the Gospel of Mark we are told, "The earth bringeth forth fruit freely; first the blade, then the ear, then after that the full grain in the ear."* (The King James version says, "The full corn in the ear," but there are probably fewer people than there used to be who know that in the seventeenth century corn meant any grain, and later in this country became limited to maize, or Indian corn.)

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The "blade," or stalk, stands for the reforming of the understanding; the "ear" for the first birth of the new will; the "full grain in the ear" for the full state of regeneration, including that regeneration of the natural degree about which we have been speaking. The difficult regeneration of the natural is mirrored in many of nature's daily or yearly processes. It is well known that the springing up of the blade or stalk comes quickly when there is sufficient heat of the sun, the beginning of the ear of grain takes longer, and the full ripening of the grain is a slow process. It is similar with the process of leaves, then blossoms, then fruit on a tree.
     * Mark 4: 28.
     To see more fully how growth in nature corresponds to regeneration, consider the following from the Heavenly Doctrine, "As the externals (in man) are further from the Divine, they are also on this account relatively without order, nor do they suffer themselves to be reduced to such order as do the internals. The case herein is the same as it is with seeds, which are more perfect within than without, being so perfect within as to enable them to produce a whole plant, or a whole tree, in its order, together with its leaves and fruits, the external forms of which may easily suffer injury from various causes, but not so much so the internal or inmost forms of the seeds, which are in a more interior and perfect nature. The case is the same with the internals and externals of man, and therefore when man is being regenerated, he is regenerated as to the rational before he is regenerated as to the natural; and the regeneration of the natural is both later and more difficult, because in it are many things which are not in order and are exposed to injuries from the body and the world."*
     * AC 3855.
     No matter how difficult the regeneration of the natural may be, it is, nevertheless, most necessary. We are told that "everything spiritual is received in what is natural in order to be anything with man. The naked spiritual does indeed enter into man, but it is not received."* But what is the process? How is the natural changed? The first seven verses of the chapter of John before us contain the answer. Witness the following from the little work called the Brief Exposition of the New Church: "Man not reformed, is, as to his spirit, like a panther or an owl, and may be compared to a thorn or a nettle; but man regenerated is like a sheep or a dove, and may be compared to an olive tree or a vine. Consider then, I pray, if you are willing, how can a panther-man be converted into a sheep-man, or an owl into a dove, or a thorn into an olive tree, or a nettle into a vine. . . . In order that conversion may take place, must not the ferocious nature of the panther and the owl, and the noxious properties of the thorn and the nettle, be first removed, and thus what is truly human and inoffensive be implanted? By what means this is effected, the Lord also teaches in John 15: 1-7."**
     * TCR 339.
     ** BE 112.

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     But what is taught in the first seven verses of this chapter? We have seen something of what is meant by the first two verses-that the Lord is the True Vine and we should be branches from that Vine. Also that if we begin to bear fruit, as we should, the Lord prunes away evil affections and false conceptions, in order that we may bear more fruit. As has been indicated, this purging of inborn loves and fallacious ideas is not a brief or easy process. Verse 3 says, "Now ye are clean through the word which I have spoken unto you." The word of Divine Truth, Divine Revelation, is the means of spiritual cleansing. In the thirteenth chapter of this Gospel, telling of the Last Supper, the Lord instructed His disciples how they might become clean. He told them, "He that hath been bathed, needeth not save to have his feet washed, and he is wholly clean."* Here again we are taught the need for the regeneration of the natural, the lowest degree. "Bathing" is the regeneration of the internal, "washing the feet" is making the external, the natural, a willing servant. "Abide in Me, and I in you."** The meaning of this is not difficult; carrying it out may be difficult. It depends on how far one has allowed oneself to be led by the Lord in His Word. We are told that the Lord is in man in the good and truth that go forth from Him; also that to abide in Him is to be in faith in Him and love to Him.*** What is necessary is explained in the following words, "To most people it is unknown that every man has an internal, a rational, and a natural, and that these are most distinct from each other, nay, so distinct that one of them may be dissident from another; to wit, that the rational, which is called the rational man, may be dissident from the natural, which is the natural man; nay that the rational man can see and perceive the evil which is in the natural man and, if it is a genuine rational, may chastise it. Before these two have been conjoined together the man cannot be an entire man, nor can he be in the tranquility of peace, for the one fights with the other. For the angels who are with the man rule his rational; but the evil spirits who are with him, rule his natural, and hence comes combat. If the rational then conquers, the natural is subjugated, and the man is thus gifted with conscience; but if the natural conquers, he can then receive nothing of conscience. If the rational conquers, his natural then becomes as if it also was rational; but if the natural conquers, the rational becomes as if it also was natural.

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And further, if the rational conquers, the angels then draw nearer into the man, and insinuate charity to him (which is the celestial that comes from the Lord through the angels), and the evil spirits remove themselves to a distance."****
     * John 13: 10.
     ** John 15: 4.
     *** AE 25.
     **** AC 2183.
     The fifth verse we dealt with at the beginning as an amplification and re-enforcement of our text: "I am the Vine, ye are the branches; he that abideth in Me, and I in him, the same bringeth forth much fruit; for without Me ye can do nothing."
     The sixth verse tells the fate of those who are unwilling to be a branch of the true Vine: "If a man abide not in Me, He is cast forth as a branch, and is withered; and men gather them and cast them into the fire, and they are burned." Note that it is not said that the Vine or the Vinedresser cast them into the fire, but that "men cast them." The fire is the fire of hell, which we know to be the love of self and the love of the world for the sake of self. This teaching is similar to the words of John the Baptist, "And now also the axe is laid to the root of the trees; therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire."*
     Finally the seventh verse says, "If ye abide in Me, and My words abide in you, ye shall ask what ye will, and it shall be done unto you." Those who abide in the Lord, and take His Word to their heart will ask nothing for the sake of self, or in a feeling of merit. Their governing request will be "Thy will be done."
     * Matthew 3: 10.
     It is evident that this state will not be lightly attained, but "little by little."* There are many descriptions of the general process of regeneration given in the Writings, some excerpts of which we have given. It should be noted that it is chiefly an account of the remaking of the natural which we find there-a remaking of the natural by doing the things which doctrine teaches. We thus acquire a love for such doing, that is, a love for genuine charity toward the neighbor. This is one of the things that we are told: "Regeneration is nothing else than that the natural be subjugated, and the spiritual obtain the dominion; and the natural is subjugated when it is reduced to correspondence. When the natural has been reduced to correspondence, it does not react any more, but acts as it is commanded, and obeys the spiritual, almost as the acts of the body obey the behest of the will, and as the speech, together with the expression of the face, conforms to the influx of the thought."**
     * Deut. 7: 22.
     ** AC 5651.
     How far this state, when the natural obeys the spiritual, often is from our daily experience! How often the lower aim and the lower delight carry us away with them!

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Some of this conflict goes on with everyone, no matter what the degree of regeneration. The motives may differ; the conflict may be on an external plane if we have not yet actually taken up the subjugation of the natural from a love of truth and good for their own sakes, but have merely restrained the more obvious evils and falsities of the natural man by the light of the elevated understanding, which is available to all, and when we have done this for the sake of reputation or some type of worldly gain. With all of us there are mixed motives, and in a given instance we cannot be sure which is primary with us. But we need not continue to be deceived as to our motives, if we really wish to know.
     However, there must be a process by which the natural loses its hold, and Providence gives us help in the very nature of natural laws. Nothing is more common to our daily experience than the means by which the affections of the natural man are thwarted and baffled. These disappointments are inherent in the nature of the natural itself; for from birth it looks only to self and the world, and its appetite for dominion and the delights of the world is unlimited. By the very laws of nature such appetites must meet with continual rebuffs; they cannot be wholly satisfied. This is illustrated by the simple law of the body that the delights of taste must not be indiscriminately indulged, or the health will be broken down, and even the very taste for such food and drink as have been indulged in at the expense of health. So in many things the natural brings punishment upon itself when it does not obey the laws of use, which internally are spiritual laws. Nevertheless, such disappointments and rebuffs are but a means of keeping the natural man within certain external bounds. In themselves they have no power to change the character of the external man. The natural is brought within limits by external restraints, but it can be inverted and regenerated only when the Lord's influx, flowing in through the enlightened understanding by means of the affection from heavenly remains, is received in freedom. Then only is the natural reduced to compliance and willing service.
     The freedom in which man must be regenerated is particularly seated in the natural; this is the field of freedom. But this freedom is not an end in itself. It is only an enabling of the right choice. That for which we pray daily in the Lord's Prayer, when we say, "Thy will be done, as in heaven so upon the earth," is that the Lord's will may be received in the natural man as well as in the internal man-that the natural be reborn, regenerated. When this result is achieved, then comes about the state described in the Heavenly Doctrine when the affection itself of the internal man and reason from it "have the dominion, and subdue in the natural the delights of self and of the world, as also the fallacies which have, filled the knowledges there, and at last so completely that this subjugation comes to be among the man's pleasures.

456


And then the natural is at rest, and afterward is in agreement, and when it is in agreement, it then partakes of the pleasantness of the internal."*
     * AC 6567.

     LESSONS: Jeremiah 17: 1-14. John 15: 1-14, Arcana Coelestia 3913: 13.
     MUSIC: Liturgy, pages 520, 462, 430.
     PRAYERS: Liturgy, nos. 87, 91.
DIVIDED MIND 1974

DIVIDED MIND       GEOFFREY P. DAWSON       1974

     (An Essay prepared for The New Church Club, London, March, 1974.)

     The purpose of this essay is to stimulate an examination of certain ideas commonly held to be the orthodox doctrine of the New Church, and show that what is actually contained in the Writings is more reasonable and deserving of attention. Briefly the supposed orthodox position may be stated as follows:
     The Lord is good itself. Therefore, when He created the world and the human race He could do no otherwise than create them good. Thus the first men were made into the order of their creation in which there was conjunction between will and understanding. From this they had perception, the understanding being ruled and taught by the will. They also had open communication with heaven and their quality and genius is described as celestial. On the material level they lived by tacit respiration rather than by external breathing, did not use words for communication, but perceived the contents of thought in the subtle expressions of the face. When in course of time they turned from God to themselves, because the understanding was ruled by the will, their whole mind was perverted and from this calamity there originated evil. Because of the growth of evil all mankind was finally engulfed in their own perversity except Noah, to whom God showed mercy and released him from the fatal vortex by separating his will from his understanding.

457


Since that time all men have been born in this divided condition, so that by instruction in truth they can be reformed and regenerated as to the understanding and thus be gifted with a new will by the Lord to replace the original will which was destroyed by Adam's fall. Since the fall there has been evil in the world, and at last this was overcome by the Lord Himself when He became incarnate and glorified the Human in Himself.
     The First Christian Church shortens the statement to one brief Pauline sentence, "Whereas in Adam we all die, in Christ we are all made alive."
     The doctrine just outlined does not stand up to critical scrutiny. All manner of questions spring to mind and do not receive satisfactory answers. A sample few might be the following:

     1. If man and all created things were made good by the Lord, how could men conceive the idea of doing evil, particularly when the will was good and ruled the understanding? As men had open communication with heaven and there was no hell, they could not have been inspired to evil from the spiritual world.
     2. If, at the time of the flood Noah could be rescued by a merciful and miraculous separation of his will from his understanding, why could not the same remedy be granted to Adam as soon as he had eaten of the tree of knowledge, thus forestalling disaster? After all that tree was there to tempt him.
     3. If men since the flood can only be regenerated by means of temptations on account of evils which they did not originate, is there not inequality in the Lord's justice, since He provided a more blessed state for His first creatures than He can provide for His later ones, who are clearly not responsible for the original tragedy? This thought might be at the root of the doctrine of justification by faith alone, which allows men to be saved merely by baptism and the affirmation of a mystical faith in Christ's saving grace without undergoing the rigors of repentance and reformation.

     The Writings are not unmindful of these and similar questions. Indeed the first one offered above occurs in CL 444: 2 where two angels from the heaven of innocence, who clearly lived in a celestial state of united mentality, complained to Swedenborg when be was meditating on scortatory love, that he was meditating on things which were beyond their comprehension, since they were not from creation.
     Swedenborg replied: "This arcanum cannot be opened unless it be known that none is good save God alone, and that there is no good, which in itself is good save from God.

458


Therefore he who looks to God and wills to be led by God is in good, but he who turns away from God and wills to be led by himself is not in good, for the good which he does is done for the sake of himself or for the sake of the world, and so is meritorious or simulated or hypocritical. It is clear, therefore, that man himself is the origin of evil, not that this origin was planted in him from creation, but, by turning away from God, he planted it in himself. This origin was not [primitively] in Adam and his wife; but they made the origin of evil in themselves, and this because, when the serpent said, In the day that ye eat of the tree of knowledge of good and evil ye shall be as God (Genesis 3: 5), they turned away from God and turned to themselves as God. To eat of that tree signified to believe that one knows good and evil and is wise from himself and not from God."*
     * CL 444: 4.
     The two angels, however, persisted with their question. How could man turn away from God, and to himself when yet he can think, will, and thence do nothing except from God? Why did God permit it? To which Swedenborg replied: "Man was so created that everything he wills, thinks, and does, appears to him as if in himself, thus from himself. Without this appearance-a living appearance, as it were-man would have no conjunction with God, nor any eternal life therefrom. But if from this appearance he induces on himself the belief that he wills, thinks and hence does good from himself and not from the Lord, though in all appearance as from himself, he then turns good with him into evil and thus makes the origin of evil in himself. This was Adam's sin."*
     * CL 444: 5.
     On the other hand, earlier in the same number the distinction between good and evil is defined thus: "Good is from creation, but not evil. Yet evil regarded in itself is not nothing although it is the nullity of good. Good is from creation, both good in its greatest degree and-good in its least; and when this least becomes nothing, then from the other side arises evil. There is therefore no relation between them, nor progression of good to evil, but only a relation and progression of good to greater and less good and of evil to greater and less evil, the two being opposite at each and every point. And since good and evil are opposites, there is an intermediate between them wherein is an equilibrium, in which evil acts against good; but because it does not prevail, it stops in the endeavor. Every man is brought up in this equilibrium. Being between good and evil or, what is the same thing, between heaven and hell, it is a spiritual equilibrium, and for those who are in it, it brings freedom. The Lord draws all men away from this equilibrium to Himself, and the man who from freedom follows Him, He leads from evil into good and so to heaven."*
     * CL 444: 3.

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     Of course the question inevitably arises as to how Adam succeeded in turning good into evil when there is no relation between them, though it should be observed carefully that the full text is that "he turned good into evil with himself." Thus whatever the good was which became evil, it was only with Adam.
     It has been often suggested that the Adamic Church fell by degrees, slipping point by point from a descending scale of good until it passed almost imperceptibly into evil beyond the median which divides them. On the basis of the non-existence of evil prior to Adam's descent into it, one wonders how Adam thus was able to fall out of positive existing things into a mirror world of their antithesis on the other side rather like Alice through the looking glass. However, the proposition is fallacious in its reasoning since it ignores the imperative rules of motivation. When a lower good is chosen in preference to a higher one the cause can only stem from self love or love of the world. With respect to Adam, faced with this choice, the Arcana is brief and to the point in explaining the phrase, "And Jehovah God said, It is not good that man should be alone." "This posterity of the Most Ancient Church was not willing to dwell alone, that is, to be a celestial man, or to be led by the Lord as a celestial man, but to live among the nations . . . and as they desired this, it is said, it is not good that man should be alone, for he who desires it, is already in evil, and his desire is granted to him."* Certainly the Adamic Church descended by degrees, but not by lower stages of good before evil appeared. The situation is better described by a figure in which, as good declined on the one side, evil increased on the other. It is as if the human mind was a column in three parts of height, the lowest called natural, the middle spiritual and the highest celestial. We know that the spiritual and celestial are forever in states of good and truth, and evil can only exist in the lowest level. Thus with the celestial man it is as if the whole column stood above the median plane in positive things, but when man departs from the celestial it is as if the whole column sinks down and the natural passes beyond the median into negative or evil things. When the column has sunk so far that the median plane lies at the top of the natural degree, the whole natural is evil and the descent can go no further. This is a crude diagram and is only intended to illustrate one principle. However, it will be seen that in accordance with the diagram it is commonly supposed that, when first created, the whole human system lay above the median, since God created it good, and only Adam caused it to begin to sink. This however is entirely contrary to what is taught in the Arcana.
     * AC 139.

460



     To understand the doctrine correctly it is imperative to know that in the doctrinal context the term "creation" does not refer to the formation of the natural universe or the natural man as he exists physically. "'In the beginning God created the heavens and earth' . . . The 'beginning' implies the first time when man is regenerated, for he is then born anew and receives life. It is from this ground that regeneration is called a new creation."* Therefore, it follows that "Man before regeneration is called earth, empty and void and also ground wherein nothing that is good or true is sown, empty where there is nothing good, void where there is nothing true, hence darkness and ignorance as to all things respecting faith towards the Lord and respecting spiritual and celestial life."** "'The face of the deep' signifies the lust of the unregenerate man and the falsities thence originating, of which he consists and in which he is totally immersed . . . seen from heaven (he) appears like a black mass that has no principle of life within it. The same expressions likewise imply the vastation of man which precedes regeneration, for before man can know what is true and be affected with what is good, there must be a removal of such things as hinder and oppose the admission of truth and good, thus the old man must die before the new man can be conceived."***
     * AC 16.
     ** AC 17.
     *** AC 18.
     In fact man begins to be aware of his true situation when he is first enlightened-not excited by heat, for by comparison "men who are altogether external do not know what good is or what is truth, for they fancy all things to be true which favour these loves, not aware that such good things are evils and such true things false. But when man is conceived anew he then begins first to know that what he called good is not good, particularly when he is enlightened to see that the Lord is and that He is essential goodness and essential truth."*
     * AC 20.
     Thus it should be clear that the first chapter of Genesis does not describe the immediate origin of the human animal as a state of goodness. Instead it describes how from being born in a state in which the natural is below the median plane, the Lord, operating by means of remains, gradually raises the man out of this condition. The Most Ancients did not call a man a man on account of his physical shape. They were more perceptive than we are and reserved that title only for those in whom the natural had been raised up above the median. Before this state was reached, they classified the human condition as described in one of the six days of Creation. On the sixth day, however, God said "Let us make man, into our own image after our own likeness." Nor does this mean that God was talking to Himself, for the Arcana is explicit as to the mode by which all these wonders were accomplished.

461


"Man is altogether ignorant that he is governed by angels and spirits from the Lord, and that with every particular person there are at least two spirits and two angels. By spirits man has communication with the world of spirits and by angels he has communication with heaven. Without this communication it would be utterly impossible for man to live. His life depends entirely on such communication . . . whilst man remains unregenerate he is governed in a manner altogether different from what takes place when he is regenerate, for whilst he is unregenerate, evil spirits are with him, who rule over him in such sort that the angels, notwithstanding they are present, can effect nothing of any purpose, but merely to prevent his plunging himself into the lowest depths of mischief, and to incline him to some sort of goodness, which they contrive by making his lusts in some degree subservient to good, and fallacies of the senses to truth . . . In this state he has communication with the world of spirits . . . but he does not have the like communication with heaven, in as much as evil spirits have the dominion . . . But when he is regenerate, then angels have the dominion and inspire him with whatever is good and true, infusing at the same time a dread and fear of evil and falsity. The angels indeed guide man, but herein they only minister to the Lord . . . wherefore it is here first said in the plural, let us make man in our image, but inasmuch as the Lord alone governs and disposes, in the following verse it is said in the singular 'God created man in His own image.'"*
     * AC 50.
     But this crowning glory of the sixth day is only the spiritual man concerning whom it is remarked, "In the course of regeneration whilst man is made spiritual, he is continually in combat . . . on which account the church of the Lord is called militant, for before regeneration divers lusts and evil desires have the dominion inasmuch as the whole man is composed merely of such lusts and falsities therein arising. In the process of regeneration these lusts and falsities cannot be instantaneously abolished for that would destroy the whole man, since this is the only life he has acquired, wherefore evil spirits are suffered to continue with him for some time in order to excite his lusts and evil desires, that . . . they may be loosened and weakened to such a degree as to be capable of being inclined to good, whereby the man may be reformed. In the time of combat the evil spirits leave the man nothing else for food, but what is compared to pulse and green herb. Nevertheless the Lord gives him food also."* This treats of the state of the spiritual man in the sixth day, with respect to his natural man.
     * AC 59.

462



     Should any doubts remain on this topic the first chapter of Arcana concludes thus: "The times and states of the regeneration of man . . . are distinguished into six . . . called the days of his creation, for in his unregenerate state he is not a man and has nothing of a man about him, but as he advances . . . he acquires by little and little, that which constitutes him a man, until he attains the sixth day when he becomes an image (of God). In the meanwhile the Lord fights continually for him against evils and falsities and by such combats, confirms him in truth and good. The time of combat is the time of the Lord's operation wherefore a regenerate man is called in the Prophets, the work of the fingers of God. . . . When the work is so far perfected that faith is joined with love, it is then called very good, because the Lord governs and directs the man as His likeness. At the close of the sixth day the evil spirits depart and the good ones succeed in their place, and the man is introduced into heaven, or the celestial paradise which is the subject of the following chapter (Genesis 2)."*
     * AC 62, 63.
     By now it should be abundantly clear that the Pre-Adamites had nothing of the celestial man about them. Therefore it is also plain that with them love was not conjoined with, nor did it dominate, the understanding. They had no perception. They must have had external respiration. They did not have open communication with heaven, for instead of angels their immediate spiritual associates were evil spirits. In-a word, they were just like men today in essentials inasmuch as with them there was very little of spiritual life. What they did not have, which we do have, is a heritage of formulated doctrine in which the mind is now instructed. Thus the bias and content of their instruction took a different form, though the end objective was the same-regeneration. Therefore it will be seen that we must not be careless when we use such phrases as "born into the order of their creation" when we seek to understand the characteristics of the Pre-Adamite, for otherwise we will lead our thoughts astray.
     Let us now turn out attention to Noah and his ark. Noah comes: at the end of the line of declining generations originating in Adam, the first man. Adam was called Adam because by regeneration by the Lord he had become a celestial man. With him his love was conjoined with and ruled his understanding. He did have open communication with heaven, tacit respiration, perception and all other celestial attributes. He was a "work of the fingers of God." His offspring had the advantages enjoyed by those who are born of wealthy and cultivated parents.

463


In fact they had what we would call "breeding," which the Pre-Adamite did not have.
     "It may be briefly stated that their first parents (speaking of the posterity which inclined to evil), who constituted the Most Ancient Church, were celestial, and had consequently celestial seed sown in their minds, whence their descendants possessed themselves, seed from a celestial origin. Seed from a celestial origin is such that love rules the whole mind and makes it one mind. For the human consists of two parts, the will and the understanding. Love or good is of the will, faith or truth is of the understanding. From love or good, that people perceived what was of faith, or what was of truth, and thus their mind was single or one. With the posterity of such a race, seed of the same origin remains, so that any falling away from truth and good on their part is attended with the most dangerous consequences for they thereby pervert their whole mind to such a degree as to render restoration scarcely possible in the other life. It is otherwise with those in whom there is no celestial seed, but spiritual seed, as the people after the flood, and 'also the present generations of mankind have. There is no love in them, consequently no will of good, but still there may be faith, or the understanding of truth, by means of which they may be led to some degree of charity by the Lord, from the cognitions of truth and good thence. Their state then is quite different from that of the ante diluvians."*
     * AC 310.
     As to the origin of hereditary evil, it is obvious we must adjust our opinions and not blame it all on Adam, since all those except Noah,' who were derived from Adam perished in the flood. "From what has now been stated respecting the first man, it may be evident that hereditary evil was not derived from him down to all who live at the present day, nor, as is falsely supposed that there is no other hereditary evil than that which arose therefrom. For it is the Most Ancient Church which is here treated of, and is called, Man, and when Man is called Adam it signifies that man was formed out of the ground, or that he was made man from being not man, through regeneration by the Lord. This is the origin of the name and its significance. Hereditary evil however, is such that everyone who commits actual sin induces on himself thereby a nature, whence evil is implanted in his children, and becomes hereditary. Consequently it is derived from every parent, from his grandfather, great grandfather and ancestors in succession and is thus multiplied and augmented in each descending posterity, and remains with each, and is increased in each by his actual sins nor is it dissipated so as to become harmless except with those who are regenerated by the Lord."*
     *AC 313.

464



     However, it is a universal law that no man exists merely for the sake of himself, and the use of the Adamic Church was not merely to provide gratification for the celestial man. Thus when Adam began to perish the consequences were not merely potentially disastrous for him alone for "if the Lord's church on earth were utterly extinct, mankind could in no wise exist . . . The Church is like the heart . . . As long as the heart lives, the neighboring viscera and members can live, but as soon as the heart dies, all these in general and particular die also. The Lord's church on earth is as a heart, and the whole race of mankind, even those who are outside of the church derive life therefrom . . . Unless there were a church, with which, as with a sort of heart the Lord might be united through heaven and the world of spirits, disjunction would ensue and, in consequence, of such disjunction from the Lord, mankind would instantly perish. And this is the reason why since the first creation of man, there has always existed some church and whenever the church has begun to perish, it still remained with some."*
     * AC 637.
     The antediluvians from Seth down to Lamech describe various doctrines and heresies which the Most Ancients fashioned out of their former perceptions. Those which constituted a genuine doctrine of faith were in providence treasured up for the use of later posterities when it became clear that the Most Ancient Church itself would be utterly destroyed by the inversion of the will. But of Noah it is said: "Noah was a righteous man, perfect in his generations, and Noah walked with God."* "By Noah is signified the Ancient Church, or the doctrine which remained from the Most Ancient Church . . . . . The few things which remained from the Most Ancient Church were with those who constituted the church called Noah, but they were not remnants of perception, but of integrity, as well as of doctrine derived from the perceptions of the Most Ancient Churches. A new church was therefore now first raised up by the Lord, which, being of a totally different genius from that of the Most Ancient Churches, is to be called the Ancient Church, ancient on this account, that it existed at the end of the ages before the flood, and in the earliest period after the flood."**
     * Genesis 6: 9.
     ** AC 530.
     Here it is necessary to note one point obvious in itself but easily overlooked. A regenerate person cannot be the subject of regeneration, since he is already endowed with that quality. It also follows that those who, though unregenerate, consider themselves to be without need of regeneration cannot be regenerated either. The posterity of celestial man might have celestial seed, but without regeneration they polluted their own in heritance.

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Of those who believe they have much, much is required. On the other hand, humility is appropriate to every man for: "The fact is that there is with no man, not even those who were of the Most Ancient Church, any understanding of truth and will to good. But when they become celestial it appears as if the will of good and the understanding of truth were with them, when nevertheless they are of the Lord alone . . . With every man, and with every angel, even the most celestial, his proprium is nothing but falsity and evil . . . But in proportion as men and angels are able to be perfected, and as it were, receive the understanding of truth and the will of good, by the Lord's Divine Mercy, they are perfected and, as it were receive the understanding of truth and will of good, but that they possess them is only an appearance."*
     * AC 633.
     None can be regenerated who chooses to remain in the delusions of self love and love of the world. The fallen Most Ancient were preeminently in self love derived from their inverted celestial genius, rather like the Jews to whom the Lord referred when they said, "We have Abraham to our father." Adam's descendants saw themselves as gods. It was therefore impossible for them to be regenerated. Thus they brought the flood upon themselves, for "By a flood is signified an inundation of evil and falsity. The posterity of the Most Ancient Church, were possessed by foul lusts, wherein they immersed the doctrinals of faith. Hence they had persuasions of falsity, which extinguished all goods and truth, and at the same time closed up the way against remains, so that they could not operate. Hence they could not but destroy themselves. When the way is closed up against remains, then man is no longer man, because he can no longer be protected by angels, but is totally and entirely possessed by evil spirits, who study and desire nothing else than to extinguish man."* Of the corrupted men of the Most Ancient Church it is said: "'All that is in the earth shall expire,' signifies those who were of that church and had become such . . . . the earth does not signify the whole habitable globe, but only those who were of the Church . . . . Therefore no flood is meant . . . but only the expiration of those who were of the Church when they had separated themselves from remains, thus from the intellectual things of truth and the voluntary things of good, thus from heaven."**
     * AC 660.
     ** AC 662.
     But Noah was also a posterity of the Most Ancient Church and he did not perish. "('For All flesh hath corrupted his way upon the earth.') . . . The internal sense here is that every man who was on earth where the church was, had corrupted his way so that he did not understand truth because every man had become corporeal, not only those treated of in the foregoing verse, but also those who are called Noah, and who are particularly treated of in this and in the following verse.

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For they were such before they were regenerated. This previous description is given to them because their regeneration is treated of in the following verses. And whereas little of the Church remained, the name God is here used, and not Jehovah. In this verse is signified that there was nothing of truth; in the subsequent verse, that there was nothing of good, except in the remains which were with those who were called Noah, for without remains regeneration is impossible, and also except in the doctrinals which they knew. But there was no understanding of truth, which is never granted except where there is a will of good. Where there is no will, neither is there understanding, and such as the will is, such is the understanding also. The Most Ancient people had the will of good because they had love to the Lord, and hence the understanding of truth; but this understanding perished utterly with the will. A certain kind of rational truth and natural good remained with those who are called Noah and therefore they were capable of being regenerated."*
     * AC 628.
     The state of Noah prior to regeneration should be compared with what was previously quoted from AC 16, 17 and 18, and it will be seen that Noah is best described as a man of the Church who has been reduced to the condition of a Pre-Adamite. This is most appropriate when we recall the curse placed upon Adam when he was expelled from Eden, namely "'For dust thou art and unto dust thou shalt return' (which) signifies that the Church would return to the external man such as it was before regeneration."*
     * AC 278.
     It could not be otherwise than that Noah should become vastated before he could be regenerated. This occurs with all men, for none can be regenerated who do not see that it is necessary. Thus Noah, descended from a race which delighted and perished in the belief that it was imbued with good and truth from itself, and accustomed to think in this context, had to break the habits of an age. To aid him in this, he had one solitary spiritual possession, namely, the doctrine of faith which had been fabricated as an external embodiment of wisdom out of the remembered perceptions of his ancestors. This was a possession with which the original Pre-Adamite was not equipped. Noah's integrity lay in his willingness to apply it to the government of his own life, whereas his perished brethren preferred their phantasies. But let us not imagine that he was imbued with any goodness. From his knowledges of doctrine Noah was, as it were, commanded to build an ark, "By the ark is signified the man of the church (called Noah), by woods of gopher, his lusts, by rooms are signified the two parts of man which are will and understanding, by pitching it within and without with pitch is signified preservation from the inundation Of lusts."*

467


"Since this man of the Church (Noah) was to be reformed as to that part of man which is called understanding, before he could be reformed as to the other part which is called the will, it is here described how the things which are of the will were separated from those which are of the understanding, and as it were covered up and reserved, lest anything therein should touch the will. For if the things which were of the will, that is lusts, had been excited, he would have perished."**
     * AC 638.
     ** AC 641.
     When at last the inundation came in which his unsalvable brethren died, Noah was safe in his ark which was born up upon the surface of the waters, and by the inundation and its fluctuation he was as it were subjected to temptations until he was regenerated when he could be set free and established as a spiritual man. But he was not celestial, for he was regenerated by the observation of doctrine. He called himself man, indeed, but not on account of the quality of the affections of the will, but on account of the integrity and content of the understanding, and he distinguished his church into varieties of peoples according to their doctrine and their understanding of it. Likewise, since it could be spread by means of externally expressed cognitions, it could be communicated to others who were in a like condition as to externals and thus grew to enfold all those who had not formerly been counted among the Most Ancient peoples. And since that time the term human has been used to define all those species in whom there is evidence of rationality and liberty of mind, and more strictly to those in whom a state of regeneration could be perceived. It can therefore be seen that the division of will from understanding was confined to Noah alone, when he emerged from the wreckage of the Most Ancient Church. Its relevance to the rest of the human species is simply that the existence of the Church has since been dependant upon the understanding of doctrine and not on the state of the will.
     Your essayist has pondered this matter for many years now, his only justification being that the commonly held opinion fails to be adequately universal in its idea, and leaves a great deal to be desired in logic and justice as an expression of Divine wisdom.
     Regeneration is a universal function with respect to men in the world. The principles set out in the first chapter of Genesis and explained in the Arcana are universal and apply to all men regardless of church and period of life. They recur precisely in all ages wherever regeneration is treated of, for regeneration is always the time of the Lord's operation.

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"The Divine Providence of the Lord especially has for its end that a man should be in good and at the same time in truth and it works for this, for thus a man is his own good and his own love, and also his own truth and his own wisdom; for by this man is man, being then the Lord's image. But because a man while living in the world can be in good and at the same time in falsity, can also be in evil and at the same time in good, and thus as it were double, and because this division destroys that image and so destroys man, therefore the Lord's Providence in all and each of the things belonging to it, has in view that this division shall not be . . . The reason that man can be in evil and at the same time in truth, and the Lord cannot prevent this on account of end, which is salvation, is because man's understanding can be raised into the light of wisdom ... while his love remains below . . . To be of this nature cannot be denied to man, because there cannot be taken away from him the two faculties of rationality and liberty by which he is a man, and is distinguished from the beasts, and by which only he can be regenerated and saved, for by these a man can act according to wisdom, and can also act according to a love which is not of wisdom; by these also from wisdom above he can see the love below, and in this way see the thoughts, intentions, affections-thus the evils and falsities and also the goods and truths, of his life and doctrine: without a knowledge and acknowledgment of which in himself he cannot be reformed . . . This is the reason why man can be in good and at the same time in truth, also in evil and at the same time in falsity and also alternately in them."*
     * DP 16.
     Those who are regenerated find that they come to rest in good. Those who do not regenerate come to rest in the evils which are from themselves. Those who are regenerated and then revert to their evils, however, are in a worse condition, for they subjugate the will to good with which they have been gifted by regeneration, to be subservient to the love of self, and thus turn to evil that which was given for good, and of them it is said that they turn good into evil with themselves. Respecting this last it is therefore said that the Lord is careful lest any are admitted into the regenerate state who cannot be kept in it to the end of life, in order to guard against the tragedy of profanation. This was the worst calamity which befell those who were derived from Adam.

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SWEDENBORG SOCIETY 1974

SWEDENBORG SOCIETY              1974

     We are pleased to bring further word of the Swedenborg Society of London and of its excellent work in preparing and publishing up to date translations of the Writings. In our last issue we included a fascinating account of the work done in publishing the third edition of the Latin Arcana Caelestia. In this issue we include the report of the Society's Annual Meeting and also the Presidential Address given by Mr. D. F. C. Mann at that time.
     We are also happy to be able to report that H. M. the Queen has conferred the M. B. E. (Member of the Order of the British Empire) upon Dr. Freda G. Griffith in recognition of the long and distinguished service she has rendered to the Swedenborg Society as its Honorary Secretary and in other capacities. This is a thoroughly deserved honor for Mrs. Griffith and also a gracious recognition of the Swedenborg Society. We believe this is the first time such a recognition has been made for work for the New Church. We would offer them both our hearty congratulations.
ANNUAL MEETING 1974

ANNUAL MEETING              1974

     The 164th Annual Meeting of the Swedenborg Society was held on Saturday, 11th May, 1974, at 6:30 p.m. About 40 members attended. Mr. D. F. C. Mann, President of the Society, was in the Chair and the meeting was opened with the Lord's Prayer, led by the Rev. E. E. Sandstrom.
     Apologies for absence were received from a number of members. Messages of greeting and good wishes were received from Mr. A. A. Drummond and the Rev. H. G. Mongredien. The Secretary read the Notice of Meeting and the Minutes of the 163rd Annual General Meeting which were confirmed and signed by the President. The Minutes of the Extraordinary General Meeting, held 8th November 1973, were also read, confirmed and signed.
     The Council's Report for 1973 was presented by Mr. Norman Turner, Chairman of the Council. Mr. Turner spoke first of the work of the Advisory and Revision Board. One of the most significant events of the year had been the publication of the eighth and final volume of the third Latin edition of the Arcana Caelestia, and the Appendix volume, and reference was made to the several editors and their consultants who had worked on the project over the years.

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The Council was aware that there had been some criticism of the amount of time and money spent but it was felt that an accurate basis is necessary for future translations into English and other languages. The Society was in fact now reaping the benefit of the third Latin edition as it was forming the basis of the new English translation. A good start had been made on this work by the Rev. J. E. Elliott and his consultant, the Rev. Norman Ryder. Referring to the Library and Archives, Mr. Turner paid tribute to the work of Mr. A. S. Wainscot.
     The Council was pleased to record that in 1973 there had been an increase in the distribution of books. Membership had also risen but only very slightly. Subscriptions had been increased from 1st January, 1974, but we should not expect receipts from the subscriptions to be doubled, as many members had already been subscribing more than the minimum amount.
     The other significant event of 1973 had been the retirement of Dr. Freda Griffith as Honorary Secretary, an office she had filled with great distinction for 30 years. As a token of appreciation, a presentation had been made at the Birthday Meeting in January 1974. At the Meeting, too, Honorary Life Membership had been conferred on Dr. Griffith and on Mr. R. H. Griffith, in recognition of their devoted work for the Society.
     The Council wished to congratulate Mr. Kenneth Campbell on his year's work as Manager, and welcomed Miss Madeline G. Waters as Secretary. In conclusion, Mr. Turner said that 1973 had been a year of accomplishment, but there was still plenty to do.
     Mr. F. B. Nicholls, Honorary Treasurer, then read the Auditor's Report and presented the Annual Accounts. He said that the Society was overspending its income by a considerable amount, and 1973 showed one of the largest deficits, amounting to 14,706. The General Fund had not decreased, however, due in part to gifts and legacies received, which the Society gratefully acknowledges. Mr. Nicholls recalled that it was about ten years since he became Treasurer and in those ten years all expenses had more or less doubled. Fortunately income had also doubled, except for the income from subscriptions and donations, but nevertheless we were overspending.
     The Chairman of the Council moved the adoption of the Report and Accounts. In seconding the motion, Mr. G. P. Dawson asked about the nominal value given to the Stock of Printed Books and to the Library and Archives. It was explained that the Society's auditors had recommended showing nominal values for these items a good many years ago, because of the difficulty of calculating a realistic value.

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It should be recognized, however, that if the actual stock value is taken into account the loss shown would be considerably lessened. The Rev. Dennis Duckworth said that it was good to see that the Society had helped in the publication of the new French edition of Heaven and Hell. This showed that it was a Society concerned with spreading the Writings in other lands, as well as in this country. 1n regard to the French Heaven and Hell, Miss Marith Acton asked how the cost of the new edition had been met and the Treasurer explained that the Society had paid for the printing, but had received contributions from the Swedenborg Foundation, the General Conference of the New Church, and the French New Church. The Rev. B. A. H. Boyesen expressed thanks for all the excellent work which had been done during the year. The motion for the adoption of the Report and accounts was passed unanimously.
     Mr. Norman Turner, in moving the Council's nomination of Mr. David Mann, M.Sc., as President of the Society for the ensuing year, said that Mr. Mann had served with great ability during the past year and the Council was delighted that he was willing to accept nomination for a further period. The motion was seconded by Mr. R. H. Griffith and carried unanimously, with applause. Mr. Mann thanked the meeting and said how much he appreciated the honor of the office of President of the Society. The nomination of Mr. R. H. Griffith, F.C.A., as Vice-President of the Society was moved by Mr. Mann. The Rev. B. A. H. Boyesen seconded the motion which was carried with acclamation. Mr. John Cunningham moved the Council's nomination of Mr. F. B. Nicholls, F.C.I.S., as Honorary Treasurer for the ensuing year. Mr. Nicholls had been Treasurer of the Society for nine years, and members had just received evidence of his efficiency, during his presentation of the Annual Accounts. Mrs. F. G. Griffith seconded the motion which was carried unanimously. The four members of the Council retiring by rotation were the Rev. Dennis Duckworth, Mr. L. H. Houghton, Mr. A. F. Turner and Mr. N. Turner. No nominations had been received and these four were therefore declared elected. A special resolution was then moved, that in accordance with Section 185(5) of the Companies Act 1948, Mr. Dan Chapman, O.B.E., (aged 76) who is over the normal age limit for retirement laid down in Section 185(1) of the Companies Act 1948, shall serve on the Council. The resolution was carried unanimously.
     The President then gave his address entitled "Christianity and Business" which is printed elsewhere in this issue. Mr. G. P. Dawson moved a vote of thanks to Mr. Mann for his address and his services during the year and this was carried with applause. The Meeting was closed with the Benediction pronounced by the Rev. Dennis Duckworth.

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CHRISTIANITY AND BUSINESS 1974

CHRISTIANITY AND BUSINESS       D. F. C. MANN       1974

     The art of caricature has a long and distinguished history. In literature characters are often depicted larger than life the better to impress us; we have only to think of the optimistic Mr. Micawber, the sanctimonious Mr. Brocklehurst, the obsequious Mr. Collins. Similarly the political cartoonist can illustrate a point about a politician or a situation in a striking manner, exaggerating appearance as in Mr. Heath's laugh, Mr. Barber's nose, Mr. Wilson's pipe. Sometimes analogy may be used to good effect as in the famous large and ungainly carthorse invented by Low to represent the Trades Union Congress.
     The risk with caricature is that people are liable to accept the oversimplification of the artist as being true to life and of universal application. We have, for example, the mean Scot, the devious Welshman, the illogical Irishman, the grasping Jew, the absent-minded professor, the ranting trade union leader, the bloated capitalist, the hard-faced landlord, the unctious clergyman. Sometimes caricature is deliberately fostered as a technique of debate: one of the simplest and-alas-commonest, methods of argument is to attribute to your opponent a view he does not possess and then demolish it, to characterize your opponent falsely and then demonstrate how absurd he is, to describe a situation which does not exist and then show how immoral it is.
     The particular caricature to which I wish to draw your attention is that of the businessman, as he evidently appears to some of those who advocate the Christian ethic. Business activity, by which I mean essentially the management of enterprises producing marketable goods or services, is often used to illustrate the antithesis of Christianity-the grim, materialistic, workaday contrast to the self sacrificing universal brotherhood and high principles to which Christians nominally subscribe, at least on Sunday. General opinion tends to support this view; I recall a public opinion poll on the esteem of various professions; two among the lowest were politics and business. This caricature businessman is seen as materialist in outlook and devoted to the pursuit of profit regardless of the genuine interests of customer, suppliers or employees. There is also his wicked cousin the financier who, after an alcoholic luncheon charged to expenses, pauses long enough to turn a quick profit by a telephone call to his broker before buying a block of offices which he subsequently sells to someone else for a lot more money or, better still, leaves empty, thereby making even more profit (I have never understood the mechanics of this, but then I am not an accountant!).

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Much of this is all good, clean fun. What disturbs this picture, however, is that whenever one comes across actual people who might reasonably be described as "big businessmen" they turn out to be equipped, not with horns and large cigars, but with high intelligence, often totally devoted to their jobs and above the average in moral principle.
     It would be ridiculous to claim that there is not a great deal wrong with the world of business. As with other human endeavour, business is conducted by fallible people. As with the population generally, many are not Christian and do not behave in a Christian manner. There is much wrong with the framework of economic life; for example, the facility with which a few can acquire great wealth through the ownership of land and the pressure of population, without contributing in any real sense to the creation of that wealth. My claim is not that all is for the best in the best of all possible worlds. My claim is the more modest one that people in business are much like people elsewhere and that their behaviour is no worse than that found in other walks of life. Consequently, business in general should cease to be used as a handy illustration of the evils against which the Christian must fight.
     I believe that the low esteem of business is associated with the current fashion to decry material advancement. In Victorian times people were much poorer and more people went to church. Material wealth appears to have led to a downturn in religion and the abandonment of moral principles. I would dispute this. Those who believe the Victorian age to have been a period of moral rectitude simply do not know the social history of that period. A hundred years ago the veneer of moral respectability was supported, in this city of London, on widespread poverty and cruelty which the mass of people today do not suffer. Material advancement may not have improved people morally, but it has given them greater opportunity to choose the sort of life they wish to lead. In many ways society today is kinder and more compassionate; indeed, most people are protected against the worst deprivations and enabled to lead good lives if they choose to do so. I suppose the one area of life in which many would discern a deterioration is in sexual matters; while there is certainly greater honesty today and less concealment, the extent of prostitution in Victorian London does not give that age much of a claim to righteousness. As regards conditions today, I am reminded of the man who commented rather wistfully, "What's all this about the permissive society? I've not seen much of it."
     The fact of the matter is that many human activities which we would regard as "good" such as the arts and education and the service of poorer nations overseas, can be supported only by the enterprising creation of and services, directed by businessmen.

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There is no reason for supposing that most people regard our collective wealth as excessive and the arts of business as redundant; indeed, rather the contrary, with shortages of houses, schools, hospitals and many other benefits of our current civilization.
     Having put my view that business is not all bad but has some good, like the curate's egg, the question is: "What should be the attitude of the Christian in the business environment?" There are several possible answers which cover a wide spectrum of possible courses of action. At one extreme the Christian may simply not get involved; he may choose a profession which ensures both public esteem and an easy conscience. He may, alternatively, enter the business world and then proceed to apply literally his own interpretation of Christianity, like the well-meaning revolutionary young vicar, portrayed in a film by Peter Sellers, who gave over the vicarage to a gipsy family and organized the free distribution of food to all. He thereby wrecked the local economy, causing riots, and led his superiors in the Established Church such a dance that eventually they had to appoint him the Bishop of Outer Space. At the other extreme, our Christian may enter business but suspend his beliefs, dividing his life neatly into compartments so that he acts in a selfish, grasping and materialistic way during the week and duly turns up at church on Sunday to give obeisance to his formal beliefs.
     The dilemma is less acute than it might appear. One of the most impressive aspects of New Church beliefs is the very specific and relevant doctrine of use or service. Writing on charity, Swedenborg said:

     "Charity is to act justly and faithfully in one's office, business or employment, because everything so done is of use to society, and use is good, and abstract good is the neighbor."*
     * TCR 422.

     We are told of the effect of the practice of charity in one's daily employment:

     "He who thus practices charity, becomes more and more the embodiment of charity; for justice and fidelity form his mind, and their exercise form his body; so that in process of time, from the form thus acquired, he intends and thinks nothing but what is charitable. Of such men it is said in the Word, that they have the law inscribed on their hearts. They attach no merit to their works, for they never think of merit but only of duty which a good citizen is bound to perform."*
     * TCR 423.

     There is guidance on the observance of the law in regard to taxes:

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     "A special public duty is the payment of rates and taxes . . . . The charitable pay them gladly, because they are collected for the protection, preservation and administration of their country. . . ."*
     * TCR 430.

     It is clear from these quotations that people should enter fully into the responsibilities of their occupations and conform to the requirements of the current social and legislative framework. Abdication from worldly affairs is not recommended; rather, one's occupation should be used as an expression of love to the neighbour and as a means to regeneration. There should be an attitude of service to the community via the duties of one's office. The qualities required may be summarized in the word "integrity": the exercise of fair and honest judgment, not influenced by purely selfish or base motives.
     The Christian in business should, in my view, pursue the economic interests of his organization but within the limits of fair dealing, which means reasonable regard to the interests of suppliers, customers, employees and shareholders. His decisions should be honest and objective and his work carried out to the best of his ability in the circumstances in which he finds himself. People who devote themselves to their work with this attitude of mind are likely to be successful in their professions and to acquire greater responsibilities which are inevitably coupled with corresponding obligations. It is less likely now than it used to be that a successful man will be encumbered by riches, but even if he is, the important question is the purpose for which that wealth is used rather than its ownership. There are many examples of men in this position, such as the late Lord Nuffield, who continue to live modestly and devote their wealth to the benefit of others.
     This is not to say that a Christian can with an easy conscience play his part in any occupation for which there happens to be a demand. Some occupations he may eschew at the prompting of conscience as informed by Divine guidance. One may find gambling contrary to his beliefs and avoid an occupation to do with that; another may feel an aversion for armaments or alcoholic drink. I would find it difficult to specify absolute prohibitions, and conscience must be the guide. Equally, a man may find himself in a legitimate business which is conducted in an immoral fashion. Perhaps customers are deceived, employees badly treated, or laws and tax requirements evaded. He should avoid having his services used for a purpose, or in a way, that is contrary to his beliefs.
     There is also the wider context of the national or even world-wide, economic structure within which people earn their living.

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A Christian may find a particular business to be run in a high-principled manner but within a social framework which is, in his view, fundamentally immoral. He may find objectionable the disparities of wealth and earnings, or the fruits of speculation which seems to serve no real purpose. He may feel that the pursuit of profit is wrong or that capitalism should be replaced by socialism. It is in this area of general social considerations that the clergy so often come to grief. If they refuse to comment on the social scene, but stick firmly to the gospels and leave their contemporary application to others, they are criticized for standing aloof from pressing social questions. If, on the contrary, they advocate this cause or that, or this political party or that, or even comment generally on the selfishness and general malaise around, they are liable to be criticized for speaking on matters they do not understand or advocating policies which would not have the effects they expect.
     The clergy are in a specially difficult position, for their profession is to propagate and interpret the Word of God, and it is difficult for a clergyman to voice an opinion as a layman without giving it the authority which is accorded to him professionally. The ordinary Christian citizen, however, is under no such restraint, but is free to pursue whatever course seems to him right. What can and should he do? The first point to notice is that the ability of most people to influence events in any general way is severely circumscribed. This will be well known to those who take part in a political party: while their influence will be much more than that of the great majority who do nothing, individual party members have little power unless they acquire some leadership role. This is no argument for apathy, but the hard truth is that most of us have little effect on events outside our immediate family, social and business circles. Secondly, one's sympathy with the sufferings of others has a practical limit. "One cannot," my father used to say, "encompass the whole world." This is why most people find it necessary, if they are to remain reasonably sane, to construct a defensive wall against horror stories, whether of murder in Northern Ireland, starvation in Africa, homelessness in London, or slaughter on the roads and in the air. Certainly, we should do what we can to alleviate these terrible aspects of human life, but we have to recognise that our individual influence is slight. Thirdly, we must contintially remember that no man enjoys a monopoly of the correct application of the Christian ethic to current affairs. There is a major problem here which arises fundamentally from the fact that the natural world has many evil characteristics; the concept of "good" is largely alien to the natural world and the incursion of the Christian approach is fraught with difficulty.

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There is no guarantee at all that action motivated by good, Christian beliefs will necessarily have ultimately good effects in an alien environment. This is no reason for not trying, but he is a wise man who realises that the application of Christianity to temporal matters entails a problem of interpretation. What can be said with certainty, however, is that the man who is motivated by Christian beliefs and principles, and is receptive to Divine influx, is more likely to choose the right path than one who is not. He is also, I believe, more likely to avoid advocating naive and superficial solutions to social problems which can so easily do more harm than good.
     In the area of social, economic and political endeavor, conscience should again be the guide. If a man believes that wrongs can be righted by the mobilization of public opinion by political means, or by any other legitimate action to influence people generally, he has the right and duty to act accordingly. Again he must endeavor to act with integrity, from principle and not for the advancement of his own material interests or prestige. He should be exceptionally careful to resist any temptation to enlist God as an ally in the sense of citing His words in support of some purely temporal policy, for he must always recognize at least the possibility that his interpretation is wrong. A man may advocate whatever policy he thinks right, as a personal view, but he should not state or imply without reservation that this, or any other, temporal policy is the will of God.
     It is inevitable that those who are strong in their Christian beliefs will look with some dismay on the world around, and dream of the transformation which would take place if all others shared their convictions. But such thoughts must not be allowed to lead those who are within the Church to feel alienated from those who are not, or tempt them to withdraw in anyway from worldly affairs. Whatever the state of society, the Christian must not allow his view to become polluted by exaggeration of the evils which exist, or any kind of universal condemnation. Whatever the state of society, the Christian should enter fully into his obligations and use such abilities as he may possess to serve his fellows.
VISITORS TO BRYN ATHYN 1974

VISITORS TO BRYN ATHYN       Editor       1974

     Visitors to Bryn Athyn on any occasion who need assistance in finding accommodation please communicate with the Guest Committee, c/o Mrs. Leo Synnestvedt, 611 Waverly Lane, Bryn Athyn, Pa. 19009. Phone: (215)WIlson 7-3725.

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EDUCATIONAL COUNCIL 1974

EDUCATIONAL COUNCIL       ERLAND J. BROCK       1974

     AUGUST 19-23, 1974

     What follows is a brief summary of the events and activities of the Educational Council of the General Church held in Bryn Athyn this summer on the above dates. A full report may be found in the Council's Journal of Proceedings which will be published soon as a separate volume.
     The meetings were opened at 9:00 A.M. on Monday, August 19, with a service of worship led by the Rt. Rev. Louis B. King. After some words of welcome and a declaration of the purposes of this particular set of meetings by Bishop King, the Council plunged right into a week's worth of stimulating presentations and discussions on such topics as "New Church Philosophy in Curriculum Planning" by Mrs. George Woodard, "Freedom and Authority in Education" by the Rev. Kurt Asplundh, "Individual Education" by Miss Sylvia Parker, "New Church Response to Educational Innovations" by Prof. Richard R. Gladish, "The Aims and Objectives of the Religion Program in Our Schools" by the Rev. Frank Rose "History for the Primary Grades" by Mrs. Donald Alan and the Rev. Alfred Acton, "Informal Education" by Mrs. Hyland Johns, Jr., "Affections in Education" by Mr. Garry Hyatt, excerpts from his book "Love in the Classroom" by Mr. Stephen Gladish, "Materials for Open Situations" by Mrs. David Woodard, plus numerous discussion workshop sessions, open meetings of curriculum committees, daily luncheons at the Civic and Social Club, a pair of delightful Open Houses at the homes of Mr. and Mrs. Carl Gunther and the Rev. and Mrs. Kurt Asplundh, and a most provocative presentation by a New Church Drama Group depicting and comparing the advent of the New Church as foretold in the first chapter of the Apocalypse and its spiritual sense as described in the Apocalypse Revealed.
     A rather informal record of attendance showed that 146 New Church teachers, the majority of whom were teaching in New Church schools, were present at one time or another, with an average attendance of 103 during the daytime meetings and of 120 at the evening meetings which were open to interested members of the Bryn Athyn society. It is believed that the first average represents the largest average attendance of New Church educators in the history of the Educational Council.

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     The closing session of the Council was devoted to matters of business relating to next year's meetings which will again be held in Bryn Athyn, August 18-22, 1975, on the lovely campus of the Academy of the New Church College.
     Before closing this brief report it seems worthwhile to mention that the new general format of this year's meetings where each presentation was followed by small-group discussion periods seemed highly successful from the standpoint of the general aim of fuller participation by the attendees, and the program committee under the chairmanship of Mr. Yorvar Synnestvedt received well-deserved thanks from their colleagues for a job well done. No participant could depart from this series of meetings without a keen awareness of the vitality which continues to be exhibited where New Church education is concerned. This vitality speaks well for the future growth of the Church.
     CARL R. GUNTHER
     Secretary for the Educational Council
LOCAL SCHOOLS DIRECTORY 1974

LOCAL SCHOOLS DIRECTORY              1974

     1974-1975

     Local schools report the following teaching staffs for 1974-1975

BRYN ATHYN: Rev. Kurt Asplundh                Principal
Mr. Carl R. Gunther                         Assistant to the Principal
Mrs. Barbara B. Synnestvedt                     Head Teacher Grades 1-6
Mrs. Thomas Redmile                          Kindergarten
Miss Gretchen Lee                          Kindergarten
Mrs. Edward Cranch                          Grade 1
Mrs. John Acton                               Grade 1
Mrs. Grant Doering                          Grade 2
Mrs. Clark Echols                          Grade 2
Mrs. Arthur Schnarr                          Grade 3
Miss Rudaina Abed                          Grade 3
Mrs. Robert Johns                          Grade 4
Miss Rosemary Wyncoll                         Grade 4
Mrs. Gina Rose                               Grade 5
Miss Heather Nelson                          Grade 5
Mr. Lawrence Posey                          Grade 6
Miss Wadad Abed                              Grade 6

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Miss Claudia Bostock                          Grade 7, Girls
Mr. Leigh Latta                               Grade 7, Boys
Mrs. Dan Echols                               Grade 8, Girls
Mr. Yorvar Synnestvedt                     Grade 8, Boys
Mr. Richard Show                          Music
Mr. Gale Smith                               Physical Education
Mrs. Harry Risley                          Physical Education
COLCHESTER: Rev. Bjorn A. H. Boyesen           Headmaster
Miss Hilda Waters                          Grades 1-7
DURBAN: Rev. Peter M. Buss                     Principal
Mrs. Neil Buss                               Infant Room
Miss Kathryne Wille                          Junior Room
GLENVIEW: Rev. Alfred Acton II                Headmaster
Mrs. John Barry                               Kindergarten
Miss Marie Odhner                          Grade 1
Mrs. Donald Alan                          Grade 2
Mrs. Kenneth Holmes                          Grade 3
Mrs. Ben McQueen                          Grade 4
Mrs. Bergen Junge                          Grade 5
Mrs. Ralph Synnestvedt, Jr.                    Grade 6
Mr. Richard Acton                          Grade 7
Miss Trudy Hasen                          Grade 8
KITCHENER: Rev. Frank S. Rose                Principal
Mrs. Erwin Brueckman                          Kindergarten
Miss Loella Eby                               Grades 1, 3
Miss Joan Kuhl                               Grades 4-6
Mr. Stewart Eidse                          Grades 7 and 8
MLDWESTERN ACADEMY: Rev. David R. Simons           Principal
Mr. Gordon McClarren                          Grade 9
Mr. Dan Woodard                               Grade 10
Miss Janna King                          French, History, Physical Education
PITTSBURGH: Rev. Donald L. Rose                Principal
Mrs. Robert Kendig                          Grades 1 and 2
Miss Karen Junge                          Grades 3 and 4
Mrs. John Schoenberger                     Grades 5 and 6
Mr. Dirk van Zyverden                          Grades 7-9
TORONTO: Rev. Harold C. Cranch                Principal
Miss Barbara Walker                          Kindergarten
Miss Sylvia Parker                          Grades 1-3
Mrs. Norman Hiebert                          Grades 4-6
Mrs. Leigh Bellinger                          Grades 7 and 8
WASHINGTON: Rev. Frederick L. Schnarr           Headmaster
Mrs. Frank Mitchell                          Grades 1-3
Mrs. Philip Zuber                          Grade 4
Mrs. B. Dean Smith                          Grades 5-6
Mrs. Fred Waelchli                          Grades 7 and 8

     Part-time teachers are not included. The teaching staff of the Academy of the New Church is listed in the Catalog Numbers of The Academy Journal.

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REVIEW 1974

REVIEW              1974

     Amour Vraiment Conjugal. An edited French version of Conjugial Love. Published by the Cercle Swedenborg, Meudon, 1974. Paperback, pp. 503.

     It is understood that this version was produced by the same team who did the recently published edited French version of Heaven and Hell; namely, Mr. and Mrs. Lucien de Chazal and the Rev. and Mrs. Claude Bruley, Pastor of the Cercle Swedenborg of the General Convention. In producing this new version the team consulted the French translations of Le Boys des Guays and of Mo8t, English translations in both the Swedenborg Foundation and the Swedenborg Society editions, and the Latin text, the objective being to make available a reliable edition of Conjugial Love written in the current French idiom and style. This is something that has been much needed for the French speaking New Church, for while Le Boys des Guays' translation was very faithful, his style had become too outmoded to warrant its being reprinted. A new version was a necessity, and the Cercle Swedenborg are to be commended for undertaking the task.
     Examining numbers selected at random disclosed a number of omissions, and the indications are that such omissions are not uncommon and that they were deliberately made. In number 32, for example, the French equivalent for It is said that the masculine cannot be changed into the feminine, nor the feminine into the masculine, and that therefore after death a male is a male and a female a female, is omitted. The omission is a repetition of what was said just before, and so its exclusion does not change the doctrine being presented in the passage. However, the repetition gives emphasis to the fact that neither the masculine nor the feminine can ever be transmuted into the other, a fact that needs stressing in our day and age. In the same -number, after the statement that in the male the inmost is love and its covering is wisdom the restatement of this fact in these words-or what is the same, he is love veiled over with wisdom is omitted. Here again no violence is done to doctrine, but it is a well accepted practice to present an idea in two or more different forms in an effort to convey it as clearly as possible. In omitting the restatement in this instance this sort of clarifying device has been sacrificed.

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     In number 34 the French equivalent of that a king loves his subjects, and the subjects love the king is omitted from a series of examples of the use of the word "love" in common speech. The omission here may have been due to the fact that kings and subjects are rarities in these times. On these grounds rex could well have been rendered as "ruler" or "governor," and subditi as "citizens" or "the governed," instead of being passed over; for the idea of mutual love between governors and the governed certainly seems to be something worth preserving. In the same series of examples de rebus abstractis persona (with reference to things apart from person) is left out. What is being spoken of in this particular example, things apart from person, is not an unimportant specification.
     None of the omissions cited, nor others that we noted, are of major significance. Nevertheless we regret that they were made. They do not seem to have contributed much to the quality or clarity of the French text. Instead, the knowledge of their existence tends to undermine one's confidence in the version. At least this reviewer wants to feel sure, when reading a translation, that he has before his eyes all that was contained in the original text and not an expurgated and adapted version of it.
     Apart from the omissions which, as has been noted, do not affect the doctrine, this new French version of Conjugial Love is most acceptable. This reviewer is not competent to pass judgment on the quality of the French. All he can say is that he found it very readable, agreeable and clear. The type and the general appearance of the book are good. All in all those responsible for this French version are to be congratulated.
     It is a pity that conjugal is used instead of conjugial. But then conjugial would be a difficult word to pronounce in French. It just isn't euphonic.
CORRECTION 1974

CORRECTION       NORBERT H. ROGERS       1974

     We would apologise to the Rev. Erik Sandstrom for two typographical errors in his article Conjunction with the Lord (IV) in our October Issue. On page 421, in the first paragraph, on the fourth line, 'for' should read 'while.' On page 426 the opening of the main paragraph following the diagram, should read, 'This is a general outline.' not, 'This is a great outline.' Readers may want to make these corrections in their own copies.

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EDITORS 1974

EDITORS       Editor       1974


     NEW CHURCH LIFE

     Office of Publication, Lancaster, Pa.
     Published Monthly By
     THE GENERAL CHURCH OF THE NEW JERUSALEM BRYN ATHYN, PA.

     Acting Editor Rev. Martin Pryke, Bryn Athyn, Pa.
     Business Manager Mr. L. E. Gyllenhaal, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address, and business communications, should be sent to the Business Manager. Notifications of address changes should be received by the 15th of the month.
     TERMS OF SUBSCRIPTION
     $5.00 a year to any address, payable in advance. Single copy, 50 cents.
     As I prepare my first editorial, I would begin by expressing the deep appreciation of the church to the Reverend Norbert H. Rogers who has occupied the editorial chair since the passing of the Reverend W. Cairns Henderson early in this year. The difficulty of the task which Mr. Rogers assumed in taking up this work at such short notice is perhaps clearer to me than anybody else. He devoted many, many hours to seeing that the familiar green magazine should arrive safely in the homes of its subscribers. He is to be congratulated on the professional and capable manner in which he accomplished this.
     1, at the Bishop's request, now become Acting-Editor of NEW CHURCH LIFE until such time as the next General Assembly takes action to appoint a permanent editor, for it has been our custom to have the Bishop's nomination for this post confirmed by the Assembly.
     Since the NEW CHURCH LIFE became the official organ of the General Church in 1900 it has had three principal editors; all of whom had unusually long terms of office. The Reverend Carl Theophilus Odhner served for over sixteen years, the Reverend Dr. W. B. Caldwell for approximately thirty-two years and Mr. Henderson for twenty-three years. This is an extraordinary record of longevity, but it is much more than that, as one who succeeds these notables well appreciates. These have been outstanding editors, each bringing his own peculiar interests and talents to the task. They are not easy shoes to fill!

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I will make no foolish promises, but it is my hope that the LIFE can serve as a vital medium of communication within the General Church; that it can offer significant and stimulating material for worship and for study; that it can encourage a healthy and vigorous exchange of views; and that it may serve all ages and all shades of opinion which find themselves within the broad scope of that for which the General Church stands.
CONTEMPORARY ISSUES 1974

CONTEMPORARY ISSUES       Editor       1974

     During this year the NEW CHURCH LIFE has included several articles or communications concerning contemporary issues, with suggestions concerning teachings of the Writings which may have a bearing upon them. These came about, in part, from discussions of the need for such presentations, in the Bishop's Consistory and among the clergy on the faculty of the Academy. I refer to articles by Bishop Pendleton on "Divorce" and "Abortion," a communication on "Vasectomy," a consideration of the Parent Effectiveness Training program, and finally the presentation by the Reverend N. Bruce Rogers on "Marital Separation" in the October issue.
     It is to be hoped that such presentations will stimulate both a discussion in our communication column of those subjects already presented, and also the submission of further articles which will help us all to see some of these perplexing problems of today in the light of the teaching of the Writings. Without such a reference to Divine revelation it is indeed too easy for us to be beguiled by the philosophies and justifications of a godless world.
USE IN OLD AGE 1974

USE IN OLD AGE       Editor       1974

     Frequently old age is felt to be a useless time because physical activities are greatly restricted, if not quite impossible. This is to take a very limited, if not completely inaccurate, view of what the Writings mean by use. Use is not simply a matter of external deeds, or bodily accomplishments, but of all the influences for good which we may have upon the neighbor. These influences may indeed be by means of deeds, by kindly, generous and helpful acts; but they may also be effected in many more subtle ways. We may influence often for good, and so perform a use to them, by our example of behaviour, by our response to adversity or our attitude to problems which face us. By word and gesture we may influence profoundly those about us-be it from armchair or sickbed.
     Moreover the performance of use is not always an active thing; it is sometimes passive; it sometimes lies in responding rather than initiating. It is not always giving; it is sometimes being able to receive and to do so graciously.

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Thus we may perform a use by giving others an opportunity to serve, to minister, to ultimate their love and devotion. The sick and helpless may still serve, as others learn to see their suffering, to sympathize with it and to help alleviate it. Uses, then, are performed in many ways. In the prime of physical life they are active and obvious, but perhaps sometimes superficial. In the physical decline of old age they may take a very different form, and in doing so may become more, much more, significant.
     Not least among the uses of old age is that performed to children, young people and younger adults who need the presence and influence of older people. A regrettable feature of our present society is that the ages seem to be stratified and isolated one from another-which is a mutual loss. Old people are enlivened and gain new hope from contact with the zeal of youth. But even more, young people need to be exposed to the steadfastness, experience, and wisdom of old age. Indeed they also need the sphere of the innocence of wisdom which may accompany advancing years with those whose lives have been devoted to the spiritual welfare of the neighbor and to the purposes of God.
     The interest of old people in the activities and welfare of younger people is a steadying influence in the young people's lives, an inspiration and encouragement to them. It sets high aims before their eyes-a desire to live up to and to build on what earlier generations have done. It is, moreover, a unifying influence in any society-be it country or church. We need this kind of communication between different ages.
     How can we then ever doubt (whatever the conditions) that there is still a use to be performed as long as we remain in this world? We may choose to forsake this use and to withdraw into a shell of our own making, convincing ourselves that there is nothing that we can do. Rather we should recognize that there must be uses to serve as long as we remain here, and so should look for those uses to perform. We may have to look into new areas, to find new ways of expressing our charity to the neighbor, we may have to be very patient and sometimes apparently passive, but insofar as we succeed in doing this so far will our lives remain full-even when they may seem to the casual observer to be the bleakest.
     It is a remarkable and wonderful provision that each age has its own use to perform-uses to its own development (its own building for eternal life) and uses to be carried out for others so that mankind as a whole may march forward toward the Divine goal.
     As youth looks forward to maturity and perhaps fears its responsibilities, it must remember that with those responsibilities come states of fulfillment and delight. As maturity looks forward to old age and perchance dreads its frailties and restrictions, it must remember that there too will lie uses and the joys attending them.

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As old age looks back and for a moment regrets lost youth, it must remember that past states cannot be recalled but new states can be achieved, and that an eternity of progress lies ahead.
PARENT EFFECTIVENESS TRAINING 1974

PARENT EFFECTIVENESS TRAINING       MORNA HYATT       1974

     Editor of NEW CHURCH LIFE:
     Margaret Hyatt's article on P.E.T. in the July issue of NEW CHURCH LIFE points up forcefully the false premises in Dr. Gordon's philosophy. Her last paragraph states, "I can only think that those in the Church who hail P.E.T. as useful are somehow separating some of the techniques from the premises on which they are based by Dr. Gordon." I would like to assure her and other readers that all those of my acquaintance who are using P.E.T. techniques are doing just that. These techniques seem to be helpful in keeping children in a willing acknowledgement of the authority of the Lord and His Word and in a happy cooperation with and respect for parents and teachers, who are trying to carry out the Lord's Word.
     As New Church parents and teachers, we impart the truths of the Word in a sphere of affection in family worship, in religion classes, and in informal discussions. We use stories from history and literature to illustrate the moral virtues, to give examples of right and wrong, and to instill a desire to emulate admirable characters. I agree with Mrs. Hyatt that it is our duty to influence our children by words as well as by example. (But I think New Churchmen would agree with Dr. Gordon's disapproval of the father who needed his son to be athletic or the woman who needed her daughter to be a raving beauty.)
     I see P.E.T. techniques as desirable alternatives to hassles and harangues, to slamming doors and sullen rebellion, or to spoiling children rotten by helpless permissiveness. There is nothing New Church about harangues or permissiveness, and yet they do occur in more than a few of our homes. I have been amazed at the good results of some of Dr. Gordon's simple suggestions. "I'm getting terribly nervous with that ball flying around the room. I'm so afraid something's going to get broken," (an 1-message), works better than "Stop throwing that ball in the living room! Can't you see you're going to hit something?" The child may think he's not going to hit anything, but he cannot deny my nervousness. It gives him a chance to develop a little maturity by finding a solution to the problem on his own.

487


This is not permissiveness. If the child doesn't stop, you can come on with a stronger I-message or "modify the environment" by moving the game outdoors or removing breakable objects. Does the child learn obedience this way? It seems to me a higher kind of obedience than that which results from a battle of w ills, stubborn resistance, and final submission after a spanking. (Some situations may end up this way, and if so, the parent or other adult must carry through with the spanking or whatever is necessary for obedience.) I think we should avoid methods that tend to bring out resistance and stubbornness when by a different approach we can promote self-discipline, consideration of the neighbor, and a sense of responsibility.
     A child has skinned his knee and is crying. "Ooh, that really hurts, doesn't it!" (active listening), brings quicker smiles than, "Cheer up. It's not so bad," or other things I used to try. The same applies to more serious problems. One mother told me about her 13-year old son who was upset because he had to have a certain unpopular boy on his team. Instead of talking to him about charity, she tried active listening. "That really upset you to get Joe Blow on your team." It was not long before the boy was talking about charity, and later that evening she heard him on the telephone telling a friend that it probably wasn't going to be so bad, and maybe they could help Joe learn how to get along with the other kids.
     Long before I read P.E.T. I had seen Method III work well in conflicts over household chores and classroom behavior. Method III is a six-step "no-lose" method for solving such conflicts. In the classroom behavior case I learned that I had been doing something I was completely unaware of, and the students' suggested solution to the behavior problem was as strict as I could ever want. On that day the unhappy atmosphere of tension and conflict vanished from the classroom, and I enjoyed the rest of the year.
     Dr. Gordon says that any solution reached in Method III must be satisfactory to the parents. New Church parents will, of course, not accept some solutions that Dr. Gordon himself would accept. However, we New Church people, like others, should heed Dr. Gordon's exhortation to examine our real reasons for non-acceptance and not confuse our children with mixed messages.
     Other P.E.T. ideas that are helpful and do not seem to go against any New Church principles are the recommended technique for handling children's squabbles over such things as toys, and the "door openers" for encouraging communication as opposed to the "road blocks" which so many of us unthinkingly use.
     We have the Writings and also some very helpful works by ministers (notably a fine one on Discipline by the Rev. Martin Pryke) which give principles and much practical advice for parents and teachers.

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I think that some of the P.E.T. techniques promote some of the general principles-self-discipline, affection for order, etc. People have said that whatever is good in P.E.T. is common sense. It now seems to me like common sense, but some of us have not always used common sense. We needed to have our mistakes pointed out and remedies suggested. The book aroused my indignation in many places, but I am grateful for its help.
     MORNA HYATT
     Bryn Athyn, Pennsylvania.
SAMUEL DID SLEEP NEAR THE ARK 1974

SAMUEL DID SLEEP NEAR THE ARK       ROBERT H. P. COLE       1974

     Editor of NEW CHURCH LIFE:
     In a recent letter* regarding the article, "The Call of Samuel"** a question was raised as to the location of the sleeping quarters of both Eli the priest and Samuel. The question was based on the statement: "As a child he was sent to live in the tabernacle with Eli, the high priest of Israel. Biblical authorities say that Samuel slept in the same room with the ark."***
     * New Church Life, July, 1974, page 322.
     ** New Church Life, March, 1974, page 133.
     *** ibid.
     It may be difficult for the writer of the letter to agree with the numerous Old Testament scholars who believe that the boy Samuel slept in the same room or very near the ark. Examples of this studied opinion are:

     "Eli and Samuel both slept inside the temple, and Samuel at least slept in the chamber which contained the ark."*
     * Interpreters Bible, Commentary by John C. Schroeder, New York and Nashville, 1953, Volume 2, p. 893 (Abingdon-Cokesbury).
     "Samuel and Eli had their beds right by the tabernacle where they slept at night."*
     * Sower Notes, American New Church Tract and Publication Society, Philadelphia, Volume 2, page 127.
     "However, by the time the tabernacle was moved to Shiloh, a number of changes in its structure were made, and when Israel had become possessed of fixed houses in the land of Canaan, and the dwelling-place of God was permanently erected at Shiloh, instead of the tents that were pitched for the priests and Levites, who encamped roundabout during the journey through the desert, there were erected fixed houses which were built against or inside the court, and not only served as dwellings for the priests and Levites who were officiating, but were also used for the reception and custody of the gifts that were brought as offerings to the sanctuary.

489


These buildings in all probability, supplanted the original tent-like enclosure around the court; so that, instead of the curtains at the entrance, there were folding doors, which were shut in the evening and opened in the morning."*
     * Wheedon's Commentary, D. D. Wheedon, LL.D., Editor, New York, 1877, by Rev. M. S. Terry, A.M., page 339.
     The point to this whole discussion would seem to be that although the children of Israel had earlier followed the commandments of Jehovah in setting up the tabernacle and strictly adhering to the instructions about it, by the time of Eli and Samuel, practicality and expedience had replaced their earlier acts of obedience.
     One reason for this may well have been that attempts to steal the ark were not uncommon at that time; and Eli, being very old and nearly blind, may have felt that a human guard was necessary to protect the ark and the other precious gold and silver furnishings from vandalism. If such a guard was necessary, who would be more qualified than his young and innocent chief-assistant who was like a son to him and whom he probably believed was later to be a prophet in Israel?
     Still another lesson that we might gather from the third chapter of the First Book of Samuel, upon which the article was based, is that the literal sense itself seems to show a difference in the attitude of the Jews toward the tabernacle by that time. For it says in this connection:

     "And the child Samuel ministered unto the Lord before Eli. And the word of the Lord was precious in those days; there was no open vision. And it came to pass at that time, when Eli was laid down in his place, and his eyes began to wax dim, that he could not see; and ere the lamp of God went out in the temple of the Lord, where the ark of God was, and Samuel was laid down to sleep; that the Lord called Samuel: and he answered, Here am I."*
     * 1 Samuel 3: 1-4.

     This text has to do with the Lord's glorification and with our own regeneration. We note that the word "temple" is here used, and whereas "tabernacle" seems to have referred in the last analysis to celestial things of love to the Lord, "temple" had to do more with spiritual things regarding love toward the neighbor and truths of wisdom from the Lord.
     * See AR 585, 926: 3; BE 118; TCR 187.

     This usage of the word temple in place of tabernacle may be an indication of a spiritual change in the Jews. Also, one of our most noted biblical authorities, Bishop George de Charms, indicates that:

     "(The tabernacle) was the only place in the world where the voice of Jehovah could be heard. Only there could they be assured of Divine protection and guidance. Around it their whole national life revolved. Nevertheless its use was temporary.

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When they had been settled in the land of Canaan, it was no longer needed, and in time it was abandoned. Only the Ark remained in use as the instrument of communication with Jehovah, and this was brought to Jerusalem by King David."*
     * The Tabernacle of Israel by the Rt. Rev. George de Charms, Pageant Press International Corp., New York, 1969, page 39.

     Our states change. From the days of obedience, where idealism reigns, we come into times of reason and expedience where pressures of the world and of life itself cause a different external attitude to appear and perhaps even become a part of us. But let us hope that the remains of childhood and youth can find a way, with the Lord's help, to make a one with the good acts of our daily lives. For this is a large part of what regeneration would seem to consist of, and it may be why such a question as "Where Samuel Slept" should be considered in the first place.
     ROBERT H. P. COLE     
Chicago, Illinois.

MEMBERSHIP IN THE GENERAL CHURCH 1974

MEMBERSHIP IN THE GENERAL CHURCH              1974

     It has been noted that there are persons who mistakenly assume that their confirmation or baptism as adults by a General Church minister makes them members of the General Church. Confirmation and baptism have to do with entrance into the faith and life of the New Church, and not with membership in an organized body of the church. To become a member of the General Church a person must have been baptized by a New Church minister, be at least eighteen years of age if a woman, or twenty-one if a man, and make application to the Bishop for membership. Application forms may be obtained from pastors or from the Secretary of the General Church, Bryn Athyn, Pa. 19009.

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Church News 1974

Church News       Various       1974

     DETROIT, MICHIGAN

     The beautification of the chancel and the new vestry office in our church has almost been completed. As our pastor, the Rev. Geoffrey Childs has stated, it has been a real delight and encouragement to watch this work being done step by step. The men of the Society, under the able direction of Mr. Mike Kloc, have worked many hours on Saturdays to complete the work. The newly remodeled chancel was first used for the Easter service on April 14th. It was a beautiful service, and the floral offerings which the children brought shone in all their splendor against the white walls of the chancel. The new white window drapes allow more light to filter through, which also helps to brighten the room. The finished floor of the chancel has not yet been installed.
     Although the work on the chancel was not completed at Christmas time, it was possible to use the chancel with the greater floor space and different levels to stage the tableaux. They were beautifully presented under the direction of Mrs. Geoffrey Childs, with artistic assistance from her son, David.
     In January Mr. Childs continued the doctrinal class series on New Church education; specifically on remains. The two doctrinal classes in February were in preparation for the Ministers' Meetings-subjects in which lay response would be useful in counseling the policy of the church. Subjects under consideration included: the age of maturity, and thus confirmation; and the nature of the masculine and feminine and co-education in our schools. Doctrinal classes continued with a report to the Society on the Ministers' Meetings. In March tapes by Bishop Pendleton were presented, one on divorce and the other on abortion. It was felt that it would be useful to present these addresses where sociological issues have received direct treatment. A nice addition to the classes has been the refreshments served by Mrs. Geoffrey Childs. These help to create a more relaxed, friendly atmosphere.
     Our celebration of Swedenborg's birthday this year was in the form of a banquet, where our Society joined the Church of the Holy City (Convention) for this special occasion. The dinner was held at our church, but the ladies of the Church of the Holy City prepared the meal. The pastors of the two Societies were speakers with Mr. Orthwein as toastmaster. Mr. Childs spoke on The journal of Dreams. The children's celebration took place after their religion class with special songs and cake and ice cream.
     In early June Bishop Pendleton and Mrs. Pendleton visited us. On Friday evening there was an open house for them at the home of Bill and Sherry McCardell. On Saturday afternoon the Joint Council met with the Bishop. On Saturday evening there was a dinner at the church followed by a class by Bishop Pendleton. The title of the class was "The Church Among the Few." At the service of Divine Worship on Sunday morning the Bishop's sermon was on the appearance of self-life. We enjoyed this weekend not only for the religious enlightenment which the Bishop inspires in us, but also for the opportunity to visit with the Bishop and Mrs. Pendleton in a relaxed, friendly atmosphere.
     A "New Name Committee" has been formed in our Society, the purpose of which is to find a new name for the Detroit Society. The committee consists of Mrs. Robert Bradin, Messrs. George Field and Vance Genzlinger, and the pastor. Many names have been offered but one has not been selected at this date.

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     On Sunday afternoon, June 16th there was a society picnic. This was part of our New Church Day celebration. Again this year there was a special June 19th evening service for the adults and older children. The children's talk on Sunday, June 16th had a New Church day theme for the younger children.
     Several of our men have formed an Arcana Class. This is the second year they have met together once or twice a month. They find the class a great delight. There was another retreat for the men at Linden Hills in May, although not many from our group were able to attend. However, those who could found it to be another inspiring weekend. The subject for study at this session was human prudence and Divine Providence.
     In February the meeting of the International Sons Executive was held in Detroit and an interesting weekend was planned. The weekend started with an open house at the Robert Merrells to welcome guests on Friday evening. There were meetings for the Sons at the church in the morning followed by a luncheon, while a coffee for the ladies was held at the home of Mrs. Marcia Bradin. On Saturday evening there was an open house at the Vance Genzlingers, followed by a banquet at seven o'clock at the Troy Holiday Inn. Mr. Wally Bellinger was toastmaster and Dr. Robert Gladish was the main speaker. Mr. Gladish spoke about the Academy College, past, present and future. He stressed the importance of keeping the distinctive nature of the college, separate from that of the secondary schools.
     The young people have had a busy year. In January the 9th and 10th grades were invited to a young peoples weekend in Caryndale, Ontario. In April the young people of the Ontario area were invited to Detroit. In May another weekend was planned at the Convention camp at Almont. The weekend of June 20th found seven of our 9th graders leaving for the Maple Leaf Academy in Canada. The high school students have also been invited to our special adult functions this year.
     The Women's Guild, under president Mrs. Rita Steen, quietly goes about the business of organizing all sorts of uses and activity for the good of the Society. One of the great uses is the buying and wrapping of appropriate gifts for the children's Christmas festival service on December 24th. Mrs. Stan Lehne and Mrs. Robert Merrell were in charge this year. I might add that for the past two years Academy stamp folders with four stamps in each have been given to about forty of the older children, along with their gifts from the church. The stamps are a special gift from one of the men of our Society. A big undertaking for the Guild this year was the making of the new drapes for the church. However, Mrs. Vance Genzlinger offered to do this work for the Guild. They are a fine addition to our church room. At the Guild meetings in the spring Mr. Childs spoke on the religion curriculum (infancy through high school), and prudence and Divine Providence.
     Some of the church people traveled to Almont Summer Camp on Wednesday, May 22nd for a pot-luck supper and to meet and hear the Rev. Obed Mooki; a leader of a New Church group in South Africa. Mrs. Mooki was with her husband and she spoke about her work with the girls and also in education. It was a most informative evening and was well worth the trip.
     The "White Horsemen" are busy again-this time with baseball. During the winter they play volleyball. The teams are made up of our young and young at heart men. They don't win many games, but they have a great time getting together in this way.
     Candidate Patrick Rose and his wife arrived to spend three weeks with us this summer. Mr. Rose preached during his stay. There was a picnic on the church grounds on August 3rd to welcome the Roses, and also to extend best wishes to the seven young men from our Society who will be attending the Academy this year for the first time.
     We are happy to welcome Richard and Carol Bradin into our Society. They have just arrived from Germany where they have each completed their time of service in the United States Army.
     FREDA BRADIN

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     HURSTVILLE, AUSTRALIA

     It has been a busy, happy and eventful 1974 so far at Hurstville, the three adjectives fitting appropriately together. Certainly, on the debit side, we have lost our hard working and enthusiastic pastor, the Rev. Douglas Taylor; but we recognise that it is in providence and wish him well in his new use as Assistant Dean of the Bryn Athyn Church. Then we are grateful that the Rev. Michael Gladish is to take over, and we look forward keenly to his arrival.
     The farewell party for the Taylor family was a light-hearted affair on the surface, with skits and acts that brought plenty of laughs. But observations made by Mr. Chris Horner and Mr. Theo Kirsten reflected what was in everybody's thoughts; in many ways the Taylors have been a wonderful family to have with us. Whether they will be living in "peace and clover" or in "strife and battle," one thing is sure they will be making themselves useful. One other regret, where are we going to get three more songsters to replace Peter, Roslyn and Maret, who were half of our celebrated three and three group? There were three boys and three girls, the boys playing guitars as well as singing. Actually, four have been lost, as Ian Keal has left to study at the Academy.
     Looking back, we see that Mr. Taylor was able to capitalize on and consolidate the work done by the Rev. Donald Rose, who is also remembered with great affection. Most of the children taught by Mr. Rose are now grown up and members of the Church. The Society is now stronger than ever before, and optimism is in the air. One thing lacking from the "air," however, is the radio program, by which Mr. Taylor made the Church much more widely known. Through it there were very good sales of the Writings and other New Church literature.
     It was a pleasure to meet Mrs. William Kintner, who visited her daughter Mrs. Gail Marcou, en route to Thailand to rejoin her husband. Amongst other visitors were Karen Junge from Pittsburgh, who was one of the bridesmaids at the wedding of Owen Heldon and Margaret
     Horner in July, and Mr. William White of Adelaide who also made a special trip to Sydney for the wedding. On the social side, much has been doing. There were car trials, barbecues, parties, game nights and tennis tournaments. It is most pleasing to report, however, that there has been increasing support of doctrinal classes and services and that augurs well.
     NORMAN HELDON

     PITTSBURGH, PENNSYLVANIA

     The Rev. Donald Rose has had his usual busy year. In addition to heading the school, conducting Sunday worship and Friday doctrinal classes, he ministered to the suburbanites and provided religion classes for our high school students and special afternoon classes for adults. Enrollment at the Le Roi Road School-first through ninth grades-was thirty students. The same number is expected for the coming year. In addition to the regular faculty, volunteer instructors assisted in art, nature, homemaking, music and physical education. At the June school closing ceremonies, four students received their diplomas.
     Because Pittsburgh is a logical stopover point on the east-west travel route, we have had the good fortune to hear visiting ministers from many places-one all the way from Australia! Of course, there is the usual parade of young people and their parents who often pause on their way to and from Bryn Athyn. Incidentally, five young people, four girls and one boy are attending at the Academy for the first time this fall. The girls were appropriately "showered" by Theta Alpha early in July.
     The Society annual camping trip to Laurel Mountain State Park, sixty miles east of Pittsburgh, over the Memorial Day weekend, drew a record turn out including a bus load of young people from Bryn Athyn. Our former pastor, the Rev. Kurt H. Asplundh, conducted the outdoor Sunday service.
     A bazaar staged by the Women's Guild last November was an artistic triumph and yielded over $1,600.00 for the Society's treasury.

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We have enjoyed three weddings this year: Margit Schoenberger to Mr. Stevan Irwin; Lynne Heilman to Mr. Don Smetanick; and Lynne Horigan to Mr. Michael Pendleton. Welcome additions to our Society are Col. Jerry Sustar and Mr. Neil Lantzy who were baptized into the New Church. Mr. and Mrs. Daric Acton were feted by the Society in April, at a surprise party in the auditorium, marking their golden wedding anniversary. In July we were privileged to have Candidate Patrick Rose as visiting minister during our pastor's vacation.
     Pittsburgh Society news for the past year would not be complete without mentioning the passing of J. Edmund Blair last November. Those of us who were privileged to know him intimately will always remember his devotion to all our Society activities and his sincere humility. His dedication to our uses and his wise counsel were a significant contribution to the growth of the New Church in Pittsburgh. Mr. Blair was our treasurer and historian for many years. Two other members also went to the other world-Mrs. Doering Bellinger and Mr. William F. Blair. Both were longtime, strong and loyal members of our Society.
     LEE SMITH
SCHOOL ENROLLMENTS FOR 1974-1975 1974

SCHOOL ENROLLMENTS FOR 1974-1975              1974

     THE ACADEMY OF THE NEW CHURCH

Theological School                               10
College (Full time)                               127
Boys School                                        127
Girls School                                   142
407*
     MIDWESTERN ACADEMY

Grades 9 and 10 (Boys and Girls)                    27

     LOCAL SCHOOLS

Bryn Athyn                                         305
Colchester                                        14
Durban                                         36
Glenview                                         88
Kitchener                                         39
Pittsburgh                                         30
Toronto                                         37
Washington, D.C.                                   20
     Total reported enrollment in all schools          1003

     * This appears to be the highest enrollment yet reached by the Academy.

495


IN SWADDLING CLOTHES, LYING IN A MANGER 1974

IN SWADDLING CLOTHES, LYING IN A MANGER       Rev. DOUGLAS TAYLOR       1974



     Announcements









     NEW CHURCH LIFE

     VOL. XCIV DECEMBER, 1974 No. 12
     "And so it was, that, while they were there, the days were accomplished that she should be delivered. And she brought forth her firstborn Son, and wrapped Him in swaddling clothes, and laid Him in a manger; because there was no room for them in the inn." (Luke 2: 6, 7)

     The overriding purpose for which the Lord created for Himself a human nature by means of the virgin mother Mary, was that He might be more closely present to men on earth and thus set up a new church which would willingly receive the blessings of heaven which He is eternally offering. But before a new church could be initiated upon earth, before the Lord's will could be done on earth, it had first to be done in heaven, that is, in the spiritual world. And in the spiritual world at that time, as well as in the church on earth, there was confusion and disorder. Because the church on earth at that time-the Jewish Church-had departed from teaching the Word in its purity and had superadded its own ideas, interpretations, and traditions, therefore there were more and more men and women coming into the spiritual world in states of evil and falsity, or at best, ignorance and indifference. These states were like a cloud of obscurity interposed between the church in heaven and the church on earth. The small remnant of the good and the faithful were in danger of being suffocated by the sphere of evil and falsity. Divine intervention was imperative.
     The only way in which the Lord could restore the spiritual world to a state of order, and at the same time communicate with men on earth and raise up a new church among them, was for Him to create for Himself a human nature and thus become physically present before the very senses of mankind.

498


By means of this human nature derived from an earthly mother, the Lord could also summon the sphere of evil that emanated from the hells. He could be tempted while dwelling in this human part of Him, whereas He could never have been tempted before the incarnation, being then completely the Divine.
     By means of His victories in states of temptation, the Lord achieved two desired and desirable results. As He successfully repelled the societies of hell which were continually and daily attacking Him through the frailties and obscurities of His maternal human nature, the Lord pushed back those invading infernal societies and put them in their proper places, thus restoring the whole spiritual world to a state of order and so rescuing the good from the suffocating sphere of evil. In this way also the remnant of the good were saved or redeemed, and the way was cleared for the setting up of a new church on earth.
     At the same time the Lord made His human Divine, or, in other words, He replaced the human from Mary with a new Human, called the Divine Human, and from this He was able to communicate with mankind. This result was achieved because each infernal society repelled and subjugated, meant one more human tendency to evil that was expelled from the human nature from Mary. As each evil was expelled, a Divine good from the Divine soul within flowed in and took its place, until at length the Lord's human was made completely Divine, one with the Father or the Divine Soul that dwelt within. This process, by which the Lord's Human became the Divine Human, is known as the glorification. Hence we have the teaching of the Writings that the Lord's work of redemption and the glorification of His Human are two distinct processes, though both were achieved at the same time by means of His victories in temptation. It is the Lord's final victory that we celebrate at Easter Time, when we remember the complete fulfillment of the prophecy given in Isaiah that the Child born and the Son given would be called: "Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace" (Is. 9: 6).
     It is good for us to recall these victories that are implied in the coming of the Lord on earth, and as we do so we should realize that at Christmas time we are commemorating only the beginning of the Lord's work of redemption. His subjugation of the hells and restoration of them to order, His setting up of a new heaven, and a new church on earth did not become facts until the end of the Lord's life on earth. Hence the great joy that is to be associated with Easter. Hence also the Lord's exhortation to the disciples at the Last Supper, "Be of good cheer; I have overcome the world" (John 16: 33).
     At the birth of the Lord the joy was largely the joy of hope restored.

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It was joy that arose from the hope of redemption. It was potential. The Lord in His human was then only potentially the Savior and Redeemer. Still there was something of real and actual joy. The tidings of great joy consisted then in the fact that the Lord had indeed kept His promise. The prophecies of His eventual coming were actually fulfilled, and this is what caused the profound rejoicing of, for example, Simeon and Anna the prophetess, when the Lord was presented in the temple forty days after His birth. They, together with all the remnant of the good in Israel, blessed the coming of the Lord for two reasons: first, because the Lord had actually come, in fulfillment of the ancient prophecies of His Word; and secondly, because this advent was itself a prophecy of greater things to come.
     In speaking of the Lord's work of redemption wrought at this His advent in the flesh, the Writings give the additional teaching that just as the Lord accomplished a general redemption for the whole human race, so at the present day He accomplishes a particular redemption for every one who desires it, desires it strongly enough to implore the Lord for help.
     This gives us another way of looking at the story of the Lord's birth. Instead of regarding it only as the coming of the Lord into the world, we think of it then as the coming of the Lord into our own mind, our own little world, in which dwell qualities and characteristics represented by such characters in the Word as Mary and Joseph, Elizabeth and Zacharias, John the Baptist, the shepherds, the wise men, also Herod and his destructive soldiers. These are all characteristics or qualities of the mind that either aid the coming of the Lord into it, or else hinder and oppose it.
     When, however, the Christmas story is thus applied to the regeneration of man's mind, what is to be understood by the Lord as an infant? What takes place in the mind to which the historical fact of the Lord's birth on earth corresponds? What is the quality whose advent into the mind is heralded with such joy because it is recognized as a savior? It is that quality that is known as innocence. Innocence, or a willingness to be led by the Lord, is what is represented by the coming of the Lord as an infant. In the Word, babes and infants always stand for this quality of innocence.
     Innocence does not mean a lack of guilt. As used in the Writings, the term means a willingness to be led by the Lord and to do His bidding. It comes from a Latin word that means doing no harm, and refers, of course, to doing no harm to the Lord, thus to wishing to do His will. The coming of this willingness into the mind is a moment of great rejoicing, for it has been promised of old, and it looks forward to greater things.

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Innocence grows up into love to the Lord or celestial love, and in this view, the whole life of the Lord depicts the growth of innocence, which through temptations and opposition, eventually becomes the greatest love of which human beings are capable, that is, love to the Lord, the fulfillment of the first and great commandment.
     This innocence, or willingness to follow the Lord in all things, does not have an earthly father. It is created by the Lord, the Heavenly Father. It is not from anything in ourselves that we create in our minds this tender, trusting innocence. It is conceived of the Most High and born of the pure virginal affection of truth. Nor does this good of innocence suddenly appear unannounced in the mind, any more than the Lord appeared unannounced and unexpected. There must be a preparation. John the Baptist must go before and prepare the way of the Lord.
     John represents the teaching of the sense of the letter of the Word with regard to repentance or amendment of life. Unless the idea of repentance and its importance to spiritual life is conceived in the mind, and the actual practice of repentance is brought forth, there can be no birth of innocence. John the Baptist, or repentance according to a literal understanding of the Word, does indeed prepare the way for the entrance of genuine innocence into the mind, but the two are not the same. The natural kind of repentance represented by John has something of the natural man about it. It has a natural father. Although its birth is greeted with some astonishment and wonder, it is not a supernatural birth. It is not the coming of the Lord.
     This we can see if we pause a moment to consider further what kind of repentance is meant by John. It is natural repentance, the kind of amendment of life that is associated with a belief in the mere sense of the letter of the Word. The prevailing idea presented by the literal Word is that we ought to repent for the sake of reward and to avoid punishment in the after life. If a man repents from these motives, as indeed he does in the beginning, his repentance is merely natural. He is not acting from a wish to follow the Lord as much as from a wish to save himself from harm or punishment. This natural kind of repentance, coming from a literal understanding of the Word, is meant by John the Baptist; but still this is the voice of one crying in the wilderness and preparing a highway for the coming of the Lord. It is a very necessary state of preparation.
     This natural kind of repentance springs from feelings of reverence for the Word in its literal sense, and an interest in its teachings. Zacharias stands for the deep-seated, though inarticulate, reverence for the stories of the Word, while Elizabeth, the mother, stands for the natural affection of truth, or, an interest in the Word in its literal sense.

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     There is another kindred affection in the mind, the spiritual affection of truth, which is related to the merely natural affection of truth, just as the virgin Mary was a cousin to Elizabeth. Let us recall that the affection of truth means a change of state in the mind, a change brought about by the truth. It is the way the truth affects us that is called the affection of truth. If the truth has no effect upon us at all, then we are not in the affection of truth. If the truth affects us, makes some change in us, then we are in the affection of truth. But this affection can be of two kinds, depending upon the love in us that is affected. If the truth affects us only naturally, that is, out of worldly or natural considerations, then we are in the natural affection of truth. If it touches us spiritually, that is, if we are moved by the truth of the Word because of even a little consideration for the Lord and for the neighbor, if we are looking towards living the life of religion for its own sake, then we are in the spiritual affection of truth, and this is the virgin Mary, pure and undefiled. Elizabeth, her cousin is the natural affection of truth, which produces only a natural kind of repentance, while the spiritual affection of truth is destined to produce innocence itself.
     In this view of the Christmas story, the annunciation, or announcement to Mary, about the forthcoming birth of the Lord, represents a fleeting perception deep within the mind, a fleeting, momentary perception of the source of innocence, and of the way it is to be born in the mind. Immediately following this there comes into the mind the first conception of the way innocence is to be produced. The true path of life, the way the Lord would have us live, is conceived in the understanding, and in due season will come forth as a living thing.
     Before this can come to pass, however, there must be a thorough, rigorous and well-organized self-examination. It is one thing to know how we should live, and quite another thing to bring this knowledge forth to life. The truths of the Word simply cannot be applied to life unless there is a regular, calm, and orderly self-examination. This kind of examination is aptly portrayed in the story of the enrollment decreed by Caesar Augustus, for it was an enrollment, not a taxation as erroneously translated in the Authorized Version of the Word. The Roman ruler wished to know the extent of his domain, by which is meant, spiritually speaking, that the natural mind is to be completely examined in a state of calm external order, as indeed was the case in the Roman world. "All the world should be enrolled" (verse 1). Every affection and thought had to present itself in its own city, according to its parentage. Every affection and thought in the natural mind must stand up and be numbered.
     As a result of this orderly self-examination, the spiritual affection of truth is brought into an understanding of the spiritual or internal meaning of the Word.

502


Mary is brought, apparently by chance, to Bethlehem. Bethlehem, we are told in the Writings, stands for the Word in its internal meaning. Here the representation is that when the mind has been affected by the truth for spiritual reasons, when there has been a full conception of what the Lord intends us to do, when the spiritual import of the commandments is seen and acknowledged, or, in other words, when man has come into something of the internal or spiritual meaning of the Word, when he has attained the state represented by Bethlehem, the city of David, then can be brought forth innocence, the spiritual wish to do the Lord's will. Only in Bethlehem, only in the state of mind where the Divine purpose or intention behind or within the literal commandments is seen, only here can the desire or willingness to live according to that Divine intent be brought to life. This is the coming of the Lord into the mind. This is the advent of the Lord, so long awaited, so long prayed for-the birth of a strong wish to do the Lord's will simply because it is the Lord's will, simply because it is what the Lord, in His love and wisdom and mercy, intends to be the order of life for human beings. In this joyous new state, evils are shunned simply because they are against the Lord, not, as hitherto, because they might bring punishment down upon our beads in this life or in the next.
     Like every newborn life, this wish to live according to Divine order, needs protection. It is said that the babe was wrapped in swaddling clothes and laid in a manger. Swaddling clothes, being the first and most general wrappings for the protection of the newborn body, stand for the first and most general wrappings for the protection of the newborn spiritual mind, that is to say, the most general commandments of the Word, for example, the Ten Commandments. When the spiritual affection of truth has brought forth innocence into the mind and life, then such general, all-embracing truths as those of the Ten Commandments, are seen in spiritual light, no longer in merely natural light. Their use is seen. Their power to protect is acknowledged. So it is that the firstborn son, the good of innocence, is to be wrapped in the swaddling clothes of general principles of life; otherwise it will perish. Our wish to be led by the Lord will indeed perish unless protected by such general all enveloping things as the Ten Commandments.
     The manger signifies doctrine from the Word, teaching from the Word. It has this signification because of its use. A manger is used for feeding horses, and horses, wherever they are mentioned in the Word, signify the understanding of the Word, or the Word understood by man. This is nowhere more clear than in the Book of Revelation, chapter nineteen, where the white horse appears, whose rider is called explicitly, the Word of God.

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The human understanding of the Word is like a horse that bears its rider, the Word of God, into all the regions and states of the mind. Our understanding of the Word can only be fed and nourished by going to the teaching of the Word, the principles of life that are taught in the Word, even as horses are fed by going to the manger.
     In this manger, this teaching of the Word, the frail and tender wish to follow the Lord finds rest, finds a resting place. Think of the spiritual tragedy that would ensue if a man, who had reached the stage of perceiving the inner purpose of the commandments, who had even begun to live according to his wish to serve the Lord, nevertheless neglected to keep up the study of the teachings of the Word, neglected to provide a resting place for his incipient innocence!
     The study of the Word and its teachings is the only resting place for the affection of truth and for innocence itself. That is why it is said that there was no room for them in the inn. An inn where people lodge and rest in the night means, in the Word, a place of instruction, for instruction is needed in the night-time of obscurity. But this inn was a Jewish inn, and as such stood for instruction in the Jewish Church, which was about to perish, for its instruction had become entirely worldly and in the lowest degree natural. It is this kind of merely worldly instruction that is to be understood by the inn, when the subject is the regeneration of the human mind. "There was no room for them in the inn."
     There is never room for innocence, the desire to be led by the Lord, in the places of instruction provided by the world, and worldly loves. The world, and the love of the world in us, is never interested in the good of innocence or concerned for its welfare. "There is no room in the inn." All the worldly instruction that there is, all the teachings of secular books and magazines and worldly institutions, simply cannot provide a resting place for innocence. How easy it is to lodge snugly in the inn, while the Son of Man hath not where to lay His head!
     But when the babe is wrapped in swaddling clothes and laid in a manger, then the shepherds and the wise men come to worship and pay homage. The shepherds keeping watch over their flocks by night, are remains of good, good affections hidden away in the deepest recesses of the natural mind. They are aroused at the coming of the Lord and come into His presence. The wise men from the east, from a distant land, are whatever truths remain from instruction in childhood and youth, the remembrance of Bible stories and precepts, culled and recalled from the distant past. These also come and offer their gifts for the welfare of innocence.
     It is indeed a beautiful story, even regarded as a part of history.

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But it is beautiful because in addition to being true in itself, it is also descriptive and representative of a beautiful state of mind-the birth of innocence into the mind. First states always are most affecting, mainly because they are prophetic of things to come; and the first time that man is conscious of a wish, a resolution, to co-operate with the Lord in His purposes, that is a time when indeed his mind thrills to an exciting, though momentary, perception of good tidings of great joy, and he looks forward eagerly to the time when there shall be throughout his whole mind "glory to God in the highest," and consequently, "peace on earth, goodwill toward men."
     Let it be repeated that this is, for all its joy, only the beginning. Innocence, our wish and willingness to be led by the Lord, has to grow in stature and in wisdom; it has to be tried and sorely tested by temptations, before it finally becomes celestial love, or love to the Lord. Without the tender good of innocence, no man can be saved from his inherited selfishness, but innocence is not itself the whole of regeneration, any more than the birth of the Lord was the whole of redemption. The wish to follow the Lord must be acted upon daily, that is, in every state of mind. Let us by all means taste the blessed hope inherent in beginning states, but let us at this season also be mindful of the Lord's later words: "He that shall endure unto the end, the same shall be saved" (Matt. 24: 13). "Be thou faithful unto death, and I will give thee a crown of life" (Rev. 2: 10). Amen.

     LESSONS: Isaiah 49: 1-13. Luke 2: 1-40. True Christian Religion 89.
     MUSIC: Liturgy, pages 538, 539, 527, 522.
     PRAYERS: Liturgy, nos. 114, 121.

505


HE CALLED HIS NAME JESUS 1974

HE CALLED HIS NAME JESUS       Rev. KENNETH O. STROH       1974

     A Christmas Talk to Children

     It is written in the Word that when Mary brought forth her firstborn Son, Joseph, her husband, called the Child's name Jesus. At Christmas time we celebrate the birth of this little Baby. Mary and Joseph were to make a home for the Child. Whenever a baby is going to be born, the family tries to make ready so that the newborn child will have clothes to wear, and a warm, soft place to sleep. And often the parents think and talk about what name they might like to give the child.
     Joseph and Mary also must have tried to make ready for the Baby that was to be born into their family. But there was a great difference between this Child and every other child who ever had been or would be born. And the difference was that Joseph was not. to be the father of the Child. But God Himself was to be the Father. For this little Baby was to be the Lord God, coming down to be born into the world-the same Lord God who always was, who made all of us, and who loves us very much. This is why He is called Holy, and the Son of God.
     Because He was to be such a special Child, it took much longer to make ready for His coming than it does for ordinary children. Some of the ways of making ready were the prophecies, given when the prophets or angels told about the Lord who was going to come into the world. The prophecies told who the Child would be-that He would be the Lord Himself. They told how He would be born, and where He would be born -in Bethlehem. And at last the angels even told what His name should be. For an angel came to Mary, and also later to Joseph, and said, "Thou shalt call His name Jesus."
     Now the Lord has many names. Ordinary people have only one or two, or at most just a few names. But the Lord has many names. The Word calls Him the Son of the Most High, Jehovah, God, Christ, Savior, Redeemer, Creator, Maker, King, the Holy One of Israel, the Rock, Shiloh, Father, Son and Holy Spirit. These are just a few of the many names of the Lord. Each name tells something different about what the Lord is like. And when we say or read these names, the angels think of the different, wonderful heavenly things that each name means.

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     But when the Lord was going to come down into the world, the angel said to both Mary and to Joseph, "Thou shalt call His name Jesus." Now why do you suppose He was to be called Jesus? What does this name mean? The angel gave the answer to this question when be said to Joseph, "Thou shalt call His name Jesus, for He shall save His people from their sins." Jesus means the Savior. And the Lord came to save His people. To save them from what? He came to save them from hell-to save them from a life of unhappiness in hell. He came to make it possible for them to go to heaven if they wished.
     This is why the angels were so happy on the night the Lord was born. This is why the angel of the Lord told the shepherds that he brought them good tidings of great joy. This is why a host of angels praised God, saying, "Glory to God in the highest." And this is why the wise men followed the heavenly star to Bethlehem, so that they could worship the Lord, and bring Him gifts: gold and frankincense and myrrh. For the Lord God, Jesus Christ had come into the world to save His people from their sins.
     And who are His people? They are all the people He has ever made, and who want to do what is good and right. This is why the angel told the shepherds that be brought good news to all people. This means that we too can be saved. We too can be safe from evil spirits and from hell. Of course, if we choose to be like the wicked king Herod, and like those who hated the Lord, then the Lord cannot help us, for we will not let Him. And then we are not "His people." But we can choose to go to heaven if only we will try to follow the Lord and to learn to love Him. For He has shown us the way. And all we have to do is to turn away from what is evil, and open our minds and our hearts to the Lord.
     As we make ready to celebrate Christmas, let us remember that the Lord came down and was born into the world so that He might save all people. But if He is going to save us, if we are going to be ready to live in heaven, we must be like Mary, who was willing to do whatever the angel Gabriel told her, and who said to him, "Be it unto me according to thy word." And we must be like Joseph, who was ready to do as the angel of the Lord had bidden him. So, let us pray that the Lord will come, to be born in our minds and in our hearts. For then we truly will have the spirit of Christmas. "Even so, come, Lord Jesus." Amen.

     LESSONS: Luke 1: 26-28. Arcana Coelestia 3005-6.
     RECITATION: Matthew 1: 18-21.
     PRAYERS: Liturgy, nos. C6, C7.

507


RIGHT FOUNDATION 1974

RIGHT FOUNDATION       Rev. LOUIS B. KING       1974

     (Delivered at the first celebration of Founders, Day of the Midwestern Academy of the New Church.)

     The Midwestern Academy was established and incorporated for the purpose of providing secondary and higher education based on the Writings and teachings of Emanuel Swedenborg. Emanuel Swedenborg was the servant of the Lord, a Revelator. Concerning these Writings Swedenborg states in The Invitation to the New Church number 44: "The spiritual sense of the Word has been disclosed by the Lord through me. This surpasses all the revelations that have hitherto been made from the creation of the world." These Writings then, upon which secondary and higher education are to be founded and supported by the Midwestern Academy Corporation, are the Word of the Lord-the Lord Himself in His second coming as the spirit of truth. Because the Lord speaks of Himself as the Word, the Writings are the way, the truth and the life; His light, in which we are to see all light. An education based upon these Writings will look to the fulfillment of those ends and purposes which these Writings themselves contain. They alone can form the "right foundation" for that education which the Lord Himself intends.
     The purpose of the Writings was and is to establish a new heaven and a new earth. The new heaven is the Lord's kingdom in the spiritual world. The new earth is the Lord's kingdom in His New Church, the New Jerusalem, on earth. By means of the Word these two kingdoms make one and are conjoined in the mind and life of the individual member of the church. The New Church, or the Lord's kingdom, enters into each person when the Lord's Word enters into that person. Then, and then only, when the church is in man, can man be said to be in the church and a member of it. The New Church is to be set apart from all other churches that have ever existed from the beginning of time by the fact that it will see and worship a visible God in His Divine Human. Only in the Lord's Word can we see Him, not in the book itself, but in those truths taken out of the Word and implanted in the mind where they become mirrors which reflect the Lord Jesus Christ our Heavenly Father. The rational mind looking into these knowledges as they are organized in the interior memory, beholds a mirror in which the image of the Lord stands forth to be worshiped and obeyed.

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     The Lord said: "No man cometh unto the Father but by Me." Remember! He is the Word and only through the Word can we come to the Father-the Divine love. Only through a knowledge of the Lord in His Word can we prepare vessels in our minds to receive His love so that we may come to His love and it may enter into us and become our life. "No man cometh unto the Father but by Me." "I am the way, the truth and the life." The Lord also said, "Behold, I make all things new." "Now it is permitted [for men] to enter intellectually [or understandingly] into the mysteries of faith." "When he, the Spirit of truth, is come, he will guide you into all truth."
     Knowledges learned and experiences enjoyed are similar, for the most part, in all educational systems, even in foreign lands. Languages and customs may differ but the knowledges learned and the experiences enjoyed are derived from the time and space world of nature, both human and inanimate. But when New Churchmen reflect upon these knowledges and experiences in the light of what the Lord Himself tells us in the Writings, those knowledges and experiences take on a new meaning. A new dimension is added which was not there before. He makes all things new when they are associated with Him. New Church education involves all of the knowledges and experiences which are available in other schools. But New Church education views and understands all of these aspects of education in the light of what the Lord teaches in His Word, a light that is made brilliant by our affection for the Lord, our acknowledgment of Him as the way, the truth and the life, and our desire to use all things that He has given us in this natural world to prepare for a life of use in His eternal kingdom-in His new heaven.
     When we think about the knowledges we are learning and the experiences we are enjoying in the light of what the Lord teaches, when we approach these things of education from the Lord, our thought brings the presence of those angels in the heavens who love the Lord and His kingdom of uses, and in drawing near to us they share their love with us. The love they share orders our knowledges so that they are open to the Lord more fully.
     To begin the school day with worship of the Lord, to study His Word in religion class, and to be taught by teachers who constantly bring our thoughts back to the Lord and His purposes even while we are studying other subjects which have to do primarily with things in this world, is to receive a New Church education. The Writings call this a right education because the Lord's light is present through the heavens and enables us to see all things in a new way. In His light we shall see light.

509


In Divine Providence 317 it is said, "In things purely rational, moral, and spiritual, truths are seen from the light of truth itself, provided man has from a right education become somewhat rational, moral and spiritual. This is because every man, in respect to his spirit, which is that which thinks, is in the spiritual world, and is one among those who are there; and consequently is in spiritual light which enlightens the interiors of his understanding, and as it were dictates. For spiritual light in its essence is the Divine truth of the Lord's Divine wisdom." This wonderful number explains that we must have knowledges in order to see and understand natural things. We must also have knowledges about spiritual things in order to think about them. But to see the genuine truths that are within all of these knowledges and the way in which they relate to the purposes of creation can only be seen if we have a right education, that is, if we become rational, moral and spiritual by approaching the Lord in His Word and obeying His Commandments because they are His.
     Mere knowledges in the memory, even knowledges about the Lord, can be relatively empty and lifeless things. But when from the Lord we try to become rational, moral and spiritual, that is, when we acknowledge the Lord as our Heavenly Father and try to shun evils as sins against Him, then all of the things we learn and experience have a new and wonderful effect upon our mind, so that truths are seen as they could not be seen in any other way, or in any other state. This is particularly true of the Lord Himself. He becomes a visible Divine Man to us only as we learn the truths of His Word as well as all of the knowledges from science and, at the same time, worship Him as the one God of heaven and earth, endeavoring to shun all evils as sins against His person. Then we see Him and all the things of His creation in a new way. Reflect upon this number, True Christian Religion 11, paragraph 3, "Everyone can see that a man's knowledge of God is His mirror of God, and that those who know nothing about God do not see God in a mirror with its face toward them, but in a mirror with its back toward them; and as this is covered with quicksilver or some dark paste, it does not reflect the image but extinguishes it. Faith in God enters into man through a prior way, which is from the soul into the higher parts of the understanding; while knowledges about God enter through a posterior way, because they are drawn from the revealed Word by the understanding, through the bodily senses; and these inflowings meet midway in the understanding; and there natural faith, which is merely persuasion, becomes spiritual, which is real acknowledgment. Thus the human understanding is like a refining vessel, in which this transmutation is effected."
     Do you remember the first miracle which the Lord performed in Cana of Galilee? At a marriage feast He turned water into wine.

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The marriage feast represents the human mind that is being educated in which there is a joining together, or marriage, of the Lord's good with the Lord's truth. Here in the mind, as good and truth are conjoined, a wonderful miracle takes place. The truth from the Lords Word which was a mere knowledge, or natural thing, like water, is turned into spiritual truth like wine. It is like the Lord raising the daughter of Jairus, who represents natural truth and its affection, to life. So was Lazarus raised to life by the Lord after he had been dead four days, representing the understanding concerning the life after death being elevated by the doctrines of the New Church from natural ideas to spiritual and eternal ideas.
     A right education, as the Writings call it, is one founded upon the Writings, founded upon the belief that the Lord is the educator, that He is the way, the truth and the life. All knowledges and experiences are from Him through nature and the Word, but if they are to have their proper effect upon the human mind they must be organized in the light of principles given by the Lord to the New Church in the Writings.
     It is a wonderful thing to reflect upon the truth that the Lord creates each one of us entirely different from everyone else. This is because each person has the potential of performing a use that no one else can perform. In the performance of this use, if he receives a right education, the individual may prepare for an eternal and happy life in heaven where his use will permit him to bring happiness from the Lord to his fellow men. The mind or spiritual body which is gradually built up by the process of education in this world is the instrument through which the man will perform his use forever. The natural body is born, lives and develops so that within it a mind or spirit, or spiritual body, may be gradually formed. When man's spiritual body has been completely formed and there is no longer any reason for him to live on this earth he is said to die and his natural body is buried and decomposes. But his spiritual body, his mind or vessel, an instrument of use, lives on in the spiritual world, clothed in a beautiful spiritual form according to the quality of the mind he has developed, according to the rightness of his education and the use he has made of that education while living on earth.
     All that any man needs to prepare for a life of use in the highest heaven has been given by the Lord in His Word. A right education makes use of the Lord's Word and in the light of it makes use of all other knowledges and experiences which the Lord also provides and permits.
     Do you remember the parable of the sower? In explaining that parable the Lord likens Himself to the sower, the one who implants seeds of truth in the human mind. The Lord also provides us with the soil for, "The earth is the Lord's, and the fullness thereof."

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In early infancy and childhood remains of innocence, like gentle rain, soften the texture of the interior natural mind, making it a fertile seed bed for the reception of truth. Truths from the Word germinate in this soil and grow up into ideas in the memory, imagination and rational mind. These ideas can be influenced and controlled by the love of self or by conscience. We are in freedom as individuals to determine which love will rule our minds and thus direct the formation and structuring of our spiritual body. If the Lord's Word guides us and we try to become truly rational, moral and spiritual, that is, if we try to shun evils as sins against the Lord while we are learning and thinking, then the love of self will not control our ideas but conscience will develop and eventually love to the neighbor and love to the Lord. These loves developing and inflowing from the Lord into our minds, as we shun evils as sins against Him, are like the oil with which the Lord anoints our heads. Again, these loves inflowing from the Lord are like the small pot of olive oil in the widow's house which Elisha commanded her to pour into the many empty vessels she had borrowed from her neighbors. The vessels borrowed from the neighbors by the woman and her sons represent the truths from the Word and from nature, which are gathered into the house of the mind, with the help of parents, teachers and ministers, and into which the Lord pours out His love. Everyone has remains from the Lord and therefore at least a small pot of oil in his possession. Insofar, then, as each person will look to the Lord and desire His love, demonstrating his desire by a willingness to shun evils as sins, so the Lord will send His love. The oil will be multiplied and increase until it fills every vessel or knowledge which man has gathered from his neighbors and which become his own when they are infilled with love from the Lord.
     So the Lord, not only provides the seeds of truth and the vessels of thought, he not only provides the remains which form the seed bed of all spiritual growth and the incentive to learn, understand and live the truth, but during all these wonderful processes of education the Lord's love is present from within enabling man to see the truth, be affected by it, and so allowing the Lord to form him and then reform him until he is reborn-a new creature-a spiritual body in whom and outside of whom all things have been made new by the Lord.
     In our lesson today we have been given a picture of the difference between a right and a wrong education. A right education is one that is accomplished in the light of what the Lord's Word teaches and from an affection to be led by His Word. A false education is one which is accomplished in the light of what the world teaches to be true and under the guidance of the love of one's self -intelligence and desire for the things of this world.

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When the love of self takes charge of the educational process man believes that he can understand truth from his own intelligence, that he can discover what is true and make what is good from his own effort and desire. Since he appears to live from himself he can easily convince himself that he can do what he wants and achieve whatever he sets his mind to. In our story from the Word we read of the Shunammite woman and her husband who lived contentedly amongst their people in their little village. The woman who represents a love of being led by the Lord in His Word recognized that Elisha was a man of God. Elisha represents the Word, and so the woman invited him to stop in her home and to spend time there whenever he passed through their village. The husband, who represents one's own reason and intelligence when it supports the love of being led by the Word, agreed with his wife and supported her.
     Because they took Elisha into their home they were given a new happiness-the birth of a man child who represents spiritual character-the foundation of a right education. The little child made a wonderful new life for the Shunammite woman and her husband, and as long as he lived in the home under the care of his mother and with the support of the father, his happiness grew and became increasingly delightful. But one day the child went out with the father to the field. The sun shone hot upon the child's head and he became ill. His father sent him with one of, the servants to his mother and he sat upon her lap until noon and then he died. Here is a dramatic picture of how our spiritual life, or spiritual body, which the Lord gives us, when it is separated from the care of the affection for being led by the Word, coming too fully under our own rational thought, the father, is in danger of being damaged by the love of self. The sun as a creative force, causing all things in nature to bear fruit represents the Lord's love. But in the opposite sense it represents the love of self when it is destructive. So the spiritual life which is being developed in many by education, when it comes too heavily under the influence of one's own self -intelligence and rational thinking, is susceptible to the love of self which will inevitably destroy it.
     What could the woman do? She placed the child upon the bed of Elisha. Here is a beautiful expression of one's willingness to turn back to the Lord in His Word, placing one's trust in Him alone as the educator. Only Elisha could bring the child back to life for Elisha represents the Word.
     The woman's eagerness and intent in going to fetch Elisha to bring him back into her house, describes the devotion of our affection for the Word which is necessary if our spirit or developing mind is to be brought back to spiritual life.

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     Elisha, when he entered the house, knelt and prayed by the bed of the child with the door closed. This is a beautiful description of the necessity of acknowledging the Lord alone as the giver of life-the Lord, the true Educator speaking within His Word. Then Elisha stretched himself upon the child placing his hands upon the child's hands, his eyes upon the child's eyes, his lips upon the child's lips and the flesh of the child grew warm. Elisha then rose and walked about the house.
     A marvelous picture is given here of how the teaching of the Word must be reapplied to all aspects of learning and life, if the individual is to receive a right and living education. The hands represent the power of act, the eyes represent the ability to see and understand, the lips correspond to the acknowledgment of the Lord in all things. Elisha's walking to and fro in the house represents the necessity of doing this over and over again, meditating upon the Word of God, as well as reading it and studying it. Then Elisha stretched himself again upon the child and the child opened his eyes and sat up and sneezed seven times. A sneeze clears the head and represents perception. Seven is fullness and holiness, a final living perception that all life, all good and truth, is from the Lord, and all knowledges and experiences of education, whether from nature or revelation, have a unique purpose in preparing man for his eternal usefulness and happiness. A right education leads to the Lord and a life of use in His eternal kingdom. All other things are but means to this end.
     May the Lord help us to remember, today, and not soon forget, that the Midwestern Academy of the New Church has no other reason to exist than to promote this right education and for this reason succeed.

     LESSONS: II Kings 4: 8-37. Divine Providence 317.

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MILESTONE IN NEW CHURCH EDUCATION 1974

MILESTONE IN NEW CHURCH EDUCATION       RICHARD R. GLADISH       1974

          (Delivered at a banquet held in celebration of Founders' Day of the Midwestern Academy of the New Church.)

     There is a scene from American history that remains in my mind as an example of courage and leadership. George Rogers Clark, during the American Revolution, was leading an expedition against British forces at Vincennes and Kaskaskia. The bottom lands of Illinois and Indiana were flooded, and the weather was at freezing temperature. The rather motley company of frontiersmen he was leading were more than dubious as they looked out across the tawny floodwaters. There were murmurs about turning back from the dangerous and seemingly hopeless expedition. Then Clark took some gunpowder and rubbed it on his face, gave an Indian war-whoop, and plunged into the flood. His men followed, and they won the campaign, helping to secure the Midwest for the future United States.
     I discern something of that same spirit behind the founding and beginnings of the Midwestern Academy when it came into being in the fall of 1966, with the establishment of a second year of high school. Under the leadership of Pastor Louis B. King, as he wrote at the time, "soul searching questions had to be asked. Is the principle and practice of consecutive New Church education as essential today as it was yesterday? Do the parents of the children believe sufficiently in the principle of consecutive New Church education? . . . Can we provide an academic program for our tenth grade students . . . equivalent to the one offered in Bryn Athyn? "
     But before that, the vision of a mid-western academy had been seen and developed-along with the accomplishment of many necessary tasks by Bishop Elmo Acton, the Rev. Harold Cranch, Messrs. Robert Coulter, Sydney Lee, Ralph Synnestvedt, Jr., the Brickmans, the Rev. Messrs. Alfred Acton and now D. R. Simons, and others. And the questions were answered, and the work was accomplished. Not least among those who dared and gave and made the plunge into what must have seemed at times quite murky and frigid waters were the tenth grade students themselves. As Headmaster King perceptively said at the time, "Mature beyond their years, they (the tenth graders) have shown a dedication to this use that has contributed greatly to its success. . . .

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They have demonstrated that they are keenly aware of the necessity for the growth of the New Church on earth, and that this growth must be bolstered and founded upon New Church education. . . . They are pioneers, not martyrs. They want the tenth grade of the Immanuel Church School to succeed, to grow, and to prosper in the years to come, for they are aware that in a short time many of them will be responsible adult members of this society, sending their children to the Immanuel Church School. They are asking now, 'Will the school to which I send my children, have expanded, improved, and developed into the kind of New Church institution I will want for my children?'" And the Reverend Mr. King, now Right Reverend, gave this answer: "If future classes will acquire the dedication and spirit of the present tenth grade, the use will go forward, and the above question will be answered in the affirmative beyond all our expectations." (Sons Bulletin, Feb., 1967, p. 4.)
     And so the first battle in the campaign for a new New Church institution at the secondary school level seems to have been won, although the campaign to expand, improve, and develop goes on. Now eight years later the word from The Academy, where your products go, is that your institution is doing good work; it is sending down students who think, and who question, but also who contribute, take responsibility, and work hard. They have been taught here to question and look for different interpretations of the Writings; to search and study their faith for the answers that are meaningful to them individually. They are well prepared academically as well as in Religion. Your institution, through its devoted staff and community support, has done well by them.
     We have seen that the Midwestern Academy, as well as the first outlying school of the General Church under W. F. Pendleton, both founded by your society, has been solidly based on the concept that New Church education is essential to the growth and development of the New Church on earth. This was the conviction of Bishop Benade, who said, "The New Jerusalem cannot descend and will not descend without education."
     Today, especially in recent years, we have become conscious that a good many of our young people have seemingly "taken a walk." Twelve years ago an Assembly address in Bryn Athyn on the twelfth Principle of the Academy presented the proportion of young people remaining in the General Church as about 75% to 80%. 1 do not have up-to-date statistics, and of course we hope that many of the current walks will terminate in a New Church society eventually, but it seems obvious that the figure now is considerably lower than it was twelve years ago.
     We are also conscious of a strong and sound core of intelligent loyalty among our present student body in the Academy, loyalty to the Writings and to the cause of the New Church.

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We see this in the secondary schools in such things as student-organized religious assemblies, and in the College in a vigorous and earnest approach to their studies, and a concern that all their classes, not only Religion, be taught in the best light of the Writings.
     Enrollment in the Academy Schools this fall is at a peak: 93 more than five years ago in 1969. 129 in the Boys School; 143 in the Girls; 158 in the College; and 10 in Theological School.

     1969-70     327          1972-73     390
     1970-71     370          1973-74     362
     1971-72     384          1974-75     420

     However, when we look at class pictures of recent years we find too many faces that have not been seen in societies and circles around the Church. What are some of the reasons for this? Some of those uncommitted ones I have talked to. Although they have had the full course of New Church education, and have lived in homes of the Church, they testify that they have become surfeited with religion. Of New Church beliefs one comment has been, "That is all very well for you to believe, but I can't accept it." One idea I have heard expressed is that every one must be free to believe what he wants to believe, and that belief is an individual and personal thing. There is perhaps a basic belief in God, but specifics are not wanted. This type of reaction has a strong humanist or existential tinge. Every one has-or should have-a different religious theory, which he should fashion for himself. Then religious thought and practice becomes a matter of talking to other individuals about their beliefs, and of comparing notes. Reading eastern philosophies such as Tao Te Ching, Chuang Tzu, Sidhartha, and I Ching seems more popular than reading the Writings.
     Along with this trend-which seemed stronger a few years ago than it is right now-went a criticism of our schools and our approaches to education and to our young people. We in the Academy were criticized as being too authoritative, too rigid, too cognitive; not affective enough.
     It is on a similar wave of enthusiasm for new ways, and criticism of old ways in the world around us, that the informal classroom or open school has shot like a surf-board into the educational scene. That New Church educators are not impervious to such influences is evident from the fact that individualization of instruction, and the use of affective approaches occupied the center of the stage at the Educational Council meetings last August-one month ago.

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     In an historical paper on New Church response to educational innovation, it was noted that the early Academy and General Church leaders were well aware of the modes of education developed by Pestalozzi and Froebel abroad and imported to America by Dr. Francis Wayland Parker of Cook County Normal School and Chicago University, dubbed "the father of Progressive Education" by John Dewey. In fact, Bishop Benade and Mrs. Sallie De Charms Hibbard, founder of the Girls' School, had modeled their efforts on those affective examples; and numerous other Academy people, such as Miss Alice Grant, Dr. Reginald Brown, Miss Buell and Miss Dorothy Cooper, had studied and adopted portions of what were then called Progressive Education methods. However, a balance was always sought through consultation of the Writings. The affective must be there, but the elements afforded by discipline, the rational, and the truth revealed must not be omitted.
     Present-day leaders of New Church education in Bryn Athyn and in various society schools have expressed interest in and sympathy for many of the approaches and principles associated with the so-called open classroom; but generally they avoid getting on any bandwagons, or succumbing to any landslides.
     It was also pointed out at the meetings that some of the so-called new methods-they are as old as the family, the Golden Age, and the oneroom school-are in vigorous and active practice in some of the General Church schools. And I have seen them functioning well here in The Immanuel Church School. It would seem so far that the informal approach is most natural and appropriate in the earlier years of school.
     It was emphasized that to make the informal classroom work you need a gifted and well-trained teacher who is willing and able to spend a good deal more time than he or she would have to do with the traditional classroom. Adult aids, classroom helpers, are also very useful; especially with larger groups. It was also pointed out that many, if not all the values claimed for the new methods can be achieved also under the traditional classroom. It has also been made clear with evidence from many schools in many countries that the informal classroom must be approached slowly and carefully, and that the individual teacher must want to operate that way, if it is to be a success. It's no good for the principal to put up a sign on the roof: "Open or Informal School, now open for business," and then expect all teachers to scrap the methods of a lifetime, often very successful methods for them and their pupils.
     It was also shown that there are in the General Church elementary schools, at least two classrooms where the informal approach is being tried, and on the whole, flourishing.

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Several other teachers have been studying and planning and are now commencing to introduce some of the methods in their bailiwicks. In my visits in most of your classrooms this Thursday I found numerous signs of acceptance of so-called open classroom methods and approaches. A pleasant informality natural in small classes, pupils engaged in interesting activities, primary pupils using originality in creative movement classes in which they imagined themselves as leaves in the wind or as a soccer ball, pumped up, or deflated; a friendly, natural atmosphere in which knowledge and skills were not forgotten, and good work was being done.
     This is where New Church education is today. Let me present my own testimony as to what we should do and where we should go. Sometimes-in recent years-(I feel) the younger generation has leveled the finger at us of the older generation as Zola did to the French Military in the Dreyfus case and shouted: "J'accuse!" Particularly as an educator do I feel this, and I feel vulnerable. This accusation has caused me to retaste my own teaching past with a "mea culpa" flavor. Charles Silberman, chief American drumbeater for the so-called open classroom, charges this whole generation of educators with being asleep on watch. "Mindlessness" is the word that Silberman uses like a truncheon. But teachers are always a handy target when politicians are out of season.
     Let me go back to the Principles of the Academy formulated by Bishop W. F. Pendleton and look at No. 12:

"12. The most fruitful field of evangelization is with the children of New Church parents. In order to occupy this fruitful field of work, New Church schools are needed, that children may be kept in the sphere and environment of the church until they are able to think and act for themselves."

     And I say, "Isn't that still true? Can children today think and act for themselves any sooner than before?" And Piaget, the great Swiss educational psychologist, answers, "Not much, and you can't force them along, either, with any permanent results except frustration."
     And shouldn't they be kept in the sphere and environment of the church? At the University of Pennsylvania, where David Simons and I were students of education, the professors screamed, "Indoctrination! " when we spoke of teaching in the light of the Writings, but I contend that it's all in the way you do it. The Rev. W. Cairns Henderson pointed out a few years back that indoctrination is forcing upon young people, or persuading them into, a body of dogma, a closed and rigid system. But that's not what we are doing. We are trying to imbue them with an affection of truth that will lead them to the Lord in the Word because it looks to the uses of life, natural and spiritual.

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     But-the doctrinals of the Church must first be learned; then examined from the Word as to their truth. When this is done from an affection of truth, man is enlightened and confirmed by the Lord. This is true freedom-the truth that makes us free and can make us disciples of the Lord. And as one of your former students reported recently, Mr. King, when be was pastor, and Mr. Acton, (and I'm sure now Mr. Simons too), taught them to think things out from the Writings themselves, and not take things on a platter, ready-made, as it were. And so I say, we must be sure that it is the sphere and environment of the Church, and not just our prejudices and traditions that we are presenting as that sphere.
     And then I go back to the Principles of the Academy and read:

"12d. It is the Lord's Providence that children born of New Church parents should enter into the church in adult life; and it is reasonable to hope that this will take place, if the Church cooperates with the Lord according to the revealed laws of order."

     If this has not taken place with any individual, then two things are possible: the church, or ourselves as agents of the church, have not cooperated with the Lord according to the revealed laws of order (or not well enough); or else the individual has exercised his own freedom and rejected the church-or our version of it.
     Again W. F. Pendleton writes:

"12e. This most desirable result [children entering the church in adult life] can be accomplished, provided that the Lord be acknowledged in His Second Coming; that the distinctiveness of the New Church and the death of the old, be seen; that there be marriage in the church and the laws of order in marriage be observed; that the sphere of the church be in the home; that there be New Church day schools, and thus that the children be kept in the sphere of the church in the home, in the school, and in their social life, until they reach adult age."

     I would comment that perhaps we have done pretty well in keeping the letter of the law as to those points, but the weak or vague word is "sphere." What is the proper sphere of the New Church? I suspect that it is one in which gentleness, concern for others, particularly their personal freedom sensibly and sensitively assessed, is of great importance. This is an era and a generation that has opted for personal freedom. It may be that many of the regulations we have enjoined upon them smack more of tradition than of the Writings. Still, obedience as well as freedom is important, especially in the early years. Childhood is a time for obedience to truth; after regeneration, love can lead the individual to truth. However, we parents and teachers need to emulate the Lord's ways in giving as much of a sense of freedom as possible, so that the child sees it as his own choice.

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     From the time of the Most Ancient Church, and in every family, and also in the one-room school, there have been methods of teaching and learning that emphasize cooperation, sharing, use to others, and love and concern for the rights of all, even the smallest. Now some of these methods are being emphasized in the so-called informal or open classroom again, but they are not really new. I think that the younger generation has been telling us that we have been erring too much on the side of knowledge-conveying, we have been too cognitive, and have neglected our pupils as people-smaller people, or more recent people, but people just the same, who love freedom and want to have their say in all things of their education.
     I attended an open classroom workshop a year ago last May, and I had a project to observe the sounds outdoors and then to make a report to present to the others in the class. I went and listened, and came back and wrote my report-enjoying every minute of it, but working by myself till I had done the writing. Then in the common workroom (classroom?) I found myself almost alone. I was trying to mix colors for lettering my report cover in a suitable heavenly blue to match the day and my feelings. I was in a quandary about how to proceed, when the only other person in the room at the time-a little girl of some nine or ten years-came to my rescue, showing me how to mix the color powders and finish my project. We were on a first-name basis, and the years between us were not then evident or important-just one person helping another do something he wanted to accomplish. I have never forgotten the feeling, and while I do not for a moment imagine that it has never existed in a traditional setting, I am also convinced that there are in the new-old methods of simple humanity and simple acceptance of one another based upon uses, something we can use.
     Francis of Assisi once saw a vision of the Lord in which the Lord told him, "Francis, rebuild my Church." Francis obediently set about restoring the walls of the little chapel in which he was kneeling. Later he realized what the vision had meant, and he indeed did much to rebuild the Roman Catholic Church through a way of life celebrating joyous charity and loving sacrifice of self and the world. Perhaps some of the approaches of the open classroom will help us to rebuild our church-wide educational structure, from which, we find, too many stones have fallen away. It would be worth trying.
     And in the freedom to experiment which the Midwest Academy, as a locally controlled independent school now has, and which you have already capably exercised in conducting co-ed classes and in other ways, you people may be able to show the way to the educational millenium-knowledges and skills suspended in a warm solution of love and affection with over-arching guidelines from revelation.

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Certainly charity, love, affection are keys to the teaching-learning process. But the rational and practical must be there too, in balance-science, knowledge, and rationality-with spiritual love cementing all together. A group of London teachers has put part of the problem neatly: "We firmly believe that it is important to establish warm relationships; but we do not believe that this is a substitute for the content of education."
     Isn't our solution somewhere, somehow, in the prophecy of Isaiah, when we shall properly understand it?

     "In that day shall there be a highway out of Egypt into Assyria, that Assyria may come into Egypt, and Egypt into Assyria; and that the Egyptians may serve with Assyria. In that day shall Israel be a third with Egypt and Assyria, a blessing in the midst of the land; whom the Lord of hosts shall bless, saying, Blessed be my people Egypt, and Assyria the work of my hands, and Israel mine inheritance." (Isaiah 19: 23-25)

     The True Christian Religion explains that in the spiritual sense is meant by these words that "at the time of the coming of the Lord, the scientific, the rational, and the spiritual will make one, and that then the scientific will serve the rational, and they both will serve the spiritual; for, as was said, by Egypt is signified the scientific, by Assyria, the rational, and by Israel the spiritual; by the day twice mentioned is meant the first and second coming of the Lord." (TCR 200)
     And so I say, in closing, to the administration and Board, the teachers, parents and pupils of the Immanuel Church School and the Midwestern Academy: congratulations on a milestone passed, and a considerable achievement realized.
     And now, lift your eyes to the beckoning future, and, informed and sustained by our threefold revelation, and in the spirit of General George Rogers Clark, Take the Plunge-and I believe there will be others who will be glad to follow.

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HABITS 1974

HABITS       Rev. DANIEL W. HEINRICHS       1974

     (Delivered at the Charter Day Service, October 18, 1974.)

     A truth that is well known to all New Church people is the truth that life in the world is a preparation for eternal life. We know also that the quality of the life we live hereafter is determined by the life we choose to live here. This natural life-this preparatory life-in its progression consists of five stages: infancy, childhood, youth, adulthood and old age. It cannot be said that any one of these is more important than the others -they each contribute to the development of our eternal character in different ways.
     Infancy is a period of life in which there is almost complete dependency upon one's parents. During this period of life, the foundations of character are laid. The Lord imparts to parents a love of their own offspring called storge. From this love, parents are moved to do what they believe best for their children. The Lord at the same time imparts to the infant a willingness to be led, guided and taught by his parents. During this period of life the infant lives almost continually in the sphere of the home, and the basic habits instilled at this age are essentially chosen by the parents and accepted in innocence by the infant.
     Childhood is a period of life chiefly characterized by the accumulation of a vast amount of knowledge and the acquisition of many skills. This is the period when formal education begins. The habits of life acquired during this age are essentially chosen and imposed by the parents and the teachers, either with or without the willing cooperation of the child.
     When people enter into the state of youth they are not what they have chosen to be. The values they have, the knowledges they possess and the habits they have acquired to a large extent have been chosen for them, and, to a degree, imposed upon them. They have, of course, picked up a few habits of their own while not in the sphere of their parents, teachers or other responsible adults. The nature of these habits we will discuss later.
     In contrast to childhood, the state of youth is characterized by a far greater degree of freedom than the two previous periods of life. The youth really begins to think for himself; additionally a far greater proportion of his time is spent outside the sphere of the home.

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There is a wider range of choices in what one learns and what one does with ones time. These circumstances of course imply a greater measure of personal responsibility. The age of youth is a critical period in one's life. The choices made during this period will significantly affect what kind of a person one will become as an adult.
     The habits one chooses and cultivates at this age are of great importance, for this is the final phase of the formative years. This is one of the reasons why we believe so strongly in the need for there being an Academy of the New Church. Here is an educational institution which acknowledges that life is eternal and therefore seeks to instill and develop those habits which promote the eternal welfare of its students. Here is an educational institution which is willing to accept responsibility in this important area of human development at a time when other educational institutions are renouncing this responsibility in the name of personal freedom.
     As students at the Academy you have a unique opportunity to choose and cultivate good habits in an affirmative and supportive sphere-habits which will shape your ultimate destiny. Because the habits you choose at this stage in life are so important to your future, I would like to share some thoughts with you this morning on the subject of habits.
     The formation of habits is unavoidable-it is a law of human nature. A greater part of our lives consists in living according to habitual patterns which we have established, either deliberately or unwittingly, at one time or another. And habits are like ropes. They are formed, one tenuous thread at a time, until they become so strong that it is only with great difficulty that they can be broken.
     Habits are of two kinds: there are good habits and bad habits. A good habit serves us-it sets us free-enabling us to devote our attention and energy to those things which are of vital importance to us. But a bad habit is a hard and dominating master. It limits and controls us. As the Lord said: "Whosoever committeth sin is the servant of sin."*
     * John 8: 34.
     We are, all the time, sowing the seeds of future habits which will in time either rule us or serve us. A single act, frequently repeated, becomes a habit, and that which is habitual becomes part of our character, and the character we form determines our eternal destiny. As a wise man once said: "The habits of time are the soul's dress for eternity" (G. B. Cheever). For habit passes with us beyond this world into a world where the quality of one's life is determined by character, and character is the sum and expression of preceding habit. It has been truly said: "We first make our habits, and then our habits make us" (Dryden).

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     Since this is the case-since habits make up such a great part of our lives and play such a decisive role in determining our eternal destiny-it behooves us to examine carefully the habits we have formed, and give serious attention to the habits we are in the process of forming.
     * HH 533.
     In Heaven and Hell there is a striking passage* which tells us that good habits make the life that leads to heaven easier than we are inclined to imagine, while bad or evil habits seriously impede our progress toward heavenly life. We learn from this passage that if a man forms a habit of thinking that the evils to which he is inclined ought not to be done because they are opposed to the Divine will and law, he will be gradually conjoined with heaven, and the higher regions of his mind will be opened. As this takes place he is given an ever clearer perception of the real nature of good and evil, which makes it easier for him to resist and disperse the evils to which he is attracted. When a man makes a beginning in this, we are told, the Lord then quickens all that is good in him so that, eventually, these evils cease to have any appeal. In fact he turns from them with aversion. This character-a character which is averse to the evils of one's heredity-can begin from the formation of a simple habit: the habit of thinking that evil ought not to be done because it is against God and His laws.
     On the other hand, if a man gives free reign to his natural impulses and desires, a life of evil becomes inevitable and habitual. He then no longer even sees or recognizes evils in himself. He does them from delight, thus confirming and strengthening them till at last he defends them as good.*
     * Ibid.
     By acting according to our natural inclinations, without first reflecting on their origin and quality, we not only put on an evil nature or character ourselves, but we pass it on as a tendency to future generations. The Writings therefore warn us that before any evil becomes actual with us we should be on guard against doing it lest it becomes ingrained in our nature.*
     * SD 4080.
     It is important that we recognize and acknowledge that our hereditary nature inclines us to delight in evil. When we acknowledge as a fact that we spontaneously delight in evil, it is then incumbent upon us to examine our impulses before indulging them, for impulse is the father of habit-it is habit in formation; and as we have said, a habit once formed is difficult to break.
     We often think within ourselves: "Just this once!" But we fail to reflect that once a thing has been done it is easier to do it a second time and still easier a third and succeeding times.

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Therefore we are given this warning: "Let men beware of actual evils: in this way only can any one at last abstain from them; for actualities bring on habits, and put on a kind of nature . . . and thus evils are increased, together with their delights, and men are carried away . . . like a piece of wood in a rapid stream."*
     * SD 4479.
     We would do well to ask ourselves: Would an eternal train of my present thoughts be worthy and useful? Would an eternal reign of my present affection and desire really please and satisfy me? Would an eternal course of my present conduct bring true and lasting happiness and peace of mind? In short, we should look upon the things we are doing, or contemplate doing, not as isolated acts or activities that we will do just once or even a few times, but as continuing to eternity as a permanent part of our life and character. And we should realize too that evil habits are easily and painlessly assumed, but getting rid of them is both difficult and painful.
     All habits have this in common: they begin with a single act, which, by repetition, becomes easier and at length natural and enjoyable. But a good habit differs from an evil or bad habit in this; that whereas we easily fall into the latter by obeying the impulses of our hereditary will, it requires a deliberate and conscious decision to begin a good habit. The one is instinctive, the other conscious and rational-the one is animal and the other human. An animal's life, like a man's life consists almost entirely of habits. But the animal does not choose the habits of its life. It follows its instinct. It cannot train itself, though it can be trained by man. But human beings have a choice. They can follow their instinctive impulses if they wish. On the other hand, because they have the faculties of liberty and rationality with the consequent ability to see the consequences of actions, they can train themselves in good, positive, useful and constructive habits. They can choose whether they will behave as animals or as men.
     As we have said, all the time we are forming habits, good or bad, useful or destructive. And these habits exist on every plane of life. On the corporeal plane-the plane of the body-our habits either promote health and vitality or are destructive of them. On the civil plane our habits either promote the welfare of our community and country or are detrimental to it. On the moral plane our habits of thought, speech and action either promote the harmony and well-being of society or destroy them. On the spiritual plane our habits of thought, speech and action either promote the eternal welfare of our neighbor and ourselves or are destructive of it.

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You, as students, are forming study habits and work habits which will promote your success as students and in your future occupations, or be destructive of it. This morning, however, we are most particularly concerned with those habits which relate specifically to spiritual life, for these, without a doubt, are the most important, for they enter into and impart their quality to all the planes below.
     What are the habits which promote our spiritual development and lead to eternal life? They are many and varied, but we will mention several. There is the habit of regular worship-going to church and going to chapel and uniting with others in humbling ourselves before the Lord and seeking His guidance in our lives. This is important to us, for the Lord is ever seeking to lead us into heavenly states of peace and happiness. And worship-genuine, sincere worship; worship from conscience or from love-renders us receptive to His leading. Here in the Academy you have a great opportunity to establish this important and valuable habit. In a godless world this is something for which to be truly grateful.
     There is the habit of regularly receiving instruction from the Lord's Word in order that our understanding of the Divine laws of life may grow in breadth and depth. This too is important to us, for we are born into total ignorance. How can we live wisely unless we come to know and understand the eternal laws of human life. Here in the Academy, through your religion courses, you have a wonderful opportunity to form this positive and constructive habit.
     There is the habit of regularly reading and meditating on the Word for ourselves. This is also important, for in so doing we make possible a nearer approach of angelic societies which impart to us their sphere of love. Our minds, warmed by this love, may be enlightened to see more clearly our individual paths in life. Here in the Academy through your religion assignments and other means you have ample opportunity to form this most important of all habits.
     There is the habit of supporting the external organizations of the church and their various uses and activities, so that the church may better perform its spiritual uses for the benefit of all mankind. In this respect also numerous opportunities are provided here in the Academy to form this important habit.
     These are habits which we should deliberately and consciously cultivate. They can only be for our good and the good of others. And we should realize that habits are more easily formed when we are young and pliable than when we are older and more set in our ways. Looking at what we have just said in reverse, we may say that if we do not do these things, then we are in the habit of not doing them, and this could not possibly be to any one's good.

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     There are times when we become despondent about the lack of progress we have made toward goals that we have set for ourselves during states of high idealism. I believe that it is safe to say that such lack of progress is in large measure due to the fact that we have not chosen and cultivated those habits which lead to the ends we are seeking. Sporadic efforts will not lead to success in any endeavor.
     In closing I would like to quote a passage from the Arcana Coelestia which shows how important habits are in developing an angelic character. We read: "All Divine truth regards these two precepts-to love God above all things, and the neighbor as one's self. It is these precepts from which and for the sake of which truths are, and to which truths tend, more nearly and more remotely. Therefore when truths are put into act they are insinuated successively into their beginning and their end, namely, into charity toward the neighbor, and into love to the Lord; and thereby truth becomes good, which is called the good of truth; and when this takes place, it can then be conjoined with the internal man which conjunction becomes successively more interior, in proportion as more interior truths are implanted in this good. Act precedes, man's willing follows; for that which a man does from the understanding, he at last does from the will, and finally puts it on as a habit; and it is then insinuated in his rational or internal man. And when it has been insinuated in this, the man no longer does good from truth, but from good; for he then begins to perceive therein somewhat of blessedness, and as it were somewhat of heaven. This remains with him after death, and by means of it he is uplifted into heaven by the Lord."*
     * AC 4353: 3. Italics added.
CHALLENGE RENEWED 1974

CHALLENGE RENEWED       GREGORY BAKER       1974

     (Delivered at the New Church Day Banquet, Bryn Athyn, 1974.)

     For those of the New Church the Nineteenth of June represents the fulfillment of a promise; that is, a promise of the Lord's Second Coming as the visible God in His written Word, a promise of a more interior understanding of the mysteries of faith and the consequent freedom to enter into that deeper understanding.

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But the Nineteenth of June also signals a challenge-a need for a total response by man on every plane of life, an obligation to assume a spiritual responsibility towards the new revelation and its implications.
     While much of this response must be on an individual basis; that is, the regenerative development of man toward his Creator, there is a primary use which the General Church supports collectively and vigorously; namely, a formal New Church education. From the early days of the Academy movement it has been clearly understood that education is for use and that the fundamental truths required for the full performance of use will only be provided, in the fullest possible measure, within our own distinctive schools.
     For reasons of practicality, and concern for the hearts and minds of the very young, we have established elementary schools in Bryn Athyn and in our larger societies. Further, partial or complete high school education is available in two church centers. However, our efforts at the collegiate level are less complete in their scope. It is true that we have a two year liberal arts program in the junior college of the Academy, but the senior college is restricted to the important but somewhat narrow professional education of teachers and pretheological students. Therefore, the layman who wishes to have a complete general college education must look elsewhere than in the church. He must transfer to another college or indeed he may decide not to attend the Academy College at all.
     It seems reasonable to ask why this lack of a complete four year college program is still with us, many years after leaders such as Bishop de Charms, Bishop Pendleton and others have shown the need. Perhaps part of the answer lies in the difficulty of grasping the place of a New Church college program in our overall scheme of distinctive education. While it can be said that every aspect of New Church education is meant to contribute to a life of use and ultimately to a life in heaven, each segment of the system makes its own particular contribution.
     Let us briefly review the basic goals at the various levels. In our elementary schools every effort is made to enhance the sphere of innocence with the young children. This is done in order that the Lord may implant remains for use in later years. The stories of the Word are read often, and every effort is made to instill a sense of the reality of the spiritual world. In application the elementary school must endeavor to support the establishment of habits of order and of charity toward classmates and teachers. During these years the sphere of the teacher as a visible New Church person is most important in the attempt to surround the child with a New Church community.

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     At the secondary school level the emphasis is upon the knowledges of revealed truth and those of nature. The high school student is in a state where basic truths can be taught and a variety of skills mastered to some extent. Knowledge concerning the basic doctrines together with a limited view into the internal sense of the literal Word can be given. A strong effort is made by teachers to encourage the moral virtues and a basic sense of integrity. At this stage most young persons begin to appreciate their dependence on others. The relationships with peers have strong effects on their states of happiness or depression. Activities such as social events and athletics further promote the awareness of this world beyond self.
     Yet in the overall scheme of New Church education, whose purpose is the full acceptance by man of the Divine order, the elementary and secondary levels are beginnings, tremendously important, but still just beginnings, because there is more to this collective effort than that which the young, still developing mind can absorb. It is true that some basic knowledges have been established, but it is only when the mind has developed some capability for rational thought that the student is permitted to enter intellectually into the mysteries of faith and thereby begin to realize the full promise of the Second Coming.
     It is at the college level where the rational mind comes into a vigor and strength. It is this mind which is receptive of the grand concepts, both of Divine Revelation and of man's reaction to the creative matrix. Such doctrines as that of the Divine Human, of influx, of correspondence, and of forms can be intellectually received. The triumphs of art, literature and science can be appreciated as well as those political and social efforts which men have made throughout the times of the previous churches and during the short two centuries of the New Church.
     To all this wealth of knowledge the New Church brings the concept of use, and one of the Primary purposes of our college must surely be that our students achieve the ability to think from and toward use. To think from use is, as Bishop Pendleton has stated, to "give unity, meaning and purpose to the curriculum of these schools." This, then, must be the distinctive advantage of the Academy College: instruction in knowledges so that the student will be educated in use. Not only is this the main advantage of New Church college education, but it is also the primary challenge. Each college teacher is challenged to respond to this call for distinctive education at the rational level. How is this achieved?

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     First, it is assumed that each teacher sees his subject matter from the basis of the affirmative principle: that is, the affirmation of those "things which are of doctrine from the Word and . . . (the belief) that they are true because the Lord has said them." (AC 2568) This alone is highly distinctive when measured against other colleges and universities.
     Moreover, depending upon the subject matter and the teacher's individual interpretation, it is possible to introduce the doctrines directly to a given subject. Obviously subjects such as religion, philosophy and the humanities are well suited to this sort of interpretation at the junior college level and even more so at the senior level. In other areas such as science, mathematics and language it is really the senior levels where the student has sufficient background and experience to examine critically a given discipline in the light of revealed truth.
     Let me illustrate this point using science as an example. At the junior college level the obvious order of nature, and the complex variety within that order, are clear manifestations of a Divine plan and ongoing Providence. Yet the general kind of appreciation experienced by the student does not differ substantially from that of the non-scientist, poet or philosopher. On the other hand the mature science student will see the vision of ordered creation in much sharper focus. For example, in physical science the senior student finds that a detailed knowledge of the chemical bond involves such mysterious subjects as quantum mechanics and group theory, which, in themselves, are complex and beautiful structures of knowledge. Yet the properties of the chemical bond are a necessary part of any critical discussion of the problems of evolution, the microcosm, and even cosmology. These latter problems come under the heading of Great Questions about which at least some New Churchmen should be knowledgeable.
     Clearly this type of situation provides an incentive toward a full New Church college program. The junior college can promote the opening of the rational mind, but a senior program can infill that mind with the strength and maturity of outlook necessary to meet an increasingly hostile world. College education is now the frontier of New Church education. To move that frontier forward will be challenging and arduous; but as the Psalmist said, "Cast thy burden upon the Lord, and he will sustain thee . . ." (Psalm 55: 22).

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CLERGY REPORTS 1974

CLERGY REPORTS       WILLARD D. PENDLETON       1974

     Report of the Bishop of the General Church

     September 1, 1973, to August 31, 1974

District Assemblies:
     Peace River District: Due to a missing page in my report of last year, no mention was made of the Twelfth Peace River District Assembly, which was held in Dawson Creek, B. C., June 29-July 1, 1973. I would say at this time, therefore, that it was a delightful occasion and, as Bishop of the General Church, I was encouraged by the developments that had taken place since my last visit. At this assembly the possibility of holding the next Canadian National Assembly at Dawson Creek was discussed. I can now report that the invitation was accepted by the Board of Directors of the General Church in Canada and that this historic occasion will be held in July, 1975. It is hoped that many members of the General Church in Canada will be able to attend.
     Pacific Northwest U. S. A.: In July of this year I presided over the Eleventh Pacific Northwest (U. S. A.) Assembly. This assembly, which is generally held every other year, is especially appreciated by its members. One reason for this is that the membership is widely scattered and the opportunity to meet together is restricted by distance. Another reason is that due to distance the visiting pastor can only make a few visits each year. This assembly, therefore, has a special significance and is always a happy and eventful occasion. This year I was particularly moved by the devotion of the membership of the district, and it is my hope that with further growth, a resident pastor can be provided.

Episcopal Visits:

     Australia and New Zealand: In November, Mrs. Pendleton and I embarked for a long overdue visit to our society in Hurstville, Australia, and to our group in Auckland, New Zealand. (For able accounts of these two visits, see NEW CHURCH LIFE, April, 1974, p. 168, and July, 1974, p. 323.) 1 write with enthusiasm and a sense of nostalgia as I recall the events of these two visits.

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The spirit in which we were received, the delightful occasions which marked the days we spent in both countries, the regrets which we felt in parting will always be remembered by both of us. It is in such far-flung societies and outposts as these that one feels the strength and the unity of the General Church throughout the world.
     Detroit: In May, Mrs. Pendleton and I paid a visit to our society in Detroit. Here we were cordially received and found a new state in a society which some years ago was affected by the loss of some of its leading members. A younger generation, however, has taken hold under the able leadership of the Reverend Geoffrey Childs, and I was impressed by the spirit of determination and enthusiasm which prevailed. This visit also provided the opportunity for my first visit to Almont, which for many years has served as a gathering place for members of the General Convention but is now, on invitation, opened to other organizations of the New Church.
     Toronto: A visit to Toronto in June provided me with the opportunity to preside at a meeting of the Board of Directors of the General Church in Canada, to meet with the joint Council of the Olivet Church, and to ordain the Reverend Michael Gladish into the second degree of the priesthood. It is my policy, when it is possible, to ordain a priest into the second degree in the presence of the society in which he has served as an assistant to the pastor. I know that in this instance the ordination service was deeply appreciated by the members of the Olivet Church.
     
The State of the Church:

     It is not possible to speak with assurance of the state of the General Church. I am convinced, however, that the General Church is, as stated in the pamphlet on Order and Organization, "A living body (of the New Church), developing under the leading of Providence . . . " Certainly, in the past several years, and in all previous years, the General Church has continued to institute new uses and to perfect those already established. For my own part, I am convinced that in our devotion to the uses which are entrusted to us, we find the most telling evidence of the state of the church. While it is true that there are differences among us in regard to the directions which the General Church should take in the development of new uses, I do not believe that these differences will divide us as long as we mutually hold to our faith in the Writings as our ultimate source of authority. If we lose sight of this, there is nothing that will hold us together. In whatever we do, therefore, let us be sure that what we propose is fully supported by the direct teaching of the Writings. This, as far as I am concerned, has been our history to date, and it is this, and this alone, which accounts for our progress.

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Ministerial Changes:

     The Reverend Martin Pryke has resigned as Executive Vice President of the Academy and has accepted an appointment by the Bishop to serve as Acting Editor of NEW CHURCH LIFE. He will also serve as an Instructor in homiletics in the Theological School.
     The Right Reverend Louis B. King has been elected by the Board of Directors of the Academy to the office of Executive Vice President.
     The Reverend Kurt H. Asplundh has accepted a call to the office of Dean of the Bryn Athyn Church.
     The Reverend Douglas Taylor has resigned as Pastor of the Hurstville Society, Sydney, Australia, and has accepted a call to serve as Assistant Dean of the Bryn Athyn Church.
     The Reverend Michael Gladish has accepted a call to the pastorate of the Hurstville Society, Sydney, Australia.
     The Reverend Norman Reuter will retire from the active work of the priesthood of the General Church, effective September 1, 1974.
     The Reverend Roy Franson has resigned as Pastor of the Florida District and accepted an appointment by the Bishop to serve as Pastor of the Southwest District, U. S. A.
     The Reverend Glenn Alden has accepted an appointment by the Bishop to serve as Minister to the Florida District.
     The Reverend Ottar Larsen has accepted an appointment by the Bishop to serve as Assistant to the Pastor of the Olivet Church, Toronto, Ontario.
     The Reverend Alfred Acton 11, Pastor of the Immanuel Church, Glenview, Illinois, has accepted an appointment by the Bishop to serve as his representative in the Midwest District.
     WILLARD D. PENDLETON
COUNCIL OF THE CLERGY 1974

COUNCIL OF THE CLERGY       NORBERT H. ROGERS       1974

     September 1, 1973, to August 31, 1974

     MEMBERSHIP

     During the year ending August 31st, 1974, two young men were inaugurated into the first degree of the priesthood, one minister was ordained into the second degree, two priests passed into the spiritual world, and one minister resigned.
     At the end of the twelve month period the Council of the Clergy consisted of four priests in the episcopal degree, thirty-six in the pastoral degree, six in the ministerial degree and one associate member, a total of forty-seven. Of these, eleven were mainly or essentially employed by the General Church and/or the Academy of the New Church, thirty were employed by Societies or Districts of the General Church, and six were retired or in secular work.

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     In addition, the General Church had four priests in the pastoral degree and one in the ministerial degree in the South African Mission, besides the Superintendent.
     A directory of the General Church and of its Mission in South Africa is published in NEW CHURCH LIFE, in September, 1974, pp. 401-407.

     STATISTICS

     The statistics of the Sacraments and Rites of the Church administered during the year, and compiled from 45 reports received as of October 15, 1974, together with comparative figures for twelvemonth periods five and ten years ago, are shown below:
                                   1973-74      1968-69     1964
Baptisms
     Children                          94          124          150
     Adults                          33           31           32
     Total                          127           155           182
Holy Supper: Administrations
     Public                          188           180           166
     Private                          32           30           Not given
          Communicants                5,535      5,180      4,931
Confessions of Faith                     49           47           37
Betrothals                               33           31           20
Marriages                               57           50           35
     Blessings on Marriages                2           Not given      Not given
Ordinations                          5           3           2
Dedications: Churches                     1           1           0
     Homes                          4           4           7     
Other                          1           1           1
Funerals or Memorial Services           57           50           52

     REPORTS OF MEMBERS OF THE COUNCIL

     The Rt. Rev. Willard D. Pendleton continued to serve as Bishop of the General Church, Pastor of the Bryn Athyn Church, and President of the Academy of the New Church. The full text of his report appears on p. 531.

     The Rt. Rev. Elmo C. Acton, although retired, preached in Bryn Athyn, Washington, D. C., Pittsburgh and Glenview, gave a series of general doctrinal classes in Bryn Athyn, conducted weekly afternoon classes for a group of ladies, and bi-weekly classes for two groups of married couples. He also taught a course on the Spiritual World in the Theological School, and a special course to high school students in the Academy of the New Church.

     The Rt. Rev. George de Charms until December, 1973, taught one course in the Academy of the New Church Theological School and conducted several classes in homes. Since December, 1973, he has been completely retired.

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     The Rt. Rev. Louis B. King, Assistant Bishop of the General Church of the New Jerusalem, by delegation served as Head of all General Church schools (excepting the Academy of the New Church and the Midwest Academy of the New Church which are separately administered), Chairman of the Committee on Arrangements of the Educational Council. He also served as Dean of the Bryn Athyn Church. As Assistant Bishop he presided over the Northeast District Assembly, and over a Southeastern gathering in Atlanta, Georgia, in May. In June and July he made an episcopal visit to South Africa, Zambia and England, during which he presided over the Eighth South African Assembly and over the British Assembly. While in South Africa he conducted Ministers' Meetings for one full day, hearing and recording reports of the ministers of the General Church Mission in South Africa. As Dean of the Bryn Athyn Church he was delegated by the Pastor to take responsibility for scheduling and conducting services of worship, doctrinal classes, and administering the uses of social life. He frequently consulted the Principal of the Bryn Athyn Church Elementary School and shared in the responsibility for it. He also presided over two men's weekends.

     The Rev. Alfred Acton II served as Pastor of the Immanuel Church, Glenview, Illinois, Headmaster of the Immanuel Church School, and President of the Midwestern Academy of the New Church.

     The Rev. Kurt H. Asplundh served as Assistant Pastor of the Bryn Athyn Church and Principal of the Bryn Athyn Church Elementary School.

     The Rev. Bjorn A. H. Boyesen served as Pastor of the Colchester Society and Headmaster of the Colchester Society School and Visiting Pastor to Letchworth, Manchester and Scotland.

     The Rev. Ragnar Boyesen served as Acting Pastor of the Scandinavian District, resident in Stockholm and making pastoral visits to Jonkoping, Sweden, Oslo,
     Norway, and Copenhagen, Denmark, and to the isolated in Sweden and Norway. In addition to his regular duties he taught at the British Academy Summer School.

     The Rev. Peter M. Buss continued to serve as Pastor of the Durban Society, Westville, Natal, South Africa, and Principal of Kainon School.

     The Rev. Geoffrey S. Childs served as the Pastor of the Detroit Society, Troy, Michigan. His report indicates that a good relationship exists between the pastors and laity of the Convention and General Church Societies in the Detroit area.

     The Rev. Robert H. P. Cole served as Pastor of the Sharon Church, Chicago, Illinois, and Visiting Pastor to the Midwestern District. In addition to his regular duties he reports having taped a series of seven five-minute radio and television broadcasts each to be aired five times during the year. He also served on the Board of the Midwestern Academy of the New Church.

     The Rev. Harold C. Cranch continued to serve as Pastor of the Olivet Church, Toronto, Ontario, and Headmaster of the Olivet Day School.

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In addition to his regular duties he visited the isolated in Muskoka, and made two visits to the Montreal Circle, once to conduct a Memorial Service, and once to administer the Holy Supper and participate in a special Easter Service. He also served as a member of the Board of Directors of the General Church of the New Jerusalem in Canada, and served on the General Church Publication Committee and on the General Church Audio-Visual Committee. He reports that the Olivet Church Society has been able to maintain a full and varied program of activities, and that for the first time in a number of years it has not had to request a grant from the General Church.

     The Rev. Roy Franson served as Pastor of the Miami Circle and Visiting Pastor to the Groups in Lake Helen and St. Petersburg, and to other smaller groups and isolated people in Florida.

     The Rev. Alan Gill was retired and had nothing to report.

     The Rev. Michael D. Gladish was Assistant to the Pastor of Olivet Church, Toronto, Ontario, and Visiting Minister to the Montreal, Quebec, Circle. In addition to his regular duties he preached three times in Carmel Church, Kitchener, Ontario, and once each in Detroit, Michigan, and Cincinnati, Ohio. He also helped with the teaching at two Young People's Weekends and at the Maple Leaf Academy Summer School.

     The Rev. Victor J. Gladish, although retired, continued to conduct services at Sharon Church, Chicago, Illinois, once a month or as needed. He also gave assistance when called upon in Glenview, the Madison, Wisconsin, Circle and elsewhere. In addition, he preached once in the Washington, D. C., Society church.

     The Rev. Daniel W. Goodenough served as Assistant Professor in Religion and History at the Academy of the New Church. In addition to his regular duties, he occasionally gave College Chapel Talks and conducted weekly evening worship for the College. He also preached on two Sundays in Bryn Athyn, and once each in Glenview and Toronto, and served on the Bishop's Consistory.

     The Rev. Daniel W. Heinrichs continued to serve as Pastor of the Ohio District, resident in Cleveland, Ohio.

     The Rev. Henry Heinrichs was retired and had nothing to report.

     The Rev. Willard L. D. Heinrichs continued to serve as Superintendent of the General Church of the New Jerusalem Mission in South Africa, and Visiting Pastor to the Transvaal Circle, the Cape Town Group and the isolated in South Africa and Rhodesia. He also conducted services of worship for the Durban Society on several occasions.

     The Rev. B. David Holm served as Director of General Church Religion Lessons, Editor of NEW CHURCH EDUCATION, Instructor of Religion in the Bryn Athyn Church Elementary School, and Visiting Pastor to the Wilmington, Delaware, Group. He was also Chairman of the Extension Committee of the Council of the Clergy. When this Committee was dissolved in March, 1974, he became Chairman of the newly formed General Church Extension Committee.

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     The Rev. Geoffrey H. Howard continued to serve as Pastor of the Los Angeles Society, and Visiting Pastor to the San Francisco Bay Area Circle and to the isolated in northern California.

     The Rev. Robert S. Junge continued to serve as an Instructor of Religion and Education at the Academy of the New Church.

     The Rev. Kurt P. Nemitz served as Resident Pastor, Denver, Colorado, Circle, and Visiting Pastor to the Central West District. In addition to his regular duties, he served on the teaching staff of the Maple Leaf Academy Summer School.

     The Rev. Ormond de C. Odhner continued to serve as an Instructor of Religion and Professor of Church History at the Academy of the New Church. In addition to his regular duties he traveled through western Canada, ministering to New Church people on the way.

     The Rev. Dandridge Pendleton continued to serve as Principal of the Boys School of the Academy of the New Church.

     The Rev. Martin Pryke served as Executive Vice President of the Academy of the New Church. The final report of his work in that office appears in the Annual Number of THE ACADEMY JOURNAL (1974).

     The Rev. Norman H. Reuter-No report received.

     The Rev. Morley D. Rich, although retired, has been preparing and editing volumes II and III of the ANNALS OF THE NEW CHURCH. He also preached in Bryn Athyn, both preached and gave Swedenborg's Birthday addresses in Toronto and Caryndale, and conducted a small group class. In addition he taught and helped conduct worship at the Laurel Leaf Academy Summer School, and served on the General Church Publication Committee.

     The Rev. Norbert H. Rogers continued to serve as Secretary of the General Church, Secretary of the Council of the Clergy, Chairman of the General Church Publication Committee and of the General Church Translation Committee, and was a member of the Extension Committee of the Council of the Clergy until its dissolution in March, and since then was a member of the General Church Extension Committee, and was a member of the Bishop's Consistory. In addition to his regular duties, he served as Acting Editor of NEW CHURCH LIFE from January, 1974, to August 31, 1974.

     The Rev. Donald L. Rose continued to serve as Pastor of the Pittsburgh Society and Principal of the Pittsburgh New Church School. In addition to his regular duties be delivered the address at the Charter Day Service in Bryn Athyn, served on the General Church Extension Committee, and was on the teaching staff of the Almont Summer School in Michigan, of the Pine Needles Weekend in Maine, and of the Laurel Leaf Academy Summer School.

538




     The Rev. Frank S. Rose served as Pastor of the Carmel Church, Kitchener, Ontario, and Principal of the Carmel Church School. In addition to his regular duties he preached in Pittsburgh, conducted the Maple Leaf Academy and the Laurel Leaf Academy Summer Schools, and acted as Executive Vice-President of the General Church in Canada. He also gave an address at the Swedenborg's Birthday Banquet of the Boston Convention Church.

     The Rev. Erik Sandstrom served as Dean of the Theological School of the Academy of the New Church, and Supervising Pastor of the Erie Circle, Pennsylvania. In this latter capacity, he edited and mailed seven issues of a Newsletter for the Erie Circle, and made three pastoral visits, once for the Annual Meeting, and twice to administer the Holy Supper. Four other visits were made by Candidates for the Ministry. In addition he gave bi-weekly classes on the Arcana Coelestia to an adult group in Bryn Athyn, and continued to visit a small group in Philadelphia whose advanced age or transportation problems prevented them from attending services in Bryn Athyn.

     The Rev. Erik E. Sandstrom served as Pastor of the Michael Church, London, England, and Visiting Pastor to the West Country Circle in England, and to The Hague Circle in the Netherlands. In addition, together with the Pastor of the Colchester Society he helped hold a useful "Taunton Weekend" which was attended by eighty adults and children.

     The Rev. Frederick L. Schnarr served as Pastor of the Washington Society and Supervising Pastor of the Southeast District, assisted by the Rev. Thomas Kline.

     The Rev. David R. Simons served as Assistant Pastor of Immanuel Church, Glenview, and Principal of the Midwestern Academy of the New Church. He also was Pastor in charge of the St. Paul-Minneapolis, Minnesota, Circle. Besides his regular duties he visited St. Louis, Missouri, and Madison, Wisconsin, once each, and conducted a resurrection service in Norway, Iowa.

     The Rev. Christopher R. J. Smith continued to serve as Resident Pastor of the Dawson Creek Circle, and Visiting Pastor of the Southwestern Canada and Northwestern United States District.

     The Rev. Lorentz R. Soneson served as Visiting Pastor of the Northeast District, resident in Milford, Connecticut. He also taught at the Laurel Leaf and the Pineneedle Summer Schools.

     The Rev. Kenneth O. Stroh served the Bryn Athyn Church as Director of Music, and Instructor of Religion in the Bryn Athyn Church Elementary School. In addition, he was in charge of organizing Pastoral Visiting in Bryn Athyn.

     The Rev. Douglas M. Taylor continued to serve as Pastor of the Hurstville Society in Sydney, Australia, and Visiting Pastor to the Auckland Group in New Zealand, and to the isolated in Australasia. In addition to his regular duties he gave weekly radio talks broadcast from a Sydney station, and appeared once on a religious television program.

539


His pastoral traveling included Perth, which is twenty-five hundred miles from Sydney, and Brisbane, which is six hundred miles away. He notes that during the year there have been an above average number of confirmations and adult baptisms which resulted in an increase of twelve in the General Church membership in Australasia.

     The Rev. Glenn G. Alden was a Candidate for the Ministry until his inauguration into the First Degree of the Priesthood in June, 1974.

     The Rev. Mark R. Carlson served as an Instructor of Religion in the Boys and the Girls Schools of the Academy of the New Church.

     The Rev. Jose L. de Figueiredo continued to serve as Minister to the Rio de Janeiro Society in Brazil.

     The Rev. Thomas L. Kline served as Assistant to the Pastor of the Washington Society and Visiting Minister to the Southeastern United States District.

     The Rev. Ottar Larsen was a Candidate for the Ministry until his inauguration into the First Degree of the Priesthood in June, 1974.

     The Rev. N. Bruce Rogers served as Instructor of Religion, Latin and Hebrew, and Acting Head of the Foreign Language Department, at the Academy of the New Church.

     The Rev. Jan H. Weiss continued to be engaged in secular work and had nothing to report.

     Respectfully submitted,
          NORBERT H. ROGERS
               Secretary
Reverend Alan Gill 1974

Reverend Alan Gill       Editor       1974

     On going to press we have learned of the passing into the spiritual world of the Reverend Alan Gill, on 17th October 1974.

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REVIEW 1974

REVIEW       ALFRED ACTON       1974

     THE INTERNAL SENSE OF THE WORD. A translation of extracts from chapters fifteen to twenty-three of Arcana Caelestia by Emanuel Swedenborg. Translated by George T. Hill. The Swedenborg Society, 20 Bloomsbury Way, London, 1974. Paper, pp. 49. Price 25p.

     The church at large owes deep gratitude to the Swedenborg Society for its careful work in preserving accurate scholarship in the translation of the Writings. The work which they produce continues to maintain high standards and reflects careful study. Such is also the case in this new translation of extracts from the Arcana Caelestia. Mr. Hill who acknowledges his indebtedness to Mrs. D. H. Harley, M.A. for "her kindly criticism and expert advice," has produced a translation that seems generally faithful to the original and also acceptable to the English reader.
     The question arises, however, why such a collection of excerpts? What value is seen in extracting certain sections of the Arcana Caelestia for separate publication? Are such selections aimed at a new reader of the Writings? Is the thought that extracts in pocket size form will more readily be purchased by the casual reader and so make ideas concerning the Word more available to the common man? Unfortunately the question is never answered in the translator's preface, nor does an answer become obvious by reading the work itself. Would not some compendium of the general teachings concerning the internal sense of the Word selected by the translator to meet a specific need have been a more valuable collection of extracts? Mr. Hill took one step in this direction by reversing the order of his extracts, placing numbers 1984 and following prior to numbers 1767 and following. He did this because he felt one set of extracts would be more easily understood in the light of the first set. If more ready understanding of the doctrine concerning the internal sense of the Word was the goal, why not go a step further and select a representative set of teachings collected from throughout the Writings? I refer here to the question of the use of the work, not to the competence of execution displayed by Mr. Hill. I look forward to a full new translation of the Arcana Caelestia based on the fine Latin edition produced by the Swedenborg Society, but I question the value of retranslating excerpts without specific needs in mind.

541



     The selections made by Mr. Hill, who has added appropriate headings to introduce them, are designed to illustrate two uses of the Word: the use of teaching and the use of conjunction. Within the limits of this portion of the Arcana Caelestia the selections accomplish the purpose. We learn that there is an internal sense to the Word, that the precepts of life, for example, the Ten Commandments, are of use in both the literal and the internal sense, and that the internal sense is the rider on the white horse. There has always been a Word which has shown God to man even in the days of the Most Ancient Church before the invention of writing. Also in the internal sense of the Word lie hidden the "deepest secrets." The names Messiah and Christ illustrate this fact. The final section tells us of conjunction between heaven and earth by means of the Word, dealing specifically with the representation of the internal sense with spirits and angels.
     Mr. Hill numbered his selections in a continuous series from one to fifty-four, although, as noted, the series is not continuous, nor in accord with the series of the Arcana Caelestia. To avoid confusion he has listed in the margin the number being extracted. I found this dual numbering cumbersome and would not have missed it had each paragraph been unnumbered with a footnote giving the Arcana Caelestia reference. I see little value in referring to a pamphlet numbering system when the reference is in fact a passage from the Arcana Caelestia itself. Aside from this minor point the style of publication is attractive and legible.
     As to specific word choices I believe Mr. Hill has competently continued the philosophy that translations for the present are aimed at the fairly well educated reader. Archaic English has in general been discarded, but the translation continues to reflect the richness of vocabulary used by Swedenborg. Certain constructions are questionable (in one place I noted Mr. Hill turned an active Latin sentence into a passive English phrase with none too satisfactory results) but I sympathize with the problems he faced. Probably Mr. Hill is less satisfied with some of his work than any critical reader will ever be.
     One or two specific word choices are of interest. In referring to a book of the Ancient Word* Mr. Hill calls it "the Disclosures (or the prophetic enunciators)".** The Latin word rendered "Disclosures" is from the same root as our word "enunciators". It would seem that the translation could easily reflect this fact, as was done by Mr. Potts who called the book the Enunciations. In the General Conference translation of the Pentateuch which works from the original Hebrew rather than Swedenborg's Latin, we find the prophetic enunciators called "prophetic poets" although the Latin root seems clearly to imply a telling of secrets rather than just a "ballad singer" as the Revised Standard Version of the Bible renders the Hebrew term.

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The King James version refers to "they that speak in proverbs."
     * See Numbers 21: 2 7.
     ** No. 16, cf. AC 2897.
     Another instance of rendering the same word in two different ways with little reason, has deeper doctrinal implications. In number 37* Mr. Hill renders the Latin infantes Pueri et puellae as "young boys and girls" while three numbers later** he takes the phrase infante puerulo seu puella as a "little boy or girl." While there is a difference between the two kinds of boys, one being a little boy and the other being just a boy, the word infans is lost in both renditions. When we consider that it is the infant who is reading (perhaps reciting) the Word and so making a special kind of conjunction with heaven, and when the term infant seems more precisely defined in the Writings to mean someone not more than ten years of age,*** and perhaps but five,**** then the implications concerning when a child should learn to read and recite the Word become more clear. Not too many infants are regular readers or even reciters of the Word, but perhaps if we understood that the term infant is used we would have a different idea as to how to apply the teaching. I would have been happier had the term been retained in the translation with the thought that it does have a specialized meaning.
     * cf. AC 1776.
     ** No. 40, cf. AC 1871.
     *** AC 2280: 2.
     **** AC 10225.
     Again let me reiterate my own deep gratitude for the work being done by the Swedenborg Society in seeking high standards of scholarship in the translation of the Writings, and my conviction that the entire church is indebted to them for this work.
     ALFRED ACTON II

543


MOMENT IN HISTORY 1974

MOMENT IN HISTORY       Editor       1974



     NEW CHURCH LIFE

     Office of Publication, Lancaster, Pa.

     Published Monthly By

     THE GENERAL CHURCH OF THE NEW JERUSALEM BRYN ATHYN, PA.

     Acting Editor      Rev. Martin Pryke, Bryn Athyn, Pa.
     Business Manager      Mr. L. E. Gyllenhaal, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address, and business communications, should be sent to the Business Manager. Notifications of address changes should be received by the 15th of the month.

     TERMS OF SUBSCRIPTION
     $5.00 a year to any address, payable in advance. Single copy, 50 cents.
     No event in the history of man, however world shaking or widespread its effect may seem to be, can be compared to that momentous time when a child was born to a woman of the house of David, in a cattleshed in one of the smallest towns of Judea. The more we consider and study the causes which led to the Lord's incarnation and the works which were effected by means of it, the more we recognize its supreme place in the history of the human race.
     It was because this fact was acknowledged in the days of the primitive Christian Church that the custom of celebrating the birth of the Lord at Christmastide was established. As the years have passed, the importance of the event has become less clearly seen and has been swamped by a multitude of external traditions and practices; but in the New Church the celebration of this event, this happy birth, is to regain its real significance. From our own rational conviction (trained by the plain teaching of the Writings) we can enter fully into the sphere of thankfulness and joy which should pervade the Advent season. It is because we can know and understand how the whole world, and we as individuals, have I been blessed by this supreme act of God's salvation, that we can be deeply moved by the message of the Christmas story.
     We live at a time of world wide upheaval and conflict, and it is easy for either these cataclysmic problems or the petty details of daily living in a highly complex society, to occupy all of our time and all of our thought.

544


The real and eternal significance of spiritual events (both past and present) is too easily lost to our view. Our inherited nature is such that those things immediately about us and those things which exist in the present loom the largest before our mental vision. It is as if our minds cannot tear themselves away from the laws of optical perspective where things which are close appear larger than things remote. Mental perspective (being spiritual, and therefore of the realm of causes) should relate events according to their spiritual significance. We should be able, as we come more and more to enjoy a spiritual understanding, to judge things from the standard of causes rather than from the superficial appearance of effects.
     We should, then, at the time of Christmas, turn to this spiritual view so that we may be reminded, and have foremost in our minds the redemption which was then effected in order that we might be salvable. In this way we will be turned to thoughts of our own salvation, and be reminded of the duty which rests with us of making that redemption actual in our own lives of regeneration.
     By reading the Word, by studying the doctrines of the church and by quiet meditation, we may enter this celebration of Christmas in a way hitherto unexperienced and with a delight and joy hitherto unknown.
HAIL, ACADEMIA! 1974

HAIL, ACADEMIA!       Editor       1974

     According to custom we record in this issue the celebration of Charter Day by the Academy of the New Church, and also include the address given at the Charter Day Service. However, this year there is another significant record-of the celebration of its Founders' Day by the Midwestern Academy. The establishment of another Academy in Glenview some eight years ago is of greater importance than might at first appear when it is noted that as yet their schools include only the ninth and tenth grades. Rather has this been a milestone in the development of New Church education within the General Church. We have long talked of the need of secondary schools in centers beyond Bryn Athyn. We look to the day when more of our secondary school students will be able to receive New Church education without leaving their homes to live in dormitories, or by living in dormitories nearer to their homes. What has been done by the Midwestern Academy is a small beginning but a very important one and one that is surely welcomed by the whole church. We do indeed congratulate them on their first celebration of Founders' Day, and wish them well for their future development.

545


TECHNIQUES AND PHILOSOPHY 1974

TECHNIQUES AND PHILOSOPHY       Editor       1974

     Many times in the church we ask what we can rightly take from the world and what must be rejected. These discussions frequently take place among New Church educators as new educational techniques are studied. The subject comes before our minds again as we consider a recent article and communications concerning the Parent Effectiveness Training program propounded by Dr. Thomas Gordon.
     In defense of our acceptance of such programs it is often said, as has been said in our pages, that we can accept techniques without accepting the philosophy from which they spring, or which is used to justify them. I have been asking myself recently whether this is really the case. Can we, in fact, separate techniques from philosophy? If techniques really are the result of a philosophy, are they not its clothing; do they not correspond to that from which they come? Will the philosophy not inevitably shine through the technique and color the consequences?
     Probably there is no categorical answer to these questions; although there may be an inference which can serve as a very important warning to us. Perhaps the techniques do not really belong to the philosophy which has been propounded later to justify something which seems to work. This seems to be the thesis of our correspondent in this issue. In such a case we may find techniques which we can, in conscience, use; but if, as we have indicated might be the case, the techniques really clothe and reflect a false philosophy, then surely we can never use them, for they will bring that philosophy into effect.
     Perhaps it is simply a warning which we sound. When a new technique appeals and appears to work, then we should ask ourselves two important questions: does it reflect a false philosophy, and, if not, does it properly clothe and represent the true philosophy of the New Church? The answers to these questions may not be easily found; they may only come as the result of the most careful investigation of what is being considered.
     Finally this all suggests, in the field of child raising and education, for example, the need for priests and educators of the church to study our own philosophy (or principles) most carefully and then study many different techniques (within and without the church) so that a considered opinion and guide for parents and teachers may be offered to the church. This will not be a "package" to solve all our problems; not everybody will agree with all of it; but it is the proper way for the church to begin to help young parents and teachers in uses which become more and more difficult as the world becomes increasingly alien to the New Church.

546


WHAT IS P.E.T. REALLY ABOUT?* 1974

WHAT IS P.E.T. REALLY ABOUT?*       GEOFFREY ODHNER       1974

     * New Church Life, July, 1974, page 313, "P.E.T. or not P.E.T., Isn't That the Question?" by Margaret S. Hyatt.

The Editor, NEW CHURCH LIFE:
     I would be very prompt to agree that Dr. Thomas Gordon's book P.E.T. Parent Effectiveness Training cannot be wholly embraced by people of the New Church. The philosophy which he uses in writing the book is purely materialistic. Most of the incompatible ideas are to be found in chapter 10. Here he recognizes that much of the authority parents exercise over their children is used to make their children do things which the parents want them to do for selfish reasons. He does not see, however, that some of that authority is used to teach them to respond to a higher authority. He recognizes no "higher authority" in his book. Another assumption he makes which we cannot accept is that children are basically just as human as their parents, but just not as experienced. He assumes that they have the same ability to make rational choices. We know that is not true. They do not have the same rationality that adults have. They are on a discretely lower plane of human life. These I think are the basic flaws in his philosophy that make it unacceptable to us. They lead to many other unacceptable applications in his book. Surely we must thoroughly reject these aspects of his philosophy and all that comes from them.
     Let me say something here about how I have been raised by my parents. There is one attitude they have instilled in me to some small extent which has particular bearing here. They have tried to teach me to refrain from condemnation, but rather to relate to what is good in something and eliminate what is bad, instead of rejecting the whole. Rather than condemn people for the evil they show, assume that the evil is not intended, and look for what there is of good in the person, assuming that to be the person's true quality. I do not enforce this attitude with any consistency, but I have tried to apply it to the book P.E.T. Parent Effectiveness Training. I have tried to find what is good and useful in the book and to excuse the rest as the inevitable consequences of the author not having the revelation we have. It is like the gold in gold ore. It is called gold when it is in the ore, but it must be refined to get the pure useful gold out of it. It is then still called gold, but is pure without the unwanted, impure dross, and it can be applied to great use.
     Dr. Gordon's book tells of techniques he has developed empirically, by simply observing what happens when different techniques are used. (And I am sure he did not observe many New Churchmen applying the doctrines we have.)

547


The philosophy he presents is used to integrate and enhance the techniques, but the primary thrust of his book is to promote the useful techniques he has developed. The philosophy is not the primary concern in this book. And the philosophy is also what is most incompatible with the teachings of the Writings. I do propose that we can discard the philosophy he employs and retain most of the essential message of the book. We must use only the techniques which he has found to be useful, and not all of them. We must use only those which can be incorporated into a New Church education in accord with the doctrines of the New Church. We must carefully scrutinize everything, but I strongly think there is very much of what he says that we can rightly use. Here I would like to quote the last paragraph of Mrs. Hyatt's article:
     "I can only think that those in the Church who hail P.E.T. as useful are somehow separating some of the techniques from the premises on which they are based by Dr. Gordon. In which case, should it then be called P.E.T., or should it not be called by another name?"*
     * New Church Life, July, 1974, page 317, paragraph 4.
     I would answer that we are separating some of the techniques from the premises which he has inferred from them. But the fact that he supports the techniques with a misled philosophy does not change the fact that they were developed from observation rather than from the philosophy. He developed the techniques as a scientist. We can accept his work as a scientist and use it, while rejecting his work as a philosopher. And I say, yes, it should still be called P.E.T. because what we can use in this way is, I believe, what the book and the method are primarily concerned with.
     Academy College Bryn Athyn, Pennsylvania
     GEOFFREY ODHNER
CHRISTIANITY AND BUSINESS 1974

CHRISTIANITY AND BUSINESS       BOYD ASPLUNDH       1974

     The Editor, NEW CHURCH LIFE:
     In his Presidential Address to the Annual General Meeting of the Swedenborg Society, published in the November issue of NEW CHURCH LIFE under the title "Christianity and Business", Mr. D. F. C. Mann quotes TCR 422.
     Some years ago the Editor of NEW CHURCH LIFE, in obvious reference to this number, wrote: "There is no more familiar teaching than that charity itself-the life of regeneration-is to Perform sincerely, justly, and faithfully the duties of one's office; and only from the Writings can we learn what true sincerity, justice and faithfulness are.

548


If the man of the Church does not seek in the Writings and try to understand the truths which relate to his business, and by reflection strive to see their application, he will simply follow the accepted ethics of that business; and his practice will differ from that of his Old Church colleagues only in that it is informed by a vague 'good intention'."*
     * New Church Life 1951 page 467.
     Mr. Mann may object to the term Old Church, but it seems to this writer that some such distinction is necessary, and that his own use of the terms Christianity and Christian is not entirely clear in the context of his address.
     The Writings tell us that for the first time Christianity is beginning to dawn.* Mr. Mann's appeal for active participation in business in accordance with civil and moral precepts is fine so far as it goes. But that something more is involved for the man of the New Church seems clear from the following: "A Christian lives as anyone else in external form: he may grow rich, but not by craft or trickery . . . He ought to be a moral man, and a good one; but, with him, the moral man, because he reflects that all good and truth is from the Lord, is a spiritual man."**
     * TCR 700.
     ** SD 5794-5.
     BOYD ASPLUNDH
Bryn Athyn.
Pennsylvania.
DIVIDED MIND 1974

DIVIDED MIND       ORMOND ODHNER       1974

     The Editor, NEW CHURCH LIFE:
     In his article, "The Divided Mind,"* Mr. Geoffrey Dawson sets out to show that what is "actually taught" in the Writings concerning the Pre-Adamites, the fall of man, and the separation of man's understanding from his will is "more reasonable" than is "the orthodox doctrine of the New Church." I cannot agree that the New Church has any "orthodox doctrine"; but admittedly there are certain "generally accepted" derived doctrines, certain "generally accepted" interpretations; and it is definitely useful to check these, again and again, against the teachings of the Writings themselves.
     * New Church Life, November, 1974, page 456.
     Mr. Dawson has done this; and in the doing he has brought out many points of truth. He emphasizes the teaching in CL 444 that Adam turned good into evil "with himself" and surely it is obvious that no one can ever turn good itself into evil.

549


I also agree with him that the Most Ancient Church did not fall because of a choice of lesser goods, for, as he says, "When a lesser good is chosen in preference to a higher one the cause can only stem from self love or love of the world." Again, he I emphasizes the teaching that there was evil before the actual fall: "It is not good for man to be alone"* preceded the eating of the forbidden fruit. And Mr. Dawson is also correct in pointing out that the whole first chapter of Genesis treats of Pre-Adamitic man, that is, it treats of man being regenerated from the original state of his creation up to the degree of the spiritual man. Adam represents the celestial church.
     * Genesis 2: 18; cf. AC 139.
     There is much in Mr. Dawson's essay that I disagree with, however; but I here confine my "rebuttal" to those points that I think are most important. He implies (indeed, he almost says) that part of the "orthodox position" is a belief that the Lord, when He created mankind, created them good. I hope that nobody believes that. The Lord alone is good; man becomes good from Him by being regenerated. No one is ever born regenerated; and this must have applied to the Pre-Adamites and to the men of the Most Ancient Church as well as to us today.
     Mr. Dawson, however, apparently believes that if a person (or thing) is not good, it is necessarily evil; and this seems to have caused him to overlook the teaching in DP 275 that "the love into which man was created is the love of the neighbor." But, you may ask, isn't that a good love? No; not necessarily, even though the passage just referred to goes on to describe it when it is a good love. No "human" love is spiritually good until, through regeneration, it is infilled with spiritual truths. Until then it is not the good of the church, not a spiritual good. It is a natural good, even an animal good (for there are many animals born with a "love of the neighbor," that is, a love of their own kind). But the love of the neighbor into which man was created most certainly was not evil, even if it was not yet spiritually good.
     Another important example of a "neutral, not-as-yet-either-good-or-evil" love is the love of the sex, into which man is also created. When it first becomes active in adolescence, it is neither good nor evil. As the Writings say, "It is first corporeal, for it commences from the flesh."* It would seem, furthermore, that even in its next manifestation, when it "becomes sensual," it is still an orderly thing. Surely, no love which the Lord has implanted in man is evil, not even the love of the sex, though as we first see it manifested in an adolescent boy, we are likely to call it evil because his words and acts and apparent interests are so far removed from anything that we picture as being love truly conjugial.

550


It is not evil to begin with; it becomes evil only when it degenerates into roaming lust. Nor is the love of the sex good, at first. "It becomes conjugial, and thus from being natural becomes spiritual, when man recedes from roaming lust and devotes himself to one, to whose soul he unites his own Soul."**
     * CL 446-447.
     ** CL 447e.
     Perhaps, however, it was his belief that if a thing is not spiritually good, it is therefore evil that led him to make a statement that almost attributes evil to the Lord-a thing which he of course could not believe. But in speaking of the tree of knowledge, placed in Eden by the Lord, he says, "After all, that tree was there to tempt [men]." At least I think Mr. Dawson is saying this as part of his belief, and is not attributing it to "the orthodox."
     
Here and there throughout his article Mr. Dawson somewhat indiscriminately takes things said in the Arcana concerning the creation story, and applies them whole and without reservation to the Pre-Adamites, even when they obviously treat of modern man, even as be also takes things specifically said of the Pre-Adamites and applies them in the same way to modern man. Thus he takes what is surely said of us today in our unregenerate state (that evil spirits then have the dominion over us), and applies that in full to the Pre-Adamites, coming up with the strange statement, "Their immediate spiritual associates were evil spirits." Evil spirits before the fall! Where did they come from? The "departed spirits" of the Pre-Adamites are not evil. They have at least "a little" of spiritual life, and they are in the Gorand Man of heaven.* Mr. Dawson seems to base this idea on one of the Writings' explanations of the Lord's words, "Let us make man in our image."** But that this does not apply to the Pre-Adamites seems clear from SD 2591, where it is taught that whereas now the Lord sustains the human race through the mediumship of the heavens, He sustained "the first man, and those who were born at first" immediately from Himself, without the aid of the heavens.
     * Cf. SD 3900.
     ** Genesis 1: 26 as explained in AC 50.
     Mr. Dawson also fears that "the orthodox position" imputes unfairness to God, in that He "provided a more blessed state for His first creatures than He can provide for His later ones, who are clearly not responsible for the original tragedy [of the fall of mankind]." I used to feel the same way that Mr. Dawson does, but not any longer. I cannot go to the celestial heaven of the Most Ancients, and for the most part that is not my fault. My heaven (if I attain a heaven at all) will not be as good as theirs. Does that make me feel cheated? Not at all. Their heaven is supremely delightful, of course, and beautifully idyllic, too. Intellectually I can see that.

551


But it is not the kind of heaven I want, and I doubt if I could even be regenerated into wanting it.
     Yes, we do suffer because of the sins of our ancestors, even though we are not at all responsible for their sins. The Lord has given us the ability to be of good use to our fellow man. What greater blessedness could He give us! But that means that we can also have an evil influence on those around us. The Lord has provided that we may take part in the procreation of the human race and thereby of the angelic heaven. That means that we pass on to our descendants a hereditary tendency to be as we are. If we do evil and love evil, it is an evil heredity we pass on to them. Yes, I can be an evil influence, directly on my fellow man, and through heredity on my children. But what else can I expect if I am to be privileged to do good to my fellow man today and to my descendants tomorrow? That imputes no "inequality in justice" to the Lord.
     There is one last point in Mr. Dawson's thesis that I wish to comment on. He seems to believe that the original man was created with a divided mind, that is, with the will and understanding separated, and that it was only through regeneration to the celestial degree that the will and the understanding were united. He therefore believes that it is a mistake to say that it was with "Noah" that the mind was first divided between will and understanding.
     I am not sure how I feel about Mr. Dawson's rather convincing argument here. I have assumed that the real, total separation of the (perverted) will from the (unperverted) understanding was first effected in Noah. Yet in his "Notes on Ecclesiastical History"* my father, the Rev. C. Th. Odhner, noted that it is really only in God that the will and the understanding can be said to be an absolute one, and that even with Cain, the firstborn of Adam, we can see something of an actual separation, inasmuch as Cain separated faith from charity, and by making faith supreme, destroyed charity, which was represented by Cain's murder of his brother Abel. Perhaps Mr. Dawson's arguments here need further study.
     * New Church Life, 1892.
     
     ORMOND ODHNER
Bryn Athyn
Pennsylvania

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Church News 1974

Church News       Various       1974

     WILLIAM R. COOPER

     Anyone visiting the Bryn Athyn Cathedral from the time of its dedication in 1919 to the year 1965 will remember with deep appreciation the welcoming presence of Mr. William R. Cooper, the curator of this unique and beautiful building. On 10 September, 1974, Mr. Cooper passed away in his eighty-seventh year, and it is appropriate that the work which he did for so long should be recognized, even briefly, in the pages of NEW CHURCH LIFE.
     William Cooper was born in Colchester, England, of New Church parents. At the age of twenty he came to Bryn Athyn, and here he settled so that his children might receive the benefits of a New Church education and a New Church community. He lived to see all those children remain loyal members of the church. In the First World War, Mr. Cooper served with the Canadian Army as a drill instructor. After the war he was offered the curatorship of the Cathedral and this determined the future of his life.
     During forty-six years Mr. Cooper showed a remarkable devotion to his responsibilities at the Cathedral; he was meticulous in the care of the church and in protecting it as a house of worship. He gained great delight in showing the building to thousands of people-both of the church and of the world; to the knowledgeable and the uninformed; to those famous and those of humble situations; to young and old. But these delights did not exceed the pleasure he had in explaining to others the truths of the New Church. Whenever the occasion was appropriate he talked of those things most precious to him and to us. None of this became a matter of routine; what he said never sounded like a memorized lecture; it was fresh each time, because his interest never flagged. This interest in talking to visitors led him to write pamphlets and articles directed to the newcomer; thousands of these must have been used over the years. In addition he was an active member of the Bryn Athyn community-society and borough; serving both in many capacities.
     Mr. Cooper's work at the Cathedral led to a deep interest in Romanesque and Gothic architecture and art. This, in turn, led him to make a number of pilgrimages to Europe where be visited the famous cathedrals and so gained a greater perspective for his understanding of the building which he cared for.
     From strong conviction and sense of duty, William Cooper developed an exterior which might have been described, on occasion, as stern and forbidding; but this hid a man who was a student of the Scriptures and the Writings, a generous friend, a wit, and an example to his family and to many others-a man whom all respected.

     CHARTER DAY

     Once again Charter Day ushered in a weekend of picking up old friendships and of rededication to the ideals of New Church education. It is good to pause in the busy daily round to renew our perspectives.
     Bright October weather put a snap in the air as the program got underway with Board and Faculty coffee in the library before the procession to the cathedral. There the Reverend Daniel Heinrichs emphasized the importance of establishing good habits on all the planes of life.*
     * See page 522 of this issue.
     Following the procession of banners, the customary singing of Academy songs in front of Benade Hall, and the stirring of old remains, events moved on to the afternoon football game with Perkiomen School, accompanied by balloons and the appearance-a first at Charter Day-of four parachutists, one of whom landed on the field, the other three in the vicinity.

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A new type of influx from higher realms?
     The President's reception Friday evening provided a social occasion preceded by dinner parties and get-togethers linking old and new friends of the Academy.
     Saturday is always a working day for the Board of the General Church, the Corporation of the Academy, the Sons and Theta Alpha. Charter Day provides an opportunity for distant members of these vital organizations to attend meetings otherwise impossible to hold. An innovation this year saw the Sons with a woman speaker, Miss Margit Boyesen-in what proved to be a delightful and informative occasion.
     The highlight of Charter Day is always the banquet. This year of inflation, Messrs John Acton and David Roscoe contracted with the Academy to provide the banquet, guaranteeing to personally make up any financial loss or to give the Academy any profits which might accrue. Nine hundred and fifty people enjoyed an excellent meal served by the current Senior Class who had volunteered to do all the foot work entailed in an enterprise of these dimensions. They are to be congratulated on their excellent performance. The banquet is more than a magnified Friday supper and it was heart warming to see so many of our young students actively entering into this social use. We salute you, class of 1975.
     The Academy College-"Two Foundations" was the theme of the program which began with three selections sung by the college chorus under its musical director Mr. Chris Simons. Mr. Fred Hasen, President of the Sons International, presented the College with an annual award and a plaque to record each year the name of the male student whom the Faculty will choose to honor on the basis of his academic excellence, his contribution to the college and his affirmative attitude toward the uses of the college. This presentation of the Sons parallels the award for college women so long sponsored by Theta Alpha.
     The development of the college was the focal point for the whole weekend and Bishop King, as Toastmaster, presented two very able speakers, Dean Glenn and the Reverend Ormond Odhner, who addressed themselves to the two foundations of truth mentioned in the Spiritual Diary, numbers 5709 and 5710, namely one from the Word, the other from nature. This is not the place to comment in particular on these thoughtful papers which will undoubtedly be published in full elsewhere. Suffice it to say that they complemented each other in presenting the ideal of New Church college instruction as leading the mind in freedom to appreciate the internal unity of these two foundations of truth which both look to the Lord as their Creator. The Reverend Mr. Odhner pointed out among other things that the College is distinct from every other college on earth in that sciences are not taught here as empty knowledges but as knowledges that can be opened to the Lord Himself. Dean Glenn stressed the need for intellectual excellence and recalled the fate of those souls in the Divine Comedy who, having lost the good of the intellect, were condemned to remain in hell to eternity. He pointed out that the foundations of the Church are laid on earth and that the mind becomes truly rational and human when it sees the relation between these two foundations of truth provided by the Lord in His Word and in the kingdom of nature. This is the aim underlying all the teaching in the
     College which makes it truly a unique institution of higher learning.
     MARGARET WILDE

     MIDWESTERN ACADEMY FOUNDERS' DAY

     The Midwestern Academy as a school in operation is in its infancy. However, the ideal of secondary education in the Midwestern District goes far beyond the formal incorporation in 1957, or assuming responsibility for the 9th and 10th grades in 1972. Founders' Day is the recognition of the vision of New Church education which has stirred the hopes and efforts of people for many years. So, with thankful and hopeful hearts we celebrated our first Founders' Day.
     The celebration began with a procession at 10:00 on Friday, September 27, of the priests, members of the Board of Directors, faculty and students of the high school and elementary school into Pendleton Hall.

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The Right Reverend Louis B. King delivered the address entitled "A Right Foundation."*
     * See p. 507 of this issue.
     On Friday evening, there was a dance from 9:00 to 12:00 in the Assembly Hall. The dance brought the adults and high school students together in a lovely social sphere. The enjoyment of young and old was evident. Saturday morning the Board of Directors of Midwestern Academy met with Bishop King. The challenges faced by New Church education throughout the church were discussed.
     At 1:00 on Saturday afternoon there was a flag football game between the Midwestern Academy and the alumni and assorted "ringers." The result was a 26 to 6 victory for the alumni. A doubles tennis tournament featured the mixing of ages and sexes. Each high school student selected an older person of the opposite sex as a partner. The result was an excellent program bringing young and older people together. The victorious team was Mrs. Walter Cranch and Mr. Tim Barry.
     On Saturday evening at 7:00 members and friends of the Midwestern Academy attended a banquet at Pendleton Hall. Toastmaster, the Rev. David Simons, provided stimulating, intellectual, and affectional fare to complement an excellent meal. The Rev. Alfred Acton read telegrams which had been sent to the Right Reverend Elmo Acton, Mr. Robert Coulter and Mr. James Junge, expressing our thanks for their devoted work in establishing the Midwestern Academy. The high school sang a Midwestern Academy song, written by Miss Janna King with musical assistance from Beethoven. Mr. Richard Gladish addressed the banquet, giving an historic perspective of New Church education. His beautiful choice of words, humorous anecdotes, devotion to New Church education, and hopes for the future, lifted the educational vision of all. As Bishop King was introduced the audience rose in a prolonged standing ovation, attempting to demonstrate with applause its respect and gratitude for his work in our society and in the Midwestern Academy. Bishop King spoke with deep affection of the meaning of the prophecy of Isaiah that a highway shall lead from Egypt to Assyria blessed by Israel, the spiritual church.
     On Sunday, family and adult services provided a powerful ending to the celebration of Founders' Day. A value of remembering things past is that it illuminates the present and gives hope for the future. We trust that we of the present will, as those of the past, seek the guidance of the Lord. For education is the Lord's work and we are the humble servants.
     KENNETH HOLMES

     AUCKLAND, NEW ZEALAND

     The plane touched down on the Saturday evening, 10th of August, and the Taylors, on their way from Sydney to Bryn Athyn, were met by Messrs. L. Bartle and F. Vincent, who took them to 34 Woodward Road where members of the Group were gathered to welcome them. A buffet meal was provided, and it proved a thoroughly enjoyable evening for all.
     On Sunday morning, at 11 a.m., a service of worship conducted by Reverend Taylor was held at the Building Centre in the city, the subject of the sermon being "Sufficient Unto the Day is the Evil Thereof." This was followed by a buffet lunch in the same building. The afternoon was spent visiting local places of interest including the Auckland Museum. We had a taste of typical New Zealand weather when the beautiful sunshine of the morning was suddenly replaced by a torrent of rain. A pleasant time was then spent over afternoon tea at Mr. and Mrs. Vincent's.
     Dinner at Mr. and Mrs. Frank Mill's home was followed by a delightful evening of singing and games including musical items by members of the Taylor family.
     The plane was scheduled to leave at 11:00 p.m. on Tuesday. Despite a few anxious moments, when Mrs. Taylor and little Steven missed the bus to the airport, the whole family finally boarded the plane, with best wishes from the Group for their future in Bryn Athyn.

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     GLENVIEW, ILLINOIS

     Greetings to the other readers of NEW CHURCH LIFE, from those in Glenview. Changes made this year were a change of pastors, from Bishop King to the Rev. Alfred Acton, and a change of administration of the Midwestern Academy of the New Church, from Mr. Acton as Principal, to the Rev. David R. Simons. To quote, "The Midwestern Academy had a good year under its new Principal, the Rev. David Simons, and teachers, Miss Janna King, Messrs. Dan Woodard, Gordon McClarren and Richard Acton. We graduated a class of eleven tenth graders, most of whom are continuing their education in the Academy at Bryn Athyn. Various school trips were undertaken during the school year, including Sharon Church in Chicago, Pittsburgh and Bryn Athyn, Starved Rock, Illinois, and Linden Hills. This year (1974-5) we have enrolled a group of nine boys and eighteen girls in the ninth and tenth grades, and with the same staff we anticipate another happy year. We are also happy to include three students who will be bussed out from Sharon Church, and one girl who comes to us from Detroit, and is living here. Last year we had one boy from Detroit, and in such small ways we are encouraged to look forward to a larger group of resident students from our midwest area in the years to come."
     Remodeling within the walls of the Immanuel Church School will provide greater safety, convenience and better use of space for both the school and the society. Volunteer work parties have helped keep the church property in running order, both outside and in.
     The program of a wide array of activities covered the established uses, and we appreciate the leadership which gathers ideas which might conflict with one another, and shows the right relationship of the whole society and its parts.
     The church festivals, framing the years' program, are opportunities for worship, renewing friendships, and developing new ways to express the spirit of the season. The processions, tableaux and representations, and gifts are traditional, and the appearance of greeting cards for the Nineteenth of June is welcome.
     The Social Club added to its program two treats for the senior citizens. Thanksgiving Dinner Style banquet, with old photographs, poems and a skit, was enjoyed by all. And in the summer there was a bus trip to some beautiful gardens, with picnic food supplied. (The committee even conjured up an extra sandwich for a forgetful senior citizen.) The boys' and girls' clubs raised money for their summer camping trips by picking up paper for recycling, and by sales of their handwork. The girls also put on a Friday Supper. In sports both boys and girls showed remarkable teamwork and endurance, bringing in a number of trophies.
     Guest speakers this year brought home subjects of interest, and helped us come into touch with far away places. Miss Kay Reuter reported on the experience she and Miss Wellesley Rose had as aides to the church work in Australia. "We had part time jobs during the morning hours to supply us with spending money during our six months' stay. In the afternoons and sometimes in the evenings we worked on church oriented jobs. Some of the things we did were: made a new robe for the Rev. Douglas Taylor, painted rooms in the manse, church and social hall, sorted books and sermons, dressed dolls for Sunday School use, and made musical tapes for children of isolated families. Wellesley played the organ for Church, and I did chancel. We picked and arranged flowers for Church, and taught Sunday School. In the evenings we often had social engagements with different people and families in the society."
     The translation of Heaven and Hell into the Zulu language was reported to us by the Rev. Aaron Zungu, who, with his wife came here over a weekend. The Rev. David Holm encouraged us to extend the Church to others. From the Rev. Ormond Odhner, and the Rev. David Simons we have also received tips on spiritual fishing.
     The Rev. Geoffrey Howard brought the light of the Writings to bear on the subject of "Women's Lib." Addressing the Theta Alpha Banquet in a beautiful setting of a Japanese Garden, he spoke to an impressionable audience. Some young ladies who attended the banquet remembered these points: 1. Nowhere do the Writings say that women are inferior to men.

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2. Each sex does have its proper use. 3. Uses of home and family are those especially for women. 4. Women may be active in other uses when domestic ones are fulfilled. The evening was balanced up by a skit danced by several of the men, "Three Little Maids From School."
     Among the many other welcome visitors were Bishop and Mrs. Elmo Acton, the Rev. Ormond Odhner, whose daughter, Miss Marie, teaches first grade here, Mrs. Kesniel Acton, mother of our pastor, and Mrs. Gourdin, mother of our pastor's wife.
     The Park was represented in a parade in the Village of Glenview, by a float "Behind the Lilacs." It is hoped the Planning Board will remember our multifamily dwellings, put in before such housing was outlawed, and find a way to permit us to continue to supply housing near the Church. A committee of New Churchmen has presented our needs to the Village.
     Although there have been fewer large weddings this year, there were quite a number of small private services. May each couple have their own kind of happiness.
     One of our good friends, Mrs. Dolly King passed away, early this year. Her son Bishop Louis King, and his wife Freya, as well as many other relatives came here for the service. Mr. David Marshall Fuller, after a short illness in which he was visited by his sister, Mrs. Norman Reuter, and other members of the family, passed away. He was a faithful, long time member of this society. When we heard of Mr. Harold McQueen's death, it seemed Glenview's loss, although the McQueens have lived in Bryn Athyn several years.
     With this year's changes we do not want to lose touch with the past, but to gain a wider view and sense of relationship with other parts of the Church, learn to accept useful changes contentedly, and make use of the opportunities so wonderfully provided.
     SUSAN S. HOLM
     
     SAN DIEGO, CALIFORNIA

     In September we welcomed our fifth successive Visiting Pastor, the Rev. Roy Franson, who has moved to Tucson from Miami to become Pastor of the Southwest District (which includes San Diego along with Arizona). At the same time we bid farewell to our close friends, the Rev. Norman H. Reuter and his wife. The Reuters now begin their long deferred retirement. And a new era commences for the San Diego Circle.
     Our Circle had its origin in the early 1940's as a small group that received occasional visits from the Rev. Harold C. Cranch, both before and after he became pastor of the Los Angeles Society in Glendale. When the Rev. Douglas Taylor became pastor at Tucson in 1961, he was also appointed visiting pastor to the San Diego group in order to lighten Mr. Cranch's heavy travel burden. Thus began the pastoral relationship between San Diego and Tucson which are, unfortunately, a long day's drive apart and without good connecting air service. We have been fortunate in having pastors who were energetic about travel. We are very grateful that the Bishop has been able to make provision for continued pastoral care which has been so essential to the development of the Circle and the education of its members. Formal Circle status was gained in 1963, just before Mr. Taylor was succeeded by the Rev. Geoffrey H. Howard.
     A major project was the building of a beautiful little chapel on Meadowlark Drive, San Diego, which was entirely financed by the members, who did much of the work. In October 1968 this chapel was dedicated by Bishop Pendleton during a weekend of festivities shared by many visitors (see article and photograph in NEW CHURCH LIFE, January, 1969). When Mr. Howard became pastor of the Los Angeles Society in 1971, the acting pastor of that Society, the Rev. Norman H. Reuter, replaced him in Tucson, being appointed as acting pastor pending appointment of a new permanent pastor of the Southwest District. His "temporary" assignment as our visiting pastor turned out to last for three years and thus we received from him the benefit of a great many visits, monthly or semimonthly depending on circumstances. A close relationship developed with the Reuters (Mrs. Reuter often accompanied her husband and taught classes for the children).

557



     Returning to the events of 1974-on Feb. 5th, Russell Boothroyd died after a long illness, survived by his wife, Elsie. They were longstanding active members and he faithfully served as a trustee whose good judgment was much respected. A service was held at a chapel in Escondido, near their home, conducted by Mr. Howard.
     Our annual business meeting, preceded by a dinner, was held at our chapel on Sunday, May 19th. The arrangement is such that the chancel can be screened off and tables set up following the service. Mr. Reuter presided and gave his farewell report as pastor, discussing the appointment of Mr. Franson. Bishop Pendleton's letters on this subject were discussed in an appreciative spirit and the secretary was directed to promptly send a welcoming letter from the members to Mr. Franson. The treasurer's report disclosed a healthy surplus and it was voted to increase our pastoral support contribution to the General Church. The secretary reported that there are now 16 active enrolled members of the Circle. The following officers were elected: vice-chairman; Richard Boker; treasurer, Mrs. Carolyn Pitcairn; secretary, Robert Coulter; asst. secretary, Mrs. Helen Brown.
     On July 21st, Mr. Reuter preached his last sermon as our pastor. At this farewell service, be baptized Mrs. Adrian Sharrow, who had become interested in the Writings through one of our members and had become a faithful attender of classes and services. An informal dinner was then he'd at the home of Dick and
     Helen Boker in Spring Valley. We toasted Norman and Beth for their contributions and for their friendship, and wished them many happy years of retirement activity. And we gave a welcoming toast to our new member, Adrian.
     The next celebration was during the weekend of Sept. 14-15 when we welcomed our new pastor, being glad that the Reuters could be present. Mrs. Franson was still in Miami attending to moving arrangements and so could not participate. Saturday night class was held at the home of Bob and Louise Pollock in El Cajon. Sunday service was conducted jointly by the two pastors, with Mr. Franson preaching his first sermon for us. A festive welcoming banquet was then held at the chapel, attended by 33 persons, including delegations from the Los Angeles Society and the Tucson Circle. There were many toasts, including a "final final" goodbye to the Reuters.
     Lastly, we would like to take advantage of this opportunity to advertise the merits of San Diego County as a place to work, a place to raise children and go to college, and a place to retire. The year-round mild climate is world famous and has resulted in a very cosmopolitan population. There are endless recreational opportunities. There are many industries and varied employment and business opportunities in this rapidly growing border and coastal area. Here is a good place for ambitious young people who would like to be out in the world and lead their own lives; and to become big frogs in a small pond in serving the New Church.
     ROBERT I. COULTER

558


BLESSING ON A MARRIAGE 1974

BLESSING ON A MARRIAGE       Editor       1974




     Announcements




     Doering-Doering.-At Arlington Texas, August 11, 1974, Mr. Cyrus E. Doering and Mrs. Cyrus E. Doering (Marion Sloan), the Rev. Kurt P. Nemitz officiating.
FREDERICK EMANUEL DOERING TRUST 1974

FREDERICK EMANUEL DOERING TRUST       Rev. Christopher R. J. Smith       1974

     Applications for assistance from the above Fund to enable male Canadian students to attend The Academy of the New Church at Bryn Athyn, Pennsylvania, U.S.A., for the school year 1975-76 should be received by one of the Pastors listed below as early as possible.
     Before filing their applications, students should first obtain their acceptance by the Academy, which should be done immediately as dormitory space is limited.
     Any of the Pastors listed below will be happy to give any further information or help that may be necessary.
     The Rev. Harold C. Cranch      The Rev. Frank Rose
     Two Lorraine Gardens           58 Chapel Hill Drive, R. R. 2
     Islington, Ontario, M9B 4Z4      Kitchener, Ontario, N2G 3W5

The Rev. Christopher R. J. Smith
1536-94th Avenue
Dawson Creek, B. C., V1A 1H1

560


APPLICATIONS FOR ADMISSION TO THE ACADEMY OF THE NEW CHURCH COLLEGE 1974

APPLICATIONS FOR ADMISSION TO THE ACADEMY OF THE NEW CHURCH COLLEGE              1974

     All Students:
     Requests for application forms for admission to The Academy College for the 1975-1976 school year should be made before January 15, 1975. Letters should be addressed to Dean E. Bruce Glenn, The Academy of the New Church, Bryn Athyn, Pennsylvania 19009, and should include the student's full name and address, the name and address of the school he or she is now attending, and whether the student will be a day or dormitory student. Please see the Academy catalog for information about dormitory requirements.
     Completed application forms and accompanying material should be received by Dean Glenn's office by March 15, 1975.

     BOYS SCHOOL AND GIRLS SCHOOL

New Students:
     Requests for application forms for admission to the Academy Secondary Schools should be made for new students before January 15, 1975. Letters should be addressed to Miss Sally Smith, Principal of the Girls School, or the Reverend Dandridge Pendleton, Principal of the Boys School, at The Academy of the New Church, Bryn Athyn, Pennsylvania 19009. Letters should include the student's name, parents' address, the class the student will be entering, the name and address of the school he or she is now attending, and whether the student will be day or dormitory. Please see the Academy catalog for dormitory requirements.
     Completed application forms and accompanying material must be received by the Academy by March 15, 1975.

Old Students:
     Parents of students attending the Girls School or Boys School during the 1974-1975 school year should apply for their children's re-admission for the 197S-1976 school year before March 15, 1975. Letters should be addressed to the Principal of the school the student is now attending.