Notes on This Issue       Editor       1987


Vol. CVII           January, 1987               No. 1
New Church Life
A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS REVEALED THROUGH EMANUEL SWEDENBORG

     PUBLISHED BY THE GENERAL CHURCH OF THE NEW JERUSALEM
Rev. Donald L. Rose, Editor               Mr. Neil M. Buss, Business Manager

     PRINTED BY THE GENERAL CHURCH PRESS
BRYN ATHYN, PA 19009
SUBSCRIPTION: $12.00 TO ANY ADDRESS. SINGLE COPY $1.25

     Second-class Postage Paid at Bryn Athyn, PA      The sermon by Rev. Erik E. Sandstrom entitled "The Unity of God" was first preached in New Zealand at a time when New Church people there were deciding that they were ready to have a resident minister. As we go to press, Rev. Robin Childs is departing to take up work there with visits to Australia.
     This month we have the 299th birthday of Emanuel Swedenborg. We expect in the months ahead to have more material relating to Swedenborg than is usual, since we are approaching the tricentennial of his birth. The article on page 17 by Rev. Grant Odhner is an excellent beginning. One of the purposes of the book Swedenborg en France is to assess Swedenborg's influence upon such French literary figures as Balzac, George Sand and Baudelaire. We are indebted to Dr. Robert Gladish for providing a review of this book which to date only appears in the French language.
     It has been our custom in recent months to include in most issues fillers from this magazine 100 years ago and 50 years ago. This month we quote from a comment made a century ago on the matter of whether a New Church man is an optimist (p. 30). On page 32 we have a quote on the subject of "change" written for this magazine fifty years ago by George de Charms. Bishop de Charms is ninety-seven years old.
     In the survey of "favorite passages" no passage received as much attention as no. 8478 of the Arcana. Rev. Nathan Gladish singles out a portion of this most popular passage and encourages you to "read the rest in its original context." We are finding that this series has encouraged a number of people to read the passages that are discussed.
     The Charter Day address delivered by Rev. G. S. Childs last October seems particularly apt at the beginning of a new year. He suggests that we step back away from everyday states to view our situation. "Here we stand, a very few men and women, with a gift of incredible value. It is not ours; it is from the Lord alone."
     Last October 3-5, 1986, there was a gathering of Scandinavian New Church people in Denmark. We received a photograph of this gathering just in time to publish last month (p. 569) but we did not identify the gathering.
     The Council of the Clergy minutes by Rev. Alfred Acton (p. 33) will be continued next month.

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UNITY OF GOD 1987

UNITY OF GOD       Rev. ERIK E. SANDSTROM       1987

     "I am the way the truth, and the life" (John 14:6).

     All religions have the belief that God leads. Thus the words, "I am the way, the truth and the life" can apply to all people of all religions. For when God reveals Himself, it is called the Word of God. Every religion has something called the Word of God. In that Word, God shows the way, gives life, and teaches how to live. God can therefore reveal Himself to all people, and there can be one God for all the earth.
     But why is there not only one religion? There are many religions, and often they are in conflict. Is God Himself responsible for this conflict since all religions claim to worship Him?
     No, God is not the source of conflict. For the sun arises on the evil and on the good. Just as the sun shines on both a flower and on a thistle, so God gives life to all, both to evil and to good people. The sun shines both on a meadow and on a swamp. If is not the fault of the sunlight that a swamp gives off harmful gases. So also it is not the fault of God's life if an evil person turns his back on God.
     We can therefore see that God is not the origin of evil, but only of goodness and truth. But God is the origin of variety. For there is one God, and many religions. The variety of religions comes by reception. We can see that a garden receives the same light from the sun, yet there are many kinds of flowers. Also, there can be one orchestra with many different instruments all playing the same harmony or melody. And what would a garden be if it contained only one kind of flower? And an orchestra if it were composed of only one kind of instrument?
     Thus, although God gives of Himself the same for all, just as the sun shines the same for all, He is received differently. Nations and religions have many different names for the same God; they have many different religious practices in honor of the one only God.
     Can we see through these differences? Can we see an underlying unity of God? And what of Christ? Where does He belong?
     It was Christ who said, "I am the way, the truth and the life."
     Here Christ says four things. First He says, "I am." At another time, the Lord told the people, "Before Abraham was, I am." Jesus here claimed to be Jehovah, who said to Moses from the burning bush: "I am that I am. I am has sent you." The people were offended, and picked up stones to throw at Him (see John 8).
     At yet another occasion, He said, "Unless you believe that I am, you will die in your sins."

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     Is it possible that Jesus and Jehovah are one and the same? Was He in fact the Creator Himself come down on earth?
     It does say in John, "He was in the world, and the world was made by Him, and the world knew Him not"(John 1:10). Our Lord Jesus Christ is making ample claims to being Jehovah.
     Secondly, He said "I am the way." Truth teaches us the way, and we follow Him, as He said, "Where I go you know, and the way you know." That way is revealed by the Lord.
     Thirdly, He said, I am the truth. The truth is revealed, and is the Word of God. Is Jesus the Word of God? Yes, He is the Word made flesh, dwelling among us. Jesus also said, "The words that I speak to you are spirit and they are life" (John 6:63). So Christ is the Word, the truth from His own mouth.
     And fourthly, He is life, the giver of all life, for He said, "I am the resurrection and the life; he that believes in Me, though he were dead yet shall he live."
     It is for these reasons that we turn to our Lord Jesus Christ in our worship. No one comes to the Father except through Him. Our Lord Jesus Christ is the only object of our adoration, as we learn from the example set by Thomas. For when he finally saw the risen Lord, he bowed before Him, and said, "My Lord and my God."
     How then do we reconcile so many different religions? How can there be one God over all? And what of Christ? Not all accept Christ, nor give Him Divine status.
     But God does not condemn anyone who lives sincerely by his or her religion. It is the life that counts. Faiths or religions may vary. But as long as anyone lives by his faith, then he loves the God of his religion. "If you love Me, keep My commandments." "He who keeps My commandments, it is he who loves Me."
     Have you ever noticed that you cannot keep the commandments just by having faith in them? What are you going to say: "Yes, I believe 'Thou shalt not steal,' and then go to the nearest shop and steal the first thing you see? What use is believing in the commandments if you do not obey them? Faith is not enough. Quoting a commandment is not enough. You have to prove it by obeying it in life.
     Yes, it is how you live that really counts. Life is faith in action. When we live by our faith, then we love the God of our religion.
     There are, of course, countless people who obey the commandments. But which is the foremost commandment?
     It is to love God. But as we just saw, God is loved by obeying His commandments. So what else?
     It is love toward the neighbor. You cannot claim to love God and then hate your neighbor.

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And as we find out from the parable of the Good Samaritan, our neighbor is the person who actually benefits other people. We are to benefit others and love those who benefit others. We are to determine which people benefit others and which do not. Our love should go out to those who do well; and also we should learn to graciously receive benefits from others. We should also love those who are of no benefit, but by corrections and penalties. Such is the life of charity, or of faith in action.
     Can, then, all people worship the same God? Yes, by living well, and by benefitting their neighbor. Most people are the same in day-to-day living however their religions may vary.
     Can all religions become one religion? No, not in practice, but only in harmony, and if living is emphasized rather than faith. Faith divides, but life unites.
     And yet God is the origin of variety. There is one God, but many religions. We don't want an orchestra full of just bassoons! God intends variety and harmony, many instruments.
     But yes, we want one orchestra, with one musical score, and one Conductor. That means to say, yes, the human race wants one God, and one unified way of salvation. There is one God. He exists. The very fact that His existence cannot be proved may be all the proof we need for His existence.
     And His way of salvation is the same for all, and is centered on Christ. For Jesus Christ is our Lord and God. "In Him dwells the fulness of the Godhead bodily" (Col. 2:9). Jesus is Immanuel, God with us. He said after His resurrection from the grave, "All power is given unto Me in heaven and on the earth." Jesus is the omnipotent God, in the flesh.
     God is thus one Person. The trinity is in Him. There is no other Savior (see Isaiah 43:11). He is Jehovah, Jesus, Savior and Lord, and it is He who said, "I am the way, the truth and the life. No one comes to the Father except through Me."
     How then do we understand the unity of God in Christ? For Christ talked to the Father as though to someone else. And there was the voice from heaven on several occasions, saying, "This is My beloved Son." And on the cross, Jesus cried, "My God, why hast Thou forsaken Me?"
     Christianity has a serious problem in reconciling these two messages: one which says that God is one, and the other, that there are three Persons in the Trinity.
     But let us be perfectly honest with ourselves: have you never talked to yourself! Come now, surely you have conversed within yourself. And have you never heard the voice of your conscience, saying, "Don't do that," or "I shouldn't be doing this"?

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     Yes, we all have a soul and a body. Christ did too. There was a communication going on between them. And in any case, where have Christians been for the last sixteen centuries since the Athanasian Creed was formulated? From that creed we extract the following gem of truth: "As soul and body are one man, so God and Man are one Christ."
     God and Man are one in Christ, just as soul and body are one. Christ's soul is the Father; the body itself is the Son. The "Son of God" thus means simply the body of God, or God's embodiment for revealing Himself on earth.
     How utterly simple! No mystic union beyond our comprehension here. Thus when Jesus said, "No one comes to the Father except through Me," He was saying that no one comes to the soul except through the body. That is of course a plain truth. But it is especially true with Jesus: for His "soul" was Jehovah, the Divine life itself, the Creator, the light itself. No one comes to that Divine life and light itself, for no one can see God and live! However, when these are embodied in Christ, then we can see them. We can come to the Father through the Son.
     God, who is invisible, has made Himself visible to the eye of reason, by embodying Himself on earth, and by making that body or Human to be also Divine. Christ's risen body was just as Divine as was His soul or Father already! Which was why Thomas was inspired to say what he did: "My Lord and my God."
     The Writings of the New Church have for over 200 years offered this vision of the Lord our God, by explaining the Scriptures in favor of God in one Person, namely Jesus Christ our Lord. The trinity of Father, Son and Holy Spirit survives intact, but in Him, in Christ, even as the fulness of the Godhead dwells in Christ, bodily.
     This vision is contrasted for us with the vision of an invisible God: an invisible God is like our sight in mid-ocean. Although it may be fascinating to watch the rise and fall of the waves, our eyesight soon is lost between sky and sea. We end up seeing nothing.
     To see a visible God, on the other hand, is to see Christ on the water, or in the air, as a Divine Person, or embodiment of Jehovah God. He reaches out His arms for our salvation (see TCR 757). He is our Father, our Heavenly Father as in the Lord's prayer. He is the Son, or bodily manifestation of God Himself on earth; He is the Holy Spirit, or spirit of truth, that is our daily inspiration to see the truth in the Word. He is God in one Person, blessed trinity.
     Besides Him there is no Savior. It is He who says, "I am the way, the truth, and the life." Amen.

     LESSONS: Isaiah 43:8-13, John 14:1-1 1, TCR 787

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CREATION 1987

CREATION       Rev. LOUIS D. SYNNESTVEDT       1987

     Introduction

     The seven days of creation, as told in the book of Genesis, are not an outline of events that shaped the natural universe. Rather, they depict the spiritual development of the regenerating person along the path of regeneration, a process involving seven general steps or stages.
     Through the creation story, people of the Ancient Church long ago passed down to us secrets about man's rebirth. Within that story are hidden levels of meaning that tell about the development of the churches and about the Lord Himself. The ancients loved to convey spiritual truths in allegorical and story form, such as we find in the first chapters of Genesis. The Writings, and in particular the Arcana Coelestia, give to modern man a rational explanation of the treasures hidden within the account of creation's beginnings.
     Often it is useful to have a kind of introduction to a work of the Writings which presents the main ideas in a summary form. What you are about to read is such an introduction to the first and part of the second chapter of the Arcana Coelestia. It is an attempt to form a bridge between the poetry of the literal story and the detailed exposition found in those opening pages of the Arcana. Many readers may note a similarity of this piece to the Writings put into verse, recently appearing in the Life. One of my hopes is to awaken new interest in a familiar story. Another is to lend a hand to those who have begun a reading of the Arcana, but who have not gotten much further than the present story because they were unable to sustain the interest needed to press on.
     When reflected upon, the concepts conveyed here are simple enough, but the implications for our spiritual life and future happiness are profound.
     Through the creation story, the very God of heaven and earth speaks to us, working to motivate us to take our next step along our own heaven-bound process of growth. May we hear Him knocking and open the door to Him.

     The Creation

In the Beginning

"In the beginning, God created the heavens."
With this phrase, the Lord sets forth His purpose:
To establish a heaven from the race of mankind.

8



"In My Father's house are many mansions;
If it were not so I would have told you,"
Says the Lord.

He created the earth also.
Life upon earth is the ordained way
Leading to our heavenly goal.
Here we are, from dust we are created.
As to our flesh, to dust we must return.
But this story of creation
Holds forth promise of something higher,
Of blessed realities to which we may attain.

The next verse reveals,

"The earth was a void and emptiness. "
What is meant by the void and empty earth?
Is it the condition of all men before they are reborn?
Could it apply even to ourselves?

When we pray to the Lord in secret,
We ask in earnest:
Is it I, Lord? Is it I?

The Lord through Jeremiah said:
"My people are foolish, they know Me not.
They are stupid children, having no understanding.
They are wise to do evil, and know not how to do good.
I looked to the earth, and behold, a void and emptiness;
And toward the heavens, and they had no light" (4:22, 23, 25).

The faces of our deep are steeped in the desires of self.
Thick darkness blankets our consciousness with falsehoods
Even while we profess the greatest truths.
Griefs and frustrations surround us,
We are held captive by our imaginations
If only to show us the old man must die.

While reflecting upon futility, what do darkened hearts hear?
Long forgotten loves yearn from deep within.
New possibilities begin to enter their minds!
Childlike longings stir from some presence Divine!
As a hen broods over her chicks,
So the Lord in His mercy prepares each heart
Which is willing to be awakened to life!

And God said, "Let there be light!"

9




And there was light!
It is in the midst of the greatest darkness
That man becomes aware
That what he knows of the good and true
Are distinctly more exalted and wonderful
Than the ways he knows to please himself.

As this first spiritual dawn brightens,
We remember the Lord and believe that He is true,
Not just on paper, or for someone else,
But for me!
One's first thought is, "Maybe the Lord can be real for me."
Then, "I think the Lord is really there."
And at last, "My Lord and my God!"

And God saw that the light was good.

The new awareness or revelation to the individual is good;
It is from God's mercy received.
A profound step has been taken.
But just a beginning is here made.
From His Providence the Lord works to ensure man's forward motion.
So the Lord separates within him the darkness from the light.
"And God called the light day, and the darkness He called night."

And that darkness progressed to morning and made the first day.
Again that darkness will bring its influence.
But now there is hope that the Lord Jesus Christ
Will bring light to lighten man's every new state of his life and experience.

What will be seen in the light of the second day?
What new state of life and mind?

And God said, Let there be an expanse in the midst of the waters, and let there he a distinguishing of the waters from the waters.

The blessing of the first light was believing
In a Presence higher than one's self,
In seeing that truth is true.

On this day the man begins to know himself.
In him also is a heaven and an earth.
God makes a distinction between waters under the expanse
And waters on high.

10




Revealed to us is a beginning to know that within us
Is a higher self: the internal man;
And a lower self: the external man.

Some may call it vision. Others idealism.
In practical terms we gain insight into our priorities.
We exist to be of use.
Marriages are holy.
Providence looks to eternal outcomes.
These are the waters above that strive to order our thoughts.
"And God called the expanse heaven."

We delight in the praise of others.
We enjoy our possessions . . .
And desire more.
Our senses seek their own fulfillment.
When we think on these things we see the waters below.
At this stage we have a new awareness.
We begin to prepare a new agenda for our lives.
The affection of truth draws us further
As that second day brightens our future possibilities.

This day, as does each, progresses from evening to morning.
Regeneration is a progression from earth to heaven.
In His mercy, the Lord connects the two realms;
He uses man's illusions and desires-
Call it "self-interest"-
To show him the beauty of goodness and truth.

Each day, however, turns from brightness to evening.
Further progress awaits those prepared
For the third day about to dawn.

And God said, Let the waters under heaven be gathered together. Then let the dry land appear; and it was so.

Indeed, all our conscious thoughts are waters under heaven.
The external man receives heavenly life,
As rain from waters above.
So all things we know of our heavenly way
Are registered with the facts of the memory.
These are the gathering of the seas.
And the dry land appearing is the earth of the natural mind.
"And God called the dry land earth,
And the gathering together of the waters He called seas;
And God saw that it was good."

11




The mind, so organized, is tilled to receive the seeds of the useful life.
On this third day, the Lord causes something tender to spring up.
A job well done-
From a principle of truth.
A troubled friend is given counsel-
From an understanding of charity.
An adulterous thought is swept out of the mind-
From a precept lived.
Next, a seed-bearing plant comes forth:
A use is spontaneously repeated.
And finally a tree bearing fruit is made:
A use done and enjoyed by others.

But imagine the streams and oceans
Whose currents carry no fish.
Think of forests of trees
Having no nests in their branches;
And of fields of green devoid of all creatures.
True, on this day great strides are made;
Sweet charity is accomplished from above.
Yet a shadow of self prevents greater life from appearing;
Clinging to man is a persuasion that he does it alone.

Still there is progress in each repentant heart.
And from his evening came a morning: the third day.

If man would be perfect, as Jesus has said,
"Go and sell all you have and give to the poor" (Matt. 19:21).
Perfection comes not from great achievement;
It comes from following the Lord's call:
To give up the belief that you are to be credited
With the good that you do.
From this day's darkness dawns brightness anew.
And God said, Let there he lights in the expanse of the heavens to give light upon the earth; and it was so.

On this fourth day is a new beginning: a turning point.
It is as a new chapter in one's book of life.
God made two great lights:
The greater light to rule the day;
The lesser light to rule the night;
Together with the stars they lighten the earth.

Up until now, what was the nature of spiritual life?
Like a talented young soloist performing before an admiring audience.

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The people applaud his virtuosity and his youth.
Well deserved is the praise he receives.
Yet little does he remember the toil and devotion of his tutors.
And little does he thank God from whom all uses flow.*
     * See AC 29

The wiser among his hearers know that his music comes
From developed skills and perfected technique.
They pray that humility may grow with his talent,
And as he matures, his music will flow from the heart.

On the first three days, says the Arcana,
Faith flows from knowledge and concepts of the understanding,
While on this day faith begins to flow from charity and love.
And so lights are set in the expanse of heaven.
In the expanse of the internal man are established spiritual warmth and light.*
These lights are for signs and seasons and for days and for years.
Luminaries of a new awareness that the Lord is here;
He has been and will be near man in all his states of life.
Man is assured that the Lord will give guidance
No matter what trials or blessings await him.
Surely, love could not grow,
Nor could the perception of truth,
Without these changes of state
And the Lord's direct care.
     * See AC 30

So on this fourth day, the source of life is known;

The origin of all talent, faith and usefulness is perceived.
The Lord Jesus Christ shines forth as the One from whom
We live and move and have our being.

To quote the words of Revelation:
"The Lord's being the source of all love was again
Represented by the greater light,
That is, the sun, at the transfiguration.
For His face shone as the sun.
And His garments became as white as the light" (AC 32; Matt. 17:2).

"And the evening and the morning were the fourth day."
Then God said, let the waters bring forth creeping things, living creatures; and let birds fly above the earth; and God saw that it was good.

Animate creatures are placed in the air and in the seas.
A higher order of creation is found among bodies of flesh,
With beating hearts and power of movement.

13



So man enters a higher order of his re-creation
And in a true sense begins to live for the first time.*
     * AC 39

In this stage, man is like our young musician
Who now looks to his tutors with heartfelt thanks,
Who performs now for his God as well as for his audience.
He now sees the hand of Providence stirring the hearts of his listeners.
And with gratitude he begins to sing praises to his God.

Ezekiel wrote:
"And it shall be that every living thing that moves,
Wherever the rivers go, will live.
There will be a very great multitude of fish,
Because these waters go there;
For they will be healed,
And everything will live wherever the river goes" (47:9).

These fish are knowledges of truth;
They are alive in the memory;
With delight they are recalled and readily put to use.

Again, the prophet wrote:
"I will plant the sprig of a lofty cedar,
And it will bring forth a branch and bear fruit;
And it will be a noble cedar,
And under it will dwell birds of every sort;
In the shade of its branches they will dwell" (17:23).

The birds that dwell in the shade of a great cedar,
These stand for the rational concepts
Enabling the mind to soar above mundane thoughts.
No longer does the man at this stage
Depend upon the explanations of others
To believe what he believes.
Now his mind is alive to confirm for himself
The beauty of the Heavenly Doctrines.

God blessed these creatures and said,
"Be fruitful and multiply,
And fill the waters in the seas;
And let birds be multiplied upon the earth."

The man of mature faith performs from the Lord great uses.
Even here on earth they multiply and grow.
Yet fulfillment here is limited.
Only when man arrives at shores of eternity

14




Will perception's growth
Approach its limitless potential.
And again there is progression from evening to morning.
Such is the regenerating man on the fifth day.
Within the sixth day wonderful things take place!

And God said, Let the earth bring forth living creatures according to their kinds; and it was so. And God made wild animals of the earth and beasts and everything that creeps along the ground according to their kinds; and God saw that it was good.
On day four, the sun, moon and stars of love and faith
Were set in the sky of man's spirit.
The next day, knowledge and perception were made alive.
The teeming fish and the flocking birds
Are living pictures of the understanding,
Where thanks to the Lord replaced thoughts of pride,
And where personal faith replaced dependence upon others.

It is now day six, wherein man's will is transformed.
The function of the understanding is to hear the Word;
The will's function is to do it.
With five days complete, the understanding hears,
Not only the letter, but the spirit of the law:
A law that shines with the glory of the spiritual sun.
The task now is to ensure that the will conforms in every respect.
The animals stand for the affections of the heart.
Created by the Lord, they return love to Him.

The work of this new day is to act from faith and love together.
With this accomplished, man is then rightly called
A spiritual man,
And an image of God.

So God said,
Let us make man in Our image, according to Our likeness; and they will have dominion over the fish of the sea, and over the birds of the air, and over the beasts, and over all the earth, and over every creeping thing that creeps on the earth.

Surely we all are men for we possess human faculties
Of understanding and of will.
But possessing these faculties alone
Does not give rise to true humanity.

15



Only the full and proper use of them
Makes a person truly human.

As we have progressed through these various stages,
The responsibility to respond to the Lord
Belongs to the individual alone.

But do not believe that we are all alone as we face
Each trial and temptation.
Yes, the Lord is there and is the source of all strength.
Yet He charges angelic spirits with the ministry
Of their kind presence with us.
The Lord grants them the office of guiding us
Away from hateful devils and satans.
And in this work, He shares His joy with the angels
Each time we repent of evil.
These angel guardians are those the one Lord refers to
As He announces: "Let us make man in our image."

"In the image of God He created him;
Male and female He created them.
And God blessed them, and God said unto them,
Be fruitful and multiply;
Fill the earth and subdue it."

Most Ancient man found the greatest delight in marriage.
To a marriage they would liken
Whatever could be likened to it.
The people of that day were internal men.
They knew about the inner workings of
The understanding and will.
To them the understanding was male.
The will was female.
And when the two acted as a one
A holy marriage within man took place;
Regeneration was accomplished for the spiritual man.

We are taught that the stages and states
Of man's rebirth,
Both the individual's as well as mankind's,
Divide into six.
These are the days of his creation.
From being no man at all,
Gradually he first becomes something
-But just a little-

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Then a little something more,
Until the sixth day is reached.
Into an image of God he is formed.

"And God saw everything that He had made,
And behold, it was very good."

In six days God has labored to win the heart of man.
And the heavens and earth were finished, and all the host of them. And on the seventh day God finished His work which He had made, and rested on the seventh day.

On this last day man begins his final
Yet never-ending chapter in his book of life.
Faith and love united allows love to rule,
Not faith.
Now all warfare is accomplished;
At the end of the sixth day
All evil spirits go away and good ones succeed them.
Then man is led to heaven,
Into His heavenly paradise or Garden of Eden.
The celestial or heavenly man is the seventh day.
This man bases his actions on what pleases the Lord;
His own desires he completely sets aside.
So doing brings him the highest peace and contentment,
Meant by the sabbath day of rest.

No one but he who has experienced this peace
Can know the serenity of peace felt in the external man.
It is a peace that comes when conflicts
Caused by evil desires and false thoughts
Have come to an end.
Surpassing all earthly concepts of joy,
He experiences joy so sweet!
One like you and me is now an angel,*
A likeness of God!
     * AC 92

And God blessed the seventh day and made it holy, for on that day He rested from all His work which God had created when making it.

These are the generations of the heavens and the earth when He created them, on the day in which Jehovah God made the earth and the heavens.

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"EMANUEL SWEDENBORG SERVANT OF THE LORD JESUS CHRIST" 1987

"EMANUEL SWEDENBORG SERVANT OF THE LORD JESUS CHRIST"       Rev. Grant H. ODHNER       1987

     (From the title page of True Christian Religion, written by command of the Lord (Docu. II 483).)

     "Whoever desires to be great among you, let him be your servant. And whoever desires to be first among you, let him be your slave." Matt. 20:26

     "Whoever humbles himself as [a] little child is the greatest in the kingdom of heaven." Matt. 18:4

A Great Man

     Both the world of our day and that of his day have regarded Emanuel Swedenborg as a great man. However they may have reckoned it, Swedenborg was once given the honor of having had the highest "I. Q." in history. This acclaim represents people's awareness of the amazing scope of his talents and knowledge, energy and ability to synthesize, digest, and present known facts. Most readers are familiar with Swedenborg's various credits, so I won't list them. The point here is that, regardless of how one viewed or views Swedenborg's revelations, he was a great man by worldly reckoning.
     Many people have sought and attained greatness: relatively few of these, one may imagine, have been able to withstand the spiritual pressures of greatness. (Swedenborg himself found that many famous people were in hell-religious leaders and reformers, kings, men of letters.) Yet every respectable person who has fairly examined the life and writings of Emanuel Swedenborg (about whom we have perhaps more information than we do about the great majority of famous people of his day) has vouched for his integrity. And this whether friend or foe of the New Church.
     Given the experiences and powers that were granted to Swedenborg, it is amazing that he remained so consistently humble and subservient to his task! Volume after volume of writing, published and unpublished, testify to this. His accumulated correspondence and personal diaries do so as well.
     In all of these writings and letters, Swedenborg remains honest and dignified. In his published writings he mentions himself comparatively infrequently. He does not exalt himself-either by boasting of his merits and experiences or by conspicuous self-depreciation. [Compare the apostle Paul in this regard: II Cor. 11:5-12: 13; cp. Spiritual Experiences (formerly Spiritual Diary) 4412f, 4561m.)

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He consistently places the focus on the subject matter, the principles, the use at hand, and not upon himself. As Emerson wrote in Representative Men "[His] admirable writing is pure from all pertness or egotism."
     Nor did he seek fame, wealth, or glory. He published and distributed books at his own expense, and directed that any profit be donated toward "spreading the gospel." He lived simply. He published most of his books anonymously (though he did not otherwise try to hide his identity). It was not till his later writings, when his authorship was long known, that he put his name to them (viz. Conjugial Love in 1768).

The "Guru" Route

     Swedenborg could have built a following had he wanted to. There were people who became convinced of the truth of the Writings while he was still alive. This meant that some believed him to be a prophet. Could not Swedenborg have used this to selfish advantage? There were people who revered him and were thrilled just to be in his presence.
     Take for instance Rev. Thomas Hartley, one of the first receivers of the Writings. He sought out Swedenborg and made his acquaintance, and was deeply moved by the man. He came to believe that Swedenborg was "the most extraordinary Messenger from God to man . . . since the Apostolic age," and could "properly be called the Living Apostle of these days" (Docu. II 259, 8). In a few letters to Swedenborg written after their first meeting we sense that Hartley would have done almost anything for Swedenborg, He writes:

Most respected and beloved Sir,
     I consider myself most highly favored and I rejoice from my heart in having had the honor, which you lately granted me, of conversing with you; . . . [Y]our charity towards the neighbor, the heavenly benignity shining from your countenance, and your childlike simplicity, devoid of all vain show and egotism, are so great, and the treasure of wisdom possessed by you is so sweetly tempered with gentleness, that it did not inspire in me a feeling of awe, but one of love . . . . Believe me, O best of men, that by my intercourse with you I consider myself crowned with more than royal favors; for who among kings, if he is of a sane mind, would not gladly converse with an inhabitant of heaven, while here on earth? (Docu. 1:1)

     There is nothing at all amiss in this statement of honor and gratitude. (The writer does, in the next breath, give the credit to the Lord.) Nevertheless there is strong feeling there. And later in the letter Hartley offers to "prepare for [Swedenborg] a convenient place and house, either in town or in the country, and . . . [to] provide for everything that may conduce to [his] well being."

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This was in the event that he should meet with persecution in Sweden.
     Swedenborg did not take up Hartley's offer. But he certainly could have capitalized on such favors had he wished.
     In Hartley's next letter he offers Swedenborg his service in these impassioned words:

If . . . you should at any time do me the honor . . . to make use of my services in any way whatsoever, you will find me a willing and delighted servant. Instruct me, exhort me, dispose of me in any way whatever; for . . . it will be the greatest pleasure to me to obey your admonitions and commands, and you will find me faithful to all my promises. But if you will not let me do this honor, it will be enough for me to remember you always above all others, to love you always; and to have had you for my teacher in Divine things (Docu. 1:3).

     Swedenborg clearly could have gathered a following of such supporters, and could have built quite a church for himself. But it was not the Lord's will, and so it was not Swedenborg's will.

Overcoming Self

     Of course, Swedenborg wasn't born a humble and good man: he became one through "overcoming" from the Lord. A little diary of his that we have (from the period of his life, around age fifty-five, when he was first being introduced to his mission) records his intense struggles with his intellectual pride and desire for recognition. In it we also see him wrestling with the tendency to regard himself as worthier than others, because of what the Lord was showing him.
     Quoting now from this diary or Journal of Dreams, as it is called (The context is extreme, prolonged temptation.):

     After this . . . it was as if it was said to me that I should find reasons to excuse myself; . . . or to attribute to myself the good I had done, or more properly, that had happened through me . . . . When . . . I was in my thoughts about these very subjects, and any one accounted me as a holy man and on account of this offered me dignity-as indeed happens among certain simple people that they not only venerate but even adore some supposedly holy man as a saint-I then found that in the earnestness which then possessed me, I desired to do him all the ill I could to the highest degree, in order that nothing at all of the sin should stick to him, and that with earnest prayers I ought to appease our Lord, in order that I might never have any part of so damning a sin to stick to me (70, 72).

     While I was in the spirit, I thought and sought how I might . . . attain the knowledge of how to avoid all that was impure; still I marked, notwithstanding, that the impure, on all occasions, put itself forward.

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For instance, if anyone did not regard me according to the estimate of my own imagination, I discovered that I always thought to myself. "Ah! If you only knew what grace I have, you would act otherwise. . . .I prayed to God for His forgiveness. And then I asked that others might enjoy the same grace; which perhaps they had, or do receive (75).

     Saw a bookseller's shop. Thought immediately that my works would do more than other people's . . . . Still, pride, arrogance will push forth; may God control it, who has power in His hands (78).

     Had so much of the Lord's grace that when I would determine to keep my thoughts in purity I found I had inward joy, but still a torment in the body, which could not at all bear the heavenly joy of the soul: for I left myself most humbly in God's grace, to do with me according to His pleasure. God grant me humility that I may see my own weakness, uncleanness, and unworthiness (79).

     And grant this the Lord did! It is clear, both from this diary and his subsequent life, that Swedenborg "overcame" in these trials and emerged completely humble, before God and man.

The Necessity of Being "Nothing"

     The nature of Swedenborg's "call" required a deep humility. Even ordinary association with the spiritual world is fraught with great danger, particularly to those not "in truths from good," that is, in true faith in the Lord.* Swedenborg's association was even more dangerous. Not only was it more complete; it involved a mission that was opposed by the whole of hell.
     * See HH 249f: AC 784e, 5863, 9438, 10384; AE 1182:4f, 1183; De Verbo 27; SE 1622, 3060e, 3781, 5151; Docu. 217, 246; cp. AC 10751, HH 309, 456:3; DP 130-135, 321:3; AE 1155:3; De Verbo 29; SE 1677, 1752-1756, 2687, 2860, 3963.
     Spirits continually infested Swedenborg. They could induce on him countless kinds of persuasion and delusion, both psychological and sensory. They could pretend to be what they were not, and be where they were not (see SE 3060, 3869ff). They inflicted on him pain, sickness, physical shaking and trembling, and terrorized him in a myriad ways (see AR 531; SE 458f, 1864, 1934, 2972ff, 3086f, 3851, 4348, 4548, 5976, 5983, 5995, etc.). Even more subtle and dangerous, spirits also induced on him various attitudes, emotions, and thoughts, which appeared to him as his own (see SE 105, 927, 2936, 4243, 4348:2).
     In these ways evil spirits repeatedly tried to destroy Swedenborg, body and soul, and his work. He wrote: "I have been surrounded by evil spirits, even by the worst of them, sometimes by thousands, who have been allowed to pour out their venom and molest me in every way possible . . ." (AC 59; see also 5863; SE 1043, 3653, 3821).

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     In all this he was protected by the Lord (ibid.). Still, this protection would have been impossible unless Swedenborg had given up trusting in himself and his own intellect.
     It was vital that Swedenborg be reduced to a state of true humility. The Lord could not otherwise have led him to experience the deeper realities of the human mind and the spiritual world. If he was to associate with different spirits and angels, and learn about them and from them, he had to realize his own vulnerability. He had to be completely willing to follow the Lord-in sensing from Him the truth or falsity of what was happening to him, of what he was seeing, feeling, hearing. Otherwise he would have been overwhelmed in that more subtle world.
     Another way of saying this is that Swedenborg had to be willing to acknowledge that of himself he was nothing. He tells us:

When it was granted me by the Lord to speak with spirits and angels, this interior truth was immediately disclosed to me. For I was told from heaven that, like others, I believed that I thought and willed from myself, when in fact there was nothing from myself, but if there was good it originated from the Lord, and if evil it originated from hell.

That this was so was demonstrated to me in a realistic manner by various thoughts and affections induced upon me, and I was enabled gradually to perceive it and to feel it. Therefore, as soon as any evil afterwards entered into my will or any falsity into my thought, I inquired into its source. This was disclosed to me, and I was also permitted to speak with those from whom it came, to refute them, and to compel them to withdraw and thus to retract their evil and their falsity and to keep it to themselves, and no longer to infuse any such thing into my thought. This has happened a thousand times; and in this state I have remained now for many years, and I continue in it still . . . .

Spirits who have newly arrived wonder at this state of mine, only seeing that I do not think and will anything from myself, and therefore that I am like an empty something. But I revealed the truth to them, adding that I also think even more interiorly and perceive whether what flows into my outward thought is from heaven or from hell; and that I reject what is from hell and accept what is from heaven, assuring them that still I seem to myself, just as they do, to think and to will from myself (DP 290).

From the Lord Alone

     The Lord could give to Swedenborg a perception of what to note and what to write only if he truly believed that he was nothing. Otherwise his own opinions, fears, and ambitions would have stood in the way. As it was, however, they did not.

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In his last published work Swedenborg could write: "I affirm in truth . . . that from the first day of [my] call I have not received anything whatever pertaining to the doctrines of [the New] Church from any angel, but from the Lord alone while I have read the Word" (TCR 779).

     He could say this "in truth," because in all his experiences and instruction from angels, he did not listen either to the angels, the spirits, or even to his own mental response, but to the Lord's affirming perception: "What [camel from the Lord [was] written; what [came] from the angels [was] not" (AE 1183:2; see also DP 135; De Verbo 29; AR pref; so 1647, 4034).

Honor to the Instrument

     Now Swedenborg was and is nothing more than a mortal man. He had certainly done evils; of himself he was and is inclined to them, as he himself would confess.
     Acknowledging this, we must still love and respect Swedenborg the man. Such innocence! Such willingness to lay down the life of his own intelligence and his own desires! He made himself nothing that he might be a humble servant to the Lord Jesus Christ!
     And what person who has been really touched by the treasures of the New Word would not joyfully echo these words of Thomas Hartley to Swedenborg:

In speaking with you, every suspicion of flattery must be hushed. For what ground for flattery can there be when I attribute everything in you, however great and extraordinary it may be, to the Lord and not to yourself, and when I look on you as an instrument of His mercy and great kindness! But may I be permitted to offer honor and glory to the instrument-for this is well-pleasing to the Lord; and may I be permitted to tell you from a heart full of gratitude that I consider myself thrice blessed that your writings, by the Divine providence, have fallen into my hands? (Docu. 1:1)
MINISTERIAL APPOINTMENT 1987

MINISTERIAL APPOINTMENT       Editor       1987

     The Rev. Daniel Fitzpatrick has been appointed by the Bishop as acting pastor of the Stockholm Society in Sweden. This appointment was affirmed at a meeting in Stockholm on November 23, 1986.

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CHARTER DAY ADDRESS 1987

       Rev. GEOFFREY S. CHILDS       1987

     October, 1986

     The New Church is called "the crown of all the churches that have hitherto existed on the earth" (TCR 786). This is because it will worship the one visible God, the Lord Jesus Christ, who will be the Divine Man "spreading forth His hands, and inviting to His arms" (TCR 787).
     In another number of the Writings, it is revealed that the "spiritual sense of the Word has been disclosed by the Lord through Swedenborg . . . and this sense is the very sanctuary of the Word; the Lord is in this sense with His Divine, and in the natural sense with His Human. Not an iota of this sense can be opened except by the Lord alone. This surpasses all the revelations that have hitherto been made since the creation of the world. Through this revelation a communication has been opened between men and angels of heaven . . ." (Inv. 44).
     Contrast the promise of these two passages with the realities of part of the world around us. Minor wars, with killing and cruelty, constantly break out here and there on earth. Thousands upon thousands have died of starvation in Africa. In inner cities of the United States there is poverty, drug addiction, constant intimidation. Millions of people search for inner happiness, and so many find desperation. Marriages which start with such promise so often end in divorce and heartache, with the children damaged and bruised.
     The Divine promises of the second coming, contrasted with the frightening permissions with so many, bring us the strongest challenge. They offer to us of the New Church a mission. And this is to share the Divine truths the Lord has given to us: to share them with those who are so needy and in despair. In the Writings-the Heavenly Doctrines-the Lord has given the "leaves of the tree for the healing of the nations" (Rev. 22:2). We cannot keep this to ourselves.
     Sometimes we have to step back from our present situation-away from everyday states-to get perspective on our position as people of the New Church. Here we stand, a very few men and women, with a gift of incredible value. It is not ours; it is from the Lord alone. But it is a gift which, if received, can change the inner course of the whole world. The Writings are this gift: the Lord talking right to each of us, explaining the many things He has to say to us that lead to inner liberation and peace. These Divine truths, if known to the world and accepted, would gradually disclose those hidden evils that cause wars and cruelty, and these could then, with the Lord's help, be shunned and removed. The spiritual reasons why marriages deteriorate and gradually fail can be seen and applied to gradually restore the conjugial to despairing states.

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And so with other permissions of evil. The Lord has revealed cures.
     The founders of the Academy knew this. And one of their dreams, over 100 years ago, was to have the Academy itself serve as an instrument to spread the New Church. These were men of vision, who were willing to dream great dreams. Thus in the Academy charter, the first statement of purpose is this: "The Academy of the New Church shall be for the purpose of propagating the Heavenly Doctrines of the New Jerusalem, and establishing the New Church signified in the Apocalypse by the New Jerusalem . . . ." And then there follows: "promoting education in all its various forms, educating young men for the ministry, publishing books, pamphlets, and other printed matter, and establishing a library."
     We are here as givers and receivers of New Church education, thus trying to fulfill a charter purpose of the Academy. But such education is not an end in itself. It is a means to an end: to serve the greater neighbor-to serve mankind. The Lord asks us to do this; He asks us to help serve Him in the healing of mankind.
     But to meet this sweeping challenge, most of us need help as individuals-we need the help of the Lord in our own right. And here the Writings, resting upon the Old and New Testaments, can be of such value to us. For the Lord reveals inner, touching truths that can affect our inmost motives. Perhaps the first thing needed by each New Church person, student or adult, is humility. Not fake or falsely pious humility, but rather the clear recognition that we are vessels, and all true life flows into us from the Lord; that there is much in our hereditary that is conceited and arrogant. This needs to be admitted openly to the Lord, and shunned as an evil against Him. The New Church is not a sad or gloomy church; nevertheless, its first call is to humility and repentance. This is represented by John the Baptist, who prepared the way of the Lord. Was John's purpose to make it clear that religion is hard and always difficult? No. It was simply, directly to teach that evil in oneself must be shunned in order to bring the Lord to us. When the angel Gabriel announced that John would be born, he said: "your wife Elizabeth will bear you a son, and you shall call his name John. And you will have joy and gladness, and many will rejoice at his birth" (Luke 1:13, 14). Joy and gladness follow the shunning of conceit: we can perceive that to the Lord belong the kingdom and the power and the glory forever.
     When John the Baptist as an adult first saw the Lord, he said: "Behold! the Lamb of God who takes away the sin of the world!" (John 1:29). After humility, after genuine repentance, the Lord comes to us as the "Lamb of God." He comes as innocence, secretly touching our hearts.

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This brings gentleness with others, where before there was conceit or coldness. To the conjugial it brings tenderness, a stirring, moving love. It brings a sense of awareness of the innocence of little children, and a desire to protect and nourish this. It gives us the hope of a deeper innocence as we grow older: the hope of loving others more than even ourselves. The Lord can make this change in us!
     The foundation for this is true education, starting in infancy and continuing into adult life. Such education presents knowledges that are open to the Lord, open to the knowledge and acknowledgment of Him. And more importantly, such knowledges of the humanities, arts and sciences open the way to the love of the Lord.
     There are five fundamentals that summarize New Church education, and that lead each of us to the wedding feast at Cana. These are represented by the first five disciples called by the Lord, as recorded in the gospel of John. After John the Baptist saw the Lord returning from the wilderness, he called Him "the Lamb of God" (John 1:29). The next day John stood with two of His disciples, and looking at Jesus as He walked, he said (again): "Behold the Lamb of God!" These two disciples heard him speak, and they followed Jesus. The first of these was John the disciple, that young man whose trust in the Lord was so deep. John represents the first of all qualities the Lord would gift us with in childhood, after the innocence of infancy: and this is the love of the Lord. For He, the Lord, is the whole point and purpose of our life. And love for Him comes first. All education is to foster this love, to clothe it with genuine knowledges, to give it heart and thought reality.
     Andrew was with John, and was the second one called. He represents obedience, the willingness from love to obey the Lord's Word. Without obedience, there can be no continuing love of the Lord. But ideally in growth throughout childhood, such willingness to obey should come from within more and more: it should come from genuine love. And where necessary it should come from inner discipline, from self-compulsion. Andrew "found his own brother Simon, and said to him, 'We have found the Messiah'" (John 1:41). This was Simon Peter, whom the Lord called Cephas, or the rock. He is faith, the great motivating force of spiritually oriented education. He comes in youth as knowledges of the Word, learned and believed.
     But such initial faith is not enough. It is like a rock without the structure of a house built upon it. "The following day Jesus wanted to go to Galilee, and He found Philip and said to him, 'Follow Me'" (John 1:43). Literally the name Philip means one who loves horses, and spiritually, horses correspond to understanding. Faith is not living if it is simply historic, believed only on the say-so of teachers and ministers.

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Rather, affirmatively, faith is there to be understood, because the Lord wants us to understand. So the motto over the temple in the new heaven reads: "now it is permitted to enter with the understanding into the mysteries of faith" (TCR 508). This is not negative reasoning, but rather affirmative thinking and understanding that reveal the beauty of the Lord's creation.
     It was Philip who found Nathanael, and told him "We have found Him of whom Moses in the law, and also the prophets, wrote: Jesus of Nazareth" (John 1:45). And when Jesus saw Nathanael coming toward Him, He said: "Behold an Israelite indeed, in whom is no guile" (John 1:47). Nathanael's name means the given of God, the gift of God. He represents the goal quality of New Church education. This is the seeing for oneself that the Heavenly Doctrines are the Lord's truth (cf. AE 555:10). And this is a seeing that comes from a moral life, that has within it the qualities pictured in the first four disciples. It is a quality that is honest, "without guile." The New Church cannot continue-it will lose its spark and life-unless each student generation can for itself come to the vision pictured by Nathanael, and come to this vision in freedom. The Lord promised to Nathanael: "you shall see heaven open, and the angels of God ascending and descending upon the Son of Man" (John 1:51)
     Every subject taught in New Church education is capable of opening up this independent vision. There were six waterpots in Cana where these first five disciples and the Lord traveled. These water vessels are as the great disciplines or subject matters of education. They are there to be filled with the water of genuine knowledge, so done in the presence or sphere of the Lord. It is the Lord who can do the great miracle of the wedding feast of Cana: He can turn the water into wine, a wine that is better than any tasted before. For education in the light of the New Word reveals natural science and art as the ultimate and correspondent of spiritual truth and beauty: the spiritual wine is seen and tasted within natural fact and expression. The Lord does this, and it is marvelous in our eyes!
     What of the future of New Church education? The future is in the Lord's hands, but He looks to us for as-of-self initiative. And if the General Church evangelization program yields good results, then it is our dream that regional high schools will come into being. And that the college of the Academy will take step after step leading to the fruition of its great dream: to become a university, and a world-wide center of New Church learning. And there are steps beyond this, but they are now in the hazy distance!
     But with this growth, there would come hopefully small but vital changes within.

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Courage and honesty would come to characterize the student body, fulfilling the Lord's words to Nathanael: students in whom "is no guile." Sports competition would be seen as delightful and leading to a healthy mind and body; but beyond competition would be sportsmanship and real friendship to worthy competitors. Highest of all would be a willingness to look to the Lord, and the best qualities He offers us: gentleness, humility rather than conceit, protection of the conjugial; and above all, looking to uses to mankind: to the creativity and imagination that makes uses come alive from the Lord. "For thus says the Lord of hosts: once more . . . I will shake heaven and earth, the sea and dry land; and I will shake all nations, and they shall come to the Desire of all nations, and I will fill this temple with glory, says the Lord of hosts. The silver is Mine, and the gold is Mine, says the Lord of hosts. The glory of this latter temple shall be greater than the former, says the Lord of hosts. And in this place I will give peace" (Haggai 2:6-9).
Swedenborg en France 1987

Swedenborg en France       Robert W. Gladish       1987

Swedenborg en France (1985) by Karl-Erik Sjoden

     It is regrettable that Dr. Sjoden's study, Swedenborg en France, is not likely to receive the attention on this side of the Atlantic that it merits. Until and unless it is translated from the French, its readership is certain to be limited-perhaps all the more reason for making its existence known to the readers of Life.
     Dr. Sjoden's monograph appears as one of a series of publications brought out under the general title "Stockholm Studies in the History of Literature," a series that included Prof. Inge Jonsson's Swedenborg's Korrespondenslara (Swedenborg's Doctrine of Correspondence) in 1970. The international flavor of this series is reflected in the fact that, while the majority of the monographs are published in Swedish, a high proportion appear in English and some in French and in German.
     In Swedenborg en France, Dr. Sjoden is trying to do two quite distinct things: to give a chronological account of the various translations of the Writings into French and of those people who were responsible for spreading Swedenborg's name and influence in France; and to assess Swedenborg's influence upon specific French literary figures-notably Balzac, George Sand, and Baudelaire. While each of these sections makes for stimulating-and even fascinating-reading, one cannot say that they blend particularly closely, and they will be treated separately here.

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     The prime virtue of Sjoden's history of the development of French Swedenborgianism lies in the fact that he provides so thorough and systematic an account of the French involvement with Swedenborg and his works from the time that Swedenborg came to Paris in 1713 up to the most recent attempts to establish solid, self-perpetuating New Church societies in France. The key impetus for much of this study was the author's recovery and use of Edmond Chevrier's Histoire sommaire de la Nouvelle Eglise Chretienne, manuscript material that Chevrier bestowed upon the Swedenborg Society in London in the nineteenth century and which was unearthed only in 1964. As Sjoden pulls this material together, he provides even those readers well acquainted with French figures long associated with Swedenborg's works-Benedict Chastanier, Dom Antoine-Joseph Pernety, J. F. E. Le Boys des Guays, J. P. Meet, Frederic Portal, Jean-Jacques Bernard, Mme. de Saint-Amour, Abbe Oegger, to name some of the more notable ones-with significant new information about the relationships between these men and women. Perhaps even more valuable is Dr. Sjoden's ability to clarify the various threads and strands of these people's involvement in the other intellectual and social currents of the times. For some like Meet and Chastanier there were strong links with free-masonry, and other figures were attracted by Fourierism, spiritualism, and Magnetism.
     It is difficult in a short review to do justice to the sort of detail that the author provides about the gallery of fascinating people who appear in his book as it is to allude to the wealth of additional information he provides. But two facts stand out starkly in his discussion of various attempts to get Swedenborg's name and works before a wide French and Continental public. The early French "translators" of the Writings took various liberties with the Latin, a fact which makes Le Boys des Guays' later arduous and lonely work at translations faithful to the Latin texts so significant a contribution. Secondly, the Abrege des Ouvrages d'Emmanuel Swedenborg (Summary of Swedenborg's Works), which appeared in 1788, a work compiled by Daillant Delatouche, had a pervasive influence over a long period because it was to that work rather than to the texts of the Writings themselves that a significant number of those influenced by Swedenborg turned.
     It is at this point that one can make the readiest connection between the two segments of Dr. Sjoden's book, for Balzac was one of those who relied upon the Abrege for his novels that had "Swedenborgian" themes: Seraphita and Louis Lambert. At least this is the argument that Dr. Sjoden advances here and in previous studies on Balzac and Swedenborg.* The evidence strikes one as quite conclusive. As one of the major figures that the author considers in his "Three Examples of Literary Swedenborgianism," Balzac had a significant impact upon others' awareness of Swedenborg-figures such as Strindberg, for instance-despite the fact that Balzac himself never really accepted or adopted the doctrines in the Writings since he never knew them intimately or at first hand.
     * See my review of these pieces in New Philosophy, LXXVI (October, 1973), 498-510.

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     It is equally clear that Le Boys des Guays' efforts to arouse George Sand's interest in Swedenborg were effective up to a point, but certainly they never had the intended result of converting her to the New Church. Like the earlier figure Oberlin, she was impressed but obviously stopped somewhere well this side of discipleship. And the other later literary personages who were drawn in various degrees to Swedenborg's name-Charles Baudelaire, Gerard de Nerval, Henri de Latouche-show little more, in Dr. Sjoden's view, than the indisputable influence that Swedenborg had on a wide variety of artists and intellectuals in the nineteenth century.
     What this reader ultimately finds most satisfactory about Dr. Sjoden's examination of two centuries of Swedenborgian influence in France is his own clear perception of the significant distinctions between the "swedenborgiens" and the "swedenborgistes"-those who found in the Writings a theology that provided them with a full and living religion, as opposed to those who grazed hither and yon amid the Writings for whatever took their fancy at that moment or for whatever could be turned to some specific advantage. Dr. Sjoden summarizes the matter this way:

     The vital point is not to confuse the religion of the New Jerusalem, accepted by profoundly religious men like Le Boys des Guays, with the esthetic doctrine of some writers who used Swedenborg's powerful reputation to "add an ornament to their own literary renown." as Eugene Rollet expressed himself on the subject of Balzac's Livre Mystique (p. 199, my translation).

     That apercu, of course, is not the theme of Dr. Sjoden's study, but it is the clear-sighted sort of overview that is in keeping with the quality of the many other observations he makes about Swedenborg and France.
     For those who still retain a modicum of skill in French-albeit as rusty as my own-I would recommend taking the plunge and, dictionary in hand or lap, doing a bit of their own grazing on the attractive field that Dr. Sjoden spreads before us. It is well worth the effort.
     Robert W. Gladish

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NCL 100 YEARS AGO 1987

NCL 100 YEARS AGO       Editor       1987

     On page 1 of the January issue in 1887 we find a word about optimism.

A pessimist is "one who complains of everything as being for the worst." An optimist is "one who holds the opinion that all events are ordered for the best." Accepting Webster's definitions as correct, there can be no doubt of the position of the New Churchman. He is an optimist, and sees in even the darkest phases of life the guiding hand of Providence leading to a Divinely good end. This does not close his eyes to the depravity and obscurity that exist.
MINISTER'S FAVORITE PASSAGE (7) 1987

MINISTER'S FAVORITE PASSAGE (7)       Rev. Nathan Gladish       1987

     I would like to introduce here only a section of a favorite passage, Arcana Coelestia 8478:4, and I encourage you to read the rest in its original context.
     Throughout, the subject is trust. The overall treatment covers three different levels: first in relation to the wandering Israelites in the wilderness who are asked to trust that Jehovah will provide "manna" every morning; secondly in relation to the early Christians who are instructed by Jesus not to worry, but to "consider the lilies" and to "seek first the kingdom of God and His righteousness"; and thirdly in relation to each of us in the world of the 1980s who wishes to sense the universal nature of the Lord's Providence "in the most minute things of all."
     At one point, while discussing trust in terms of care for the morrow-what it is and is not, the type of people who have it and the type who do not-the passage treats of those who are not solicitous about the morrow, who trust in the Divine:

Unruffled is their spirit whether they obtain the objects of their desire or not; and they do not grieve over the loss of them, being content with their lot.

     Oh! to have such trust! My favorite section follows:

Be it known that the Divine Providence is universal, that is, in things the most minute; and that they who are in the stream of Providence are all the time carried along toward everything that is happy, whatever may be the appearance of the means; and that those are in the stream of Providence who put their trust in the Divine and attribute all things to Him; and that those are not in the stream of Providence who trust in themselves alone and attribute all things to themselves, because they are in the opposite, for they take away Providence from the Divine, and claim it for themselves.

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known also that insofar as anyone is in the stream of Providence, so far he is in a state of peace; also that insofar as anyone is in a state of peace from the good of faith, so far he is in the Divine Providence. These alone know and believe that the Divine Providence of the Lord is in everything both in general and in particular, nay, is in the most minute things of all (Arcana Coelestia 8478:4).

     [Photo of Rev. Nathan Gladish]

     Perhaps the memories and the good feelings I associate with this passage make it one of my favorites. Sometimes when I read this a vivid picture comes to mind of one of many streams I have had the pleasure of seeing, hearing, smelling and tasting in the back country while camping and hiking. Those were days which included much contemplation of the Lord's Providence in a general way. Sometimes as I read, a marvelous orchestral piece of music will come to mind: a piece depicting in sound the majesty of a river flowing from its headwaters to the ocean. It emphasizes the point in the passage that the Lord is really with us the whole journey of life. And because of its comforting quality, this passage brings to mind times when my father or a friend would come put his hand on my shoulder, listen to my concerns and add some word of hope. (Perhaps this passage also stands out for me because it is one of the first passages in the Writings that I became familiar with, and one of the few passages of which I can recall the paragraph number from memory.)

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     In another sense, this passage has become a general border or frame within which to develop a more complete picture of the Lord's Providence using other passages and ideas that "fit" this frame. Passages that come to my mind while reading this are AC 6574 with the statement, "Nothing whatever, not even the least thing, shall arise except good come from it." And AC 2338 speaking of being "cheered by hope" and remaining "steadfast in what is affirmative," as well as the passage which encourages us to "believe, as is really the case, that all good comes from the Lord and all evil from hell" (DP 320). Like all those, this favorite passage provides a general uplift and, along with that, a sense of perspective from the clear light of truth rationally presented-as it has been done for us uniquely in the Writings.
     This passage is alive for me. It seems to speak with comfort and inspiration to every state. Like a fountain of living water, it has been a continual source of refreshment.
     Rev. Nathan Gladish
NCL 50 YEARS AGO 1987

NCL 50 YEARS AGO       Editor       1987

     Those who follow the daily reading plan (see December issue) will be interested to know that this magazine reviewed such a plan fifty years ago.
     It is reported in the January issue of 1937 that Bishop de Charms addressed a special men's meeting. His remarks on the subject of change fit well in the first issue of a new year.

We do not believe in a binding tradition for the New Church. Every generation must be free to meet its own problems in its own way. Changes must come. They are according to the law of life, and must be faced squarely and met with courage. Yet, while the past is not to be binding, it should not be ignored either . . . . Customs and modes are not in themselves essential, and they are bound to change. But they have been adopted to protect or to provide for things which are essential, and which do not change. If customs are discarded, it must be because they no longer perform this use. If other forms are chosen to replace them, it must be because we believe they will perform this use. In all change we should have clearly before our minds things that are essential, things that must be protected and preserved. As time passes, as one generation takes the place of another, we still see the forms and customs, but the reasons for their adoption are easily forgotten. This is the reason for taking counsel, that we may not unwittingly take a backward step, while supposing that we are going forward.

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COUNCIL OF THE CLERGY MINUTES 1987

COUNCIL OF THE CLERGY MINUTES       Editor       1987

     March 3-8, 1986

     [Continued from the December 1986 issue]

Second Session-The Influence of Magic, a paper by Rev. Geoffrey H. Howard.

     Mr. Howard's paper, which is available from the Secretary upon request, discussed how magic was employed in the fallen churches of the past, how the Lord restrained the influences of the spheres of hell in the Israelitish Church, and how although the Lord's first coming brought judgment upon the hells, still magic influenced the declining Christian Church and the Reformed Church. He then noted that the spiritual spheres which feed modern revivalism relate to magic. Next, he turned to Heaven and Hell 580 to illustrate what has been revealed about magical arts. He cited six areas for consideration: 1. the abuses of correspondences, 2. abuses of the outmosts of Divine order, 3. communication and influx of thoughts and affections, 4. operation by fantasies, 5. spirits making projections of their presence beyond themselves and presenting the illusion of being everywhere other than in the body, and 6. pretenses, persuasion and lies. In conclusion, Mr. Howard stated, "This is a summary of the spiritual influences that originated in ancient times, and which for a time triumphed in bringing about the downfall of the human race. We hope to have shown that these influences are far from dead. They are active in our world today, even though the Lord through His subjugation of the hells has greatly reduced the intensity of their influence. However, given the right climate, and the right forms for enchantments to take place, these spheres will descend and seek to gain mastery.
     "The priests of the New Church have been entrusted with the solemn responsibility to go forth and proclaim the New Gospel, to continue on earth what the twelve disciples were commanded to do on the nineteenth day of June 1770, in the spiritual world.
     "The Lord has provided us with His final revelation of Divine truth. He has provided that there will henceforth be a greater spiritual light, and a greater freedom whereby men may see His truth. Let us go forth to do our work fully mindful of the powers which the hells can wield-the powers of magic. He has revealed the tactics of 'magicians' and 'sorcerers' so that we may see the subtle dangers. From seeing them we may avoid them, and also help our people to avoid them. Then may both priest and layman be led safely by the genuine truth of the Lord now revealed in its fullness."

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     Discussion-After being thanked by a number of his colleagues, Mr. Howard was asked if he felt that current rock music was another way in which magic was being introduced to influence people today, especially our young people. Another speaker was reminded of some of the teachings presented in Words for the New Church, that the broad principles are what we are dealing with and that they have universal applications through each generation and through each of the various doctrines as they apply to the different churches throughout time, and that the realities of the spiritual world and the broad principles are always the unseen ones; they are not the obvious ones.
     Another thought was that deceit is the worst evil facing us and in essence that is what magic is, pretending something to be what it isn't. Another offered a speculative thought that possibly the slow growth of the church is a vastation for us, just as Gideon's army had to be reduced to a small number, and when they had victory it was obviously not because of the numbers but because of the Lord. Perhaps the same may be true for our group in its natural growth, that we must see that it is not we building the church, but the Lord. Another felt that the so-called sharing groups that he experienced at Maple Leaf Academy were a useful and orderly way in which people could share feelings and at the same time protect their freedom and not feel the pressure of having to share if they chose not to. On the other hand, he agreed that much of the modern music of today can be a detrimental influence on our young people. It's unfair to say that all of modern-day rock music is bad, but it might be as high as one out of three because of the repetition of phrases, the incantations and the gentle yet forceful interjection between generations which could seriously damage their spiritual growth. Another felt that in a way storytelling is magic because it captures the mind and holds its attention, but by the same token. the Word is full of repetition and story-telling. There must be a good connotation to this. Another pointed out the magic of faith-healing as an example, especially when we demand immediate results. We see this so often in the medical profession when we ask for results as quickly as possible for the relief of pain or whatever, and yet the Lord teaches over and over again that it takes time to heal. It may even take a lifetime for a person to change his ways until he finally achieves spiritual health. One clergyman was eager to learn how to stir people through his sermons and classes to "feel good," that is, to be touched by the Lord's Word. He does not want to use "magic" to bring this about. But what are the proper ways to touch people's hearts? Also, is there a role we priests should be playing to counteract the magic of the day, or is this beyond our responsibilities?


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     Mr. Howard, in his closing remarks, said he had ignored the subject of pop music because he couldn't cover all aspects of his subject due to time limitations. He did agree that there are good uses of magic as long as they are leading to Divine ends. He also agreed that there was a usefulness in retreats where our laity can get together in an informal setting and exchange not only their thoughts but their feelings in a useful sphere. He said that as long as we can step aside and let the Lord's Word move people, we certainly are on safe ground, for then it is not we that touch the hearts of men, but the affection within the Lord's Word.

Third Session-Prayer, Physical Healing and the Church, paper by Rev. Donald L. Rose (paper available from Secretary upon request).

     Mr. Rose's paper, which was circulated in advance and not read at the session, began by citing the familiar phrase mens sana in corpore sano (a healthy mind in a healthy body) (cf. AC 3951, 4459, 5159, 5236, 6936, 8378). He continued: "In calling attention to the question of physical healing and the church, I have asked that the implications be weighed of a saying in AC 4208 concerning the descendants of Abraham. Their worship 'did not at all affect their souls, that is, did not make them blessed in the other life, but only prosperous in this world.' And AC 7996 speaks of the ancients at dinners and suppers from which they had 'health and long life' and 'intelligence and wisdom.' (Apropos of this, you are reminded of an article in NCL, March 1980, entitled 'Eating in Company' in which are two dozen references.)"
     Next the paper invited attention to the book Talking With God by G. D. Mack, which was first published in England in 1961 and has since gone through a number of reprints. Many excerpts from it were cited.
     The paper went on to discuss a new focus on instruction in prayer, and then turned to the subject of experience and instruction. Discussing prayer Mr. Rose noted, "It has been suggested that a teacher or minister who does not practice prayer himself cannot really teach about it. There may be something to this, but in general I disagree. I would grant that the individual's parental upbringing and past experience can mold some of his attitude to such things as prayer. We can be considerably influenced by attitudes of previous generations. But I think we are all capable of instruction quite apart from our personal predispositions."
     He then asked the question: "What effect does the person on one end of the spectrum have on the person on the other end?" The answer was that although you might say they have a moderating effect on each other, and you may be right, "I am suggesting that those on the far ends of the spectrum can easily not have a moderating effect on each other, but rather the opposite.

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If one is perceived as extreme, it can easily reinforce the attitude of someone who has the opposite view. If someone noticeably prays for all manner of things (like the winning or losing of trivial games), does it not tend to make others a little disdainful of the whole subject of prayer? And if on the other hand one belittles prayer, one can be perceived as almost agnostic in attitude or heedless of what the Writings seem to say."
     Mr. Rose invited thought on whether physical health should be a prime focus in a religious context. Does focus on physical health have the potential of bringing the emphasis too much on this world?
     Next, attention was called to a book by Dr. Martin A. Larson entitled New Thought, A Modern Religious Approach. Published in 1985 by Philosophic Library (New York), this book is a phenomenon. The author met Doug Taylor twenty years ago and through him acquired many books of the Writings. He has obviously read them a lot. Frank Rose has visited the old gentleman a number of times, and he has contributed to the new church building now planned in Tucson! One might very well give this book the title: The Influence of Swedenborg on Modern Religious Thinking. The first forty-five pages of this book of over 400 pages are under the heading: "Swedenborg: The Fountainhead."
     "Those pages, of course, are filled with references to Swedenborg and the Writings, and then one finds that Swedenborg is mentioned many times in the rest of the book. The main reason I refer to it in the context of this paper is perfectly illustrated in the subtitle to the book, which is: 'The Philosophy of Health, Happiness and Prosperity.' Is the message of Swedenborg a philosophy of health, happiness and prosperity'! Happiness, certainly, but are the other two words appropriate?"
     After this review Mr. Rose's paper posed the question, "Has association with healing movements like Christian Science harmed or helped the growth of the New Church? Has it served as an attraction? Has it led to a mixing and watering down of the doctrines which in the long run has been detrimental to growth?"
     Next it discussed the positive value in prayer for others, asking, "Should we pray for material things?" and "Is the New Church approach to prayer different?" Finally the paper turned to healing, noting that "an obvious area for doctrinal discussion relating to physical healing is that of whether manifest miracles are done at this day. You know the teachings well on this and may wish to discuss it. What I would point out here is that just as the angels might seem a little heartless in AC 2380 in their lack of concern for 'bodily trouble,' the Writings seem to be rather severe on alleged miraculous healings.

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     "Do 'miracle' healings have an uplifting effect on people? What has been the use of the countless miracles in the monasteries, whose walls are fitted with pictures, plates and gifts? Has anyone been made spiritual thereby? (See Invitation 46.) The same work goes on to ask in number 52, 'What have miracles taught concerning Christ? What concerning heaven and life eternal? Not a syllable.' Do miracles, instead of uplifting people, tend to make them natural? A wonder-worker named Simon achieved a number of miracles and made many of the early Christians think that it was by Divine power" (see TCR 378, Inv. 55).
     Mr. Rose concluded with some thoughts on our perspective on healing. "It is all very well, you might say, to dismiss in an instant miraculous healings. Taking a lofty, better-than-thou attitude toward those engaged in healing, or seeking it, might seem spiritually arrogant. Well, let's face it. When we are in trouble, we are all pretty much the same. Dr. Odhner put this absolutely beautifully when he said, 'In our hearts we all pray for health when it eludes us.'
     "That is from page 203 of his book Spirits and Men. I like to assume that those interested in this will be familiar with the last two chapters of that book. It is one of the important steps in doctrinal progress on this subject. I like, also, to make the assumption that the main passages on this subject are familiar to you."

     Discussion-Mr. Rose in his opening remarks noted that he was moved by a paper last year on the subject of prayer presented by Rev. Christopher R. J. Smith. He then asked, on the subject of healing, "If a Christian minister is charged to go forth and heal, are we as New Church ministers to accept the same charge?" Consider AC 2780 and what follows on miracles. He also turned our attention to a 1969 New Church Life editorial by Mr. Henderson where the question was asked, "is the General Church a praying church? A child without prayer is inconceivable, so don't erase piety and prayer." He also noted that one minister had recently said to him that he "believes the General Church is just learning how to pray." What are the implications of such a statement? With these introductory remarks and the paper before the council, discussion followed.
     In this discussion one colleague noted the quotation, "The Lord does not hear prayers when a person prays for himself." Another asked the question, "What benefits do we as a church offer? If we do not offer healing, is prayer a legitimate experience?" Referring back to the earlier paper on magic, one minister asked the question, "Is healing magic?" The Writings say that we should pray for understanding of the Word, and pray for the New Church to be established. Both these statements seem to relate to prayer for others as well as for oneself.

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Editorial Pages 1987

Editorial Pages       Editor       1987

     FALLING IN LOVE AGAIN

     There is a saying in no. 330 of Conjugial Love that eventually a husband ceases to see the natural beauty of his wife but rather sees her spiritual beauty and falls in love with her again. (Reliable Latinists support the rendering "falls in love with her again." Perhaps the best rendering now in print is, "sees her spiritual beauty and for this loves her anew.")
     Outward beauty obviously plays a part when one first falls in love. Sometimes external beauty has too much influence in a man's choice. (This is indicated in CL 49.) Beauty is, however, what the Writings call a "mediate good." "Take as an example conjugial love: the good which precedes and initiates is beauty, or agreement of manners . . . . These goods are the first mediate goods of conjugial love. Afterwards comes conjunction of minds, wherein the one wills as the other, and perceives delight in doing that which pleases the other" (AC 4145).
     The Writings say emphatically that in conjugial love there are myriads of delights. One of them is to have one's eyes opened to see one's wife's spiritual beauty. Another is to then see her natural beauty again but with new eyes. "He then recalls her natural beauty, but under another aspect" (CL 330).
     There is yet another delightful experience related to this, and that is meeting your partner in the other world. When wives see their husbands after death they readily know them, but husbands are rarely so quick to recognize their wives, because men have an exterior perception of love and women an interior perception (see CL 48a). There is an account in the Spiritual Diary of the amazing experience of a man who at first did not recognize his wife. It says, "A wife was beheld by her husband." Later it says, "the wife appeared in a resplendent form like an angel, and he regarded her with admiration; and at last even that form was taken away, and then he was astounded" (SD 4688).

     TRANSLATING THE GORAND MAN SERIES

     We welcome with admiration the fourth volume of the Arcana as translated by John Elliott. As this volume contains the beginning of the Gorand Man series we invite readers to compare the version they already have of AC 3624 with the following two renderings.

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Let me now tell of and describe marvels which, so far as I know, have not as yet been known to anyone, nor has even the idea of them entered anyone's head-the marvel that the whole of heaven has been formed in such a way that it corresponds to the Lord, to His Divine Human; also the marvel that the human being has been formed in such a way that every single part of him corresponds to heaven, and through heaven to the Lord. This is a great mystery which is now to be revealed . . . .

I am now allowed to report and describe some remarkable things, which to my knowledge have never been recognized by anyone or even crossed anyone's mind-namely that heaven in its entirety is so formed that it is responsive to the Lord, to the divine-human, and that man is so formed that in every detail he is responsive to heaven and through heaven to the Lord. This is an immense mystery that must now be unveiled . . . .

     You may also wish to glance at the Latin, which reads as follows:

3624. Mirabilia nunc referre et describere licet, quae, quantum scio, nondum alicui nota sunt et ne quidem in alicujus mentem venerunt, quod nempe universum caelum ita formatum sit ut correspondeat Domino, Ipsius Divine Humane; et quod home ita formatus sit ut quoad omnia et singula apud eum, correspondeat caelo, et per caelum Domino; hoc est mysterium magnum quod nunc revelandum.

     The first rendering above is by John Elliott. The second is by Dr. George Dole, the 1984 publication entitled The Universal Human put out by Paulist Press. Both of the above are available from the General Church Book Center.
Editorial Pages 1987

Editorial Pages       Editor       1987

     We do not as yet have the figures for 1986, but our circulation total in 1985 was 1,705. Of these, 341 were sent free to libraries, clergy, new members, and 293 were paid for as gift subscriptions. Our total circulation in 1950 was 889. In 1955 it was 1,075. In 1965 it was 1,299, and in 1975 it was 1,626.

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POETRY AND TYPOGRAPHY 1987

POETRY AND TYPOGRAPHY       Warren F. David       1987



     Communications
Dear Editor,
     Correspondents have criticized the changing of the typography of passages from the Writings. I would simply observe that what is commonly considered to be the unadulterated truth of the new revelation is commonly presented in a straightjacket. Sentences are strung one after another and pushed into a format of lines that are precisely three and five eighths of an inch wide, with words hyphenated arbitrarily to achieve justified edges on both sides. The type is commonly limited to black Roman upper and lower case, with capitalization according to standard British or American style. Is this not changing the presentation of revelation to suit one's own whims? Why do we criticize someone who prefers to subordinate typographic style to clarity? If the resultant clarified text appears to be poetic, that is because of the ideas contained in it, not because it has been freed from justified margins.
     As regards poetry or not, none of the Psalms would qualify as poetry under some definitions because Hebrew poetry is made from juxtaposed ideas that complement each other rather than words that have similar sounds or accents. It is not surprising to me that ideas referring to good and ideas referring to truth also occur frequently in the Writings.
     Warren F. David,
          Bryn Athyn, Pennsylvania
"CONJUGIAL" 1987

"CONJUGIAL"       Rev. Leon C. Le Van       1987

Dear Editor,
     The November number of New Church Life carries an article on the meaning and use of the word "conjugial" as applied to marriages. It asks in effect whether the church would not be better served by simply using the familiar expression "marriage love" instead of introducing a new word.
     "Marriage love" as popularly understood treats of married life on earth. But "conjugial love" treats not only of married life on earth but also of marriage love in its "origin and essence"-which means of its origin and essence in God.
     This is a new teaching. So new, in fact, that Swedenborg heard a voice from heaven declaring: "We are aware that no one on earth knows what true conjugial love is in its origin and essence" (CL 42).

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     Webster's unabridged dictionary carries the word "conjugial" which it defines as: "used to distinguish the Swedenborgian conception of marriage as a spiritual union."
     Conjugial love is a spiritual love. It is received by spiritual husbands and wives from the Lord, in whom is its origin and essence. For that higher and more inclusive meaning, the word "conjugial" serves well, and the church, I believe, should feel reluctant to discourage its use.
     Rev. Leon C. Le Van,
          St. Petersburg, Florida
IS THERE A SHORTER WAY INTO THE PROMISED LAND? 1987

IS THERE A SHORTER WAY INTO THE PROMISED LAND?       Rev. Ray Silverman       1987

Dear Editor:
     Rev. Kent Junge's sermon, "The Risks of the Promised Land" (September 1986), was both delightful and profound. In addition to the wonderful humor, Rev. Junge: raises issues that are essential for us to consider.
     He calls us back to the story of the Children of Israel, only two years out of Egypt, at the edge of the Jordan River. This was their first opportunity to cross over into the promised land. Joshua and Caleb had told them that there would be giants in the land, but that the Children of Israel were well able to overcome them. "The Lord is with us," said Joshua. "Do not fear them"(Numbers 14:9). Is this, perhaps, a "shorter way" into the promised land?
     What about the forty-year journey in the wilderness? Haven't we come to believe that the forty-year journey is absolutely essential? That every person must undergo it? That forty years represents temptation and that temptation is essential before a person can enter heaven? (See AC 8179.) What could be the significance of the Children of Israel going into the promised land after only two years? As Rev. Junge puts it, would not this go "against the ancient law of eating our dessert before we have finished our vegetables"!?
     We know that temptations are essential for regeneration. We will indeed face them, just as the Children of Israel would indeed face the giants that infested the promised land. But to what extent will we enter into temptation? The Lord advised His disciples to "agree with thine adversary quickly" (Matthew 5:25). It refers to quickly noting an evil tendency arising in us, and shunning it as soon as possible. Caleb's words to the Children of Israel apply here: "Let us go up at once and take possession, for we are well able to overcome it" (Numbers 13:30).

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Even at the beginning of a temptation, even when we catch the first glimpse of some negative thought, or feel the first inkling of some uncharitable emotion, we are to shun it by "going up at once." If not, if we ignore these early warning signs, the temptation will totally consume us. The adversary will deliver us to the judge, the judge will send us to the jailer, the jailer will cast us into prison, "and thou shalt by no means come out thence till thou hast paid the uttermost farthing" (Matthew 5:26; cf. Luke 12:57-59). It is all for our own good. Sometimes we only learn what is best for us through long and bitter experience. It is for this reason that temptations, once entered into, continue even to despair. We must pay the uttermost farthing, go forty years. The Lord permits us to go through the total despair of temptation so that we might have a foretaste of hell and its horrors. And yet He desires that we learn from that experience-learn to call upon Him immediately, and not enter in at all. His last words to His disciples before His inevitable crucifixion were, "Pray that you might not enter into temptation" (Luke 22:40).
     Rev. Junge has opened up an important area for doctrinal investigation. The only other article I can find anywhere that touches on this subject is an essay by Bishop N. D. Pendleton called "The Avoidance of Temptation" (Selected Papers and Addresses, Lancaster Press: 1938, pp. 214-223). In that essay he notes that reconciliation with an adversary means to be "well-minded" toward others. He writes: ". . . here is a revealing of the only way in which an evil temptation may be avoided, namely, by a 'quick agreement with the adversary.' The spirit of such an agreement is to be 'well-minded,' or to have good will, in which case there is no imprisonment. A good man holds all others in good will . . . . Spiritual good will knows no enemy. It forgives every offence. Such a state of mind is invulnerable to evil attack. It draws its strength directly from the presence of the Lord . . . . It cannot be tempted" (pp. 221-222).
     In reflecting on the insights of Bishop Pendleton and Rev. Junge, I am beginning to see that there perhaps is a "shortcut" into the promised land. If we can detect the early warning signs of our negative states, shun them immediately, and then "go up at once" to well-mindedness, we shall overcome. It is not so much that we will not be tempted. We will still have giants to face, even in the promised land, but we will be "well-minded" toward them. Being able to smile and laugh at ourselves, at our own states of "temporary insanity," we shall send the inner giants scurrying off in all directions. We will not "enter into temptation." And we shall sit down in peace to enjoy the milk and honey of spiritual good will toward men. "If the Lord delights in us, then He will bring us into this land and give it to us, 'a land which flows with milk and honey.'"

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     Let me again express my thanks to Rev. Kent Junge for a most delightful and thought-provoking article. He has opened up a most important area of study for our church. I would be interested in hearing from any readers who have experienced the "shorter way" into the promised land.
     Rev. Ray Silverman,
          Pittsburgh, Pennsylvania
CATHOLICS AND PROTESTANTS 1987

CATHOLICS AND PROTESTANTS       Janet McMaster       1987

Dear Editor:
     It really saddened me to see the excellent series "A Light Burden" end with what seems to me inaccurate and insensitive descriptions of the Protestant and Catholic Churches. These descriptions (October issue, p. 462) were valid at the time Swedenborg made them, but they are not accurate now. I have had quite a few experiences with Protestant and Catholic churches as well as having very good Protestant and Catholic friends. There are many open hearts and open minds. The Lord is working within them, and they are working for the Lord.
     In my dealings with Protestants and Catholics, I have been met with love and respect. There are times when we do not agree, but this does not mean that we do not have common ground and a common purpose. We have the Lord's Word and we want to live according to it. This gives us mutual respect for one another. My friends truly wish me well in my relationship with the Lord and my church.
     As a church I do not see that we are very willing to listen to the perspectives of others, nor do we seem to have much respect for other people's relationships with the Lord. We may think we do. But if we continue to bundle them all up under names that they identify with, and describe them using 200-year-old information-and we seem to do this often-we are not showing them much love or respect.
     Names are symbols. The name of a faith is often a symbol for an individual's relationship with the Lord. If we are going to comment on our neighbor's relationships with the Lord, we should make sure we are not bearing false witness or outdated witness. Swedenborg's information was true at that time. Even my friends say the same of their own churches of long ago. The Protestants and Catholics I have met can no longer be defined by the doctrines Swedenborg criticized. I find people have very personal understandings of the Lord which they feel they have received from their faiths.

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     There are some differences between Protestants and Catholics. Generally I find Protestants more intellectual and questioning, and I find them more Bible-based. I find Catholics more affectional and trusting, and I find that they have a strong belief in spiritual realities. I also find that the big division in the Christian Church of my experience is no longer between Catholics and the Fundamentalists. There is a significant difference between these perspectives. But within all faiths there are many perspectives, and it is very difficult to categorize Christians today. I find it is essential not to think I know what they believe before they tell me.

     I realize my information about Protestants and Catholics is limited. I may live in a larger Christian community, but the Christian Church is very different in various parts of the world and even in North America. However, I have a hard time reconciling the lack of sensitivity our church seems to have regarding our most important allies. There is a lot of wrong in our world. Why do we take aim and fire at those very people who are trying to make a place in, their minds, hearts and lives for the Lord? Rather than separate ourselves from them we should be finding our common ground and giving each other support.
     I am sure the Protestants and Catholics being referred to are not the Protestants and Catholics I have met. The description does not fit. Perhaps this description may fit some, but if we use a name, all those who identify with that name will feel that they are being described. Out of love of our neighbors, we should always use their names with accuracy and sensitivity.
     Janet McMaster,
          Ottawa, Canada
BRYN ATHYN TABLEAUX 1987

BRYN ATHYN TABLEAUX       Editor       1987

     In recent years the Bryn Athyn Society has invited neighbors from surrounding communities to attend the live Christmas dramatizations or tableaux. The photograph on the opposite page appeared last month in the following local newspapers: The Globe, The Public Spirit, The Times Chronicle, and The Montgomery County Record.
     Total attendance at five performances on December 14th was 1,770.

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     [Photo of scene from tableaux]

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OAK ARBOR CHURCH-DETROIT 1987

OAK ARBOR CHURCH-DETROIT       Editor       1987

     The Oak Arbor Church of the New Jerusalem (formerly the Detroit Society) dedicated its new chapel and school building over a festive weekend at the end of August.
     Some 180 members and friends from near and far attended the dedication ceremonies, which included a banquet Saturday night and the rite of dedication Sunday morning. There were also cocktail parties before the banquet and open houses afterwards at several of the homes on Olivewood Court, just down the street from the church.
     The main speakers at the banquet were Bishop King, who spoke on "The House of the Lord," and Rev. Geoffrey Childs, former pastor of the Detroit Society, who spoke on the past and future of the society. Rev. Walter Orthwein, as toastmaster, welcomed the guests and made a brief introductory speech, and Rev. Patrick Rose gave a toast to the church. At a gathering in the social hall after church on Sunday there was a toast to the church by Rev. Brian Keith, with a response by Rev. Douglas Taylor. Special music at the banquet and Sunday morning added greatly to the sphere.
     During the worship service on Sunday morning, Mr. Thomas Steen, vice chairman of the society, presented to the bishop as part of the rite of dedication a key to the new building.
     The Michigan congregation has been without a building of its own since it sold its former church on Long Lake Road in Troy in 1981. Both the worship services and school have been in rented quarters since that time.
     The Oak Arbor Church School, grades one through six, has an enrollment of 15 this year. Mrs. Karen Lehne and Miss Hayley Synnestvedt are the teachers.
     The new sanctuary seats approximately 150. It is located at the entrance to the society's 100-acre community property. Nine of the ten lots in the first section of the community to be developed now have homes on them, and next summer a new section will be opened for development when the present road is extended farther into the property. Condominiums will be built in the new section, and several new single-family lots will also be opened up in the new section.
     The Oak Arbor community is located in Oakland Township three miles north of the town of Rochester, a northern suburb of Detroit, in a beautiful rural area of rolling hills, woods and farm fields.
     Much loving care went into the design of the new building, and it meets the present need of the society ideally, providing a very attractive sanctuary and classrooms for the church school.

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In the future, though, the society plans to build a larger permanent church more in the center of its community. When this will be depends upon the growth of the society. The present sanctuary is already nearly full on some Sundays.

     [Two photos of Oak Arbor Church]

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THIRD JUNIOR ART SHOW AT A NEW CHURCH ASSEMBLY 1987

THIRD JUNIOR ART SHOW AT A NEW CHURCH ASSEMBLY       Editor       1987




     Announcements






     The announcement of the Assembly art show (June 3-7) is in the October issue (p. 443). The chairperson is Helen L. Lee, 1015 Jefferson Heights, Pittsburgh, PA 15235; phone (412) 373-0209.
     The Junior Art Show is for those under the age of nineteen. Work should be two-dimensional pictures 14" x 20" or less preferably. If it is larger, consult the chairperson. Each entrant may submit one piece which is to be accompanied by a quotation or reference from the Writings.
     Entry forms obtainable from Mrs. Lee. Entries are to be sent to: Nancy P. Ebert, Box 191, Bryn Athyn, PA 19009.
PUBLIC WORSHIP AND DOCTRINAL CLASSES 1987

PUBLIC WORSHIP AND DOCTRINAL CLASSES       Editor       1987

     GENERAL CHURCH OF THE NEW JERUSALEM
RIGHT REV. LOUIS B. KING, BISHOP
Bryn Athyn, Pennsylvania, 19009, U. S. A.
PUBLIC WORSHIP AND DOCTRINAL CLASSES
Information on public worship and doctrinal classes provided either regularly or occasionally may be obtained at the locations listed below. For details use the local phone number of the contact person mentioned or communicate with the Secretary of the General Church, Rev. L. R. Soneson, Cairncrest, Bryn Athyn, PA 19009, Phone (215) 947-4660.

     (U. S. A. addresses next month)

     AUSTRALIA     

     CANBERRA
Mr. and Mrs. Barrie Ridgway, 68 Hilder St., Weston, Canberra, A. C. T. 2611.     

     SYDNEY, N.S.W.                                   
Rev. Erik E. Sandstrom, 22 Dudley Street, Penshurst, N.S.W. 2222. Phone: 57-1589.

     BRAZIL

     RIO DE JANEIRO
Rev. Cristovao Rabelo Nobre, Rua Xavier does Passaros 151, Apt. 101 Piedale, Rio de Janeiro, RK 20740. Phone: 021-289-4292.

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     CANADA

     Alberta:

     CALGARY
Mr. Thomas R. Fountain, 1115 Southglen Drive S. W., Calgary 13, Alberta T2W 0X2. Phone: 403-255-7283.

     EDMONTON
Mr. Daniel L. Horigan, 10524 82nd St., Edmonton, Alberta T6A 3M8. Phone: 403-469-0078.

     British Columbia:

     DAWSON CREEK
Rev. William Clifford. 1536 94th Ave., Dawson Creek, V1G 1H1. Phone: (604) 782-3997.

     Ontario:

     KITCHENER
Rev. Louis D. Synnestvedt, 58 Chapel Hill Drive, Kitchener, Ontario, Canada N2G 3W5.

     OTTAWA
Mr. and Mrs. Donald McMaster, 726 Edison Avenue, Apt. 33, Ottawa, Ontario K2C 3P8. Phone: (613) 729-6452.

     TORONTO
Rev. Geoffrey Childs, 2 Lorraine Gardens, Islington, Ontario M9B 424 Phone: (416) 231-4958.

     Quebec:

     MONTREAL
Mr. Denis de Chazal, 17 Baliantyne Ave. So., Montreal West, Quebec H4X 281. Phone: (514) 489-9861.

     DENMARK

     COPENHAGEN
Mr. Jorgen Hauptmann, Strandvejen 22, Jyllinge, 4000 Roskilde. Phone: 03-389968.

     ENGLAND

     COLCHESTER
Rev. Kenneth O. Stroh, 2 Christchurch Court, Colchester, Essex C03 3AU Phone: 0206-43712

     LETCHWORTH
Mr. and Mrs. R. Evans, 111 Howard Drive, Letchworth, Herts. Phone: Letchworth 4751.

     LONDON
Rev. Frederick Elphick, 21B Hayne Rd., Beckenham, Kent BR3 4JA. Phone: 01-658-6320.

     MANCHESTER
Mrs. Neil Rowcliffe, 135 Bury Old Road, Heywood, Lanes. Phone: Heywood 68189.

     FRANCE

     BOURGUINON-MEURSANGES
Rev. Alain Nicolier, 21200 Beaune, France. Phone: (80) 22.47.88.

     HOLLAND

     THE HAGUE
Mr. Ed Verschoor, Olmenlaan 7.3862 VG Nijkerk

     NEW ZEALAND

     AUCKLAND
Mrs. H. J. Keal, Secretary, 4 Derwent Crescent, Titirange, Auckland 7. Phone: 817-8203.

     NORWAY

     OSLO
Mr. and Mrs. Klaus Bierman, Axel Flindersvei 3, Oslo 11. Phone: 28-3783.

     SCOTLAND

     EDINBURGH
Mr. and Mrs. N. Laidlaw, 35 Swanspring Ave., Edinburgh EH 10-6NA. Phone: 0 31-445- 2377.

     GLASGOW
Mrs. J. Clarkson, Hillview, Balmore, Nr. Torrance, Glasgow. Phone: Balmore 262.

     SOUTH AFRICA

     Natal:

     DURBAN
Rev. Geoffrey Howard, 30 Perth Rd., Westville, Natal. 3630. Phone: 031-821 136.

     Transvaal:

     TRANSVAAL SOCIETY
Rev. Norman E. Riley, 8 Iris Lane, Irene, 1675 R. S. A., Phone: 012-632679.
     
Zululand:

     KENT MANOR
Mrs. D. G. Liversage, Box 7088, Empangeni Rail, 3910, Natal, South Africa. Phone: 0351- 23241

     Mission in South Africa:
Superintendent-The Rev. Norman E. Riley (Address as above)

     SWEDEN

     STOCKHOLM
Contact Mr. Rolf Boley, Arvid Morners Vag 7, 161 59 Bromma. Phone: efter kl. 18.00, 08- 878280

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INVISIBLE POLICE 1987

INVISIBLE POLICE       Editor       1987

     THE
INVISIBLE POLICE
A NOVEL
BY
LOUIS PENDLETON
AUTHOR OF
"THE WEDDING GARMENT"

     Originally published in 1932 and 1935
Reprinted 1986
by
NEW CHURCH COLLATERAL PUBLISHING
Softcover      postage Paid $6.50
General Church Book Center      Hours: Mon-Fri 9-12
Box 278                               or by appointment
Bryn Athyn. PA 19009                    Phone: (215) 947-3920

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Notes on This Issue 1987

Notes on This Issue       Editor       1987

Vol. CVII     February, 1987     No. 2
NEW CHURCH LIFE

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     Notes on This Issue

     We might think that a letter to New Church Life is less substantial than an article. An article involves work. Letters can involve careful work too. The letter about church music represents considerable research. Consider the chart on page 85, which is part of the letter on music. Under each of the headings the "A" graph represents the music we usually use, and the "C" graph shows a surprising contrast with our festival music. That demonstration took some doing. ("B" represents a comparable hymn book from another church organization.)
     Kent Doering of Germany concludes an in-depth answer to a question about the "New Age" raised by another correspondent.
     A passage in the Writings describes an attitude that leads to insanity and one that leads to wisdom. Rev. Clark Echols of Denver, Colorado, tells why this is a favorite passage.
     New Church reader, can you be trusted with a compliment? Will it go to your head? Or will it encourage you in your efforts? You will find it in the winsome article by Mr. Alfred Mergen.
     Last month we had news from Detroit. This month a sprightly report from Glenview begins by describing the functions of individuals there. Rev. Eric Carsweil is said to be "Assistant pastor, head of Midwestern Academy, troubleshooter." In his sermon Rev. Carswell speaks of a cycle of behavior that can take hold in a marriage and spiral downward. "Each partner is holding the other responsible for an ever-increasing debt." He speaks of ways of developing a habit of forgiveness, some direct, some indirect.
     Rev. Kenneth Alden explores applications of several teachings from the Word to the issue of abortion. Rev. Alden serves in the Washington Society.

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FORGIVING OTHERS 1987

FORGIVING OTHERS       Rev. ERIC H. CARSWELL       1987

     "Forgive us our debts as we also forgive our debtors" (Luke 11:4).

     Every time we say the Lord's prayer we say these words. What do they mean? Does it mean that there is relationship between our being forgiven and how we forgive others? In the parable of the wicked servant, the king withdrew his forgiveness of a great debt when he learned that his servant had been unforgiving of a fellow servant's debt. We know the Golden Rule tells us that we should do to others as we would like them to do to us, but this is a little different. The truth is that the Lord has promised us that there is a direct relationship between what we do or think and what we will receive ourselves. He has promised us that the measure that we use will be measured to us again.
     Of course, this does not always appear to be the case in this world. It will most certainly occur in the other life. Those who desire the possessions of others will be surrounded by spirits like themselves. They will know the fear of being in constant danger of losing what they own. Those who desire to rule over others will be surrounded by others who want to dominate and make others obey by any method possible. Those who feel as if they are owed a lot by all around them will eternally be asked to give more than they want to. All the people who have doggedly chosen evil in this life will eternally be in hell surrounded by others who are evil like themselves. There will never be any true peace for them.

     In direct contrast, those who receive the desire to serve others through their life in this world will be surrounded by others who desire to serve them. Those who desire to give will receive. The Lord promised us that if we freely give we will freely receive. There is a direct relationship between what we choose to do and think in this world and what our lives will be like eternally.
     Each time we say the Lord's prayer there is a reminder of this quality of the Lord's order. Each time we say, "Forgive us our debts as we forgive our debtors" we can reflect on our habits of forgiveness.
     Perhaps you can remember a recent time when you felt mistreated. You felt as if someone had taken advantage of you or that your needs had not been given due consideration. You perhaps unconsciously felt that someone owed you something and was not acknowledging that debt. This happens at work, with friends and children and with spouses-maybe especially with spouses. Whatever the situation is, we can feel as if we are owed more than we are receiving.

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If this thought stays in a person's mind, we know quite well that he can sink into a black hell of self-pity, or perhaps brood angrily on some appropriate recourse. He thinks perhaps he should withhold something himself. If his wife isn't going to be any more than considerate, then why should he be civil himself! An idea starts to direct his thoughts and actions to enable him to get subtle, or even open, revenge. Many people know from unfortunate experience that if a cycle of this behavior takes hold in a marriage it can spiral down with almost no bottom. Each partner is holding the other responsible for an ever-increasing debt. Forgiveness does not exist, and life at home will get worse and worse, until only hatred and cold fills the mind of the husband and wife. In this state both partners know quite well what hell is like, and the thought of having to live with each other for years to come looks like an unbearable eternity of misery.
     We desperately need to develop habits of forgiveness if we are ever to sense the peace and vitality of heaven. Unfortunately, forgiveness doesn't seem to be well understood by many people. Traditional Christian doctrine suggests that a person could live a full life of consciously chosen evil and still be forgiven and received into heaven. This is not what the Lord meant by forgiveness. An evil life has consequences that are unavoidable. What, then, does forgiveness mean? Forgiving another does not mean that we should completely ignore what someone else has done to us. If we have been badly hurt by what someone has said or done, he will never learn the effect of his behavior if something doesn't help him see what it has meant to us. Likewise, forgiving another doesn't mean that we should artificially make everything all better. If a teenage son wrecks the family car doing something foolish, forgiving him doesn't mean that his dad should pay all the costs to have it repaired and that he will be allowed to resume using the car as if nothing had happened. Again, this would be sheltering the teenage son from the consequences of his foolish choice and might be the worst thing that could happen.
     A picture of the Lord's forgiveness can be seen in the parable of the prodigal son. That young man had demanded his share of inheritance and had been wasteful with it. He had lost all that he had been given. Eventually he recognized what a miserable place he had fallen to and decided to return home to be like one of his father's well-cared-for servants. His father greeted him joyfully and held a special feast to welcome him home. The father was deeply happy that his son had returned a much wiser and more humble young man. But note that the father was not planning to give him more of his possessions. When the eldest son complained about the feast, his father told him, "All I have is yours." The younger son had been given his inheritance and had wasted it.

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All that remained was the inheritance of the eldest son, and his father had no intention of redividing that to benefit the younger brother. He was not going to pretend that the whole incident had never occurred. But he still wanted good things for his younger son. He wanted him to be wiser. He wanted him to live as happy a life as he could, given the choices the son had already made. He held no grudge against him. He could welcome the younger son back. He could forgive him for what he had done. Forgiveness, in this sense, means that he harbored no anger toward his son. In spite of all the foolish, evil and wasteful things that his son had done, the father still wanted good things for him.
     This parable images the Lord's forgiveness. He could never hold a grudge. He never has the idea in mind that "You really messed up here, so you're on your own. Get yourself out of trouble." We are told in the Heavenly Doctrines that the Lord can never be angry, that in fact He cannot even look sternly at us, so great is His love. In this sense, the Lord forgives us no matter what we do. But, as we well know, this doesn't mean that the Lord will prevent us from suffering the consequences of our bad choices. When we have chosen evil, consequences will come and our lives will be less happy for it. And throughout it all the Lord will constantly be there to try to lead us away from further evil, and will work to help us to benefit from the consequences. He will work to bring the best possible result out of what happened. If the prodigal son had been meant to suffer, he never should have been led to the idea of returning home to beg his father's forgiveness. The Lord constantly is leading us away from evil and to insights of wisdom like those that the prodigal son had as he was wasting away as a swine herder. The Lord wants good things for us-always. He never holds a grudge.
     We don't always sense this forgiveness, partially because in our inner thoughts it is too easy to think of Him as being rather like us and our imperfections. Because we have thoughts of giving up on trying to help people who aren't responsive enough, it is easy to picture the Lord abandoning us for some of the things we do to each other. The Lord never will abandon us. We may turn away from Him, but He will never turn from us. His mercy and grace is forever.
     The more we develop habits of forgiveness, the easier it will be for us to sense the Lord's forgiveness. So, how can we individually develop habits of forgiveness? There are several ways of working on it, some direct and some indirect. One direct way is to work on preventing grudges from entering our speech and action. We can also work on trying not to brood over apparent injustices or injuries. It seems that acknowledging an injustice or injury to ourselves and briefly recognizing how we are reacting to it is necessary to prevent it from unconsciously controlling us.

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And as we recognize that we have been imposed upon, we can work on not imputing evil motives to the person who is the source of the problem. We tend to react very differently if we think someone has deliberately inconvenienced or injured us from what we would do when a person has done so due to absentmindedness. The angels whenever possible always assume the best, and excuse as much as possible. Perhaps this can be accomplished by trying to consider how the world might look to the person that has done us wrong. Perhaps if we try to walk in his shoes for a minute, we will see what happened in a very different light.
     A less direct way of developing habits of forgiveness is to recognize what you have done wrong and picture how the Lord would respond to you. If we can gain an image of the Lord's forgiveness in our lives, perhaps it will begin to affect our own behavior of forgiving. Perhaps if we develop the humility that recognizes what we have done wrong and seek forgiveness from the Lord, then we will be better able to forgive others. Remember the Lord told us that for every speck of dust we can be aware of in another's eye there is a beam of wood in our own eye that can be recognized. We can know our own spiritual state much better than we can possibly know another person's. The more clearly we recognize ourselves as being in need of forgiveness, the more likely we are to give it to others.
     Developing habits of forgiveness is essential if we are ever to sense the peace of heaven. As long as we hold onto angry or sad thoughts of being owed something that we are not receiving, something of hell will live in our minds and bring us misery. Forgiveness isn't easy though, We know this well. When we have been significantly hurt, it is so easy to brood over the pain and loss. It is so easy to nurse a grudge and imagine methods of getting even. The evil spirits of hell love to inspire these thoughts in us. The moment anything happens that could possibly be sensed as an injustice they are hard at work trying to stir up anger and discontent in our minds. But we know that we can defeat them with the Lord's aid. It won't happen with a single choice, but if we do our part to work on habits of forgiveness, the Lord will be with us, fighting against the evil spirits, and bringing angels around us with their sense of forgiveness. As we develop habits of genuine and constructive forgiveness, the life of heaven will more and more come into our lives, and we will sense its peace and joy. May we remember this idea when we say these words of the Lord's prayer, "Forgive us our debts as we also forgive our debtors." Amen.

     LESSONS: Luke 15:11-32, Matt. 18:21-35, TCR 409

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     Before the Lord came into the world, scarcely anyone knew what the internal man is or what charity is, and this is why in so many places He taught brotherly love, that is, charity; and this constitutes the distinction between the Old Testament or Covenant and the New. That good ought to be done from charity to the adversary and the enemy the Lord taught in Matthew: "You have heard that it was said 'You shall love your neighbor and hate your enemy.' But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven" (5:43-45). And when Peter asked Him how often he should forgive one sinning against him, whether he should do so until seven times, He replied: "I do not say to you, up to seven times, but up to seventy times seven"(Matt. 18:21,22). And I have heard from heaven that the Lord forgives to everyone his sins, and never takes vengeance nor even imputes sin, because He is love itself and good itself; nevertheless, sins are not thereby washed away, for this can be done only by repentance. For when He told Peter to forgive until seventy times seven, what will not the Lord do?
DIVINE PROVIDENCE IN RETROSPECT 1987

DIVINE PROVIDENCE IN RETROSPECT       ALFRED MERGEN       1987

     A PAPER

     A better title for the talk you are about to hear would perhaps be "The Path by Which the Lord in His Divine Providence Led This Person from the Old into the New Church." I could say briefly that at a certain time in my life I was exposed to the work Heaven and Hell which found in me a very responsive mind, and becoming a member of the New Church was the inevitable result. There are, however, a few particulars in the story that might be of interest to you who were born into the church. A brief outline of the religious experiences of my life would sound something like this:

     1.      Born and baptized Catholic
     2.      Brought up Methodist
     3.      Became member of the Presbyterian Church
     4.      Confirmed and married Lutheran
     5.      Became member of the Pentecostal Church, including baptism by total immersion
     6.      Became member of Presbyterian Church again, including serving as both Sunday School teacher and Sunday School superintendent
     7.      Became member of The General Church of the New Jerusalem.

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     It sounds like the description of a church tramp if there ever was such a person. I think it could be safely said that much was gained from each of these experiences, with the possible exception of the first.
     I was born the first son of a good Catholic father and a good Methodist mother who duly took instruction and tried very hard to become a Catholic. You might ask, What chance has a child born into a situation such as this have of ever attaining to such a varied religious experience? Well, three factors contributed to my early emancipation from Catholicism. One was in the form of a militant old German Catholic priest who thought it his duty to tell young mothers (and especially those converted to Catholicism) just how to bring up their children in the proper respect for the church. The second factor was a mother with independent enough spirit to resent being told, and the third factor was in a father who resented having his beloved wife told. I was told that such words were never exchanged before or since between a Catholic priest and one of his flock when the inevitable clash took place. The result, of course, had the priest with the last word: excommunication I believe they call it, a pronouncement for which I will never cease to be grateful.
     Of my sojourn in the Methodist Church I have the most pleasant memories because it was there as a very impressionable child that I was taught the Bible stories and a reverence for the Word. I believe my early religious training to be second only to that provided by the New Church. Anyone who has read Bishop de Charms' Growth of the Mind can understand how valuable the learning of the Bible stories can be to a child for his future spiritual development, and for a basis upon which the Lord can develop in him a true conscience. There was no attempt made to interpret the Bible stories, and there was no attempt made to teach doctrine. Thus there was little chance for error to creep into my early concepts of religion.
     Where doctrine is not taught there is also little chance for spiritual advancement, and people either become merely social members of a church or drift away entirely, of which the latter was my lot. Church as I knew it then held nothing more for me so I drifted away and for a few years rarely attended.
     My first experience with the Presbyterian Church came in my middle teens. There was a little community Presbyterian church just around the corner from where we lived. It was very convenient and had a very nice young people's group which attracted most of the young people of the neighborhood. It seemed only natural to join this church with the rest of my friends. Although we attended worship services quite regularly, our chief interest was in the activities of the young people's society.

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In summer we would go to the state hospital for the insane at Mendota almost every Sunday afternoon and play baseball with the less violent of the inmates. This was really a very interesting experience. In winter we had a dramatics group and we would make a circuit of most of the small towns in the Madison area and put on plays. You can guess from this brief description that things of doctrine were not stressed much in this particular church. One of the advantages of this lack of interest in doctrinal teaching outside the New Church is that there is less chance for people to learn and be confirmed in falsities.
     When I was 22 years of age and a student at the University of Wisconsin, I met the girl who is now my wife. After a whirlwind courtship of four years, we were married. She was born a Lutheran and since I had no church preference, it was only logical that I should adopt her faith. It was while a member of the Lutheran Church that I came in contact for the first time, at least consciously, with the doctrines of faith alone and the trinity as taught in the old church. It is true that the Methodists do have a false idea of the trinity but they do not stress the idea much, and so it does not become as firmly implanted in the mind. You who were born into the New Church have no doubt read in The True Christian Religion how strongly the Old Church doctrine on the trinity is condemned. We who have come from the old into the new understand quite clearly the reason for so complete a condemnation. The old doctrine divides the mind; it clings like a leech; it is one of the most difficult of the falsities to cast from the mind. Even though the new doctrine is much more logical to the newcomer, the old tends to influence the thought for quite some time after its falsity has been recognized.
     About two years after we were married, the Lutheran Church began to be insufficient for my spiritual needs and I started looking for something deeper. The Pentecostal Church was the next choice. Here, thought I, was real religion. What better proof of deep spiritual quality could there be than talking in tongues as the early disciples did. Well, I joined up and my wife dutifully but tearfully followed. The Pentecostals are great Bible students. They pride themselves in taking the Bible from cover to cover just as it stands. They teach that such external things as smoking, drinking, dancing, playing cards, going to shows and sometimes even laughing and having fun are sins. I do believe their ideas on external holiness are very good for certain types of people, but their insistence on a purely literal interpretation of the Bible can lead a serious-minded person into great dilemma, as you can well imagine.
     It was while wrestling with such a dilemma that a friend put a copy of Helen Keller's My Religion into my hands.

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Reading it answered many questions in my troubled mind. The friend then gave me a missionary copy of Heaven and Its Wonders and Hell. Words cannot adequately express the effect the reading of that book had on my mind. It was that for which I had been subconsciously seeking for many years but could not have received until that precise time. You might wonder what impresses the newcomer to the Writings most. I believe it to be the positive explanation of the relation between the natural and the spiritual worlds. Heaven becomes real-as logical and necessary a part of life as the natural world. The Lord can be seen for the first time as truly a God of love with a Divine purpose in creation that can be understood by men. The newcomer is impressed also by the rationality of these teachings. Any person reading the Writings for the first time and with an open mind cannot help but be convinced by their truth.
     Both my wife and I became interested in the Writings, and I suppose this story should have ended now with our joining the New Church. But that was not to be for several years. We did not know at the time of any organized church based upon the Writings that was close enough to participate in. Because the Pentecostal Church could no longer be for us, and we needed a church home for our family, we joined the Protestant church nearest our home. It happened to be Presbyterian.
     We also participated each week in a group led by the friend who introduced us to the Writings, Mr. Dan Pedersen. We read the Writings together and had discussion periods afterwards. Mr. Pedersen had a missionary spirit which prompted him to try to contact persons in the Madison area who might be interested in the Writings. It was through his efforts that Mrs. Howell, then Jane Scalbom, came to meet with this group. It was through Jane's efforts that Rev. Ormond Odhner began to visit us, and it was through Rev. Odhner's patient efforts that the Mergens finally became members of the General Church.
     Before closing, I would like to tell of my impression of the people of the New Church as I have seen them. One should not engage in flattery. What I am about to say is not flattery, but it is a sincere expression bf the evaluation of my observations. In no other church have I come in contact with a more learned and wise clergy possessing also the quality of humility. In no other church have I found a laity as interested and well-informed in doctrine. In no other church have I seen wives and husbands as devoted to each other and to the uses of the home. My wife and I consider it both a privilege and a responsibility to have been accepted as members of this church, and we feel certain that our church wandering days are over.

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NOTHING WRONG WITH THE TERM "CONJUGIAL" 1987

NOTHING WRONG WITH THE TERM "CONJUGIAL"       Rev. ERIK SANDSTROM       1987

     When I say "nothing wrong" I have two things in mind: I cannot believe, as some would have us think, that the term "conjugial" in years past has impeded a true understanding of what the Writings teach concerning a love which is now to descend from the Lord out of heaven and is to be restored among men such as it existed with the ancients (see CL 8 le); and further, I think one may justly argue that a lot of good may ensue from our using a term that is not common in everyday language.
     On the other hand, I would not claim that alternatives such as "marriage," "marital," or "married" would make for outright erroneous renderings into English of the Latin conjugialis. We could have "marriage love," "marital love," "married love," etc. And so the question to which I would address myself, is: Is the term "conjugial"-for "us" and for the rest of the world-better?
     And perhaps it is worthy of note in this context that the question we are discussing (and which has been discussed from time to time in the pages of New Church Life at least since 1906) does not even arise in some of the other Germanic languages, e.g. German and the Scandinavian languages: these languages do not have a term borrowed from the Latin and equivalent to "conjugial." Translators facing this situation have no choice. That, however, does not necessarily make them fortunate. It simply illustrates the idea that "conjugial" is not the only possible rendering of conjugialis. That rather those are fortunate who use the English language or the Romance languages I hope will be suggested in the following.
     My reflections are prompted by various comments in the pages of New Church Life that, beginning about 1979, have urged (or resisted) the abandonment of the term "conjugial" from our New Church vocabulary. I believe it was Rev. Frank Rose who first raised the issue, and Dr. Durban Odhner, a linguist, and others discussed it further. The latest entry was that of Rev. Kurt Nemitz in the November, 1986, issue. Now in stepping into the arena let me for brevity simply number the points I would like to make, skipping any linking ideas.
     1. The doctrine and the term. A number of people, in and outside the pages of the NCL, have argued that the term "conjugial," not being used in everyday language, creates an unnecessary difficulty in understanding the doctrine concerning marriage in the Writings. I suggest, however, that the real stumbling block is the doctrine itself. This doctrine is new and revolutionary.

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Its whole burden is that true marriage is from the Lord out of heaven, therefore that a marriage to be genuine must have within it what conjoins internally, so that all external conjunctive aspects may then be blessed from within. This is alien to the general trend of our day as reflected in the media, in greeting cards, and in common jokes, etc. Is it not good rather than unfortunate that there is a new term to go with doctrines that are new and filled with heavenly beauty? And are not alternative terms interiorly defined by prevalent attitudes that are not from heaven? If a new bottle is available, shouldn't we use it for new wine?
     2. Swedenborg preferred "conjugialis" rather than "conjugalis." He had a choice. Conjugialis was an old word that had fallen out of use (one of my dictionaries traces it to Ovid, who died in the year 16 A.D.). Conjugalis was a better known and far more common term, but it does not have the same derivation as conjugialis, and therefore does not carry the same connotation. In general there is the difference between "yoking together" and "joining together."
     As others have pointed out, Swedenborg was very sensitive in his choice of words. There is evidence that in this he perceived a certain dictate as he wrote. In SD 1147, referring to angelic speech, he writes, for example: "The words into which the meaning flows are flowing . . . . Accordingly, I am not now allowed to write flumen but fluvium, and so in other cases" (both words meaning a river). Also, in a communication to his colleagues in the Council of the Clergy, Rev. D. L. Rose called our attention to Swedenborg's deliberate choice of zelotypia as the word needed in the discussion of jealousy. We may infer that the choice of the term conjugialis was not accidental. Is not "conjugial" with us a better equivalent for conjugialis than, for example, "marital"; and does not this latter word go well with conjugalis? (And of the three alternatives that have been suggested, "marital" is the truest adjective, and should probably have priority over the other two.)
     3. The term "conjugialis" used in negative contexts. Some recent writers, notably Rev. Frank Rose, have pointed out that the word conjugialis is also used negatively in the Writings (for ex. in CL 236 frigus conjugiale, "conjugial cold"); and Mr. Rose therefore raises the question as to whether we have been mistaken in the past in virtually identifying "conjugial love" with "love truly conjugial."
     While agreeing that this caution has merit, I nevertheless believe at the same time that the Writings as a rule do identify "conjugial love" with "love truly conjugial"; and I doubt that anyone in the past has felt jarred in coming across a reference to conjugial love in the iron age, thus to sensuous conjugial love, or to conjugial cold, or even to something conjugial with animals.

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These are unusual applications of the term "conjugial." And would "marriage cold," "marital cold," "married cold" really read better than "conjugial cold"?
     There are many instances in the Writings where terms which in themselves have an altogether positive connotation are used in negative combinations. "Love," for example, whether with the Lord or His image, means what is outgoing and giving (see TCR 43). Yet we also read of "selfish love," "evil love," etc. Faith, properly speaking, is inseparable from truth, and therefore "false faith" is in a sense a contradiction of terms; and in "faith alone," faith has really ceased to be faith at all. In fact, our decadent age has abused or polluted nearly all beautiful words; therefore the Writings treat also of perverted concepts, and in so doing adopt relevant terms.
     They themselves give a striking example of this, to wit: "Those who are in good and truth have will and understanding, but those who are in evil and falsity have not will and understanding; but instead of will they have cupidity, and instead of understanding they have knowledge. For the truly human will is a receptacle of good, and the understanding a receptacle of truth; for which reason will cannot be predicated of evil, nor understanding of falsity, because they are opposites, and opposites destroy each other . . . . It is believed that the evil also have will and understanding, because they say that they will and that they understand. . ." (NJHD 33; see also AC 634 and 977, and AR 935-italics added). And this of course does not prevent the Writings from speaking of both "will" and "understanding" with very negative adjectives in front of them.
     4. The Writings, in a general WAY, do identify "amor conjugialis" with "amor ver conjugialis" ("conjugial love" with "love truly conjugial"). The chief support for this point I find in the title page itself of the work Conjugial Love, which reads: The Delights of Wisdom Relating to Conjugial Love After Which Follow the Pleasures of Insanity Relating to Scortatory Love. Here "conjugial love" comes out as the opposite of "scortatory love," and "the delights of wisdom" as opposite to "the pleasures of insanity"-and "all truth appears relatively to its opposite" (AC 7075e); moreover, "no one knows what is good without also knowing what is not good, nor what is true without knowing what is not true" (AC 5356). Here, therefore, the title of the book announces that the subject to be treated of is a love simply called "conjugial love," a love that is at once defined to the reader as one that is opposite to scortatory love, and this in the sphere of the delights of wisdom as opposed to the pleasures of insanity. In this the book is in step with a universal law, which may be called "the law of opposites," and reads: "If man shuns an evil as sin, he comes into the good that is opposite to the evil" (Life 70).

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     Further illustrations of the point can be found in innumerable statements throughout the book, for example: "Conjugial love proceeds from the marriage of good and truth" (CL 61), or: "Conjugial love is like a parent, and all other loves [celestial, spiritual, and thence natural loves] are like its offsprings" (CL 65). Both these statements occur in the chapter titled "Love Truly Conjugial." Isn't there an identity here?

     These, then, are some reasons why I believe it is a good thing that the term "conjugial" for 200 years has been engraved on the mind of the church, and has gained for itself a deep affectional attachment in the contemplation of a love that is new to our age, and is to be restored among those who approach the Lord in His second advent and apply to themselves the doctrines that have now been revealed concerning it (see CL 81e).
MINISTER'S FAVORITE PASSAGE (8) 1987

MINISTER'S FAVORITE PASSAGE (8)       Rev. J. Clark Echols       1987

Arcana 2568 is a favorite passage of mine because it provides my thinking with a firm foundation and, at the same time, a feeling of full freedom. This passage gives us specific advice about how to make decisions on all levels of our life. The first step is to develop, over time, an attitude that the Word tells the truth. In all simplicity and innocence I accept what the Word says. I draw my point of view (my "doctrine") from it. This can be work, as we are a "sophisticated" culture. Our natural man has so many tools whereby to make decisions of all kinds-from daily financial things to long-term spiritual things. But I must always begin with the point of view of the Word. The second step is that insofar as I have this attitude, I have total freedom to use any of the many kinds of tools that come to hand-from my computer to my prayers. I enter fully, as if of myself, into my decision-making. This is a great blessing that is little understood by those who do not know the teachings of the Writings. While acting in this way, I can have full confidence that I am "going in the way of the Lord" for if I begin to stray, I am open to the Lord's instructions. Arcana 2568 says all this so clearly and so fully that I have used it myself and in my counseling of others to great effect.

     [4] There are two principles: one of which leads to all folly and insanity, and the other to all intelligence and wisdom. The former principle is to deny all things, or to say in the heart that we cannot believe them until we are convinced by what we can apprehend or perceive by the senses; this is the principle that leads to all folly and insanity, and is to be called the negative principle.

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The other principle is to affirm the things which are of doctrine from the Word, or to think and believe within ourselves that they are true because the Lord has said them: this is the principle that leads to all intelligence and wisdom, and is to be called the affirmative principle.

     [5] The more they who think from the negative principle consult things rational, the more they consult memory-knowledges, and the more they consult things philosophical, the more do they cast and precipitate themselves into darkness, until at last they deny all things. The causes of this are that no one can apprehend higher things from lower ones, that is, spiritual and celestial things, still less Divine things, from lower ones, because they transcend all understanding, and moreover everything is then involved in negatives from that principle. On the other hand, they who think from an affirmative principle can confirm themselves by whatever things rational, by whatever memory-knowledges, and whatever things philosophic they have at command; for all these are to them things confirmatory, and give them a fuller idea of the matter.

     [Photo of Rev. J. Clark Echols]

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YOU SHALL NOT MURDER 1987

YOU SHALL NOT MURDER       Rev. KENNETH J. ALDEN       1987

     An Address with Application to the Subject of Abortion

     And God spoke . . . these words, saying: ". . . You shall not murder" (Exodus 20:1, 13).

     The Lord was not speaking just to the people of Israel when He said. "You shall not murder." He was speaking to all people of all time, for this is a Divine command. Nor was the Lord speaking only of shootings, stabbings, poisonings, and so forth, but of all forms of killing both natural and spiritual. Although we may not have opportunity to actually murder another person as to his body, we have many opportunities to commit murder in other ways. The Lord was giving this commandment to us when He said, "You shall not murder."
     In the natural sense of the Lord's Word, which is given for men in the world, the Lord was forbidding not only murder but also the inflicting wounds from which another may die. He was also forbidding us from maiming another person's body. In addition, the Lord was also forbidding us from inflicting deadly harm on another person's name or fame through slander or defamation, for a person's life in society depends upon his good reputation. If we destroy another person's name to the point that others will not associate with him, or do business with him, then we have destroyed his life in society. We have murdered him (see TCR 309, AE 1012:3).
     In the moral degree of the natural sense, "You shall not murder" means that the Lord forbids us from bearing enmity hatred, and revenge which breathe slaughter against the neighbor. Enmity, hatred and revenge are murder in intention, if not in act (see TCR 309, Life 67, AE 1012:3). They are real murder, for we are told that when a person defames another from enmity, hatred or revenge, he is just as guilty in the sight of the angels of heaven as if he had murdered another person as to his body (see AE 1012:3). So the Lord forbids not only murder but also being angry with our brother, saying "Raca," and saying "You fool," for anger, despising another, and hating all involve murder in intention (see Matt. 5:21-22, AE 746:18).
     In the next deeper level of the Word, the spiritual sense, which is the sense especially understood by the angels of the middle heaven, "You shall not murder" means that we must not practice any manner of killing or destroying the souls of men (see Life 67).

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This includes not turning men away from God, religion, or Divine worship by insinuating scandalous thoughts, or by persuading people such that they come to be averse to God, religion, or Divine worship, or come to abhor these (see TCR 310, AE 1012:4).
     At the deepest level of meaning in the Word, which is the celestial sense, and which is especially understood by the angels of the highest heaven. "You shall not murder" forbids us from being rashly angry with the Lord. It forbids us from hating the Lord and wishing to blot out His name (see TCR 312, Life 67). It also forbids us from destroying good and truth, for this is to destroy what is Human itself (see AE 1013:2).
     All of these kinds and degrees of murder cohere and make a one, so much so that if a person wills to commit one kind of murder, he wills to commit the others as well. For example, if a person wills to kill another as to his body, after death he will wish to kill that person as to his soul, and will hate the Lord (see Life 67). Conversely, a person who wishes to destroy the Lord will turn to destroy those who are devoted to the Lord when he finds he cannot destroy the Lord. But when he finds that he cannot kill the spirit of a man either, he will try to destroy the faith and charity of that man so that the man will live in the "death" of hell (see TCR 313).
     The Heavenly Doctrines make it very clear that from birth we all have tendencies to evils of every kind, and tendencies to all forms of murder (see Life 68, AC 637:2). We can see something of these tendencies when we reflect on the delight we sometimes experience in hating others or imagining their destruction. With those in hell, the delight of hatred exceeds all other delights (see AE 1013:4). It is a delight in real murder. The people who are in hell hate good and truth. They hate heaven. They hate the Lord. None of this hatred appeared as murder, nor did it appear openly while they lived in the world, and yet it was concealed within, and actually burst forth after they laid aside their natural bodies and came into the spiritual world (see AE 1013:3). In fact, all who are in evils of life and in falsities therefrom are murderers, and they are seen to be such when they become spirits (see AE 1014:2).
     We incline to the very same forms of hatred and murder that break forth with evil people who enter the world of the spirit. If we cherish those evils to which we incline, they would just as surely break forth into open murder if our externals were removed, that is, if our front of appearing moral and upright were taken away by having the fear of losing our good name or our fear of the law removed (see TCR 309, AE 1012:3, AC 1010:2). This is a terrifying thought. Picture to yourself what would have happened if in your most intense state of anger all fear of punishment or all fear of losing your reputation for being a good person were suddenly removed.

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This sometimes happens as we can see from people in the news who have lost all control and restraint. But this does not have to happen to ourselves.
     To prevent the possibility of ourselves bursting into open acts of murder, we must shun the evils from which they stem. In proportion as a person shuns murders, deadly hatreds, and revenges which breathe slaughter, in the same proportion the Lord enters with mercy and love (see AE 949:3). When we abstain from hatred, turn from it, flee from it, shun it as diabolical, then love, charity, mercy and clemency flow in (see AE 1017). Nor must we shun hatred alone, but all evils. For example, the Heavenly Doctrines say that avarice, the unrestrained love of riches, would kill for a trifle if laws did not hinder (see AC 4751). This evil must be shunned. The love of dominion from the love of self especially murders others at heart (see AC 2027:2, AE 1016:2). Those who are in this love regard the rest of the world as being so vile that they may be killed at pleasure (see AC 4818:4). This love of dominion must be shunned if we are to avoid murdering others at heart.
     So we must shun all evils because they are sins against the Lord. As we turn from them, we turn away from hell and turn toward heaven (see Life 68). By shunning enmity, hatred, revenge and other evils as sins, we become truly reconciled to our brother (see Matt. 5:24, Life 73). Even if outward bonds and fears were removed, we would run no danger of murdering other people, for the Lord would have removed the anger, hatred and revenge from which murder springs.
     Although killing is, in itself, an evil, there are occasions when killing is not contrary to charity. The Heavenly Doctrines teach that killing in self-defense and in defense of one's country is not contrary to charity (see TCR 407e, Char. 166, DP 252:2). It is allowable to defend one's country from an invading enemy (see DP 252, SD 1063). Even aggression is allowable when it is part of a defense from an invading enemy (see Char. 164). The Heavenly Doctrines compare the zeal of a good love to a burning fire into which evil rushes and is burned up (see CL 365). It is a very different fire from the fire of anger which lashes out in an uncontrolled rage. Killing is an evil, but the real, essential thing to shun is the enmity, hatred, revenge, and other evils from which it springs.

     *     *     *     *     *

     In most cases, society opposes itself to murder in its natural form. We have laws against killing the body of another. We have laws against maiming others. We have laws against destroying the name of others through slander.

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Still, there are areas in which murder in the natural sense is not forbidden. Currently the laws of this country do not prevent the killing of an unborn child. This leads to great confusion as to whether the killing of an unborn child is murder or not, and to confusion as to whether it is a sin against God or not. Abortion has become common and readily available. We have great need for guidance from Divine revelation in this regard, lest we unwittingly favor what the Lord abhors, or worse, lest we confirm as allowable that which is an abomination to the Lord.
     Much of the confusion in our country over the issue of abortion centers on the question, "Is fetal life human?" The Old and New Testaments possessed by all Christians show that it is.
     In the book of Exodus, chapter twenty-one, it speaks of a case of two men fighting and injuring a pregnant woman so that she gives birth to her child prematurely. The law then states that if no harm follows, a fine is to be exacted. But if harm follows, then life is to be given for life (Ex. 21:22-23). Responsible scholars have shown that this law includes both harm to the mother and harm to the fetus when it speaks of harm following.1 Since the penalty for the loss of the fetus's life is the loss of the combatant's life, this Old Testament law regards fetal life as being on par with the life of a living adult. It is, therefore, considered to be human.
     In the New Testament, it may also be seen that fetal life is regarded as human. When Mary came to visit Elizabeth, John the Baptist leaped in his mother's womb in response to the Divine presence in Mary's womb (see Luke 1:41, 44). Only human life can respond to the Holy Spirit.
     Further, the Lord was conceived of the Holy Spirit, and so there was Divine Human life in Mary's womb from conception (see Matt. 1:20). Clearly, it can be seen from the Old and New Testaments that fetal life is human.
     The Heavenly Doctrines affirm these conclusions. They say that although the embryo does not live from its own distinct life, it nevertheless lives from the Lord's life. His life forms the embryo in the womb (see D. Wis. III, 5, 6). Fetal life, then, must be human, for the Lord's life is supremely Human.
     Nor is the Lord's life with the fetus the same as His life with plants or animals, for the Heavenly Doctrines teach that the inmost angels are present with infants in the womb (see AC 5052e). Animals and plants do not have this angelic presence with them, only humans.2 Further, the Heavenly Doctrines say that the Lord conjoins Himself with man in the womb from first conception, not after the second or first trimester (see D. Wis. III:1).
     Clearly, fetal life is human life, even if the fetus is not a conscious recipient of the Lord's life and would not, on that account, enjoy a conscious and independent life after death should it die before inhaling its first breath.3

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Its life is nevertheless human.
     If murder in the natural sense includes maiming another's body or defaming his name, surely the destruction of fetal life involves some degree of murder. It is destroying human life. It is destroying the presence of the Lord's life with the fetus. It is notable that the first choice of devils in hell is to kill the Lord (see TCR 312).
     We can see further from the Heavenly Doctrines that the act of abortion is evil. The Lord compares regeneration or spiritual rebirth to the process of birth. Instead of the gestation and birth of a child there is the gestation and birth of the truths belonging to faith and the goods belonging to charity (see AC 9325). As we might expect, ending fetal life signifies something perverse with regard to the life of regeneration. The Heavenly Doctrines say that when the Word speaks of miscarriage (or in the Latin, ahortus) and barrenness, these signify in the spiritual sense perversions of good and truth and vastations and denials of good and truth (see AC 9325:4). When this is the signification and correspondence of miscarriage, how could an upright person willingly bring this about, that is, practice abortion, unless it were out of ignorance of the evil involved (cp. CL 486), as the result of some evil not of his own fault but due to prevailing falsities (cp. AC 4171, 9171), or out of self-defense?
     We live in a terrible moral climate with regard to the killing of unborn children. Thousands upon thousands of human lives are destroyed each year. Clearly the hells are at work among us. They are preying upon our loves of self and the world to practice and condone this form of murder out of hatred for others and out of love only for ourselves and our pleasures. They are propagating false ideas about the nature of this evil. They are spreading ignorance by checking the spread of the truth. There is great danger that we or our children will become numb to the seriousness of this evil. There is danger that we will come to accept it and regard it as allowable. For example, when a woman who cannot care for a child for financial or other reasons becomes pregnant, it is common to suppose that abortion is an option-and even a more acceptable one than putting the child up for adoption. If we come to accept this way of thinking when there are so many couples longing to adopt, it is like favoring the woman who stood before Solomon and said to divide the living child so that neither she nor the loving mother could have him (see I Kings 3:24-27).
     Even if, for some reason, we cannot see that abortion is a perversion, or that it involves the killing of human life, still it constitutes murder on account of its destruction of that which has an active potential of human life.

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If we put considerations for ourselves or our worldly advantages ahead of our regard for the potential life of others, and choose to destroy their potential life rather than lay down our own ambitions, then we are acting out of hatred for others. Our motivation is key. Do we act from our own purposes, or the Lord's? Do we despise His life, or cherish it? The case is very different if a person must, having honestly and sincerely shunned selfish and worldly things, practice abortion out of self defense, for self-defense is not contrary to charity when it looks to serving the Lord's ends. When a person shuns and flees from what is selfish and worldly in motive and deed, he is expressing his willingness to lay down his life for his friends; and this willingness is the measure of whether we bear hatred toward others or love.

     *     *     *     *     *

     The Lord told us to shun murder because we incline to it. He told us to shun murder because it will destroy ourselves and others. Although we may be called upon to kill in self-defense, the act itself is abhorrent, and ought to be shunned. We must also shun the murder of a person's good name through defamation. We must especially shun the loves from which murder springs. In general, we need to flee from the loves of self and the world. In particular we need to flee from the love of dominion and avarice. And specifically, we must shun enmity, hatred, and revenge. We must shun all that opposes the Lord and the good and truth which are from Him if we are to keep ourselves from murder. We must do the same if we are to repent of any murders we have committed and be forgiven by the Lord. That forgiveness will be sure and complete for those who are willing to so reject former evils, no matter how severe. Hatred is the basic response to others that arises from our proprium, that is, our unregenerate self. We need to use firm, clear, basic truths in reply. We need to remove that hatred by the direct teaching of the Lord: "And God spoke . . . these words, saying: '. . . You shall not murder.'"

     ENDNOTES

1 See John Warwick Montgomery, Slaughter of the innocents (Westchester, Illinois: Cornerstone Books. 1981), pp. 97-101.
2 Although the Writings say ". . . man is born an animal but becomes a man . . ." they are not referring to the entire man (see DLW 270; cf. TCR 296:2). Further, only the human soul receives immediate or direct influx from the Lord (see CL 183:5, AC 3646, 3747:2, D. Wis. VII:5, D. Love X:3) and this would be true of the soul which forms the body in the womb (see AC 6468e). Therefore, man is distinctly human from conception, in spite of being called an animal in certain contexts.
3 This is the subject of another discussion. In the meantime, see "Divine Providence and the Stillborn" by Rev. Ormond Odhner, NCL, LXXI (August 1951) 348 ff. See also D Wis. 111:5, AC 3887:2, 2621.

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MINUTES OF THE JOINT COUNCIL OF THE GENERAL CHURCH OF THE NEW JERUSALEM 1987

MINUTES OF THE JOINT COUNCIL OF THE GENERAL CHURCH OF THE NEW JERUSALEM       Lorentz R. Soneson       1987

     1. The 92nd regular joint meeting of the Council of the Clergy and the Directors of the Corporation of the General Church of the New Jerusalem was held in Pendleton Hall, Bryn Athyn, Pennsylvania, on March 8, 1986, at 10 a.m.
     2. Attendance: Seventy-five men (fifty-five clergy, fifteen lay members and five invited guests)
     3. The minutes of the 91st meeting were accepted as published in New Church Life, August, 1985, pp. 354ff.
     4. A Memorial Resolution for Rev. Henry Heinrichs was read by Rev. Christopher Smith (see NCL, March 1986, p. 125) and a moment of silence was observed in his honor.
     5. The secretary of the Board of Directors, Mr. Stephen Pitcairn, then read the Joint Council their endorsement of the name of Rev. Peter M. Buss that was recommended to the Board of Directors by the Council of the Clergy for nomination as Executive Assistant Bishop at the Assembly in June of 1987. This was followed by a standing ovation. Mr. Buss responded expressing his deep-felt appreciation for the support from this body. If affirmed by the General Church Assembly in June of 1987, Mr. Buss said that he would continue seeking the Lord's enlightenment, and looked forward to working with the present executive bishop.
     6. The report of the secretary of the Council of the Clergy was accepted as published in New Church Life, December 1985, page 561.
     7. The report of the secretary of the General Church was accepted as published in New Church Life, December 1985, pages 545ff.
     8. The treasurer's report was given by Mr. Neil Buss. The following are excerpts:

1985 was a year of mixed results for the General Church from a financial point of view.
REVENUES-We experienced some major shifts in contribution patterns, which have implications for the church as a whole.
     While overall contributions from our donors remained almost constant, there was a significant shift by our major contributors away from the General Church itself to making gifts directly to societies. This has had an impact on the General Church and, although we were able to achieve a balanced budget in 1985, it seems that we may have to reassess our five-year plan in light of this development and others which I will mention.
Higher interest income, sales of certain publications, and other miscellaneous receipts above the levels budgeted, helped offset the effect of the contribution shift.

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However, overall revenues were almost $22,000 less than those budgeted.
     EXPENSES-Society support of pastors' and teachers' salaries appeared better this Lear than budgeted. Nevertheless, this is really an appearance, and detailed analysis of the numbers shows that factors such as favorable exchange rates played a significant role. All school societies made their targets, and many others were successful. However, there were some societies or circles that fell substantially short. Collectively, the adverse impact on our budget amounted to a substantial sum.
     To put this in perspective, you probably recall that our five-year plan anticipated the employment of four new ministers in the five years. This collective shortfall will make it impossible to employ two of these men unless it is corrected or other uses are cut back. The reasons for society shortfalls were varied, and the Budget Committee of the board has considered each individual case. Where appropriate, we will be contacting the society representatives to try to assist them in correcting the situation as soon as possible, and perhaps, if these corrections cannot be effected, some difficult decisions will of necessity have to be made.
     I do, however, wish to make a strong plea to the pastors to be active in providing leadership when it comes to what could, or should, be paid for when issues are raised at your boards. Please do not let other items assume priority over the vital need to pay the agreed-upon share of the pastor's salary expense. Enthusiasm for the necessity for a new or expanded program, or a word processor, or whatever, needs to be balanced by the necessity to pay the pastor's salary first. After all, without the pastor where would these programs be? If, indeed, funds for these items can be provided over and above budgeted pastoral support, then that is fine. If not, the use of pastoral salary support must come first. The greater majority of pastors are aware of this, but it still needs to be said. Our salary scale structure, which provides for ministers and teachers, on a scale, regularly, from a central location, is entirely dependent on each individual society meeting its share of pastoral support. This system is based entirely on trust. We pay all of a society's salary expenses to its pastor and teachers and trust the society to meet its obligations.
     Virtually all other expenses were within budgeted amounts. However, moving expenses present us with a difficult problem. In 1985 we had one single move which has already cost in excess of $20,000 and we are still counting. This necessitated the withdrawal of $17,000 from our overall moving reserve which now has a balance of only $40,000. Two more such moves will eliminate all our reserves. Yet, many ministers are moving in the near future, and we simply must work together to reduce the costs to a minimum. Having personally moved my family internationally on three occasions, from South Africa to England, then back, and finally to the United States, I do appreciate the difficulties that seem inevitable.

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There are many intangibles involved, and we want to minimize the inconvenience to the entire family, yet we all have to work within budgeting constraints.
Overall, the shifts in the direction of contributions, coupled with the failure of some societies to meet their budgets, plus our recent heavy reliance on the strength of the U.S. dollar, are going to necessitate a new look at our five-year plan. This is essential if the plan is to have any meaning, but there could still be some more expense areas which will need adjustment downward.
     I am sure that all of you here in this council are aware that we sold our pro stock in the fall of last year. The net cash effect of this transaction is that the NCIF is able to make an increase of 10% per annum in our income for the year 1986, on a one-time basis, thereafter reverting to increasing the payout of the fund by 5% each year.
     The board and administration have decided to use this entire increase in income to raise the level of ministers' and teachers' salaries. The Salary Committee has already met with treasurers of school societies and a meeting with all treasurers is to be held next month here in Bryn Athyn to see what overall percentage salary increase is possible. Whatever the final outcome, which will be decided at the May board meeting, I hope it will be substantially above the rate of inflation.
     This may seem paradoxical that I am urging fiscal responsibility while discussing a possible raise in pay above the normal, and in a way it is. But our point really is this: we want to separate the advantages of this single income windfall from our ordinary budgetary considerations and provide the whole benefit to salaries in order to upgrade them.
     It is simply a matter of priorities, and we feel that this is the number one priority at present. To achieve this will take very careful control of all other expense areas, but if we all do our part, this can be done.

     9. The Bishop then pointed out that reports from some of the following committees had been distributed in advance and were now available for discussion:

Board of Evangelization Committee
Budget Committee
Evangelization Committee
Housing and Mortgage Committee
Joint Benefits Committee
Joint Contribution Committee
Joint Financial Planning Committee
Editor of New Church Life
Orphanage Committee

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Personnel Advisory Committee to the Bishop
General Church Press Committee
General Church Publication Committee
Real Estate Finance Committee
Religion Lessons Program
Retirement Board
Salary Committee
Sound Recording Committee
Sunday School Committee
Translation Committee

     10. The Bishop mentioned before adjourning that the secretary would be retiring from his post and would be replaced by Rev. Alfred Acton.
     Lorentz R. Soneson,
          Secretary
SWEDENBORG FOUNDATION ACHIEVEMENTS 1987

SWEDENBORG FOUNDATION ACHIEVEMENTS       Editor       1987

     The Swedenborg Foundation engaged some experts to look over their array of books being offered to the public and to make recommendations. One clear recommendation was to produce things for children and young people. Thereupon the Foundation approached an accomplished author, Anne Eliot Crompton, whose works include The Ice Trail and The Lifting Stone. She was asked to do a story about Johnny Appleseed and to bring something of Swedenborg and the Writings into it. The result was a most charming book entitled Johnny's Trail. It is now off the press, highly attractive and delightful to read. The cost is $6.95.
     Dr. Wilson Van Dusen is well-known to readers of New Church Life. His booklet entitled Uses is currently quite popular. He has now written a full commentary on Swedenborg's Journal of Dreams. This has been handsomely published by the Foundation ($8.95 a copy).
     Within a matter of weeks we will see the fine new book Window to Eternity by Bruce Henderson, yet another fine achievement by the Foundation.
     We would note that within days of the publication by General Church Press of The Golden Thread by G. S. Childs, it was being displayed on the shelves of the Foundation's bookstore at 139 East 23rd Street, New York, NY 10010.
     D.L.R.

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Editorial Pages 1987

Editorial Pages       Editor       1987

     LOOK AT THE BIRDS

     The saying in the Sermon on the Mount that we should "behold" or "look at" the birds of the air uses a stronger Greek word than the one more often used for "looking." The comparable saying in Luke uses yet another word, which is nicely rendered "consider."
     "Consider the ravens." God is feeding them. Look at the birds of the air. Your heavenly Father is feeding them. When you look and consider, you can observe that the birds are part of a great theater in which basic truths are being acted out or portrayed before our eyes.
     In the Writings we are invited to the realization that visible scenes demonstrate certain realities. Consider the severe cold in the forest that eventually takes the vitality of the bird who clings so perilously to branch and to life.

     It is well-known from the Word that faith apart from charity is dead; but I will explain the cause of its death. Its death is from cold. It dies from cold like a bird in a severe winter. First its sight fails, and at the same time its power to fly; and then its power to breathe; and finally it falls headlong from the tree into the snow and is buried (TCR 385).

     Faith is to have an object-the Lord in His Divine Human. Without an object "it is like a bird flying beyond the atmosphere into the ether, where, as in a vacuum, it ceases to breathe" (TCR 339).
     The flying bird without a place to rest (reminiscent of the dove in Genesis 8:9) pictures the truth that the spiritual world could not subsist without the natural world. It would be "like a bird perpetually flying in the air without any resting place" (Coronis 19). Love and wisdom without use are similarly pictured. Without use they are like "birds flying above a great ocean, which are at length exhausted" (TCR 67). "Charity and faith are only mental and perishable things unless they are determined to works and coexist in them when possible." Otherwise they are like "birds flying in the air without any resting-place on the earth, or like birds ready to lap, but having no nests" (TCR 375). "The internal man undergoing regeneration while the external man remains unregenerate may be compared to a bird hovering in the air, having no place to rest on dry ground but only in a swamp" (TCR 600).

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     Look at the birds as they wash themselves, for regeneration itself is pictured in "the fondness of certain birds of plunging into water for the sake of washing and cleansing themselves, after which they return, like nightingales, to their songs" (TCR 687).
     Look at the bird and consider what it is to seek wisdom from God, for someone "who derives wisdom from God is like a bird flying aloft, which looks around upon all things in the gardens, woods and fields, and flies to those things that are of use to it" (TCR 69).
     "The spiritual man is an erect man, who with his head looks to heaven above him and about him, and treads the earth with the soles of his feet . . . . In himself he is actually like a dove as to gentleness, like an eagle as to the sight of his mind, like a flying bird of paradise as to progression in spiritual things, and like a peacock as to adornment from spiritual things . . . . These comparisons are made that they may be as looking glasses whereby the reader may more closely contemplate what the spiritual man is in itself . . . ." (Coronis 30).
YOU AND THE OPPOSITE SEX 1987

YOU AND THE OPPOSITE SEX       Marcia G. Smith       1987




     Communications
Dear Editor,
     The number of communications printed in a recent issue is a good indication of the quality and diversity of New Church Life these days. I have especially enjoyed Rev. Kent Junge's sermon on entering the promised land and John Odhner's series "A Light Burden." The evil spirits would much rather have us think that heaven is far off and very hard to get to.
     Reading Rev. Martin Pryke's booklet You and the Opposite Sex, and Rev. Douglas Taylor's review of it, stimulated me to reflect again on what is the best way to educate our young people. I have a few suggestions regarding the booklet.
     You and the Opposite Sex has much to recommend it. By drawing together our direct and derived doctrines and including references to the three Testaments it serves as a valuable guide. For instance, the section on pages 8-16 concerning the whys and wherefores of customs and courtesies of social life is clearly written without being preachy. The section on differences between the sexes (pp. 54-58) is as well stated as anything I've seen.

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     However, I wonder about the overall tone as far as appealing to a wide variety of young people. Without being able to describe why very clearly, I sometimes felt that the tone was a little heavy. One reason for that may be the use of the editorial "we." Along with this, the author sometimes slips into speaking of young people as "we" (e.g. p. 5). Tone is particularly important since many of the topics raised in this booklet are sensitive and personal. Without making light of them, perhaps a little use of humor and anecdotes would help diffuse the tension and make the good advice go down more easily.
     Also, the difficulty of going through adolescence seems a little overstated. I don't mean it is an insignificant process, but I wonder whether if more adults felt confident about how to help adolescents, it wouldn't get so much bad press as being so hard. As one who taught seventh and eighth graders for three years, I am speaking from my own observation. Maybe this emphasis on the difficulty of adolescence is related to a general feeling that all of life is mostly difficult, what with shunning evils and all that. Yes, it's work, and we need the Lord's help. But it's not "long and dreary" all the time (as Jeremy Rose pointed out in "I Own Thy Sway").
     Which brings me to my point that this is an excellent book for adults to read so that they can discuss these matters more confidently with their own children. We could put a copy of this booklet in the hand of every New Church youngster, but that would not have nearly the impact of the counsel and support of a loving adult. Consider also that a young person will need plenty of this, years before they would be reading You and the Opposite Sex.
     The discussion of men's and women's roles left me with mixed feelings. I stand up and cheer to see re-emphasized the privileged and essential use that women can find as wives and mothers. Mr. Pryke is quite right that the role of affection has been undervalued in society. Yet I think that he doesn't give women enough latitude in their ability to serve in public uses. I agree that women have to be careful not to get caught up in the more masculine survival techniques used in many fields. Yet there is a need for women's contributions in many areas of life. I see women who treasure and guard their roles as wives and mothers first, but also find it valuable to be involved in society concerns (whether connected with a "job" or not).
     The last question I have regards the discussion about fornication with a mistress. I wonder whether it belongs in this book. We as adults have a hard enough time feeling exactly comfortable with this permission (not having the Lord's Divine perspective). Is it necessary or useful to present it to young people in this way? This seems like an area which adults could discuss with their own teenagers when it seems appropriate.

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     Thanks to Mr. Pryke for his thorough and valuable work. I suggest it be recommended reading for parents and educators. Here is one last point that a good friend reminded me of as we were discussing this booklet and the need to support young people. Booklets like this address the need to communicate the Lord's truth. We also need to give them a strong foundation of affection. If we can give young people a sense of self-worth, especially in regard to the special things they have to offer as men and women, then they will have the confidence to bring these ideals into life.
     Marcia G. Smith,
          Pittsburgh, Pennsylvania
MUSIC WE USE 1987

MUSIC WE USE       Rev. John Odhner       1987

Dear Editor,
     It has been said that music is a universal language. We can communicate feelings with music that we cannot communicate in any other way, and we can often reach people with music whom we cannot reach with words alone. It is perhaps one of the easiest ways to bridge a cultural gap.
     On the other hand, music is a part of culture, and sometimes music can reinforce cultural differences and broaden the gaps between people. Some people are turned off by Mozart, and some by Bruce Springsteen; some do not appreciate the twang of country-western, and some have no ear for contemplative oriental music.
     The music we use in our church plays an important (though partially subliminal) role in communicating who we are and what we love and what our religion is all about.
     I was very interested in Jeremy Rose's comments on the words which accompany the music in our Liturgy. There seems to be a tension between two attitudes toward religion. For some people religion is a holy and special part of their lives. They express their special feelings about religion by using clothes, vocabulary, architecture and music which is special to the religious context. This is usually associated with tradition-oriented ritual. For other people religion is a very usual and ordinary part of their lives. They prefer ritual involving everyday clothes, words, settings, and music. Such ritual is generally more modern, more flexible, and sometimes even faddish or gimmicky. Both approaches have validity, and either one can be taken to an extreme.     Mr. Jeremy Rose, Mr. Grant Schnarr and Mr. Grant Odhner have commented on the words in our Liturgy.

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I would like to make some similar observations about the music. I have noticed that even apart from the words, our music is different from that of many other churches. Some differences are obvious: we often sing in four-part harmony; we do not let musicians be seen; we avoid popular and modern styles of music; our music is often more difficult; and we use chants and antiphons.
     There are other differences which are not as obvious, which nevertheless have a great impact on the overall feeling of our services. I have compared our Liturgy with another Christian hymnal, Favorite Hymns of Praise (Tabernacle Publishing Co., Wheaten, IL: 1980). Like our own Liturgy, this book contains mostly older, traditional hymns, mostly using archaic language. Many tunes are in both books. One might expect to find a fair amount of similarity between the two sets of hymns, but there are some interesting differences.

     1. We avoid dotted eighths with sixteenths.

     In Favorite Hymns of Praise, the dotted eighth followed by a sixteenth is a common rhythm, occurring in about 20% of the hymns. This rhythm is used in only one of our regular hymns* (p. 439, "O Praise Ye the Lord").
     * When I speak in this article of our "regular hymns." I include from our Liturgy the selections, doxologies, and hymns exclusive of the festival hymns. For this comparison, I did not count the anthems, antiphons, chants, or music from the offices. Obviously, I would have had different results if I had chosen a hymnal other than Favorite Hymns of Praise to compare with our Liturgy, or if I had taken into account the fact that some songs are sung much more frequently than others.

     2. We avoid 6/8 time.

     6/8 time is used in one third of the Favorite Hymns. Only one of our regular hymns is in 6/8 time (p. 465, "O'er the Silent Waters").

     3. We avoid syncopation.

     Many kinds of syncopation are used in Favorite Hymns. For example, an eighth-quarter-eighth syncopation is found in about 5% of the songs. None of the melodies in our regular hymns have this.

     4. We avoid choruses.

     Half the songs in Favorite Hymns have choruses. Only 5% of our regular hymns have them. Is there some reason why we don't like to sing the same thing twice?

     5. We use unvarying rhythms.

     Some of our hymns have no rhythmic variations, being nothing but quarter notes from the beginning to the end. In fact, not counting the last note in each line, 11% of our regular hymns are nothing but quarter notes. Less than 1% of Favorite Hymns falls into this category.

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     6. We avoid simple harmony.

     Many of the Favorite Hymns have relatively simple harmonies. (I judged a song to have a simple harmony if more than half of the measure in the song had only one note in the bass. This gives a rough measure of how difficult the bass is to sing and how often the chords change in the song.) 57% of the Favorite Hymns have such simple harmony, while only 23% of our regular hymns do.

What Does It Mean?

     The above statistics are graphed below, where A represents our Liturgy, and B represents Favorite Hymns of Praise. All these factors (and others which I have not measured) add up to a significantly different style of music in our Liturgy than in Favorite Hymns. In general, our music is much less complex rhythmically, and more complex harmonically. We avoid the more joyful and bouncy rhythms, and the simple, more easily learned harmonies. Also, the lack of choruses makes it more difficult to learn the words, allowing less concentration on the music.
     One possible explanation for this is that we have in the past judged the Renaissance to be the apex of culture, not only in our language (King James Version) and our architecture (Bryn Athyn Cathedral), but also in our music, which tends to imitate the complex counterpoint and simple rhythms of Bach more than the complex rhythms and simple harmonies of (for example) Afro-American spirituals. Another possible explanation is that our worship is usually not joyful and simple because our orientation is more intellectual and rational than affectional. Of course, Bach's music can express a high degree of joy, but it is usually a more solemn joy than one would find in a charismatic church. In any case, my study of our style showed me a significant exception to the general style of our music.

Our Festival Hymns Are an Exception

     In every aspect of music I measured, our festival hymns use more complex rhythms and simpler harmonies. In the graph below, C represents our festival hymns. We find several dotted-eighth/sixteenth rhythms, two 6/8 time signatures, many more choruses, fewer hymns with unvarying rhythm, more songs with simple harmonies, and even one eighth-quarter-eighth syncopation (p. 538, "Joy to the World").
     Is this because at Christmastime and other festivals we allow ourselves a joy and simplicity that we avoid at other times? Is there a reason why we are more in tune with other churches at these times? Could this be a reason why our Christmas hymns are often the best-loved?

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     In any case, although we find these qualities more in our festival hymns, we still find them less there than we find in Favorite Hymns year-round. Where we might find our Christmas hymns more simple and joyful than our other music, a visitor might find even our Christmas music noticeably more difficult and less joyful than what he is used to,

Where Is Our Music Going?

     As Mr. Rose and Mr. Schnarr said, our music is an important part of our evangelization. Our church has grown very slowly. This may be partly due to a lack of interest in spiritual things, but that is certainly not the only factor. A great deal of study recently has shown that most people will not change religions if the conversion requires a change of culture as well. In other words, if the process of joining the church involves accepting new forms of language, different dress, new ways of eating or different styles of music, then most people will not make the change. In fact, they will not even get close enough to the church to hear its real message. If we continue with only our present music, we will limit church growth not simply to people who are interested in spiritual things, but even to that small portion of spiritually aware people who can also accept our Renaissance-oriented cultural preferences.
     If you broadcast over shortwave radio, only people with shortwave receivers will hear you. To reach more people, you must broadcast over a wavelength that more people are tuned in to. As we develop music with a wider variety of styles, more people will perceive that we are on their wavelength and will tune in to what we are singing.
     Fortunately, we are not stagnant with our music. While the Liturgy has stayed exactly the same for twenty years, the church has been growing musically. Many individuals have been composing new music. Our church camps and the Laurel Song Book have brought other styles of music into the hearts of many of us. The New Church Music Festival offered us examples of many different kinds of New Church music, from classical to rock, from renaissance to new age. A new Liturgy is being produced by Rev. Alfred Acton's committee; Miss Maret Taylor is organizing a publication of original New Church compositions. As individuals and as a church we are learning and creating new songs which will help us express the message of the New Church in terms of the affections, culture and music of many other groups of people than those we are currently reaching. For as we grow in our ability to bridge cultural gaps through music and other means, our church will grow as well.
     Rev. John Odhner,
          Albuquerque, New Mexico

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     Percent of hymns with dotted eighth and sixteenth rhythm
A. 1%
B. 33%
C. 13%

     Percent of hymns with 6/8 time signature
A.     1%
B.     20%
C.     5%

     Percent of hymns with eighth-quarter-eighth syncopation
A. 0%
B. 5%
C. 3%

     Percent of hymns with chorus
A. 5%
B. 50%
C. 33%

     Percent of hymns with unvarying rhythm
A. 11%
B. 1%
C. 3%

     Percent of hymns with simple harmonies
A. 23%
B. 59%
C. 33%

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PROPER ATTITUDE MAKES A "LIGHT BURDEN" 1987

PROPER ATTITUDE MAKES A "LIGHT BURDEN"       S. Ward Heinrichs       1987


     PROPER ATTITUDE MAKES A "LIGHT BURDEN"

Dear Editor.
     John Odhner did a spectacular job with the "Light Burden" series. His style flows beautifully. Practically anyone from seventeen years old or older could easily leaf through the article and gain some fundamental and valuable knowledge.
     He arrested my attention from the very beginning when he said that many people complain: "'Why do we have to hear so much about shunning evils? Why not focus on more positive things?'" The author replies indirectly, "How could anyone be turned off by a concept that is so inspiring, hopeful, and indirectly powerful?" Of course! Shunning evils is not painful labor. In a way it is a delightful chore . . . sometimes. Clearly, the key is attitude. If you have the proper attitude and ask the Lord to help you, even the seamy business of getting rid of those evils in which we like to indulge seems possible, even probable.
     I could not have asked for this series to appear at a better time. My fiancee, who was recently baptized into the New Church, will find them wonderfully palatable, especially after diligently attempting to wade through translated eighteenth century Latin. We plan to discuss ways we can incorporate the "57 principles" into our converging lives.
     I agree with Hyland Johns. Someone needs to reprint "Light Burden" and distribute it everywhere!
     S. Ward Heinrichs,
          Kailua, Hawaii
NEW AGE 1987

NEW AGE       Kent O. Doering       1987

Dear Editor:
     In my last letter regarding the "New Age" (Nov. 1986 NCL), the differences in dualistic and monistic cosmology were reviewed; the thesis repeated that the human revolt against the human cruelty to human beings caused by dualism and its resultant alienation is a major contributing variable to the "New Age" movements; and ten questions were posed which would be presumptuous of me to answer.
     The letter also referred to De Geymueller's Swedenborg and the Supernatural World. That work gave me an invaluable philosophical guide as to where I should stand in relationship to the "New Age":

     It is my opinion that the concept of the "discrete degree" is the only means by which we can avoid both the Pantheism (of monism) as well as the absolute dualism or the creation out of nothing.1

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     Thanks to the concept of "the discrete degree" which enables us to differentiate between God, the spirit, and matter, the philosophy of the Scandinavian thinker unites Monism and Pluralism, if we understand the latter to be a more perfect and developed dualism, and not something such as a philosophy which denies causal principle or the existence of a universe subjected universally to general laws. This is his main achievement.2

     And, it is to De Geymueller's credit that he pointed out that the Writings present a synthesis, as it were, between monistic and dualistic thought. For another example, take the definitions of eternity and infinity. In the first chapter of TCR infinity is defined to be both space-lessness (monistic), and unending space, or immensity as the TCR phrases it (dualism); eternity both timelessness and unending time.
     Putting it differently, animism-monism seems to be the prevalent form of thought in so-called primitive and first stage civilization cultures-that is, the Most Ancient and Ancient Churches; dualism, the prevalent mode in the Jewish and first Christian Churches. The New Church mode of thought initiated through the Writings seems to be a revealed synthesis of both modes.
     I may be digressing here, but 3rd century A.D. neo-platonist philosopher Plotinus attempted to synthesize monism and dualism, coming up with a cosmology that seems similar to the Writings. Unfortunately, the pull of Alexandrian Gnosticism was so strong that he ended up repostulating the old dualistic opposition of matter to the spirit, and even apologized that he had a physical body. While the Writings themselves do not postulate that opposition, certain dualistic schools of New Church exegesis do, and we can find a noticeable prejudice against thinking about, or worshiping, the Person of our Lord in His physically resurrected body, in whom is the essence, and from whom proceeds the use of redemption! We could call it neo-Plotinusism if you will.
     Being a little arbitrary and dualist either/or myself, I find De Geymueller's observations about a synthesis between monism and dualism useful in separating the New Age baby from the bathwater.
     The bathwater, so to speak, is rigid "out of the world, not in it" New Age dualism that we readily find in spiritism, esotericism, and some western adaptations of Eastern thought. There's a tragedy here.
     If New Age thinking is sparked by a genuine human revolution against alienating dualism and its bastard daughter of materialism, then the spiritist-esoteric path only uses fire to fight fire, and is only a lot more of the same old thing which so alienates us from the world, ourselves, our neighbor, and God in the first place-and can only result in increased alienation and quiet desperation, not less.

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     Carrying this criticism over to Mrs. Dan Goodenough's original query, yes New Church people, or groups of them, can be "New Age" in this negative, esoteric sense. Indeed, there was a period in my own life when the only thing I cared for in the Writings was knowledge about, and hope for; happiness in the spiritual world. I ignored their other doctrines about Christ's Divine Humanity, moral life, repentance, and cosmology. Needless to say, I was miserable, and felt unfree to exercise any as-of-self determination at all at the mercy of fate and a hostile world.
     The more I fled from earthly reality into "knowledge about the spiritual world," the weaker and unhappier I was in this one. Some reflection and observation reveals that I wasn't the only unhappy New Church "New Age" esoteric around.
     This leads us to another characteristic of some New Age esoteric groupings which may be found in parts of the New Church. Increasing complexity of our culture leaves people feeling more confused, weaker, and unfree. Some turn to esoterics to overcome the feeling of powerlessness, but which really leaves them weaker.
     So weakened to the point of being unable to admit any weakness, many esoterics and others clamor for, and unquestioningly submit to, the dictates of a rigid hierarchy of gurus, "clears," and other "enlightened leaders." In turning over freedom and moral responsibility to their chosen overseers, they probably hope that their leaders will bend and shape them into "new men." Influenced by Plato's Education of Kings, there are some of these same elements in more radical "Benadism." I myself am as personally wary of the herioc, New Church Man idealism in radical Benadism as I am of the other New . . . Man movements which mark this century, be they Socialist, Italian, Spanish, German-Aryan, or Islamic. Or, in other words, that aspect of New . . . Man, unquestioning New Age subordination and subservience which frightens people away from the Opus Dei, Scientology, or Bhagwan, just might be frightening some people away from the General Church. One disaffected pundit I know put it quite succinctly: "Bryn Ashram."
     As painfully visible as these New Age problems are, I do see one antidote: returning to the singular focus on the paradox of the Divine Human that was held by the great theologian of the General Church, the late Bishop N. D. Pendleton, who clearly demonstrated that God is not only singularly transcendent to the created universe (in line with dualism), but that He is doubly immanent in it3 (in line with monism).
     But, let us leave dualistic New Age esotericism and move on into a broader New Age movement of which most are hardly aware, and which can be safely explored: a general movement in the sciences and humanities away from dualism toward a synthesis with monism, with results that are of extreme interest to the church.

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Today's modern universities are hardly ivory-covered refuges of quiet contemplation, but battlefields of mind where different modes of logic and perceiving the world clash with each other, and paradoxical problems thrown up by nature, society, and new technologies.
     Scientists and social researchers are subjected to regular crises where they must re-evaluate their modes of logic and perceiving the world if they are to adequately probe the problems that they face. Here, the turmoil of modern science and the humanities pretty much replicates the kind of real crises that Swedenborg went through several times in his scientific career as he realized that his logic and methodology were inadequate to cope with the problems he faced.
     Excellent psychologist that he is, Dr. Geymueller precisely analyzes and describes these very real crises in Swedenborg's scientific life. Carefully studying his analysis, and then comparing that to the crises of modern science and humanities, reveals that the latter are replicating the pattern, that is, going through the same kind of epistemological crises that Swedenborg himself went through.
     The results have been interesting: people with basically monistic attitudes have moved toward pluralistic dualism, and vice versa, to arrive at a synthesis of both which sometimes approximates the Writings' apparent synthesis.
     For example: biologist turned psychologist Gregory Bateson, a monist, moved toward pluralism, Sirs Karl R. Popper, philosopher, and John C. Eccles, neuro-researcher, were dualists who moved toward monism. The former's Steps Towards an Ecology of Mind,4 and the latters' The Self and Its Brain-An Argument for Interactionis,5 are different in methodology, but reach many of the same conclusions. The books stand up to comparison to each other and even to Swedenborg's Animal Kingdom, Rational Psychology and Intercourse of the Soul and Body.
     Let's take physics: physics went through a crisis when the "either/or" logic of Cartesian-Newtonian dualism was inadequate for studying or explaining a lot of paradoxical problems in nature, say the properties of light or the behavior of electrons. Einstein was bold enough to apply Hegel's dialectics to the paradox of light and came up with a unique solution that worked. Since then, the New Physics has gone through repeated crises-to the point where physicists now use different logic and have a different way of viewing the world that is vastly different from dualism. The physicist's synthesis of dualism and monism will have far greater impact on our way of thinking and acting than we can all imagine. It will even impact on New Church exegesis.

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For example, finding dualism inadequate to meet the paradox of apparently contradictory sets of teachings in the Writings regarding the Lord's resurrection body. I used Einstein's quantum logic to come up with a collation that works better for me. Anybody can replicate it. Just find out Einstein's solution and apply that to the obvious paradox in Doctrine of the Lord 35:10 for a start. The results are stunning to say the least. Try it yourself.
     The crises and revolution in thinking of the New Physics didn't cease with Einstein. Paul Davies' On the Edge of Infinity6 and God and the New Physics7 left me with a different understanding of Divine Love and Wisdom. Equally interesting is Fritjof Capra's The Tao of Physics8, which could give one a new approach to the doctrine of correspondences.
     On a broader base, human interaction with artificial intelligence-be it main frame units or home p.c.'s-is also forcing a new mode of thinking in "loops."
     Broader still are human responses to real social and environmental crises. The problems faced by alcoholics and people growing old in our culture have been adequately confronted and dealt with by such self-help groups as Alcoholics Anonymous and the Grey Panthers. Their organizations and programs of action do seem to be based on a pragmatic synthesis of dualism and monism, and they work.
     The environmental crisis we currently experience is also prompting people all over the world to question dualist assumptions and move toward new ways of perceiving the world. Globally, there is the increasing confrontation between western dualism and eastern monism. While the synthesis can be bubblegum spiritology, phony enlightenment, or weird fundamentalism, there are positive developments as well. It's not all L. Ron Hubbard or Rev. Moon.
     Specifically, Yoga, Tai-Chi, and Zen are all forms of monistic, soul-body discipline that have been lost to the west since the stoics disappeared. Their practice can help us overcome the western alienation of the soul from the body. Their benefits are obvious and immediate. For example, the Leboyer-Odent school of natural obstetrics heavily relies on monistic attitudes and techniques.
     There are many things in the New Age which can help us lead more aware and happier lives right now. We just have to look for them and try them out in a trial and error fashion.
     These new syntheses go by many names: Gestalt, Holistic, Natural-Organic, Interactionism, Continuum Thinking, Advanced General Systems Theory, New Physics, etcetera.

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What they have in common with each other, and with the Writings, is a synthesis of dualism and monism.
     While some of these syntheses can get pretty bizarre, it is of interest to note that many of these New Age schools are approaching positions put forth in the Writings. Equally important, keeping an eye on their developments may give us new approaches to the Writings that were previously inaccessible.
     Getting back to De Geymueller, I found his distinctions between what the Writings teach and the substance of much New Age esotericism interesting and useful. Moreover, his rare philosophical breadth and depth, his sharp psychological insight into Swedenborg's prerevelatory crises have proven useful guides for exploring that which can be legitimately called "New Age."
     Perhaps with an eye on De Geymueller's guidebook, other readers may set off to explore the territory of New Age thinking.
     To prove the search is worth it, I close with three gems I stumbled across, the one from a leading anti-metaphysicist philosopher, the latter from a leading New Age clown:

     If by eternity is understood not endless temporal duration but timelessness, then he lives eternally who lives in the present (Wittgenstein).9

     Time is the world and eternity is God; horizontal is the world, vertical is God. Both meet at a point-that is where Jesus is crucified. Both meet, the horizontal and the vertical, at a point-that point is here and now (Bhagwan).10

     God is not a person. God is all that is the case. God is existence (Bhagwan).11

     I concur. God the Creator, the Divine Essence, is not a Person, and only becomes so in the Human Person of our Lord Jesus Christ, becomes and is a Person in the physical body and individuated consciousness of Christ (see Doctrine of the Lord 50).
     Kent O. Doering,
          Munich, Germany

     Notes

1 De Geymueller, Henri, Swedenborg und die Ubersinnliche Welt, Deutshe Verlags Anstalt, Stuttgart, 1940; reprint Swedenborg Verlag, Zurich, pages 104-105. (My translation from the French-German translation probably varies from the French-English.)
2 Ibid., page 110
3 Pendleton, N. D.: (Collected Works-see bibliography), "Divine Human" and "Humanizing the Divine" (To my way of thinking, the most advanced papers on the Divine Human ever put forth in the General Church, and that in 1910 and 1925.)

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4-8 See Recommended Bibliography
9 Wittgenstein, Ludwig: Tractatus-Logico-Philosophicuss, Routledge and Kegan Paul, Ltd., London, 1922, page 185, no. 6.4331
10 Rajneesh, Bhagwan Shree: The Hidden Harmony-Discourses on the Fragments of Heraclitus, Rajneesh Foundation, Poona, India 1976, pp. 48. 49
11 Ibid., page 169

     Selected Bibliography

1. De Geymueller, Baron Henri: Swedenborg und die Ubersinnliche Welt, German translation from the French, 1st Edition Deutschn Verlags Anstalt, Stuttgart, 1936; facsimile reprint: Swedenborg Verlag, Zuerich. I assume the title has been brought out in English: Swedenborg and the Supernatural World. I don't know if the English versionis still available. Considering its continued relevance, it should be.
2. Pendleton, N. D.: Selected Papers and Addresses, Academy of the New Church, Bryn Athyn, PA 1938. The following essays are highly relevant to the "New Age" question: VII."Natural Space" (1914)
     XL. "The Gordian Knot" (1922). Here, the great theologian of the General Church eloquently and precisely pinpoints the weaknesses of dualism which prompt rebellion and revolt.
     XIII. "Fundamentalism and Modernism as viewed in the New Church." A conservative but critical review of the weak and strong points of both "fundamentalism," a variation of dualism, and "modernism," a variation of monism as perceived both by Pendleton and De Geymueller, although I would disagree in spots.
     XVII. "Life and Its Recipients" (1933). Another clear exposition of New Church theories of the created universe and man's place in it.
3. Kirven, Robert: Swedenborg and the Revolt Against Deism, dissertation, University of Michigan Microfilms, date? I vaguely remember a review about it, but the title tells me the author may have a fundamental grasp of the socio-psycho-dynamic which I perceive is the primary variable contributing to the "New Age" movements.
4. Mannheim, Karl: Ideology and Utopia, an Introduction to the Sociology of Knowledge, International Library of Psychology, Philosophy, and Scientific Method, New York, NY, 1936; reprinted by Harcourt, Brace, and Co., New York, NY. Of primary interest because of its methodology, and because the 20th century ideologies and utopias analyzed could also be seen as mutual covariables of the various New Age movements, that is, ideologies and utopias influence New Age movements, and vice versa.
5. Cohn, Norman: The Pursuit of the Millennium (Copy lent out, no publication date available to me now.) An excellent historical description of late medieval gnostic "New Age" movements and their degeneration into antinomian, chiliastic fury.
6. Fromm, Eric: Escape from Freedom, New York, Farrar and Rinehart, Inc., 1941. An excellent      analysis of various social-psychological factors contributing to the most destructive gnostic, millenarian movement ever: "The Thousand year Empire of Germany," a hodgepodge mixture of nationalism, anti-communism, conservative deism, fundamentalism.

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New Age gnostic mysticism, and yes, even a touch of bastardized Swedenborgianism. (Such "Swedenborgians" even tried to convert "The Leader," thinking he was "preordained by 'providence' to instaurate the rule of the New Church on earth.") Relevant because the same factors seem to be contributing variables in the pathogenesis of some current New Age movements.
7. Wilson, Colin: The Occult, Great Britain, Hodder and Stoughton, Ltd., 1971. A lively and well-written history and compendium of the New Age occultism in the west put together by England's most capable spokesman of New Age occultism. How he treats of Swedenborg in the context of this book is extremely revealing as to just where the borders a re between the New Church and the New Occult.
8. Davies, Paul: God and the New Physics, Touchstone Books, 1984, New York, NY. Describes how "The New Physics" itself is a revolt against dualism and the crisis of cosmology it necessarily entails. Extremely interesting because the New Physics seems to replicate the kind of scientific crises that De Geymueller describes Swedenborg as having gone through. It makes us ask a lot of questions.
9. Capra, Fritjof: The Tao of Physics, Wildwood House, Great Britain. An excellent description of physics in crisis and how many physicists are turning to Asian monistic systems for an adequate cosmology. Excellently shows the considering that D. T. Suzuki was introducing Zen to the west while he was parallels between the New Physics and Eastern monistic mysticism. And, introducing Swedenborg to the east, we get a better look at Zen through Capra. Lastly, Capra did a bang-up job of verbalizing Einstein's solution to the paradox of light, so that we can apply that to the paradox described in 35:10 and rethink how we think about the Lord's resurrection body!
10. Capra, Fritjof: The Turning Point, Simon and Schuster, New York, NY, 1982. An excellent description of a different kind of broad-based "New Age" thinking that you're more apt to find at Stanford and M.I.T. than in darkened drawing rooms. I read it with serendipity.
11. Hofstadter, Douglas: Godel, Escher, Bach: An Eternal Golden Braid Harvester Press, London, 1979. Good reading and challenging. The new cosmology bible of computer freaks. Again, dealing with "loops" in programming forces programmers to think in ways not unlike Zen discipline. Non-mystic, but "new age" all the way.
12. Turkle, Sherry: The Second Self-Computers and the Human Spirit, Touchstone Books. New York. NY, 1984. A critical-rational psychologist like Fromm. Dr. Turkle takes a look at the computer "new age" mentality.
13. Davies, Paul: On the Edge of Infinity, Dent, London, 198?. An excellent and captivating description of black holes and naked singularities with lots of religious and philosophical implications.
14. Bateson, Gregory: Steps to an Ecology of Mind: Collected Essays in Anthropology, Psychiatry, and Epistemology, Chandler, 1972. An excellent attempt by the founder of interactionist psychology to approach the problem of mind from different angles. Monistic moving toward dualism.
15. Popper, Karl R. and Eccles, John C.: The Self and Its Brain-An Argument for Interactionism, Springer Verlag, Heidelberg, Berlin, London, New York, 1977. Heavy going philosophy, but rewarding as two Nobel prize winners approach the problem of understanding human consciousness in relationship to the brain. They move away from the classical Cartesian dualism toward a pluralistic interactionism.

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Church News 1987

Church News       Marvin Stevens & Valerie Reuter       1987

     GLENVIEW

     Many people in the Glenview Society are involved in "making the mare go." There are the obvious uses performed by: ministers, members of the Board of Trustees, teachers, committee heads, and volunteers for special events. There are also the behind-the-scenes people: those who quietly involve themselves in unofficial "good works." Altogether, almost everyone in our society contributes something-in time, money, or just physical presence. We are a cohesive, happy and healthy society.
     To give readers of New Church Life an idea of what goes on in the Glenview Society, and who does what, please bear with us while we list names and uses.

Brian Keith-Pastor, teacher, head honcho, morale builder
Eric Carswell-Assistant pastor, head of Midwestern Academy, troubleshooter
Grant Schnarr-Assistant pastor, head of evangelization projects, pastor of the Chicago Group, general publicity cheerleader
Gordon McClarren-Immanuel Church School principal, head optimist
Loretta Hugo-Head librarian, friend to all
Donna Carswell-Sunday School director, understander of little kids
Ken Cole-Treasurer, optimist, hard worker
Thelma Henderson-Controller, bookkeeper par excellence
Bruce Reuter-Vice chairman of Board of Trustees, mover and shaker
Naomi Smith-Contributions Committee head, pleasant arm twister
Kent Fuller-Park Dwellings head, soft-hearted tough guy
Annabel Junge-Book Room head, super saleswoman
Jenny Edmonds/Sandy Monhollen-School committee, liaison ladies
Lin Hanson-Radio committee, legal eagle with a heart
Dan Woodard-WMWA radio station manager, Swedenborgian disc jockey
Roxanne Junge-Theta Alpha president, diligent and creative
Michel Odhner/Laurie Barry-Women's Guild presidents, two bright guiding lights
Woody Alan-Park Commissioner, persistent, hard-working but not unsung
Barbara Synnestvedt-Park News editor, snappily snoopy
Don Edmonds-Buildings manager, liaison to students, and all-around good guy
Russell Rose-ICS Boys Club head, a good scout
Kerry Rose-ICS Girls Club head, thornless den mother
Dave Bullis-Social Committee-cooks up big funds
Al Nelson-MANC board vice president, funds looker-after
Bob Brickman-Extension Committee head, witty welcomer

     All of these people have done outstanding jobs in 1986. We applaud and appreciate all of them. Many, many thanks too to the unsung people who do the tough jobs of putting on special, social, cultural and moneymaking activities during the year. 1986 has been an exciting, productive and fun-filled year.
     1986 was also a year of "building and completions": we finished the addition to the "Little Manse," completed the new Swedenborg Center book room, completed the sale of all lots on Burnham Court, completed the move of the Chicago New Church group to the No Exit Cafe for Sunday services, remodeled the church courtyard, and under the tireless leadership of Woody Alan relandscaped many areas of the Park resulting in even more beautiful church grounds.

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     Our evangelization efforts continued apace: Radio station WMWA has received numerous accolades from the area citizenry. We have at least 100 hardcore listeners per week. Our society appeared twice on Chicago television-both times in very upbeat presentations. We have also had several articles, with photos, in our local newspapers.
     MANC had a super-successful trip to Glenkirk Farms in Missouri last spring. The students watched, and sometimes participated in, many of the farm chores at the Klippenstein ranch. They also had an awards banquet in May and more recently held a very successful dinner/faculty "roast" to earn money to refurbish their recreation room.
     Theta Alpha and Women's Guild continued to carry on their many uses. In addition to their monthly meetings, each group saw that its many church and society duties were efficiently carried out, helping to keep life running smoothly in the Park.
     We have three full-time ministers who do a wonderful job of meeting the many needs of all the people who make up our society. They meet regularly with ministers of other denominations in the area. This has resulted not only in mutual respect, but has fostered a really good image of our society in the eyes of the community as a whole. We offer our buildings and grounds each July to Congregation B'Nai Jehushua Beth Elohim for their special worship services. Our society received a lovely flower arrangement from Immanuel Lutheran Church in honor of our New Church Day on June 19th.
     Besides two regular church services each Sunday, plus special services throughout the year, we have been up to our cerebellums in day and evening classes and gatherings for adults. Our elementary school and MANC, although small in numbers, nourish with excellent teaching and exciting projects.
     We celebrated three golden wedding anniversaries in 1986: Marvin and Bruna Stevens, June1st; Harold and Jean Cranch, June 20th, and Raymond and Ruth Kuhn, September 12th. The society toasted them after church and presented each couple with a book of the Writings.
     The football, basketball, Thanksgiving and Christmas holiday seasons are now upon us. Our society social calendar hums with activities. We have a steady stream of visitors from other New Church societies, and we would enjoy welcoming even more. And, as 1986 heads toward history, we look forward to another typical Glenview Society super year.
     Marvin Stevens,
     Valerie Reuter
PUBLIC WORSHIP AND DOCTRINAL CLASSES 1987

PUBLIC WORSHIP AND DOCTRINAL CLASSES       Editor       1987




     Announcements






     GENERAL CHURCH OF THE NEW JERUSALEM
RIGHT REV. LOUIS B. KING, BISHOP
Bryn Athyn, Pennsylvania, 19009, U. S. A.
PUBLIC WORSHIP AND DOCTRINAL CLASSES
Only USA Addresses
Information on public worship and doctrinal classes provided either regularly or occasionally may be obtained at the locations listed below. For details use the local phone number of the contact person mentioned or communicate with the Secretary of the General Church, Rev. L. R. Soneson, Cairncrest, Bryn Athyn, PA 19009, Phone (215) 947-4660.

     UNITED STATES OF AMERICA

     Alabama:

     BIRMINGHAM
Dr. R. Shepard, 4537 Dolly Ridge Road, Birmingham, AL 35243. Phone: (205) 967-3442.

     Arizona:

     PHOENIX
Mr. Hubert Rydstrom, 3640 E. Piccadilly Rd., Phoenix, AZ 85018. Phone: (602) 955-2290.

     TUCSON
Rev. Frank S. Rose, 2536 N. Stewart Ave., Tucson, AZ 85716. Phone: (602) 327-2612.

     Arkansas:

     LITTLE ROCK
Mr. and Mrs. Kenneth Holmes, Rt. 6, Box 447, Batesville, AR 72501. (501) 251-2383

     California:

     LOS ANGELES
Rev. Michael Gladish, 5022 Carolyn Way, La Crescenta, CA 91214. Phone:(213) 249-5031.

     SACRAMENTO
Mr. and Mrs. Robert Ripley, 2310 N. Cirby Way, Roseville, CA 95678. Phone: (916) 782-7837

     SAN DIEGO
Rev. Nathan Gladish, 7911 Canary Way, San Diego, CA 92123. Phone: (619) 268-0379. Office: (619) 571-8599.

     SAN FRANCISCO
Rev. Mark Carlson, 4638 Royal Garden Place, San Jose, CA 95136. Phone: (408) 224-8521.

     Colorado:

     COLORADO SPRINGS
Mr. and Mrs. William Reinstra, 708 Manitou Ave., Manitou Springs, CO 80829. Phone: (303) 685-9519.

     DENVER
Rev. Clark Echols, 3371 W. 94th Ave., Westminster, CO 80030. Phone (303) 429-1239

     Connecticut:

     HARTFORD
SHELTON
Rev. Paul Schorran, 21 Crestwood Rd., Stratford, CT 06497

     Delaware:

     WILMINGTON
Mrs. Justin Hyatt, 417 Delaware Ave., McDaniel Crest, Wilmington, DE 19803. Phone: (302) 478-4213.

     District of Columbia see Mitchellville. Maryland.

     Florida:

     MIAMI
Rev. Daniel Heinrichs, 15101 N. W. Fifth Ave., Miami, FL 33169. Phone: (305) 687-1337.

     Georgia:

     AMERICUS
Mr. W. H. Eubanks, Rt. #2, S. Lee St., Americus, GA 31709. Phone: (912) 924-9221.

     ATLANTA
Rev. Christopher Bown, 3795 Montford Drive, Chamblee, GA 30341. Phone: (Home) (404) 457-4726. (Office) (404) 452-0518.

     Idaho:

     FRUITLAND
(Idaho-Oregon border) Mr. Harold Rand, 1705 Whitley Dr., Fruitland, ID 83619. Phone: (208) 452-3181.

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     Illinois:

     CHICAGO
Rev. Brian Keith, 73 Park Dr., Glenview, IL 60025. Phone: (312) 724-0120.

     DECATUR
Mr. John Aymer, 380 Oak Lane, Decatur, IL 62562. Phone: (217) 875-3215.

     GLENVIEW
Rev. Brian Keith, 73 Park Dr., Glenview, IL 60025. Phone: (312) 724-0120.

     Indiana:
Contact Rev. Stephen Cole in Cincinnati, Ohio, or Mr. James Wood, R. R. 1, Lapel, IN 46051. Phone (317) 534-3546

     Louisiana:

     BATON ROUGE
Mr. Henry Bruser, Jr., 1652 Ormandy Dr., Baton Rouge, LA 70808. Phone: (504) 921-3089.

     Maine
BATH
Rev. Gene Barry, Middle and Winter Station, Bath, ME 04530.

     Maryland:

     BALTIMORE
Rev. Donald Rogers, #12 Pawleys Ct., S. Belmont, Baltimore, MD 21236. Phone: (301) 882- 2640.

     MITCHELLVILLE
Rev. Lawson Smith, 3805 Enterprise Rd., Mitchellville, MD 20716. Phone: (301) 262-2349.

     Massachusetts:

     BOSTON
Rev. Grant Odhner, 4 Park Ave., Natick, MA 01760. Phone: (617) 651-1127.

     Michigan:

     DETROIT
Rev. Walter Orthwein, 395 Olivewood Court, Rochester, MI 48064. Phone: (313) 656-1267.

     EAST LANSING
Mr. Christopher Clark, 5853 Smithfield, East Lansing, MI 48823. Phone: (517) 351-2880.

     Minnesota:

     ST. PAUL-MINNEAPOLIS
Rev. Michael Cowley, 3153 McKight Road #340, White Bear Lake, MN 55110. (612) 770-9242

     Missouri:

     COLUMBIA
Mr. and Mrs. Paul Johnson, 103 S. Greenwood, Columbia, MO 65201. Phone: (314) 442-3475.

     KANSAS CITY
Mr. Glen Klippenstein, Glenkirk Farms, Maysville, MO 64469. Phone: (816) 449-2167.

     New Jersey-New York:

     RIDGEWOOD. N.J.
Mrs. Fred E. Munich, 474 S. Maple Ave., Glen Rock, NJ 07452. Phone: (201) 445-1141.

     New Mexico:

ALBUQUERQUE
Mrs. Howard Leach, 4215 12th NW, Albuquerque, NM 87107. Phone: (505) 344-6735.

     North Carolina:

     CHARLOTTE
Mr. John deMaine, 3509 Highridge Rd., Matthews, NC 28105. Phone: (704) 845-4058.

     Ohio:

     CINCINNATI
Rev. Stephen Cole, 6431 Mayflower Ave., Cincinnati, OH 45237. Phone: (513) 631-1210.

     CLEVELAND
Mr. Alan Childs, 19680 Beachcliff Blvd., Rocky River, OH 44116. Phone: (216) 333-4413.

     COLUMBUS
Mr. Hubert Heinrichs, 8372 Todd Street Rd., Sunbury. OH 43074. Phone: (614) 524-2738.

     Oklahoma:

     TULSA
Mrs. Louise Tennis, 3546 S. Marion, Tulsa, OK 74135. Phone: (918) 742-8495.

     Oregon-Idaho Border.-Se Idaho, Fruitland.

     Pennsylvania:

     BRYN ATHYN
Rev. Kurt Asplundh, Box 277, Bryn Athyn, PA 19009. Phone: (215) 947-3665.

     ERIE
Mrs. Paul Murray, 5648 Zuck Rd., Erie, PA 16506. Phone: (814) 833-0962.

     FREEPORT
Rev. Ragnar Boyesen, 126 Iron Bridge Rd., Sarver, PA 16055. Phone: Office (412) 353-2220 or Home 295-9855

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     KEMPTON
Rev. Jeremy Simons, RD 2, Box 217-A, Kempton, PA 19529. Phone: (Home) (215) 756-4301; (Office) (215) 756-6140.

     PAUPACK
Mr. Richard Kintner, Box 172, Paupack, PA 18451. Phone: (717) 857-0688.

     PITTSBURGH
Rev. Ray Silverman, 299 Le Roi Road, Pittsburgh, PA 15208. Phone: (Church) (412) 731-1061.

     South Carolina:- see North Carolina.

     South Dakota:

     ORAL-HOT SPRINGS
Contact Linda Klippenstein, 537 Albany, Hot Springs, SD 57745 Phone: (605) 745-6629

     Texas:

     FORT WORTH
Mrs. Charles Grubb, 604 Highland Ave., Austin, TX 78703. Phone: (512) 472-3575.

     DALLAS-FORT WORTH
Mr. Fred Dunlap, 13410 Castleton, Dallas, TX 75234-5117. Phone: (214) 247-7775.

     HOUSTON
Dr. James Carter, 30 Williamsburg Ln., Houston, TX 77024. Phone: (713) 456-4057.

     Washington:

     SEATTLE
Rev. Kent Junge, 14812 N. E. 75th Street, Redmond, WA 98033. Phone: (206) 881-1955.

     Wisconsin:

     MADISON               
Mrs. Charles Howell, 3912 Plymouth Circle, Madison, WI 53705. Phone: (608) 233-0209.
ACADEMY OF THE NEW CHURCH SUMMER CAMP 1987

ACADEMY OF THE NEW CHURCH SUMMER CAMP       Editor       1987

     July 5-11, 1987

     Open to boys and girls who will have completed 8th or 9th grade. Contact William C. Fehon, Box 278, Bryn Athyn, PA 19009. Phone: (215) 947-4200
LARGE PRINT 1987

LARGE PRINT       Editor       1987

     Some who receive regular sermon mailings find the print a little hard on their eyes. We have good news from Mr. and Mrs. A. M. Nickel, Box 39, Hot Springs, SD 57747. They have the equipment to transform the sermons into large print. More information on this will be forthcoming.
1987 WOMEN'S RENEWAL WEEKEND 1987

1987 WOMEN'S RENEWAL WEEKEND       Editor       1987

     The date is April 10-12, and the place is Lutherlyn, Pennsylvania (near Pittsburgh). The cost is $45. The registrar is Shareen Blair, 341 Central Drive, Mars, PA 16046; phone (412) 776-6643. The full notice will appear in the spring issue of Theta Alpha Journal.

100


Title Unspecified 1987

Title Unspecified       Editor       1987

"Who am I?"
"What is the purpose of life?"
"Where do my feelings and thoughts come from?"
"What is mental health and how can I sustain it?

     The Golden Thread: Spiritual and Mental Health
explores such questions in the light of revelation.

     Soft-cover postage paid $8.65
General Church Book Center
Box 278
Bryn Athyn, PA 19009

     Hours: Mon-Fri 9-12
or by appointment
Phone: (215) 947-3920

101


Notes on This Issue 1987

Notes on This Issue       Editor       1987

Vol. CVII     March, 1987     No. 3
NEW CHURCH LIFE

102




     Notes on This Issue

     Shortly before Palm Sunday the apostle John addressed a question to the Lord and received an unexpected answer. This makes the focus of the sermon in this issue by Rev. Daniel Fitzpatrick who now serves in Stockholm, Sweden.
     As this issue reaches most of our readers, the assembly will be less than three months away. It is becoming clear that an outstanding event awaits us. As you look at the day-by-day events (p. 131-135) picture yourself taking part.

     [logo of 30th General Assembly - 1987]

     It makes an editor's day when a visitor like Bishop Pendleton pays a call, typescript in hand, such as this month's article, "Friendship in Marriage."
     We are Indebted to Leon Rhodes for his review of the commentary on the Journal of Dreams. Here is a book with much to offer to the student of Swedenborg, and with an appeal to many who thus far know little or nothing about Swedenborg.
     A service of particular value is being rendered to us by Charis Cole in her two-part series on books dealing with the difference between men and women. The findings of these recent books are of great interest to people who wish to be aware of the latest research while seeing the teachings of the Writings on this subject. If you wish to read one of the books and have difficulty finding it, contact the editor.

103


EVANGELIZATION AND PRIDE 1987

EVANGELIZATION AND PRIDE       Rev. DANIEL FITZPATRICK       1987

     "Now John answered Him, saying, 'Teacher, we saw someone who does not follow us casting out devils in Your name, and we forbade him because he does not follow us.' But Jesus said, 'Do not forbid him, for no one who works a miracle in My name can soon afterward speak evil of Me. For he who is not against us is on our side. For whoever gives you a cup of cold water to drink in My name, because you belong to Christ, assuredly, I say to you, he shall by no means lose his reward.'" (Mark 9:38-41).

     During His public ministry on earth, the Lord often taught His disciples to be humble. He repeatedly tried to make clear to them that they were not to think of themselves as greater than others. Instead they were to be as servants to their fellow men. (See Matthew 20:26, 27; Luke 22:26, 27.) The Lord Himself set an example for them with these words: ". . . whoever desires to become great among you, let him be your servant. And whoever desires to be first among you, let him be your slave, just as the Son of Man did not come to be served but to serve, and to give His life [as] a ransom for many" (Matt. 20:26-28).
     A clear example of the Lord teaching humility to His disciples is recorded in our reading from Mark's gospel. The conversation between the disciple John and the Lord took place shortly before Palm Sunday. The disciples had been with the Lord now for more than two years. They had personally witnessed many of His miracles. They themselves had also been allowed to heal many infirm people in the Lord's name. But in this they were not alone. John remarked that they had met someone who did not follow them but who was casting out devils in Jesus' name. Since this man did not follow them, they had forbidden him to continue acting in the Lord's name.
     Jesus immediately rebuked John and the other disciples. He pointed out that others also were capable of healing in His name, and that they were not to be forbidden to do so. As it turned out, the disciples were but a few of those who healed and did miracles in the Lord's name. Jesus' healing power was granted to all who genuinely believed in Him. Only those who had a sincere faith in the Lord could heal others, or be healed themselves. Jesus therefore closed His teaching here by saying, "For whoever gives you a cup of cold water to drink in My name, because you belong to Christ, assuredly, I say to you, he shall by no means lose his reward" (Mark 9:4 1).

104


By these words the Lord meant that if anyone instructs another in truths from a love for the truth, he will by no means lose his reward; that is, he will by no means lose the rewarding delight that comes from helping another see the truth as truth for himself. (See AC 5120:4, AE 695:11, 960:12.)
     The Lord's message here is clear and simple: His saving power operates in all people and for all people. All men can be saved, because all men have the essentials of religion provided for them by the Lord Himself. Moreover, no church-including the New Church-possesses the only spiritual map which shows the way to heaven. In our zeal to become truly Christian and to share our faith with others, let us never forget the essential spirit of charity which makes all religion genuine. Let us within ourselves guard against the attitude which John had: "Teacher, we saw someone who does not follow us casting out demons in Your name, and we forbade him because He does not follow us" (Mark 9:38).
     We should not despise or ignore the sincere efforts of those of other faiths to bring at least something of the Lord's truth to people that we could perhaps never reach. There are, of course, false prophets and false Christs who teach things other than the Lord's Word and call this religion. We need to be watchful for these charlatans and courageously declare them imposters so that they may not lead others astray. But those who are not working against us may be on our side, just as the disciples-although chosen by the Lord Himself-were not the only people capable of healing in His name. The attitude that others cannot be truly religious or be capable of salvation unless they agree with and follow what we believe is full of selfish pride-and it is also false. What is more important to us: that someone is saved through the effort of those outside of our own church, or that they are led to the Lord by us? Would we rather let others perish from falsity than allow those whose faith differs from our own become instrumental in their salvation? No church ever saved anyone. No church ever could save anyone. The Lord alone can save.
     John believed-as did the other disciples-that they were the only ones who truly had the power to heal and to cast out demons in Jesus' name. The Lord, on the other hand, taught them that all who sincerely work in His name were to be respected.
     Perhaps this attitude seems foreign to us. Perhaps not. Do we ever find ourselves criticizing or degrading the work of others-especially those outside our own church-who are trying to make religion a part of their daily life? Do we ever imagine that those of other faiths are destined for a lower place in the Lord's heavenly kingdom than we are? Do we ever think of other people's religion or faith as spiritually inferior to our own, even if they sincerely believe in their religion and seem to benefit from doing so?

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     The Lord would not have spoken these words unless they could teach us something about ourselves and our attitudes right now. Do we see anything of this perverse pride within our own efforts to reach out to those of other faiths? Do we feel resentful when the efforts of those of other faiths succeed? All of these are symptoms of the attitude which John's words portray: "Teacher, we saw someone who does not follow us casting out demons in Your name, and we forbade him because he does not follow us."
     The Lord Himself in His Word plainly teaches that there are certain essential general principles which are common to all religions (see DP 325ff). He Himself provides that all people may acknowledge God and learn to turn from evils of life. These two-an acknowledgment of God and the shunning of evil-constitute the heart of all religion. All who shun what is evil because God says to do so will have a place in the Lord's kingdom when they leave this world (see DP 326:8, 9, HH 318). All those who live by moral law because God commands it will come into heaven (see AE 195:2). It is a foolish heresy, therefore, to believe that only those born within the church can be saved (see DP 330:5). And it is a cruel heresy that any of the human race are condemned by predestination (see DP 330:8).
     The Lord does not look down on the efforts of anyone who attempts to bring His truths to others. Neither should we. Certainly we should not compromise our faith and principles simply for the sake of getting along with others. We can accommodate our faith to each situation and seek ways of cooperating with them. This will require study of, and reflection on, the Lord's teachings, so that we can apply them from a spirit of charity rather than simply from our own personal judgment. In many areas of life we must work alongside those of other faiths, and we should acknowledge that the Lord uses all men's efforts to follow Him, and leads these people to become as useful as possible in leading others to Him and His ways. We poison our own efforts to reach out to others when our pride prevents us from appreciating and cooperating with others in spreading the knowledge of the Lord in His Second Coming. The New Christian Church is indeed the crown of all the churches. But that crown must rest on a head, and this in turn must rest on a body with arms and legs that can do something useful. Otherwise the crown becomes a powerless symbol.
     Our humility and willingness to help and to serve others-even those outside of our own faith-is essential to the growth and the future of the Lord's heavenly kingdom within ourselves and in the world around us.

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And so the Lord's words to His disciples nearly 2,000 years ago still hold true for us in this modern world. Jesus said: ". . . whoever desires to become great among you, let him be your servant. And whoever desires to be first among you, let him be your slave, just as the Son of Man did not come to be served but to serve, and to give His life [as] a ransom for many." Amen.

     LESSONS: Mark 9:33-41, DP 322:4, 326:9               

     Divine Providence 322:4, 326:9

     It is of the Lord's Divine Providence that every nation has some religion; and the primary thing in every religion is to acknowledge that there is a God, otherwise it is not called a religion; and every nation that lives according to its religion, that is, that refrains from doing evil because it is contrary to its god, receives something of the spiritual in its natural. When one hears some gentile say that he is unwilling to do this or that evil because it is contrary to his god, does he not say to himself, Is not this man saved? it seems as if it could not be otherwise. Sound reason declares this to him. On the other hand, when he hears a Christian say, I make no account of this or that evil; why is it said to be contrary to God? does he not say to himself, Is this man saved? it seems impossible. Sound reason declares this also.

     These are the general principles of all religions whereby everyone can be saved. To acknowledge God and to refrain from doing evil because it is against God are the two things that make a religion to be a religion; and if one of these is lacking it cannot be called a religion, for to acknowledge God and to do evil is a contradiction; also to do good and not acknowledge God; for one is not possible without the other. The Lord provides that there shall be some religion nearly everywhere, and that there shall be these two things in every religion. The Lord also provides that everyone who acknowledges God and refrains from doing evil because it is against God should have a place in heaven. For heaven in the complex resembles a single man whose life or soul is the Lord. In that heavenly man are all things that are in a natural man, with a difference like that between heavenly and natural things.

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FRIENDSHIP IN MARRIAGE 1987

FRIENDSHIP IN MARRIAGE       Rev. WILLARD D. PENDLETON       1987

     In this age of marital discontent and no-fault divorce we should frequently reflect not only on the Divine purpose in marriage, but also on those aspects of marriage which support the marital covenant. Every human relationship has its internal and its externals. Nowhere is this more convincingly illustrated than in the teaching of the Writings concerning friendship in marriage.
     For the most part we think of friendship in terms of those relationships which arise out of mutual interests and personal compatibility. So it is that we speak of a friend as one in whom we have confidence and as one in whose presence we delight. Our interest here, however, is in the potential for friendship which exists in marriage. Concerning this the Writings say that with those who are in love truly conjugial, friendship increases (see CL 214). To this they add: This friendship differs greatly from the friendship of every other love, for it is full (ibid.).
     As understood in the New Church, marriage is not merely a civil contract between a man and a woman who agree to live together as husband and wife. As we understand it, marriage is a covenant which as bridegroom and bride we make with the Lord. As in any contract or covenant there are two basic elements, namely, offer and acceptance. The offer is the Lord's, for it is He who gives the promise of a love which is truly conjugial to those who approach Him in marriage. The acceptance, on the other hand, is the declared intention of the bridegroom and bride to "love, honor and cherish" each other "according to the ordinance of God" (Liturgy). Note well, however, that the Lord's promise is at all times contingent upon the response of the husband and wife A to the terms of the covenant.
     Although contracted with the best of intentions, once first states have passed, many marriages begin to suffer from various strains. Unless alleviated, these strains lead to stress which, in turn, frequently leads to irreconcilable differences. It is this which accounts for the alarming divorce rate which besets society at this day. But what of marriages within the New Church? How do those who were once convinced that they were destined to become conjugial partners cope with the gradual deterioration of their marriage? There is no one answer to this. Every marriage has its own problems and each couple must cope with them in their own way. One thing is certain, however: friendship is the basis of marriage, and there are times when in every marriage this aspect of the marital relationship needs to be encouraged and cultivated.

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What I am speaking of here is the need to rekindle the delight which as partners we originally found in the presence of the other. This can be done if in our hearts we will that it should be so, but our will must be strengthened and confirmed by doing things together. There is power in ultimates, and the ultimates of marriage are all the activities of the home which as husband and wife it is our privilege to share.
     In reflecting on the subject of friendship, bear in mind that all marriages begin in this way. During courtship and the first states of marriage there is nothing that each desires more than the delight which they find in being together. As noted above, this does not always apply after the honeymoon is over. So it is that the Writings carefully distinguish between the friendship which precedes marriage and that which is proper to marriage. The former is said to be like the love of the sex which following the first states of marriage "passes away" (CL 214). The reason for this is that all too frequently the friendship which precedes marriage is a natural love which does not interiorly look to what is eternal, and therefore cannot withstand the heat that is generated by personal differences when first states give way to the routine of daily existence. Like the seed which fell upon stony ground, first states cannot bring forth fruit in life where there is no depth of earth, that is, where there is no depth of conviction in regard to the Divine purpose in marriage (see Matt. 13:3-8).
     We are not to assume, however, that every problem in marriage arises out of a conflict of personalities or incompatible backgrounds (see CL 234-260 concerning the causes of colds, separations and divorces in marriage). It may well be that one of the most common mistakes that partners make is to take each other for granted. There is a limit to what one partner may rightfully expect of the other. Once the solicitous concern that each partner originally felt for the other begins to wane, it is an indication that something important is lacking. Although what is lacking may be regarded as an external, it is well to bear in mind that externals are important. If nothing else, externals serve as reflections of what is internal. This is the reason why the Writings speak of friendship as the face of conjugial love, and also as a garment. It is as a face because it reflects the state of that love, and it is a garment because it clothes the conjugial (see CL 214).               
     What is lacking when partners take each other for granted is those demonstrations of concern and affection which were so much in evidence during courtship and the first states of marriage. This is particularly true of the masculine mind which readily reverts into a preoccupation with the persistent demands of the forensic uses of life.

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This is understandable, but when a husband becomes so absorbed in his business or professional life that it poses a threat to his marriage, the time has come when he should reconsider his priorities. Sympathetic as a wife may be, there are limits to her endurance. The husband who does not understand this places his marriage in jeopardy.
     On the other side of the coin there is the woman who, once she becomes a wife, is no longer concerned with making herself attractive to her husband. After all, a woman is created to inspire in her husband a love of the things which pertain to marriage (see CL 161, 223). This involves externals as well as what is internal, and not the least of these is the attention that a wife gives in presenting herself to her husband as an attractive person. To some this may seem to be a trivial observation, but it is not. Whatever concerns the relationship between husband and wife is in itself important, and in order to understand the nature of this relationship one should read what is said in CL 223-224.
     Whatever else may be said concerning friendship in marriage, one thing is certain: the most reliable indication of the state of any marriage is the delight which as husband and wife we find in the presence of the other. When this is wanting, it is time to engage in some self- examination. Of internals, as such, we cannot judge with assurance, but insofar as externals are reflections of what is internal we can enter with some perception into the state and quality of our marriage. Friendship in marriage cannot be forced, but as any other love which is from the Lord, it can be cherished and cultivated
THREE BOOKS ON THE DIFFERENCES BETWEEN MEN AND WOMEN 1987

THREE BOOKS ON THE DIFFERENCES BETWEEN MEN AND WOMEN       CHARIS P. COLE       1987

     Through the ages women have been considered inferior to men because men, with a few notable exceptions, wielded more power. Men have tended to think of women as sex objects or to put them on pedestals. They seem to love a woman not for herself, but because of her admiration and support of themselves.
     But a woman wants to be loved for her mind and heart. She wants her opinions, insights, intelligence and abilities to be respected. She wants to be respected as herself, not as the sometimes almost invisible other half of her husband.
     While women have proved that they are superior to men in many areas and usually having done better than boys in elementary and high school, it is hard for men, especially young men, to accept this because of their pride of self-intelligence.

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They like to feel superior, and do not like to compete with women or be outdone by them. So some tend to ignore women's ideas or to be contemptuous of them.
     For these reasons many women have been trying to prove that they are the equals of men; some women take it a step further insisting that not only are they the equals, but they hotly contend that there are no differences between the sexes aside from some superficial external things such as the sex organs. Any undeniable differences they attribute to environment and upbringing. This view is almost universally accepted in our day. Even many men welcome the idea as this relieves them of being responsible, financially or otherwise, for the welfare of women and the family.
     Anyone who questions the essential sameness of men and women these days may be accused of bigotry and this despite the overwhelming scientific evidence to the contrary, especially the new science of the brain which makes it clear that the sexes are intrinsically different even from conception.
     People who recognize that there is a difference know that the questions men ask are: "What is it? and How does it work?" The questions women ask are: "How does it apply to people? How does it help them and bring them together? But in talking about skills we should keep in mind that although they sometimes apply to almost all of one sex, we are usually talking about averages. If a man is less proficient than many women in a skill that is considered masculine, this does not mean that he is not masculine. It simply means that that man's interests lie elsewhere. For example, he may not be interested in motors but rather in the how and why of the brain. And of course there are great varieties in both men's and women's native intelligence.
     Three recent books on this subject express ideas that are extremely important for the New Church to consider. One is Sex and the Brain by Jo Durden-Smith and Diane deSimone (husband and wife team); the next is In a Different Voice by Carol Gilligan; the last is Sexual Suicide and its new revision, Men and Marriage, by George Gilder. The ideas in these books, especially the first and last, overlap and fit together.
     Let's start with Sex and the Brain. In this book the authors have brought together the findings of many scientists, several of them women. It is not at all religiously oriented but rather attributes its finding about sex to the evolutionary process.
     These scientists didn't start out to prove the differences between the sexes, but just kept running into them. And as they investigated, it became ever more obvious that the body and sex organs are not separate and incidental to the brain but are formed at the behest of the brain (we would say the soul) to serve it.

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Maleness and femaleness are determined not by environment, but at conception by genetic inheritance and reinforced throughout gestation by male or female hormones.
     Doctors and scientists discovered that the two halves of the brain are unlike and that men's two hemispheres are organized and work together differently than a woman's two hemispheres, and that the placement and distribution of the brain functions in the male and female brains are not the same. They not only function diversely, but they do not look alike, because in females the posterior end of the corpus callosum (the bundle of fibers that connect the two hemispheres) is much wider and larger than it is in males (chapter 4).
     They learned these things as a by-product of surgical techniques. During operations surgeons can activate various sections of the brain while the patient is awake to try to avoid cutting into vital areas. They sometimes cut through the corpus callosum to prevent seizure in certain patients. Scientists then experimented with these patients so they could see how they responded to questions and how they carried out tasks with only one or the other hemisphere in use (chapter 4).
     They found that in girls and women the left hemisphere is more developed and there is greater communication between the two hemispheres of the brain. This gives girls the advantage in verbal and written communication skills-for example, verbal memory, fluency, and reading (chapter 4).
     The brains of boys and men, on the other hand, are more compartmentalized and, from very early stages in life, they mainly use their right hemispheres. This gives them an advantage in visual-spatial skills such as reading maps and mazes, rotating objects in their minds and locating three-dimensional objects in two-dimensional representations (page 59). And they have superior abilities in many of the scientific fields such as those that require concentration and abstract reasoning, like mathematics, physics, and engineering (chapter 4).
     These authors are not saying that women can't understand the truths that men have discovered. They can, and some understand better than many men. They can also pick and choose and accept or reject these ideas and apply them as they wish.
     The idea that men are better at mathematics was confirmed by a search for gifted students. The scientist, Camilla Benbow, working with the Johns Hopkins Study of Mathematically Precocious Youth (SMPY) conducted talent searches to find gifted seventh and eighth graders. In six years she and SMPY found about ten thousand children with natural aptitudes in math.

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They were very surprised to find out that there were many more boys than girls in this group and the boys scored much higher than the girls. On no occasion did a girl come first on a test (pages 79 and 80).
     They tried to find some environmental reason. But they could find none. Even girls who had women mathematical role models and were specially taught and encouraged didn't do noticeably better than the other girls (page 80).
     While men are responsible for the vast majority of inventions and scientific breakthroughs, women are gifted in other areas. We have mentioned the skills necessary for communication. They are also "almost invariably better at reading body language and the emotional content of faces. They more often make use of context and are good at picking up information that is incidental to a task and also more distractible" (Quest magazine, Oct. 1980, "Male and Female. Why?" by Jo Durden-Smith). They have diffuse awareness-that is, they can cook, talk to their husbands, answer the telephone, and still be aware of what the children are doing. (Men usually aren't so good at this.) Further, women are "extremely sensitive to the presence and variations of sound. They have better fine motor coordination" (ibid.). In short, they have all the skills necessary to be the nurturers, the communicators, and the ones who cement relationships.
     These differences start in infancy. Scientists notice that boy babies more often respond to three-dimensional objects, lights, and colors, while girl infants respond more often to faces. Boys are more curious, play more with random objects and take them apart. Girls vocalize more, and are more sensitive to sounds and comforted by speech (page 60).
     In fact these differences start at conception. Scientists have known for a long time that every cell in a normal man is masculine and every cell in a normal woman is feminine. A girl receives one X chromosome from her mother and an X from the father. A boy receives one Y chromosome from his father and one X from his mother. So each normal masculine cell contains an X and a Y chromosome, and each normal female cell contains two Xs (chapter 6).
     But there are exceptions. Some men have an X and two Ys. These men are taller, more aggressive, and have greater visual-spatial abilities than other men. XXY men are less aggressive but have normal visual-spatial skills. Some women have only the one X from their mother. They are very gentle and love children, but they do not develop sexually and are retarded in visual-spatial skills (chapter 6).
     Sex hormones also play a big part in the differences of men and women.

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The male fetus develops male gonads and they secrete the hormone testosterone which, together with the Y chromosome, is responsible for a man's much greater aggression and sex drive. It is also in large measure responsible for the masculinization of the brain and for the flight-fight response. It improves persistence and attention (chapter 7).
     Because of their far greater aggression, young men, deprived of the love and discipline of the home, are far more likely to get into crime. Men commit almost all violent and sex crimes, and in this last area do things that women almost never do. Gilder supports this.
     As far as women go, they are more hormonally complicated than men and far less anti-social. The two main sex hormones of women are progesterone and estradiol. The former, when given externally, calms a patient, and the latter promotes a feeling of well-being. The changing balance of these two is responsible for the early stages of mothering, preparation for breast feeding and also for the way women respond to stress. Their chemistry is different (chapter 7).
     Women feel more stressed by emotional problems relating to family and friends. They don't go into overdrive the way that a man does. They are more apt to get depressed.
     Men are more likely to be stressed by on-the-job problems, and because of their hormones and aggression, they are more at risk for the bad effects of heart trouble, increased blood pressure, heart rate, and blood clots (chapter 7).
     All these problems are less likely to develop if men are married and loved. To a lesser degree this is also true of women (page 143). This book tells us that "the sexes are differently made, differently programmed, differently wired with a different chemistry"(page 138), and that the different qualities of men and women were bred into our brains and biology for the survival of the human race by evolution for over hundreds of thousands of generations (page 17).
     The men's strength and ability to react quickly to stress enabled them to hunt and protect the family. The women's more gentle nature benefited the tribe by care of the children and emotional responsiveness. They were and still are the nurturers and the glue that keeps society and the family together. They have the skills necessary to channel men's aggression, to care for the children, and smooth human relationships (pp. 71, 72, and 142.)
     These authors tell us that we cannot ignore our biology or go against it with impunity. Each sex must work with its nature, not fight against it. If men and women refuse to recognize their differences and compete rather than love each other and collaborate, we will be hurtled into a future without marriage, family, and love, and reproduction will be taken over by science and industry (page 277).

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     Women should give men the love and support they need. Men should grant women special respect as potential and actual mothers, recognize their special talents and see to it that society is flexible enough to provide women full opportunity to exercise these talents in the work place (pp. 275, 276, and 277).

     The second book is In a Different Voice by Carol Gilligan, a psychology professor. In teaching psychology to both men and women she came to see that men and women think and speak in a different voice.
     She made a study to find the differences in how the sexes feel about morals, identity, conflict, choice, caring relationships, rights, success, responsibility, and so on. She interviewed 144 men, women and children from ten years old to sixty, trying to match up the men and women and boys and girls by age and education. The women were professionals (P 3). She found that women like to be interdependent and define themselves by personal relationships-husbands, children, and friends rather than by their professions as the men do (p. 159). They fear the breaking up of these relationships. They are mainly concerned with taking responsibility for others, taking care of others, and not hurting them (chapter 1, p. 17).
     It is interesting that these highly successful professional women felt vaguely dissatisfied with their work because they felt it was not helping others as much as they had thought it would. Men, on the other hand, think more impersonally. They think from truth, logic, laws, and reason, and solve problems by means of these. Women solve problems by means of communication and caring. They think that they can solve all problems and get people to understand and cooperate just by talking to them. Gilligan points out that this method is just as good and often more successful than the men's way (chapter 1).
     Again, when men were asked what is morality they talked about right and wrong and justice and truth and defined it as obeying the laws (pp. 18, 20, and 49). But when women were asked the same question they talked about caring for and not hurting people (p. 17, also Chapter I). If they had been religiously oriented, I think they would have mentioned the ten commandments.
     This difference between men and women starts early. When boys at play disagree about the rules of the game they stop and all of them, even the poorer, players, discuss, with pleasure, the rules until they come to an agreement. They then go back to the game. But girls, when they have a disagreement about rules, usually quit and do something else. They care more about friendship than rules (p. 9).
     Men like to feel independent and self-sufficient. They are afraid of intimate relationships and revealing their emotions.

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Intimacy appears mysterious and dangerous to them (p. 40). In fact, George Vaillant, a professor that Gilligan quotes, found that the hardest thing for his students to do was to describe their wives. These were well-adjusted men who acknowledged that they loved their wives and found them very important to their lives (p. 154). Women, of course, can tell you volumes about their husbands. We see the same phenomena in the Writings. CL 48a says that when partners meet in the spiritual world, husbands rarely know their wives, but wives readily know their husbands. Individual achievement is what fires men's imaginations. They like to make a big splash (p. 163). They work for their own glory or the glory of God, and in so doing often tend to forget to pay attention to the people they love most (p. 155).
     This book mentions two other important differences. One is that men are much more aggressive and their stories show more violence, often in connection with intimacy. The other is that men wholeheartedly like to compete and win. But, although many women like to compete, the fear of success kept cropping up in their interviews and they tended to connect it with danger. Sometimes they feared that success might hurt their popularity, but more often the problem was empathy and concern for the one who is beaten. Men do not worry so much about their own or the other's feelings (pp. 15, 40, and 42).
     We see here that women's logic is sometimes unstructured and confused, and even somewhat unsatisfactory to the women themselves. They didn't know how to integrate both caring and self-sacrifice for others with their own needs. They were troubled because caring and responsibility in one area seemed to hurt people in other areas (p. 134).
     These women would have been less confused if they had defined what they meant by caring and hurting and made distinctions between long-term welfare of others and short-term pleasure. They should have looked to God's laws and to men's structure, truth, and logic.
     This book includes men and their ideas but it is primarily about women, written by a woman from a woman's point of view to show that a woman's way of thinking and feeling is not an aberration but different from that of men and every bit as valid as man's, and often much more effective.
     Carol Gilligan is not saying that men do not love others or that women can't reason. She is telling us where each sex is coming from and where their hearts lie, not their separate abilities. And she shows that neither the masculine or the feminine way is best. It is the two ways working together that is best (chapter 6).
     This book is a wonderful confirmation of the Writings, backing up our teaching that women think and operate from affection and men from understanding.

     [To be concluded]

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MINISTER'S FAVORITE PASSAGE (9) 1987

MINISTER'S FAVORITE PASSAGE (9)       Rev. Christopher R. J. Smith       1987

     In the union of His Human Essence with His Divine Essence the Lord had in view the conjunction of Himself with the human race, and that this was His end, and this His love, which was such that the salvation of the human race, as beheld in the union of Himself with His Father, was to Him the inmost joy (AC 2034:3).                    

     To read the whole of AC 2034 is to get a "bird's eye view" of people in this world and in the next, to see the pathetic condition the human race brought on itself, and what the Lord had to do in order to clear up the appalling mess!
     By His life on earth, we know the Lord suffered indescribable abuse and pain. Imagine facing the combined venom of hell, the giant monster, along with desertion by one's friends! How can we ever find the appropriate gratitude to give Him for overcoming His own horror at seeing what we, the human race, had done? For what He suffered, it is good to know that He was sustained by a feeling of joy-joy at the prospect of seeing us put back on our feet to Live with love in our hearts.
     It touches something within me to learn that the Lord sensed "inmost joy" for what He did. Although this something is still out of my reach and sight, it lets me know that any personal struggle to leave "Egypt," to endure the "wilderness," to fight the "Canaanites," to live with "hard sayings," is all worthwhile.               
     Knowing about the Lord's joy, to me, is like hearing the melody and words of a song that suddenly catches one's interest. But the tune comes and goes, as if carried on an undulating breeze. With ears alert, following it to its source, though, is not too hard. Then comes the moment when we may find ourselves unabashedly joining the chorus as it swells in sound to express the joy in one's heart for just being alive-alive in the way the Lord has predestined for each of us.
     To be truly, joyfully alive, is that not the meaning of salvation, the whole purpose of the Advent?
     Rev. Christopher R. J. Smith

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     [Photo of Rev. Christopher R. J. Smith]
BEATITUDES 1987

BEATITUDES       JAY C. SMITH       1987

     The Lord went up into a high mountain and taught His disciples. They were to build a new church. For this church, the Lord would prepare a new heavenly kingdom (see Matt. 5:1-12).
     A beatitude is a blessing which comes to a man when he joins good with truth from the Lord in some useful work. In the beatitudes is found a general statement of the instructions given to His disciples in regard to their attitude toward the task.
     Following is a brief sketch by Emanuel Swedenborg which deals with the spiritual import of the beatitudes:

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     1. The poor in spirit are those who recognize that the spiritual power required for this task will come from the Lord only in the form of good and truth. Through the use of this power they will be blessed with a task well done.
     2. To mourn is to grieve because good is lacking in this work and this state becomes recognized. With a fresh influx of good, or love, there comes a new state of mind bringing greater understanding and comfort to the worker.
     3. The meek are those who humbly seek what is real and substantial in forming the new church. The earth corresponds to the church in which each man's life is rooted. A life so rooted grows as a tree and produces fruits, or uses. In this way, each individual becomes a church in unit, or a cell from which the church, in whole, is built.
     4. Hungering and thirsting after righteousness is the state of the inner man, when the good for which he hungers and the truth for which he thirsts are joined in a useful and righteous life work.
     5. To be merciful signifies to do good to the needy from the principle of love. By this action the merciful man, from the Lord's mercy, will gain spiritual enlightenment.          
     6. The pure in heart are those who from Divine love will do good. To have understanding of Divine wisdom means to see God. Love is the substance and wisdom is the form.
     7. Peacemakers are those who, without design, practice charity and in this way bring about a state of peace and security among men. This is the Lord's way for His children to find peace.
     8. Righteousness comes into man's life with the influx of love and wisdom. This influx generates a change of state and a regeneration of mind. Those who resist this change are led to hate and to persecute those who are being changed.
     9. With truth flowing into man's understanding he gains perception. With perception he can appreciate the plan or order of the Lord's new kingdom. Falsity is the antithesis of truth and, when harbored, destroys order.
     10. It is the Lord's Divine Providence to build and to govern anew heavenly kingdom. It is man's end to enjoy a place in this kingdom, providing that from freedom and in accordance with reason he wills to live under its order.

     While the decalogue is a declaration of the order of life, the beatitudes proclaim the blessings enjoyed by a life so lived.
     Thus taught the Lord to His disciples and to us from a high mountain.

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Emanuel Swedenborg's Journal of Dreams 1987

Emanuel Swedenborg's Journal of Dreams       Leon S. Rhodes       1987

Emanuel Swedenborg's Journal of Dreams, commentary by Wilson Van Dusen, Swedenborg Foundation, 1986. Paper, pp. 194. Price $8.95.

     Most of us who accept the Writings given through Emanuel Swedenborg as a Divinely inspired revelation are content with the rather simple statement that after his preparation as a scientist, the Lord opened Swedenborg's spiritual eyes, thereby introducing him to the spiritual truths which constitute the promised Second Coming. There may be good reasons to look more carefully at what was involved in Swedenborg's unique conversion whereby we, as New Churchmen, are permitted to enter with understanding into the mysteries of heaven.
     The Swedenborg Foundation's newly published book, Emanuel Swedenborg's Journal of Dreams, presented with the commentaries of psychologist Wilson Van Dusen, offers us a vastly more sensitive understanding of the crisis period 1743-1744 so lightly represented in the phrase, "The Lord opened his spiritual eyes." It is a monumental work, perhaps not for everyone, and its publication is a highly significant conclusion to the amazing events without which we could scarcely appreciate the incomprehensible transformation leading to the Second Coming.
     The story of the Journal of Dreams itself is a moving example of the workings of Providence, and the first chapter of Van Dusen's book explains how this very private diary, surely not intended for other eyes, lay undiscovered-even concealed-for more than a century, then published apologetically to the bewilderment of his followers and perhaps the glee of his enemies. Those who have read the Journal in an earlier edition can easily understand the embarrassment and bewilderment caused by this handwritten 104-page octave notebook, and this writer does not hesitate to acknowledge the tremendous debt to Dr. Van Dusen in setting the Journal into a perspective that not only called upon the commentator's experience and expertise as a clinical psychologist, but also on a gigantic and painstaking study that testifies to his belief that this is a work of incalculable importance in the understanding of the Writings themselves!
     Very briefly-for those who have not read the Journal previously-it is comprised of fragmentary notes written between July, 1743 and May, 1744, beginning with insignificant notations as Swedenborg began a journey but then developing in a most astonishing manner as he explored an inner world through some sixty-nine experiences that, although classified as "dreams," represent progressive openings of the revelator's spiritual eyes until he was "transformed from scientist to seer."

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These were notes to himself rather than to the reader, and often he attempted to interpret the dramatic, grotesque and sometimes ecstatic visions during the night. But Swedenborg was puzzled, and Van Dusen points out his errors of interpretation. The psychologist's commentary takes a long, careful and thoughtful look at an "intimate view of spiritual discovery."
     The reader who begins this valuable book must be patient and should be aware that its subject matter is unique in many ways. In reading this paperback, 194 pages, now available in most of the New Church book centers, he will be carefully conducted through the journal itself, frequently noting differences in the translation from the Swedish original, but well over half of the book's content consists of Dr. Van Dusen's observations and evaluations. It is especially valuable that the recognized scholar, Van Dusen, meticulously set Swedenborg's brief and enigmatic notes in the context of the work in which Swedenborg the scientist was engaged during his waking hours, often adding meaning to the otherwise strange symbols. He also anticipates Swedenborg's role as revelator, and includes significant relationships to other understandings of dreams and the realm of spiritual experiences, the work of mystics and yoga as well as Dr. Van Dusen's own impressive analysis of the subconscious.
     This reviewer believes that the New Church reader will find a new understanding of the Writings, of the New Church and its doctrine, and of that unprecedented transformation from a proud and honored scientist to the humble servant of the Lord.
     Leon S. Rhodes
NCL 50 YEARS AGO 1987

NCL 50 YEARS AGO       Editor       1987

     The March issue in 1937 notes that the magazine The Greater World has reviewed Louis Pendleton's book The Invisible Police. The review says, "As the story unfolds, it becomes more and more interesting, and . . . shows how Evil is always overruled, silently but unfailingly, by Good." The new printing of this book is advertised on p. 52 of the January issue this year.
     Also in the March issue of 1937 is a quotation from The Atlantic Monthly of December, 1936, in which Mr. John A. Chamberlin writes: "As a lawyer, I have had the usual experience of examining written testimony, and of testing the reliability of witnesses. Mr. Swedenborg convinces me that his experiences were real. He explains many difficult passages of the Bible; he answers my questions about eternal life."

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Editorial Pages 1987

Editorial Pages       Editor       1987

     SWEDENBORG'S PREVIOUS OPINION

     Does It Matter?

     As we get nearer to the 300th anniversary of Swedenborg's birth we will see more attention to Swedenborg the man than we are accustomed to. Some might say that on a given subject the truth as stated in the Writings is all we need and that there is little point in knowing what Swedenborg previously thought on the matter. One sympathizes with such a view, but we find occasionally within the Writings themselves a reference to Swedenborg's previous opinion.
     Since it is there in the Writings we expect that there is a reason and a use to be served. Let us take the opinion that Swedenborg once held on whether an angel or spirit knows what someone is thinking.
     "Before the way was opened to me to speak with spirits, I was of the opinion that no spirit nor angel could ever know or perceive my thoughts, because they were within me . . ." (AC 5855). "Before I had been instructed by living experience, I had supposed, as others do, that no spirit could possibly know the things in my memory and in my thought, but that they were solely in my possession, and were hidden" (AC 2488). This matter of the immediate reality of the spiritual world is tremendously difficult for a person to accept. Even when Swedenborg had actually experienced it repeatedly he could see how easy it would be to fall back into his previous opinion. In the Spiritual Diary it is said, "From these things it may be concluded with what difficulty man can be led to believe that he is ruled by the Lord through spirits, and with what difficulty he recedes from the opinion that he lives his own life from himself apart from spirits. I formerly perceived, after speaking for some months with spirits, that if I were remitted into my former state, I could have fallen into the opinion that these things were phantasies" (SD 2951).
     One of the uses of such references is to combine with the emphatic statement the sympathetic observation that it is hard to take in. Another use seems to be part of a general function of the Writings to define themselves, for the Writings contain within their pages evidence of how they came into being. Swedenborg's own part, as it is described in the Writings themselves, is a good subject for attention at an anniversary time.

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     A striking example of references in the Writings to Swedenborg's previous views is the following from the Arcana: "Before my sight was opened, the idea I cherished concerning the countless things that appear in the other life differed but little from that of others . . ." (1533).
     Another example is the following from Divine Providence: "I was told from heaven that, like others, I believed that I thought and that I willed from myself, yet in fact nothing was from myself, but if good it was from the Lord, and if evil it was from hell" (290).

     DR. KINTNER'S BOOK     

     In the January issue of 1985 we featured a long article by Dr. William R. Kintner entitled, "Written with the Finger of God." It was introduced as follows:

     This article outlines a proposal for writing a history of the Jewish people from Abram to Christ based on the Old Testament and utilizing the inspired insights of Emanuel Swedenborg, particularly his detailed exposition of Genesis and Exodus contained in the Arcana Coelestia or Heavenly Secrets. The rationale for the proposed research and subsequent book follows:

     If you have not read this you are encouraged to do so, and may write for a copy. The work has progressed, and a more expanded outline has been circulated to a number of people. We wish success to this ambitious project.
     We would call attention to the lead article in a prestigious quarterly magazine, World Affairs. The spring issue of 1986 opens with a piece by William R. Kintner entitled "The Elements of Peace." This is a substantial article in a journal that is read by some leading figures in the field of foreign policy. The New Church reader takes special pleasure in reading this, for he realizes that the opening paragraph contains a paraphrase from the Writings. It includes the following sentence. "Peace for the individual is like a balmy day in spring which disposes human minds to receive delights and pleasantness from the objects which appear before the eyes and the fragrances in the air." (Compare such passages as Arcana Coelestia 5662.)

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IN ITSELF 1987

IN ITSELF       Patricia K. Rose       1987




     Communications
Dear Reader,
     What if the Lord told you that it is all right to do an action that you believe is evil? This sounds like a ridiculous hypothesis, doesn't it? Surely we have enough confidence in the Lord to know that He wouldn't tell us to do something that's intrinsically evil. We would have to assume that we were wrong about its being evil, rather than that He erred in approving it.
     So why do sincere New Churchmen say that it is an evil to kill an enemy in war when the Lord tells us it is "not contrary to charity"? The usual answer is, "The person may be doing it from a good motive even though the action is evil."
     Since it is an often repeated teaching of the Writings that every action derives its quality from the motive or intention of the person doing it, how can an action have a quality different from the person's motive? In other words, can an action be in itself-apart from the doer-evil? CL 527 speaks to this very question: ". . . the action of man in itself is such as the affection of his will is which produces it . . . . [B]y evil deeds are meant the deeds of an evil will of whatever quality they may outwardly appear. . .by good deeds are meant the deeds of a good will, although outwardly they appear similar to the works of an evil man" (emphasis added). AC 4839 tells us, "all that . . . which does not spring or flow forth from. . .an intention or end of evil, though it sometimes appears like evil, yet is not so, provided the end is not evil, for the end qualifies every deed" (emphasis added). The end qualifies every deed. As AC 10623 puts it, "evils and falsities have no existence except in subjects, which are men." Killing, in itself, is not evil! That's why it is proper to translate the fifth commandment, Thou shall not murder.
     In an article by that name ("Thou Shall Not Murder"-February 1987 issue) the author stated that "killing is, in itself, an evil." The idea is quite prevalent in the church and I'm sure that Mr. Alden speaks for many people. I'm wondering whether it would be acceptable to refer to acts such as defensive killing as "repugnant" (or as Mr. Alden says, "abhorrent") rather than evil. This conveys the feeling of how distasteful it is to kill another person, without imputing evil to the act.

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Add to this "a prayerful wish that it be not so" (AC 3909e), and we have a healthy attitude to defensive killing.
     Since the end qualifies every deed, and therefore no action can have quality different from the motive of the doer, we must also rethink our concept of what permission is. Abortion, among many other acts, has been termed in the church a permission, regardless of the motive behind the action-and this in spite of teachings such as, ". . . good pleasures, leaves and permissions are circumstanced according to subjects, when many think, speak or do the same thing; one acts from permission, another from leave, a third from good pleasure, for each and all things are from an end" (SD 2296e). Aren't we disregarding teachings when we say that if a woman has an abortion because pregnancy endangers her life, and she really wants the baby, this permission? If her motives are good if she acted out of self-defense, Mr. Alden put it-how can her action be from permission? I believe it cannot. Apply the above teaching to those who have abortions: "acts from permission, another from leave, a third from good pleasure. Abortion in itself is not evil, though we may find it repugnant and abhorrent.
     Can we tell whether an action we are considering is of permission? SD 89! A tells us, "He who is led by the Lord perceives in the single things he does whether it is a permission, whether it is given by leave, and whether it is well pleasing: in a word, whether it is thus to be done." It is the person who decides to have the abortion that gives it quality, and there is undoubtedly a wide range of motives.

     *     *     *     *     *

     I would also like to take the opportunity to comment on Rev. Eric Carswell's sermon "Forgiving Others" (Feb. issue). I found it extremely helpful. What I appreciate most about it is the balance he achieved in discussing forgiveness. He told us, "Forgiving another does not mean that we should completely ignore what someone else has done to us." But by very effectively using the parable of the prodigal son he showed us what attitude is charitable toward those who have hurt us: don't hold grudges; don't plan revenge; don't brood over the action; don't impute evil motives; wish well to the offender. This also illustrates how we are to love our enemies. I found the suggestions simple and uncomplicated but put in a way that, for me at least, shone new light on the perennial question of how to forgive. A useful sermon!
     Patricia K. Rose,
          Bryn Athyn, Pennsylvania

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CATHOLICS AND PROTESTANTS 1987

CATHOLICS AND PROTESTANTS       Rev. Grant R. Schnarr       1987

Dear Editor,
     In the January issue Janet McMaster expressed concern that we may, at times, put down Catholics and Protestants. I don't think any minister or layman, in his right mind, would ever say that people from other religions are bad or wrong. The Writings don't say that either. I too have met plenty of good Catholics and Protestants. They come to our church every week expressing dissatisfaction with their former religion. They are good people, but they themselves say that the dogma, doctrine, beliefs of their own former church were not good. And this is the point Writings make.
     I am deeply concerned with the idea that the Writings are out-of-date. The essential truths about the danger of faith alone, works alone, what those organizations who hold these beliefs stand for, is true today and will be true 10,000 years from now. If the Writings can really be said to be out-of-date, then what might we say about the Old and New Testaments? The Lord said, "Heaven and earth will pass away, but My words will by no means pass away" (Mark 13:31). This is as true for the Writings as it is for the Sacred Scriptures.
     Personally, I believe that what the Writings say about those who hold the doctrine of faith alone can be seen more clearly today than in Swedenborg's time. People confirmed in this doctrine call us anti-Christ, non-Biblical, non-Christian, because we do not hold to the doctrine of salvation by faith alone. More open conversation with our Christian friends will increase our understanding of this question and will better equip us to perform a use to the world.
     Rev. Grant R. Schnarr,
          Glenview, Illinois
FRIENDSHIP 1987

FRIENDSHIP       Richard Linquist       1987

Dear Editor,
     Sunlight performed its miracle of enlivening the choir hall of our cathedral one afternoon about ten years ago. Standing under the gently curved beam of the balcony was a solidly built man of about fifty-five years of age. Radiating a peaceful happiness as if his soul were uplifted by the rising curved wood above him, he stood there for about twenty minutes. I became more aware of his inner serenity as we spoke about the delicate and precise balance of curved lines which created the beauty which so affected him. For, he was, as it were, in heaven.

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     Like an angel, he looked at me with clear, warm, respectful eyes. He seemed to accept me without searching for faults, as when a grandparent looks with the wisdom of love, touching the good parts within his or her grandchild. You know what I mean, but can you guess what shaped his life? He related to me that he had recently retired after serving for twenty-five years as a guard in a prison.     
     Enlightenment then entered my mind. For compared to a prison's hard, lifeless surfaces and confining bars, our choir hall must have appeared heavenly to him. Further, in the jungle of violent emotions in which he had lived, he seemed to know about the nourishing strength of hope contained in a compassionate, respectful gaze.
     Walking the path of reformation with its spiritual discipline is not unlike walking through and out of the long, complex passages of a prison. Yet we know that the Lord guides the very footsteps of those who follow Him. Indeed, those who are able to assemble in Bryn Athyn this June, I believe, would feel His love shared among us there.
     For those assembled whose souls do dwell comfortably, at home within the protective walls of ". . . the Lord's church on earth, which is the New Jerusalem . . ." (TCR 188) there may be a happy discovery. While listening to a lecture, socializing or walking alone over Bryn Athyn's lovely landscape, a New Churchman might sense that he is in a spiritually sunlit hall wherein an angelic choir is singing, to warm and nourish its congregation.
     Let's be awake to His love, like children in the early morning looking for someone to take care of them.
     Richard Linquist,
          Huntingdon Valley, Pennsylvania
NEW AGE AND OTHERS 1987

NEW AGE AND OTHERS       Michael A. Nash       1987

Dear Editor,     
     The Lord is the "True Light that lightens every man that comes into the world." The saying in Matthew, chapter five, "Ye are the light of the world" refers to the Lord's light in those who receive. This is the "city that is set on a hill [mountain] and cannot be hid." This is the true New Church, which may also be called "the salt of the earth."
     When in the infinite mercy of the Lord we are brought into such a state of life, the true church is seen in us. "Let your light so shine before men that they may see your good works and glorify your Father in heaven" (Matt. 5:16).

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The works done as if by ourselves but from Him alone lead others to glorify the Lord. But if the salt loses its savor our light becomes darkness.
     The quality of life in a person shapes the understanding. He who obeys what he knows is on the path that leads to heaven and to a gate of the Holy City, the true church, and this despite all errors of ignorance alone. But he who disobeys what he is led to see and understand is in the way of destruction. His evils destroy the few genuine truths he may have.
     The so-called "New Thought" movement and the so-called "New Agers" seem to be modern Gnostics who say much about "enlightenment" and "illumination" but deny the Lord as the Divine Man who is the Lord Jesus Christ who suffered, died, rose again and now reigns in His glorified Divine Human.
     I appreciate Kent Doering's letter in the November issue of New Church Life, and I think all in the church, indeed all real Christians, should be concerned about this "New Age" movement. I think many ardent "Fundamentalists" will be seen as brothers and sisters in the true New Church whenever they are led of the Lord's mercy to see what the Writings given through Swedenborg really teach.
     If I may end this letter on a personal note, a number of years ago I was totally given to the farthest out "isms." I even accepted the insanity called "anarchism"! Since the Lord mercifully delivered me and led me to be His disciple, I speak not in anger or bitterness to anyone caught up in such insanities now. Rather I speak from love and desire that we all humble ourselves with thanksgiving and glory at the things the Lord has done for us. I pray that we can receive from Him alone the strength to keep the words of His testimony, and individually to enter the use and uses to which He would ordain us.
     Michael A. Nash,
          Gassville, Arkansas
HYMNS 1987

HYMNS       Barrie Ridgway       1987

Dear Editor,
     I read with interest Jeremy Rose's article "I Own Thy Sway" (August NCL), and the consequent correspondence in the November issue.
     Maybe there are some hymns we can do without and many of Jeremy Rose's criticisms relating to archaic language and inverted sentence structure are valid. However, whilst I appreciate the point he is making, I do not think it is of real concern.

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The identical criticisms may be also leveled at much of English literature and poetry but that does not make them any less relevant.
     What does seem to be of concern, however, is that Jeremy Rose wishes to modernize our hymns because he says they "are not adequate for my religious needs." He says that he is in a blues band and that he would like our hymns to be more acceptable to newcomers including a blues bandleader. Similarly, Grant Schnarr is concerned that our hymns do not go down very well in a cafe. It is this unacceptability of our hymns by some sections of the non-New Church population that seems to be the real issue.
     If we are embarrassed over our hymns maybe we should also consider modernizing the whole service. After all, the hymns must surely be a minor difference to a newcomer in comparison with the doctrines of the New Word. Why not, therefore, replace the hymns with modern songs, the organ with guitars, tambourines and cymbals, dispense with priestly robes, attend service in casual or sporting attire, have chatty little sermons, an informal order of service and so on? Newcomers would be most appreciative. Or would they? Recently the British Broadcasting Corporation attempted to discontinue broadcasting old-fashioned evensong services. The reaction against such a move was such that the broadcasts were reinstated.
     My view is that we should preserve the unique sphere and integrity of our services, including our "archaic" hymns. Maybe there is a need to sift out some which are difficult to sing or which are songs rather than hymns. Possibly in the process the lovely wedding hymn "O perfect Love! all human thought transcending" could be returned to the Liturgy. I would also suggest that we include in our Liturgy many of the lovely and age-old hymns sung in the "old" churches. An example of one of these would be "Praise my soul, the King of Heaven" by Henry Lyte. But in including them, please let us stick to the original words and tunes. I think we have changed some of these in the past. Serious consideration should also be given to deleting hymn number 3 as this is sung to the tune of the British National Anthem.
     But please, let us not modernize the hymns we sing. They are, after all, songs of praise to the Lord.
     Barrie Ridgway,
          Canberra, Australia

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VERSIONS OF THE WORD 1987

VERSIONS OF THE WORD       Richard L. Goerwitz       1987

Dear Editor,
     An anonymous writer advocated in a letter last July that we keep the Old King James Bible as our standard version of the Word. In it, the writer made the dubious assertion that recent interest in modern translations is largely a matter of laziness, i.e. an unwillingness to expend some small effort at understanding the Old King James. This represents, I think, a serious misunderstanding of why many of us advocate the use of modern translations-one I would like to take the time here to address. One great irony of this letter is that, in the name of defending the old Authorized Version, the writer unwittingly provides us with an example of how easily its archaic language can be misunderstood.
     Back in the early seventeenth century, the English nominative singular second person pronoun was "thou." Over time, "thou" was lost, and "you"-originally an oblique plural form-gradually usurped its functions. Today "you" serves the same function as "thou" did back when the Old King James was written. The point is that "you" now means roughly the same thing as "thou" did four hundred years ago.
     What astonishes me is that for many people-our anonymous author included-the word "thou" has been given an almost sacred connotation. It is a special word they say when speaking with or about God. Use of "you" in its place engenders discomfort, if not anxiety. Strangely, the word "thou" never had such overtones when it was used in everyday speech. As I mentioned, it was simply the standard second person singular pronoun. Why some people are so defensive about its use is therefore quite beyond my power to understand. They call it "reverent" or "respectful." The fact is that the word had none of these inherent qualities while the Old King James translators were alive. Those who read these overtones into it are thus, in effect, misunderstanding the very version they wish so strongly to defend.
     If such subtle shifts in meaning deceive even its most ardent defenders, one can imagine what they do to young or ill-educated readers of the Old King James. Since the Word was meant to be adapted to children and the simple, many people feel that these difficulties make the New King James Version a better choice as our standard version of the Word. Admittedly, the New King James is not always as euphonious or pleasing as the Old King James. Nor does it have so strong a hold on our affections. The Word, however, is not meant to be a literary masterpiece. Nor is it meant simply to conjure up fond memories (frequently confused with remains). It is meant to be a repository of truth which constantly challenges us, and leads us into new insights about God and His will concerning our lives.

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This function, many feel, would better be served by a newer, more accurate and lucid version of the Word.
     To conclude, then, people may hold various opinions of the relative accuracy or lucidity of the various translations in question. This is to be expected. It saddens me, however, to see the motives of those in favor of change reduced to simplicities like "laziness" or an irrational desire to deprive people of a book they have come dearly to love. Ultimately, it is our feeling that what we are doing is doctrinally warranted that causes us to take the position that we have. If our anonymous author, and others of his ilk, are to have any input into this ongoing debate it is these doctrinal questions-not accusations of indolence-that must be aired and discussed.
     Richard L. Goerwitz, III,
          Chicago, Illinois
COUNCIL OF THE CLERGY MEETINGS PRIOR TO THE ASSEMBLY 1987

COUNCIL OF THE CLERGY MEETINGS PRIOR TO THE ASSEMBLY       Editor       1987

     The 1987 meetings of the Council of the Clergy will be held this year immediately prior to the assembly. They will be considerably shorter than usual, the first session taking place on Sunday evening, May 31st. They will conclude on Tuesday, June 2nd, and the Joint Council will meet on Wednesday afternoon, June 3rd.
ACADEMY GRADUATION EXERCISES 1987

ACADEMY GRADUATION EXERCISES       Editor       1987

     As noted on the opposite page, the assembly begins on Wednesday evening, June 3rd. That is also graduation day, the exercises to be held in the Field House at 9:30 a.m. This will be the first time air conditioning will be available for graduation if it is needed.

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ASSEMBLY DAY BY DAY 1987

ASSEMBLY DAY BY DAY       Editor       1987

     We look now to the 30th General Assembly of the General Church of the New Jerusalem. The excellent booklet which you will have received says: "June is a beautiful time of year to visit Bryn Athyn-not only for an Assembly, but to enjoy the Cathedral, the Glencairn Museum, the Academy campus, old friends, and new. And it is hardly ever as hot as it was at the last Assembly! Even if it is that hot we have good news. Our official sessions, to be held in the Asplundh Field House, will be air-conditioned."
     Visitors to Bryn Athyn for this occasion will come places far and near. In looking ahead to those few days, we already have a sense of how much we have to be grateful for at this point in our history. We have a sense of challenges ahead, a sense of need for the Lord's guidance and for strength from Him to carry forward the uses which He gives us to see.

     30th General Assembly-June 3-7, 1987

     Schedule of Events

     WEDNESDAY (June 3)

Afternoon
     12:15 p.m.-Civic and Social Club luncheon available
     1:00-5:00 p.m.-Visitor registration
     1:30-5:30 p.m.-Swim Club open for high school and college
     2:00 p.m.-Joint Council (Pendleton Hall)

Evening
     6:30 p.m.-Supper (Society Building)
     8:00 p.m.-Session #1 (Asplundh Field House)
               Worship-Rev. Lorentz Soneson
               Episcopal address, "Jacob-Natural Life"-Rt. Rev. Louis B. King
     9:00 p.m.-Jacob pageant-Rev. Kurt H. Asplundh (east of the Field House)
               Open houses (Cairnrun area)
               College age to thirty open house (Robert H. Asplundh)
     9:30 p.m.-High school party (Donald Kistner)

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     THURSDAY (June 4)

Morning
     8:00 a.m.-Breakfast (Society Building)
     9:30 a.m.-Session #2 (Asplundh Field House)
          Worship-Rt. Rev. Louis B. King
          Business report
          Confirmation vote on Executive Assistant Bishop
     10:30 a.m.-Speaker-Rev. Douglas M. Taylor, Evangelization report
     11:30 a.m.-Response to confirmation vote-Rt. Rev. Peter M. Buss

Afternoon
     12:15 p.m.-Luncheon (Society Building)
     1:30 p.m.-Swim Club open for high school and college
     2:00-5:30 p.m.-Deka reunion (Glenn Hall)
     2:00-4:00 p.m.-Tours
          Miscellaneous Meetings:
          2:00 p.m.-Religion Lessons-Rev. Alfred Acton (Bryn Athyn Church Conference Room)
          2:00 p.m.-Parents and friends of developmentally disabled and especially challenged people-Rev. Kurt H. Asplundh (Bryn Athyn Church School Library)
          2:00 p.m.-New Church singles network-Marcia Smith (Bryn Athyn Church School 8th grade classroom)
          3:30-5:30 p.m.-Swim club open for all members and Assembly registrants
          4:00 p.m.-Glencairn concert

Evening
     6:30 p.m.-Supper (Society Building)
     8:00 p.m.-Session #3 (Asplundh Field House)
          Worship-Rev. Ragnar Boyesen
          Speaker-Rev. Christopher Bown, "Ministering to the Lord's Brethren"
          High school social (College Social Center)
     10:30 p.m.-Vesper Service-Rev. Willard Heinrichs (Pendleton Hall)

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     FRIDAY (June 5)

Morning
     8:00 a.m.-Breakfast (Society Building)
     9:30 a.m.-Session #4 (Asplundh Field House)
          Worship-Rev. Daniel W. Heinrichs
          Speaker-Rev. Thomas Kline "Discipleship"
     11:15 a.m.-Assembly photo (east of Field House)

Afternoon
     12:15 p.m.-Luncheon (Society Building)
     1:00 p.m.-Golf at Philmont Country Club south course (Shotgun start)
     1:30-3:30 p.m.-Swim Club open for high school and college
Miscellaneous Meetings:
     2:00 p.m.-Music Festival '88 brainstorming-Rev. Alfred Acton (Bryn Athyn Church Conference Room)
     2:00 p.m.-Home Elementary School Education-Rev. J. Clark Echols, Jr. (Bryn Athyn Church School Curriculum Center)
     3:00-5:00 p.m.-Glencairn Museum gallery tours with music
     3:30-5:30 p.m.-Swim club open for all members and Assembly registrants

Evening
     6:30 p.m.-Supper (Society Building)
     8:00 p.m.-Session #5 (Asplundh Field House)
          Worship-Rev. Erik Sandstrom
          Speaker-Rt. Rev. Peter M. Buss, "Healing of the Nations"
     9:30 p.m.-High school social (College Social Center)
     9:00-11:00 p.m.-Cathedral lighting
     10:30 p.m.-Vesper Service-Rev. Allison Nicholson (Pendleton Hall)

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     SATURDAY (June 6)
Morning
     7:30-8:45 a.m.-Continental breakfast and open house (Glencairn)
     8:00 a.m.-Breakfast (Society Building)
     9:30 a.m.-Session #6 (Asplundh Field House)
          Worship-Rev. Geoffrey S. Childs
          Speaker-Rev. Daniel Goodenough, "Expectations"
     11:15 a.m.-Rain date for Assembly photo

Afternoon
     12:15 p.m.-Luncheon (Society Building)
     12:30 p.m.-Sons luncheon (Pendleton Hall)
     12:30 p.m.-Theta Alpha luncheon (Assembly Hall)
     1:30-3:30 p.m.-Swim Club open for young people
     3:00 p.m.-New library dedication-garden parties after dedication
     3:45 p.m.-New Liturgy music sing-along

Evening
     7:00 p.m.-Banquet (Society Building)
          Toastmaster-Rev. N. Bruce Rogers
          Speakers:
          Rev. Fred Elphick, "Good as the Goal"
          Rev. Christopher R. J. Smith, "Truth as the Means"
          Rev. Walter Orthwein, "Need for Doctrinal Study"
     9:30 p.m.-Band party for the young at heart (Asplundh Field House)
     9:00-11:00 p.m.-Cathedral lighting
          Open houses (Dale Road area)

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     SUNDAY (June 7)

Morning
     6:30 a.m.-Sunrise service-Rev. Mark Carlson (Cairncrest lawn)
     8:00 a.m.-Breakfast (Society Building)
     9:00 a.m.-Adult service and Holy Supper-Rev. Kurt H. Asplundh (Cathedral)
     9:30 a.m.-Family service-Rev. Frank Rose (Pendleton Hall)
     11:00 a.m.-Adult service and Holy Supper-Rev. Kurt H. Asplundh (Cathedral)
     10:00 a.m. to 12:00 noon-Pick up leftovers (Society Building). No official luncheon

     Times and locations for social events that are listed are tentative.
ASSEMBLY COMMITTEE 1987

ASSEMBLY COMMITTEE       Editor       1987

     Mr. King Wille is chairman of this committee, and Mr. Dirk Junge is assistant chairman. The full committee membership is listed at the beginning of the brochure that has been mailed to all members.
     The fall issue of New Church Home has an interview with Mr. King Wille. One of the questions posed to him begins as follows:

     "King, you are the Chairman of the coming 30th General Assembly, a huge job. Would you tell us something of the . . ." (New Church Home, page 47).

     [Photo of Paula and King Wille with daughter and newly baptized granddaughter (Photograph courtesy of New Church Home)]

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SUNRISE NEW CHURCH CAMP FOR ADULTS 1987

SUNRISE NEW CHURCH CAMP FOR ADULTS       Editor       1987




     Announcements






     "Sunrise" will take place June 8-12, 1987, at Mt. Misery, NJ (1 hr. from B.A.). The name "Sunrise" represents the overall theme of restoration and renewal. Each day will have a particular theme: Mon. "Commitment," Tues. "Love," Wed. "Wisdom," and Thurs. "Use." Worship, small group sharing, and celebration will be integral parts of the experience. Costs: college age $75, individuals $125, couples who have additional outside costs in order to attend, $200 ($100 each). To apply or for further information, contact Beryl and Paul Simonetti, Box 162, B.A., 19009.
     The camp will be under the leadership of Frank and Louise Rose and staff. Michael A. Brown, co-director
PUBLIC WORSHIP AND DOCTRINAL CLASSES 1987

PUBLIC WORSHIP AND DOCTRINAL CLASSES       Editor       1987

     GENERAL CHURCH OF THE NEW JERUSALEM
RIGHT REV. LOUIS B. KING, BISHOP
Bryn Athyn, Pennsylvania, 19009, U. S. A.
PUBLIC WORSHIP AND DOCTRINAL CLASSES
Information on public worship and doctrinal classes provided either regularly or occasionally may be obtained at the locations listed below. For details use the local phone number of the contact person mentioned or communicate with the Secretary of the General Church, Rev. L. R. Soneson, Cairncrest, Bryn Athyn, PA 19009, Phone (215) 947-4660.

     (U. S. A. addresses next month)

     AUSTRALIA     

     CANBERRA
Mr. and Mrs. Barrie Ridgway, 68 Hilder St., Weston, Canberra, A. C. T. 2611.     

     SYDNEY, N.S.W.                                   
Rev. Erik E. Sandstrom, 22 Dudley Street, Penshurst, N.S.W. 2222. Phone: 57-1589.

     BRAZIL

     RIO DE JANEIRO
Rev. Cristovao Rabelo Nobre, Rua Xavier does Passaros 151, Apt. 101 Piedale, Rio de Janeiro, RK 20740. Phone: 021-289-4292.

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     CANADA

     Alberta:

     CALGARY
Mr. Thomas R. Fountain, 1115 Southglen Drive S. W., Calgary 13, Alberta T2W 0X2. Phone: 403-255-7283.

     EDMONTON
Mr. Daniel L. Horigan, 10524 82nd St., Edmonton, Alberta T6A 3M8. Phone: 403-469-0078.

     British Columbia:

     DAWSON CREEK
Rev. William Clifford. 1536 94th Ave., Dawson Creek, V1G 1H1. Phone: (604) 782-3997.

     Ontario:

     KITCHENER
Rev. Louis D. Synnestvedt, 58 Chapel Hill Drive, Kitchener, Ontario, Canada N2G 3W5.

     OTTAWA
Mr. and Mrs. Donald McMaster, 726 Edison Avenue, Apt. 33, Ottawa, Ontario K2C 3P8. Phone: (613) 729-6452.

     TORONTO
Rev. Geoffrey Childs, 2 Lorraine Gardens, Islington, Ontario M9B 424 Phone: (416) 231-4958.

     Quebec:

     MONTREAL
Mr. Denis de Chazal, 17 Baliantyne Ave. So., Montreal West, Quebec H4X 281. Phone: (514) 489-9861.

     DENMARK

     COPENHAGEN
Mr. Jorgen Hauptmann, Strandvejen 22, Jyllinge, 4000 Roskilde. Phone: 03-389968.

     ENGLAND

     COLCHESTER
Rev. Kenneth O. Stroh, 2 Christchurch Court, Colchester, Essex C03 3AU Phone: 0206-43712

     LETCHWORTH
Mr. and Mrs. R. Evans, 111 Howard Drive, Letchworth, Herts. Phone: Letchworth 4751.

     LONDON
Rev. Frederick Elphick, 21B Hayne Rd., Beckenham, Kent BR3 4JA. Phone: 01-658-6320.

     MANCHESTER
Mrs. Neil Rowcliffe, 135 Bury Old Road, Heywood, Lanes. Phone: Heywood 68189.

     FRANCE

     BOURGUINON-MEURSANGES
Rev. Alain Nicolier, 21200 Beaune, France. Phone: (80) 22.47.88.

     HOLLAND

     THE HAGUE
Mr. Ed Verschoor, Olmenlaan 7.3862 VG Nijkerk

     NEW ZEALAND

     AUCKLAND
Mrs. H. J. Keal, Secretary, 4 Derwent Crescent, Titirange, Auckland 7. Phone: 817-8203.

     NORWAY

     OSLO
Mr. and Mrs. Klaus Bierman, Axel Flindersvei 3, Oslo 11. Phone: 28-3783.

     SCOTLAND

     EDINBURGH
Mr. and Mrs. N. Laidlaw, 35 Swanspring Ave., Edinburgh EH 10-6NA. Phone: 0 31-445- 2377.

     GLASGOW
Mrs. J. Clarkson, Hillview, Balmore, Nr. Torrance, Glasgow. Phone: Balmore 262.

     SOUTH AFRICA

     Natal:

     DURBAN
Rev. Geoffrey Howard, 30 Perth Rd., Westville, Natal. 3630. Phone: 031-821 136.

     Transvaal:

     TRANSVAAL SOCIETY
Rev. Norman E. Riley, 8 Iris Lane, Irene, 1675 R. S. A., Phone: 012-632679.
     
     Zululand:

     KENT MANOR
Mrs. D. G. Liversage, Box 7088, Empangeni Rail, 3910, Natal, South Africa. Phone: 0351- 23241

     Mission in South Africa:
Superintendent-The Rev. Norman E. Riley (Address as above)

     SWEDEN

     STOCKHOLM
Contact Rev. Daniel Fitzpatrick, Aladdinsvagen 27, S-161 38 Bromma. Phone: (08) 26 79 85.

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JOHNNY'S TRAIL 1987

JOHNNY'S TRAIL       Editor       1987

     JOHNNY'S

     TRAIL

     BY

     Anne Eliot Crompton

     Published by Swedenborg Foundation
A children's story based on an episode in the life of Johnny Appleseed which demonstrates his religious beliefs and his philosophy of life. It also includes a short summary about Johnny Appleseed and about Emanuel Swedenborg.

     Hardcover      Postage paid $7.65

     General Church Book Center      Hours: Mon-Fri 9-12
Box 278                               or by appointment
Bryn Athyn. PA 19009                    Phone: (215) 947-3920

141


Notes on This Issue 1987

Notes on This Issue       Editor       1987

Vol. CVII          April, 1987          No. 4
NEW CHURCH LIFE

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     Notes on This Issue

     "In the rending of the veil, we see a summary of all that the Lord came this magazine has published on this particular text in more than a to do." This outstanding sermon by Rev. Lawson Smith is the first one hundred years. (The sermon in March of 1934 might be considered an exception, but it does not address the subject of the veil.)
     Who can deny that competition is "a pervasive force in our lives from earliest childhood"? Although this subject has a particular interest for those involved in education, the thoughtful treatment of it in this issue by Mrs. Simonetti has applications beyond the field of education and is likely to initiate considerable discussion.     
     When you see Rev. Geoffrey Howard at the assembly in June you might say, "Yes, C.L. 229 is a favorite of mine too" (see p. 156).
     We thank a benevolent intermediary for obtaining a copy of the talk given this year in Toronto by Mr. Ivan Scott and for getting permission to publish it (p. 162)
     Fifty years ago this month a man who could personally remember the formation of the General Church spoke of government by influx and said that each generation must come to see how this applies in its own time (p. 167).
     In his welcome letter entitled "Isolated" Mr. John Kane suggests that he may be "the only New Church man in Spain." We will tell him about an item on page 37 of the spring Theta Alpha Journal which says, "I have a pen friend in Spain who is a recent and enthusiastic convert to the New Church . . . . I gave him ten years' accumulation of New Church Life and Theta Alpha Journal. He says this is what brought him to reading the Writings . . . . In our travels both Life and Journal have followed us and have been read from cover to cover, over and over again. So it is when one is an isolated member."
     Charis Cole concludes her book excerpts in this issue relaying the views of yet another author for us to evaluate.

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TEARING OF THE VEIL: REVELATION OF THE LORD 1987

TEARING OF THE VEIL: REVELATION OF THE LORD       Rev. LAWSON M. SMITH       1987

     "And behold, the veil of the temple was torn in two from top to bottom" (Matt. 27:51).

     The tearing of the veil is the first event recorded after Jesus yielded up the spirit. It looks backward to the horror just preceding, but also forward to the Lord's victory. The destructiveness of it fits with the darkness over the whole land and the earthquake, as a sign of the tragic state of the Jewish Church at that time. But when the veil was torn apart, then for the first time there was access to the inmost sanctuary of the temple. This access symbolizes the fulfillment of the Lord's purpose in coming into the world. The tearing of the veil represents the removal of the last separation between the Lord's Human and His Divine, and at the same time, the removal of the last barrier between the human race and the Lord. So as we think of the wonderful things involved in these few words of the Scriptures, we can better appreciate the Lord's purpose in coming, and see the fulfillment of His love on Easter.
     The temple at Jerusalem was a magnificent building, made of enormous stones and adorned with gold. Herod the Great, the one who tried to kill the Lord when He was an infant, built the temple to win favor with the Jews. It took forty-six years to complete, and it was the pride of the Jewish people.
     It consisted of three parts: the inmost sanctuary, called the Holy of Holies; the middle section, called the Holy Place; and the court. It was modeled after the Tabernacle, according to the design given by the Lord to Moses on Mount Sinai.
     The Holy of Holies was always in complete darkness. Inside was the ark, within which were the two tables of stone, called "the Testimony." No one was allowed to enter the Holy of Holies except on one day of the year, the day of atonement, when the high priest, after special preparation, went in amidst a thick cloud of incense.
     The veil hung in front of the ark, separating the Holy of Holies from the Holy Place. In the Holy Place there were windows, and three special furnishings: the table of the bread of the Lord's presence, the seven branched lampstand, and the altar of incense. The Holy Place is where Zacharias was offering incense at the time when the angel Gabriel came to him (see Luke 1:8-11).

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     Another curtain separated the Holy Place from the court, where all the people would pray at the time of incense. In the court was the laver, a great basin of water for ritual purifications, and the altar of burnt offering. The court was the part of the temple that the Lord purged of the money-changers a few days before His crucifixion and resurrection.
     In the highest sense, the temple stands for the Lord Himself in His Divine Human. Jesus said, "Destroy this temple, and in three days I will raise it up." "But He was speaking of the temple of His body" (John 3:19, 21; AE 220). The temple represented His Human mind and body, and how from Himself He accommodates to the minds of everyone, whether we are natural, spiritual or celestial.
     The veil hanging between the Holy of Holies and the Holy Place was made of four colors woven together: a blue purple, a red purple or crimson, double-dyed scarlet, and fine, white linen. On it, embroidered in gold, were cherubim. In a good sense, this beautiful curtain represents the conjunction of the inmost and middle heavens. Since the celestial heaved is especially in love to the Lord, and the spiritual heaven is especially in the love of the truth, this veil also stands for the marriage of good and truth, the marriage of a good life with a sight of truth from the Lord's Word. The red colors stand for the goods, and the blue and white colors stand for the truths, beautifully woven together into a single fabric (see AC 9670).
     This veil also stands for the conjunction of the Lord with mankind, because it stood in front of the ark, representing the Lord. The Lord presents Himself to us in His Word-this is the veil, in the Word, goodness and truth are beautifully woven together. As we on our part learn and apply the truth to our lives, the Lord inspires us with the love of what is good (see AC 2576).
     Now we can see that the tearing of the veil in two, in the negative sense, represented the destruction of our conjunction with the Lord, by the destruction of His Word. The human race, and the Jewish Church in particular as the last church before the Lord's coming, destroyed the Word. They made it of no effect by their traditions. They blotted out its true meaning by false interpretations, so that it had no power to reform men's lives, or to show them the Lord. This same destruction of the Word is also represented by the soldiers tearing up the Lord's outer garments, by the rocks being rent, and by all the abuse they did to the Lord's body, even to the crucifixion (see AC 9093, 1839).
     There is also another aspect to the meaning of the veil: it stands for appearances of truth (see AC 2576). On the one hand, appearances of truth are good. They are simply how the truth appears to us-how the Lord presents Himself to us in such a way that we can see Him.

145


No one, not even the highest angel, can rise above appearances of truth to see the Lord as He is in Himself, or behold the infinite, Divine Truth. We all need appearances of truth, so the Lord has carefully provided such appearances in His Word, accommodated to every human state. In every appearance in the Word, if we are willing to look, we can always see a more interior truth, leading us closer to the Lord Himself.
     On the other hand, appearances are capable of being misinterpreted, deliberately or accidentally. This was especially true before the Lord Himself came into the world. Before His advent, people depended on various representations of Him to get an idea of God. All the burnt offerings and sacrifices and the tabernacle itself were representations of the Lord. All the statutes of worship and even the code of civil judgments in the Israelitish Church interiorly signified things about the Lord. Everything looked forward to the Lord who was going to come. But such cloudy foreshadowings of the Lord could easily be perverted (see AC 4772, Coro. 42-43, 52-54).
     In the negative sense, then, the veil stands for appearances hiding the Lord from view, as the veil hid the ark. In one sense this was good, because people who did not want to see the Lord were protected from seeing Him and then deliberately turning their backs. The Lord Himself, when He came, spoke in parables, so that seeing they would see and not perceive (see Matt. 13:13; AE 400). This protection of the evil from deliberate profanation is represented by the cherubim on the veil. The Lord on the cross said, "Father, forgive them, for they know not what they do" (Luke 23:34-emphasis added).
     The Jewish Church, under the influence of the hells, twisted those appearances to completely blot out the sight of the Lord in His Word. It was as though, having torn the Word itself to shreds, they then used those twisted shreds to make a curtain of falsities, hiding from men the way to the Lord and to heaven (see AE 400).
     By such falsity, the hells attacked the Lord Himself. In Him the veil stands for appearances that separated His Human mind from the Divine. Perhaps the most important of these was the appearance that the human race could not be saved-that the Lord's Divine love and purpose could not be fulfilled. Because of that appearance, it sometimes seemed as though the Divine had left Him alone, as when He cried out on the cross, "My God, My God, why have You forsaken Me?" (Matt. 27:46).
     But the Lord parted that veil of appearances. He dispelled the falsities of the hells both for Himself and for mankind by the same acts.
     The Lord opened that veil for the human race by coming into the world and revealing Himself to us.

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In fact, the word "revelation" means "unveiling," or pulling back the veil as it had been in the beginning. In His life on earth, the Lord showed that He is a God who loves mankind, and that love to the Lord and charity to the neighbor are the most important things in His kingdom. The Lord fulfilled all the things in the Old Testament from beginning to end, and thus showed what they really mean. The Lord restored the power of the Old Testament by dispelling the falsities that had hidden the truth there. As the angel came down from heaven and rolled away the stone from the door of the tomb so that everyone could see that the Lord was risen, so the Lord removed the false doctrine that hid Him from our view (see AC 4772, AE 400).
     In fact, Jesus's own death was part of the means of tearing away the veil that blocked mankind's view of Him. We are told, "The Lord was willing to suffer death and rise again the third day . . . [so] that He might put off everything human which He derived from the mother, and put on a Divine Human. For the whole human which the Lord took from the mother He rejected from Himself by temptations, and lastly by death; and by putting on a Human from the Divine itself which was within Him, He glorified Himself, that is, made His Human Divine" (AE 899:14 -Emphasis added). If the Lord had not died at all, He would have remained merely a natural man-as indeed He was, even to the eyes of His disciples who knew Him best, until His resurrection. By shedding the merely natural body, He made it plain that He was not just an extraordinary man, but the Son of God. The natural body was thus one of the last veils to be torn apart, so that we could see the Lord Himself (see AC 2576:2-"body"),
     For the Lord Himself, the tearing of the veil represented that He had finally risen above the appearances that separated His Human from the Divine. From top to bottom, the veil was torn in two: from the inmost, most subtle lies of the hells, down to the outmost urge to cling to the natural life of the body, the appearances were dispersed. He could see that the human race was set free, and that those who were willing could now be saved and be conjoined with Him. They could see Him in His Divine Humanity, and could follow Him, and be led to heaven.
     To unite the Human with the Divine meant to unite the Divine truth to the Divine Good. When the Lord came into the world, He made Himself the Divine Truth. He was the Word made flesh, the Word fulfilled. He taught the way, the truth and the life. By the power of the Divine truth, He fought against the false appearances by which the hells attacked Him, as when He quoted the Word to refute the tempter in the wilderness. By the truth, He set people free from spiritual and natural disease. On Palm Sunday He rode into Jerusalem as the King of glory, and every detail of that magnificent procession signified that all truths were set in order and subordinated under His view.

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     But when He departed from the world and rose to heaven, He made Himself the Divine Good. Even as to His Human, the Lord is pure Divine Love and mercy, which in itself is utterly beyond our comprehension, yet from which flows all truths. This Divine Love is the Holy of Holies, and from it comes the Lord's Holy Spirit, the Divine Truth, to enlighten and save us. And we can see now, as never before, that every teaching in the Lord's Word comes from His love, and leads us to Him (see AC 9670, 2576).
     It was as though the Lord was entering through the veil into the Holy of Holies. He united the Divine Love with the Divine Truth in Himself. In so doing, He gave us, too, a way to be conjoined with the Divine itself, the Divine Love, and so be drawn up to heaven by the strong force of His love. This way to approach Him is through His Divine Human, now revealed to us. In the Lord, we see our Father, and hear His voice. He teaches us with Divine power and authority the way to live our lives. The veil that hid Him from us is gone, if we wish to approach Him.
     So in the rending of the veil, we see a summary of all that the Lord came to do. Because the church had torn apart the Word-meant to be the means of our conjunction with the Lord-and had hung up in its place a veil of falsity, the Lord came into the world to reveal or unveil Himself again. He parted the veils of appearances in the religious observances and laws of the Ancient and Jewish Churches to show their real essence: love to the Lord, charity toward the neighbor, and faith in Him from love. He underwent temptations, induced by the hells through false appearances, and eventually parted those veils to enter into the Holy of Holies, uniting the Human with the Divine in Himself. In this way, He opened the way for us too to see Him and approach Him and be conjoined with Him in love and faith.
     On Easter morning, the Lord rose with Divine majesty and power. He told His disciples, "All authority is given to Me in heaven and on earth" (Matt. 28:18). But the only reason the Lord wanted this power for His Human was so that He could save the human race and be conjoined with us. So the very last words of the gospel of Matthew-the climax, the goal to which everything leads-are the Lord's words, "And lo, I am with you always, even to the end of the age" (Matt. 28:20-emphasis added; cf. AC 2034). Amen.

     LESSONS: Matt. 27:45-54, 28:1-10, AC 2576:2-5 (parts)

     [Lesson on following page]

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     Lesson from Arcana Coelestia 2576     
     Rational truths are like a covering or garment for spiritual truths. The case is that the inmost things in man belong to his soul, while the more exterior belong to his body. Man's inmost parts consist in goods and truths from which the soul has its life, or else the soul would not be a soul. Those which are more exterior, however, derive their life from the soul, and each one of them is like a body, or what amounts to the same, a covering or garment. This becomes clear in particular from the things that are seen in the next life, for example, from angels when these are presented to view. The interior things in them shine from their faces, while the exterior are represented both in their bodies and in the clothes"; they are wearing, so completely that anyone there may recognize the character of those angels simply from the clothes they are wearing . . . It is similar in the case of angels who have been seen and whose faces and clothing are described in the Word, such as those in the Lord's tomb . . . Nor does this apply only to angels but also to everything else, even inanimate objects, mentioned in the Word. Their exteriors are a covering or garment-as with the Ark of the Covenant, and the tent surrounding it. "The Ark" there, which was inmost, represented the Lord Himself, for the Testimony belonged there, while "the tent" outside of it represented the Lord's kingdom. Every single one of "the coverings" there, that is, the veils and screens, represented the exterior celestial and spiritual things within the Lord's kingdom, that is to say, within the three heavens . . .
     The Tabernacle had three veils, the first, which made a division between the Holy Place and the Holy of Holies; the second, which is called a screen serving as a door into the tent; the third, which is called a screen serving as a gate into the court. The first of these, the veil itself, which was a screen in front of the Ark, represented the most immediate and inmost appearances of rational good and truth, which occur among the angels of the third heaven . . .
     This shows what is meant by the veil of the temple being torn in two (Matt. 27:51; Mark 15:38; Luke 23:45)-namely that once all appearances had been dispelled, the Lord entered into the Divine Itself, and at the same time He opened a means of access to the Divine Itself through His Human that had been made Divine.

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CROSS 1987

CROSS       OLIN DYGERT       1987

     I, like most of us-or, rather, many of us-was brought up with the idea that the cross truly represented Christianity, and maybe it should-but I have my doubts.
     It's certain that the cross represents the death of Jesus. There can be no doubt of that. And possibly it also is intended to illuminate the atonement. It may do that too. To stay away from an argument, let's say it does.
     But it seems to me that the words: "He is risen!" come a lot closer to what Christianity is all about than "it is finished." True, when that was said, it meant, I think, that the agony of the passion was finished-nothing more. Certainly He knew that He would rise again in less than three days. If you doubt that, you throw out most of Christianity right off the bat.
     The cross certainly doesn't represent the resurrection. I don't know what should. The resurrection was certainly more important than the death-though it wouldn't be possible to have the latter without the first. That's a foregone conclusion. But Christianity doesn't stop with either or both. It continues.
     God now became a trinity-after the resurrection. He wasn't before. Remember, the Holy Ghost was not yet, because Christ was not yet glorified. The glorification took place only after He had risen.     
     In that instant, in the twinkling of an eye, He now became Father, Son and Holy Ghost-the trinity!-God, with a human body, which, incidentally, He took with Him when He ascended. No getting around that, unless you choose to disbelieve the Gospels. And some do! or, at least try to explain it away.
     What I'm getting at is that after the resurrection, a much better symbol than the cross would be an equilateral triangle: God at the center, and the Father, the Son and the Holy Spirit as sides. They are all equal, none is superior and none is inferior. They all make God. Or, put it this way if you prefer: God is the Father, Son and Holy Spirit.
     And who is God? Well, Paul put his finger right on it when he said Jesus is Lord! In other words. to a non-Jew, such as myself, Jesus is God. Not was God; is God!
     So, for me, a truer and better symbol of Christianity is the triangle, with the name "Jesus" written therein. At the center, Creator, Redeemer and Savior, at whose name every knee should bend.
     The Divine Human. The Center of the triangle, God Himself!

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VICTORY! 1987

VICTORY!       Rev. J. CLARK ECHOLS       1987

     Suggested reading: John 20 and True Christian Religion 109

     The crucifixion took place on a stark hill outside of Jerusalem. Such public displays brutalized the Jews into submission. Indeed, those of His followers who watched were devastated. They saw no point, no victory, but only the end of all they had worked for. Peter had even called Jesus "the Christ," the predicted Savior-a knowledge he could have received only by observing how the invisible God he worshiped was displayed in the words and acts of Jesus. And now this man Jesus was dying. It seemed that it was all over. We're told that they didn't then remember the prophecies. Their grief must have clouded their minds to what Jesus had told them, that He would rise on the third day.
     What was the purpose of this, the greatest of all miracles-to rise from the dead by His own power? There was a Divine plan, established at the beginning. Its steps were set out, and Jesus followed them all. He fulfilled the plan just as He fulfilled all the prophecies.
     He came to earth and assumed a body with a Divine soul within so that through His words and works He could successfully reduce the hells to order, and restore mankind's spiritual freedom. This genuine truth shines forth in all of the New Testament and makes understandable everything that happened. If the apostles had seen this clearly they wouldn't have doubted.
     With the defeat of the last hells during His passion on the cross, Jesus completed the purification of His mind; He released Himself from the limitations of mere finite thought and desire. The hells had nothing more that they could attack in Him. Jesus had made His own mind, His spirit, and the essence of His character and personality one with the Divine that was within Him. Thus He was one with the Father. He was no longer subject to the doubts and desires of His mortal flesh. He would no longer pray for strength as if to another person. And so He rose from the tomb. The tomb was empty because Jesus replaced His finite body with a Divine one-the Divine Human-glorifying Himself, including that which corresponded to His Divine body. Thus the mortal body was not in the tomb.
     Is not this the obvious outcome of all that went before? Is not this the fulfillment of the Divine plan? The unique process of the incarnation, His teaching techniques, His power over nature and His power to heal and give life, the struggles with temptations, His acquiescence in the crucifixion, and the empty tomb-these are all evidence of the Divine plan at work-the plan for the spiritual salvation of mankind to eternity.

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     The evidence we have is twofold. First we have the Old and New Testaments and the Writings. Therein we find the data. Second is the capabilities and faculties of our mind. How could the people of the day be so blind? Because the Lord now "enlightens the internal spiritual man and the external natural man at the same time"! (TCR 109). He now has the eyes to see us, communicate with us, as He couldn't before. He can hear our prayers, smell the fragrance of the sphere of our worship, and He can touch our hearts and minds. Using His Divine strength He can lift us up out of the pit. This truly fulfills the Divine plan for salvation. He no longer walks the earth, but He has acquired the ability, through His glorified Divine body, to reach us. He is no longer invisible. He is now our visible God.
     This genuine truth is displayed in the New Testament by doubting Thomas. Thomas wouldn't believe, he said, until he had touched Jesus. He was expecting a physical resurrection, perhaps with Jesus continuing His earthly work. But he was wrong on two counts. First, it would have been better, Jesus said, to have believed without the necessity of an external sign. And, second, Jesus was not returning to the limitations of a physical, mortal body. Upon seeing Jesus, Thomas became open to the enlightenment Jesus offered. Thomas then understood and knew what Jesus had given him: Jesus was now "My Lord and my God!"
     We are urged by this to believe what our minds and hearts tell us to be true. The Lord will reveal Himself to us when we turn to Him, when we cease seeking merely external evidence for His existence and trust the enlightenment He offers us from within. It is a merely natural kind of trust in the Lord that is based only on physical evidence. It is a merely natural kind of love for the Lord that is based on His physical presence. It is a merely natural kind of knowledge of our Lord that is based solely upon His mortal body. He asks us now to rise above merely natural things to spiritual, eternal things. He wants us to have a spiritual view of our life. By His work He has offered this view to us, so that we may see His Divine plan in its fullness. He works from within, and raises us up to see Him in His glorified Divine Human.
     He need not be physically present to do this miracle. By means of the glorification, and through the inspired accounts of the New Testament, He is present with us today in a far greater and more powerful way than merely physically. His Divine Human reaches us from within ourselves, while His revealed Word impresses itself upon us from without. When these two come together, we find strength on all levels of our consciousness. We are able to touch Him as surely as Thomas could, and we can, with full understanding and confidence, proclaim Him our Lord and God.

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     The goal to which the Divine plan looked is then accomplished. It had not been set from the beginning only to end with the ascension of Christ to the right hand of God. The plan looked from the beginning to eternity. The Lord God Jesus Christ reigns today in your heart. The plan is for the salvation of mankind to all eternity. We can understand that plan, as it works for all humanity and as it works for each of us. It is now up to us to avail ourselves of His plan for our salvation, which is His-and our-final victory!
COMPETITION 1987

COMPETITION       BERYL CRANCH SIMONETTI       1987

     What meaning does the word "competition" have for you? Do you think of a game? A contest' Rivalry? Winning or losing? Success in business? An incentive to excellence? There is no doubt that competition has its uses. A game well-played for the fun of it, competitive striving for excellence of all kinds, even the ambition of a selfish person which leads him to be of service to his fellow man, all can serve good purposes (see CL 17:4, AC 3993:9, SD 2796). Seeing these useful aspects, we may be willing to accept without question the forms of competition found in the society around us even though some of these forms have destructive qualities.
     Competition is a pervasive force in our lives from earliest childhood. Is there a child who hasn't proclaimed himself "King of the Castle" or who hasn't defended himself with some variation of "Mine is better than yours!"? We encourage a young person to think in terms of competition and to rate himself in comparison with others when we assign a numerical grade to his performance in many areas, and sometimes announce his rank in class. This implies to him that his value as a person is related to his test scores. We may protest that this is not so, but we cannot avoid the fact that an evaluation in comparison with others has been made.
     We have become so accustomed to thinking of things in terms of competition-of winning and losing-that we divide people up into winners and losers whether that is appropriate or not. Roy Blount, Jr., in an article in a special sports supplement of the New York Times Magazine (Sept. 29. 1985), "Winning: Why We Keep Score," cites 220 books in print whose titles begin with the word "Winning," and ponders how many others might contain the word "win," such as Choose to Win, Act Like a Winner, and other similar titles. He also notes our fear of losing or being taken advantage of, and our need always to be on the defensive, when he quotes the following advertisement for Puma shoes: "Attack.

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Because if you're not the predator, you're the prey."
     How are we affected by this environment? We may believe that we are aware of the uses and abuses of competition, and that we can use this knowledge as a guide to appropriate action. What we may not realize is the extent and subtlety of the sphere of competition that surrounds us, and how much our attitudes concerning ourselves and other people may be influenced by assumptions we have made without being aware of doing so.
     Consider a person who has been examining himself and has found that he wants to dominate others and that he feels contempt for them. He sees this situation as one in which he wants to win in competition with others and put them in a losing position. He sincerely desires to change this. One way he can see to remove himself from his evils is to shun winning and to cultivate the habit of losing. He feels that in order to become a better person he must change love for himself into hate for himself-to abase himself not only before the Lord but also before his fellow man, and in this way to turn his arrogance into humility. In the past he has put himself before others; now he must put others before himself. What he does not see is that contempt for others and contempt for self are different sides of the same coin. When we put ourselves in a subservient position the focus may remain on self. This may lead to a false humility. How satisfying it is to think we have succeeded in conquering our desire to rule others! This is what Eric Hoffer had in mind when he said, "Humility is but the substitution of one pride for another." And we may not realize that in abandoning our lives to the rule of others, in becoming submissive to an inappropriate authority, we are giving others the opportunity to commit the very sins we are trying to shun in ourselves. We will look in vain for a formula which tries to tell us when we are in a suitable place of reasonable concern for self somewhere on a narrow path between the chasms of self-love and self-abasement.
     To find what we are looking for, we have to remove ourselves entirely from the mind-set of competition. We need to look at the situation again, this time within a framework of cooperation and mutual concern. Is it necessary to have winners and losers? In a society in which each person is a functioning contributor to the welfare of all, there are no losers. Consider this quote: "Heavenly love is loving for their own sakes the useful and good functions which a person performs for his church, for his country, for the human community, and for his fellow citizen. This is actually loving God and loving the neighbor, since all useful and good functions come from the Lord and are, further, the neighbor we are supposed to love" (HH 557).

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Here each individual self is included with all others as a part of the whole. Mutual love and charity take form when we cooperate with each other.
     As another example of what happens when we stress competition, consider the effects of putting usefulness and charitable acts into a framework of rivalry. If we feel competitive about giving, we cannot take any joy in receiving what others would like to give to us, because the more we receive, the more we must give to stay even. Keeping score and being sure that every favor is returned immediately can be an exhausting process. We are making the assumption that we need to prove that we have greater concern for others than for ourselves. We strive to be more useful than others so that we can be sure we contribute more to society than they do.
     We give selfless service when we want to give to others without considering our own position. We cannot do this if we are concentrating on outdoing others or if we are concentrating on self-sacrificer. Charity is present when we desire to do things for others, not when we sacrifice for them. If we think of ourselves as sacrificing, we are focusing on ourselves and the merit of what we are doing. Forgetfulness of self eludes us unless we give up competition and consider others with self rather than attempting to consider others instead of self. "Heavenly joy . . . is the delight of doing something that is useful to ourselves and to others . . ." (CL 5). Charity does not always require one person to give up something in order for another to benefit. If the emphasis changes from "What do I have that I can deprive myself of and give unselfishly to I you?" to "What can we do together for the benefit of each other?", we are following the commandment "You shall love your neighbor as yourself." Then we become allies instead of adversaries, and the desire for keeping score of good deeds vanishes.     
     Often we have no real need to compare ourselves with others. In the parable of the Pharisee and the tax collector (Luke 18:10-14) the Pharisee compares himself favorably to the lax collector. "God, I thank you that I am not like other men-extortioners, unjust, adulterers, or even as this tax collector. I fast twice a week; I give tithes of all I possess." The tax collector, without making comparisons, says "God be merciful to me, a sinner!" We don't need to compare ourselves with others in order to see the good in them or to appreciate what they offer to us, or, for that matter, to take pleasure in what we can offer to them. If we cannot remove ourselves from the competitive way of looking at things, we cannot even begin to learn how to give others what we have to offer without considering our own reward. Only when we can transform our attitudes to include ourselves and our neighbors in the same context-to be conjoined with them-will we be able to offer our skills, our resources, our ideas and our love to them.

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Then we will also be able to receive with joy the good things that others choose to give to us. The inward of each is the joy of the other. Neither is possible without giving and receiving.

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 (DLW 47).

     We may feel that this is all very well in a heavenly society, but how do we accomplish necessary tasks on earth? How can a student be motivated? In many areas we seem to need the incentive of competition in order to get things done. However, we need to evaluate our competitive activities carefully. Is the main interest in the development of a knowledge or skill which can be used for the benefit of others, or in feeling superior to or contemptuous of those we are competing with? Does an emphasis on winning and losing lead to contempt for the loser? The Writings emphasize in many places the destructiveness of contempt and of despising others in comparison with oneself (see AC 2219:5, 2327:3, 2057:4, 7370).
     We need to be aware of the possible consequences of the choices we make in these matters. When we choose to work within a competitive framework rather than a cooperative one, we may be choosing a direction that will lead to contempt of others rather than charity toward them. When we use competition for motivation, we must be looking toward the eventual goal of charity and cooperation.

     *******

     AC 3993:9 "If anyone loves himself more than others, and from this love studies to excel others in moral and civic life, in memory-knowledges and doctrinal things, and to be exalted to dignities and wealth in pre-eminence to others, and yet acknowledges and adores God, performs kind offices to his neighbor from the heart, and does what is just and fair from conscience, the evil of this love of self is one with which good and truth can be mingled . . . But the man who loves himself above others, and from this love despises others in comparison with himself, and hates those who do not honor and as it were adore him, and therefore feels a consequent delight of hatred in revenge and cruelty, the evil of such a love as this is one with which good and truth cannot be mingled, for they are contraries."

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MINISTER'S FAVORITE PASSAGE (10) 1987

MINISTER'S FAVORITE PASSAGE (10)       Rev. Geoffrey H. Howard       1987

     That for those who desire love truly conjugial, the Lord provides similitudes; and if not given on earth, He provides them in the heavens. The reason is because all marriages of love truly conjugial are provided by the Lord. That they are from Him may be seen above (nos. 130, 131). As to how they are provided in the heavens, this I have heard described by angels as follows: The Lord's Divine Providence is most singular and most universal in regard to marriages and in marriages, because all the delights of heaven stream from the delights of conjugial love, as sweet waters from the vein of a fountain. Therefore it is provided that conjugial pairs be born and that, under the Lord's auspices, they be continually educated for their marriage, neither the boy nor the girl knowing it. Then when the due time has passed, she, now a marriageable maid, and he, now a young man ripe for marriage, meet somewhere as if by fate, see each other, and at once know as by a kind of instinct that they are mates; and within themselves as though from some dictate, they think, the young man, She is mine, and the maid, He is mine. Then, after this thought has been seated for some time in the mind of each, they deliberately speak to each other and betroth themselves. It is said, as if by fate, instinct, and dictate, though what is meant is by Divine providence, because when this is unknown, it so appears; for the Lord opens their internal similitudes that they may see themselves (CL 229).

     This passage affected me deeply from the time I first read it in my later youth. I was affected by the beauty and innocence described in the process of angelic courtship. I have been similarly affected by its power ever since.
     In trying to ascertain why I feel particularly drawn to this passage, I would cite the following reasons.
     It describes a process which is profoundly sublime and transcendent. It seems elusive until one has actually experienced it and has been led into the state of consent and betrothal. Paramount in the mind of every young person is surely the question, What is it like to fall in love? How will I know when I have met the person I want to marry? This passage addresses itself to these very questions. It reveals that it is not a matter of fate, but rather the effect of the Lord's Providence, for it is He who guides and moderates our affections.
     What an incredible thing it is to know that the Lord is there, leading a young man and a young woman to find each other "as if by fate"! This passage shows how clearly the Providence of His leadership operates in the heavens. But what is more remarkable is that the description given accords with what we may be given to feel on earth, with those who have "asked of the Lord a legitimate and lovely partnership with one, and who spurn and reject wandering lusts as an offence to their nostrils" (CL 49).

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If we hold the ideals which the Lord has set before us as sacred and inviolate, our perception of heavenly values may become more keen. This then allows the same process as described in heaven to take place here on this earth.
     The Lord has also revealed the whole doctrine of similitudes, a doctrine which must be rationally consulted. The understanding of similitudes simply provides us with a form against which our feelings of attraction can be evaluated.
     What a wonderful opportunity the Lord has placed before us. He has provided the means whereby we may be led to find our partner with a relative degree of surety. He has given us a revealed code that enables us to recognize the quality of the affections and feelings by which we are stirred. He has given us the opportunity to place ourselves into the stream of His Providence in making this sacred decision, to enter into the eternal covenant of marriage.
     Rev. Geoffrey H. Howard

     [Photo of Rev. Geoffrey H. Howard]

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EXPLORING SOME CURRENT RELIGIOUS THOUGHT 1987

EXPLORING SOME CURRENT RELIGIOUS THOUGHT       TRYN GRUBB CLARK       1987

     Certain questions have occupied me since age 15, when I went to work at the local Catholic hospital, and intensely so in the five years during which I've been teaching and participating in an East Lansing Christian Church (United Church of Christ). I have been privileged to worship with and accompany some wonderful people on our spiritual journeys together. I have met and conversed with many leaders in the Catholic and Protestant movements, and have observed two recurring topics of concern, interest, study, and questions, and a very rich literature that addresses these. These literatures draw to some degree from Swedenborg's Writings. They overlap, and seem to be opening the way for the Writings to be received if they are made truly accessible. The two topics, that life has stages of psychological and spiritual development, and that ancient myths and stories (including those of the Old Testament) describe these stages.

Stage Theories of Development

     There is a growing awareness that life has stages, patterns and developmental issues that extend on into adulthood, that we don't just grow up and grow old. Both teachers of religion and behavioral scientists in a number of fields of study-sociology, psychology, human ecology, adult education, psychiatry, applied theology-have described the adult cycle, and are noticing that similar questions about meaning seem to arise for individuals in their search for a satisfying life.
     Jean Piaget, Eric Erickson, Laurence Kohlberg in succession have elaborated theories of cognitive, emotional and moral development that are studied widely. The more recent work of Drs. James W. Fowler and Sam Keen has extended these concepts powerfully into the area of faith development and spiritual growth. Their research makes it clear that people confront developmental crises and a search for meaning in these areas regardless of their background or their intention to do so. Scott Peck alludes to this in his book The Road Less Travelled, where he describes the unavoidable progressive disillusionment of life. The only way to stay the same is to lie to ourselves (which many of us do, of course).
     How people traverse these crises depends in part on what they understand to be the meaning of the crises. Fowler and Keen offer much insight about the life cycle, and you will feel familiar with their insights about what the issues of meaning are.

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Sam Keen is most famous for his first book To a Dancing God (Harper and Row, 1970), but his definitive piece is The Passionate Life: Stages of Loving (Harper and Row, 1983).
     He describes, with anecdotes, history, mythology, and developmental theory, first the more familiar stages of Child, Rebel and Adult, and then the last two, the Outlaw Self and the Lover's Spirit, which are rich with new images drawing on ancient wisdom and the best of his observation of himself and others. For each stage he describes primary motivations and modes of loving, virtues that characterize health. For the Lover's Spirit these are: "Empathy; radical trust; forgiveness; second innocence, joyful acceptance of the actual; the ability to suffer voluntarily (an end to neurotic suffering); wise foolishness . . . the unification of consciousness, compassion and conscience" (p. 264).
     For the Outlaw Self he remarks, "the ancient maps that chart the stages of human life recognize that midway we must begin a long process of purification and repentance. Before we enter paradise, we must spend a season in purgatory" (p. 146).
     Finally, he describes the perversions we fall into if at a given stage we forego the journey and try to stay where we are: "The promise of youth is perverted and we remain perpetual adolescents if we do not take the risk of rebellion or get stuck in an antagonistic posture. This leads to different forms of arrested development: resentment, hostility, the blame game, passive dependency, sentimentality, niceness (do we know anyone like this?), incurable romanticism and idealism, the playboy and playgirl game" (p. 264).
     Jim Fowler takes us into the religious experience with extensive interviews and his own background in Christianity as a seminary professor. For each of his six stages he describes the form of logic, the form of world coherence, role-taking ability, locus of authority, bounds of social awareness, form of moral judgment, and the role of symbols. His definitive work is entitled Stages of Faith: The Psychology of Human Development and the Quest for Meaning (Harper and Row, 1981).
     I am particularly fond of thinking about the move from stage three to stage four and beyond. Phrases describing stage three, that of synthetic conventional faith, include: chooser, joiner, pleaser; self identifies with groups of choice (family, church, job); conflicts resolved by setting a hierarchy of loyalties; prejudices strong, loyalties firm; desire to fit in and follow what "they say"; conventional, obedient, chameleon.
     Stage four: the critic, engaged in "making peace with the self at a cost": masks are removed, personal faith chosen, positions taken, commitments made, ability to make autonomous decisions develops.
     Most institutions, including churches, appeal to and rely on people at stage three to maintain them. How does one design an institution that encourages its members to transcend it?

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The Writings address the transition in great depth; and yet so much energy in the institution goes into maintaining familiar patterns.
     The works of both of these men extend the view that one who is open to life's lessons is drawn strongly by forces within and beyond us to a way of living that is empowered by love, that looks to a Divine Source for that love and the light to guide us to Him.
     These are both popular writers whom I use in my teaching to illustrate these points, and to carry us into further teachings from the Word as a map for our journey, and a revelation that this journey is possible because the Lord has been on this path before us; and so into the nature of redemption, and His Divine Humanity; how the Lord was transformed by His journey in this life in order that we too may be.

Myths, Stories, and Inner Meaning

     There is a great interest and excitement about the value of the story to convey deeper psychological and spiritual truth. A tremendous literature has developed which aims at uncovering ancient wisdom about the human drama in the mythologies and in the stories of the Old Testament. The authors I notice being read and talked about most are three mutual friends, all Episcopalian priests, also qualified Jungian analysts: Robert Johnson, Morton Kelsey and John Sanford. Sanford in the introduction to the Understanding Masculine Psychology (1977) by Robert Johnson: "A myth stands in relationship to mankind in general as a dream does to the individual. A dream shows the individual an important psychological truth about himself. A myth shows an important psychological truth that applies to mankind as a whole" (p. 2).
     Toward the end of He, an analysis of Parsifal and the Holy Grail Johnson tells the secret of the Grail: "The object of life is not happiness, but to serve God or the Grail. All of the Grail involvements are to serve: God. If one understands this and drops his idiotic (sic) notion that the meaning of life is personal happiness, then one will be flooded with happiness" (p. 76).
     It is Carl Jung and his followers who have pursued this line of study, and have made popular a new language for talking about the psyche and the meaning of religion. Jung was influenced by Swedenborg's work. Superficial reading of Jung may lead one to think he was not Christian, but this is not so. Rev. Wallace B. Clift, in Jung and Christianity: The Challenge of Reconciliation (1983), summarizes his research on Jung: "The future of Christianity, as he [Jung] saw it, lies in the realization of the Christ within each person. That is surely the meaning of the Holy Spirit understood as present in each person.

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     "The Christ experience is, in his psychological language, the encounter with the self. It is not a matter of making out of each person a 'God,' but on the contrary, realizing that within each person lies the potentiality of responding to God by bringing that encounter into consciousness.
     This is our task. The challenge for Christianity lies in its opportunity to provide us with the framework of symbolic meaning within which we can carry out our task. It was Jung's (almost despairing) hope that the Christian community would take up this challenge" (p. 157).
     I often give He and She by Robert Johnson to people to read because they're short (80 pp.), and are dramatic examples of familiar ancient myths that clearly address deeper issues of growth than the "letter" reveals-issues that people want to know about. This is another example of a way to join people "where they are" and establish a common language for sharing deeper meanings. The Lord taught people in this manner.
     I experience people having an ardent desire to know about the Lord, about repentance, regeneration, the nature of the soul, the nature of love and of the Word. There is no lack of interest. Read some of this literature and you will rejoice in the earnest quest for meaning which so many share. Notice the integrity of scholarship and appreciate the areas where the truths we have been blessed to receive would be a welcome gift to others.

     Other books I've found valuable.

By Sam Keen and James W. Fowler:
     Life Maps: Conversations on the Journal of Faith. 235 pp.
By Robert Johnson:
     She: Understanding Feminine Psychology, 71 pp.
     We: Understanding the Psychology of Romantic Love, 201 pp.

By Morton Kelsey:
     Caring: How We Can Love One Another, 192 pp.
     Discernment: A Study in Ecstasy and Evil, 144 pp.
     The Other Side of Silence: A Guide to Christian Meditation, 308 pp.
     Companions on the Inner Way: The Art of Spiritual Guidance, 209 pp.
(With Barbara Kelsey) Sacrament of Sexuality: The Spirituality and Psychology of Sex, 288 pp.

By John Sanford:
     Dreams: God's Forgotten Language, 216 pp.
     The Man Who Wrestled with God
     Soul: The Tragic Hero
     Evil: The Shadow Side of Reality
     Invisible Partners

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READING 1987

READING       IVAN SCOTT       1987

     A Paper Given to the Toronto Forward Sons, January 16, 1987

     Published in Memory of Robert Scott

     Thank you, Mr. Chairman. Or perhaps I should say, Mr. Chairperson. I confess to being a little confused about such things these days. Whatever your proper title, I hope you realize how risky it is to give me this spot at the first meeting in a brand-new year. Think of the implications! We have 1987 in front of us like a clean sheet so I'm free to write anything on it that catches my fancy. Suppose we start, say, with the letter "R."
     This could stand for Resolutions, a most appropriate subject for the beginning of a new year. There are many around we could choose from; making and-quite likely-breaking them is such a popular pastime. If keeping resolutions is a problem we could look at the word Resolve, which is distinctly related but has a little more clout to it. It leaves less room for maneuvering. To resolve to do something is a firmer commitment, generally, than making New Year's resolutions.
     On a different tack, we could consider the word Religion-surely a suitable subject in our context. In his Rules of Life Swedenborg says, "All religion has relation to life, and the life of religion is to do good." Most people in the world around us tend to be wary of the word "religion"-and with just cause, because, for the most part; what has been presented to them as "religion" has not served them well. One way of viewing our responsibility and challenge is to help put vitality and lifer back into the meaning of this term. While we naturally think of adding new meaning to the concept of religion in the world around us, we must: also recognize that we are not immune from the need to add to its: meaning in our own lives. We do this only through the process reformation and regeneration, two other words that, incidentally, also begin with the letter "R."
     Despite appearances at this stage, I have no particular fascination with the letter "R." So far as I know, it has no special significance even though we are told that, "all things in the Word both in general and in particular, nay, the very smallest particulars down to the most minute iota, signify and enfold within them spiritual and heavenly things . . . (AC 2). In the Doctrine of the Holy Scripture, number 3, we find an equally explicit statement: "The style of the Word is such that there is a holiness in every sentence, and in every word, and in some places in even the very letters."

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This is not to suggest that the sentences, words, and letters by themselves are holy; rather, through correspondence they are the containant of the internal sense, which is most holy since this sense is from the Lord Himself and, indeed, is both Light and Life and is the Lord Himself.
     Let me come to the final word I will specifically pick out that begins with the letter "R": Reading; in particular, reading the Word.
     This is a most practical subject and one of considerable importance to the New Church. Its importance can be seen from the fact that the Lord is the Word, and going to the Word is, therefore, going to the Lord Himself. Going to the Word, of course, means reading the Word, and reading it requires understanding it in ways that are meaningful; in turn, this leads to a sense of appreciation and wonder which encourages us and gives us an impetus to apply and follow its teachings in our lives.
     Think of the accommodation provided by the Lord in this process. Throughout there is freedom on our part; there is no pressure or compulsion; we can decide how little or how much we will partake of this opportunity; we can approach it with a mind that is open, partly open, or open only a smidgen. And we can do it through a process-reading and reflecting-that is completely natural and commonplace in our everyday lives. It is, one must conclude, an invitation and an accommodation that fully reflects the Lord's love and His appreciation for our inherent foibles and hangups.
     The New Church is sometimes characterized as a reading church. We encouraged by our clergy, for example, to turn to the Word for confirmation of doctrine especially when, from time to time, uncertainties appear. This is not always easy to do because, unless we are particularly well-read, it is not easy to find passages that respond directly to the question at hand. We quickly come face to face with a fuller realization that the Writings and the Old and New Testaments are, indeed,     so comprehensive that we can easily get lost in them. Thus there is a tendency to fall into the habit of relying on the consensus of others or the inherent enlightenment of the clergy. If we do this, we become a follower rather than a contributor. The risk in this habit is that, whatever the source of our perception and understanding, we alone as individuals are accountable for what we agree to accept as the basis for our understanding and decisions. It would seem sensible, then, to make the Word the prime source of this basis and to treat other sources, friends as well as the clergy, as supplements which can further illustrate what has been originally drawn from that source.
     One of the questions that currently exists in our church organization is the question of growth. How much emphasis should it have, and how should we go about bringing information about our doctrines to others?

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     At a deeper level this touches the question about the fundamental role the New Church at this stage. There are various ways this question can be put. One of these is to ask whether the church specific use as the heart and lungs of the church universal should be stressed (implying, it would seem, concentration on doctrinal understanding, development, and application so this use can be performed more and more effectively), of whether spreading a knowledge of the church should take precedence: In short, is a protective stance or an outgoing stance the one to adopt for 1987/88/89. etc.?
     While it should be abundantly clear that the choices should not be seen as mutually exclusive, it should also be clear that the emphasis put on either should not, in any way, put the other at risk. And therein lies a practical dilemma for us. It is possible to go to the Word to draw some support for either position. Going to the Word for each of us is, course, an important action, but in doing so we should keep clearly in mind that the Word is not inconsistent in the least degree. When we see things there that give this appearance, it is essential that we acknowledge that it is our own limited understanding that makes it seem so, and that patience and continued reading and meditation with humility will, when the Lord finds us ready, yield a perspective that brings differences into reasonable harmony.
     There is a treasure beyond any comparison offered by the Lord through the Word. But there is also protection so the holiness of the Word will not be profaned. This protection is not only for the Word, also for us-to preserve the possibility for reformation and regeneration, for we have strong inherent tendencies to misdirect and misuse the gifts the Lord provides for us. These tendencies are at least as equally there in those who are members of the New Church as they are for those who are not associated with it. In the Old and New Testaments, this protection lies primarily in the sense of the letter which, by itself, is dead but, when seen through the light of the internal sense, is powerfully alive. The importance of this protection is emphasized in TCR 208 where it says, "Henceforth the spiritual sense of the Word will be given only to such as are in genuine truths from the Lord." As a consequence, "in order that no one may enter into the spiritual sense and pervert the genuine truth which belongs to that sense, guards are set up by the Lord, which are meant in the Word by "cherubim."
     Being addressed to the intellectual mind, the Writings have another kind of protection. Who has not found, perhaps frequently, passages in the Writings that seem obscure and well beyond your capacity to understand? Sometimes, after reading, you ask yourself just what it is you have read, and have to admit you don't know-that perhaps you been reading merely words, not ideas.

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The language of the Writings, too, seems calculated to make regular reading difficult. It is the language of rational philosophy and is not everyone's cup of tea. To me this seems to be an outward form of protection for, if we see the Writings as part of the triune Word where truth is presented in a more form, we can also see the potential for its more immediate misuse misapplication. Because truths are presented in a more explicit in the Writings, there is great power close to the surface, and it follows that the Lord would provide some degree of protection from its being absorbed with little effort or for ulterior motives.
     Despite the difficulties all of us experience on occasion in regular reading, there are many passages which can and will come through with simple clarity and meaning, and with direct application to our lives. This allows us to see another dimension to the provision the Lord has made. If you approach reading as you would the Lord Himself, with humility and readiness to be instructed, then you will see in those passages which are well beyond your present capacity to absorb, something of a wonderful insight that you will want to pursue and understand at another time. Thus the construction of the Writings in particular invites you to return again and again to follow up on those insights that you can actually sense are there but which, for the present, are at the peripherals of your mind. The construction of the Writings, then, can be seen as assisting progressive understanding and appreciation rather than having them yield their wisdom en masse, so to speak. And, as familiarity grows with an awareness of correspondences, which are so much a part of the Writings, you will find when reading the Old and New Testaments that, gradually, the stories in the sense of the letter reflect a new quality because the internal sense will show through more and more frequently.
     It is because the Writings are a gold mine of relevant and useful information on that we should be strong supporters of New Church education; for a formal educational process that takes into account realities and subjects current thought processes to the analysis of the doctrines has to be only the most valuable gift we can give our young people, not only for their eternal well-being but also for their life as citizens of this world. And the same can be true for ourselves as adults if we carry this educational parallel a step further. Think of your life in this world as an educational preparation for your eventual use and role in the other life. Then think of yourself further as a graduate from the formal educational process and as having been automatically enrolled in an adult educational class. Periodic formal instruction and guidance is given by our ministers during Sunday services, and tutorial classes might be compared to doctrinal classes, where there can be more give-and-take in the instruction process.

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The key, however, to final graduation with marks lies principally in how well and thoroughly you do homework-that is, your own reading from the Word. And your own life is the laboratory in which your knowledge and understanding are tested and applied.
     Although our first responsibility is to develop our own capacity to understand and apply the teachings from the Word so that we can perform uses to the fullest possible extent, it can sometimes seem that our own efforts are infinitesimal compared to what is needed. Even the whole New Church represents such a tiny portion of the world's population that its influence may seem, at best, to be minor. Numerically, this is clearly true. And discouragement of this kind would be justified if only our own efforts were involved. Our efforts, though, are only a focal point through which the Lord can operate and cause much greater effects than we realize. In the Doctrine of Life, number 114, we find this encouraging quotation: "Christian charity, with everyone, consists in faithfully performing what belongs to his calling, for by this, if he shuns evils as sins, he every day is doing goods, and is himself his own use in the general body. In this way also the common good is cared for, and good of each person in particular." In this way also the common good is cared for. The common good, then, is affected by what each of us does or doesn't do individually. And what we do is conditioned by what we know and understand, and consequently come to love.
     In encouraging reading from the Word, it is not so much the quantity I wish to emphasize but, rather, the quality. No one should be put off by past-or future-difficulties, nor by any discouragement about one's own inadequacies. To learn and absorb, humility is a necessary ingredient. This willingness to be instructed will then gradually become an eagerness to learn. Progress will not be measured on any quantitative basis, but by changes of state which, at any given stage, may be imperceptible.
     Number 258 of Divine Love and Wisdom says, "Every man is born into a capacity to understand truths even to the inmost degree in which the angels of the third heaven are . . . ." Although universal, this capacity" to learn truths, or perhaps the way it is exercised and developed, will vary widely. When reading the Word, some people may absorb a little and pause to apply what they learn to life as they go along. Through such one-to-one applications, these people may be building a wonderful ability to recognize truth directly. Others will learn at a much quicker pace and appear to acquire a more comprehensive understanding.

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Approaching the Word with a willingness to be instructed, both are a being led by the Lord in accordance with their respective Divine endowments. Further in the same number of Divine Love and Wisdom we find this cautionary note: "The reason why man does not become rational to the height that he might is that love, which is of the will, cannot be raised in the same manner as wisdom, which is of the understanding. Love . . . is raised only by fleeing from evils as sins, and then by goods of charity, which are uses . . . ." Consequently, the number goes on, "when love, which is of the will, is not at the same time raised, wisdom, which is of the understanding, however it may have ascended, falls back again to its own love." While it may possibly soar-and even legitimately and usefully soar-the flight of the understanding must eventually come to rest at its home base, its ruling love.
     The crucible, then, is love, which is raised "only by fleeing from evils "as sins." But you can flee from sins only if you recognize them. So we read in DLW 401 that, "Love or the will is unable to effect anything by its human form without a marriage with wisdom or the understanding." Both, then, are essential, and can be thought of as reading and learning from the Word with conscious efforts to apply to life what is learned. There is a wonderful statement that you will recognize which, to my mind, captures the essence of this relationship: "There is a knowledge of the way from a walking in it, and there is a walking of the way from a knowledge of it."
     The idea that reading from the Word could be a key ingredient both in our personal lives and in the growth and extension of the New Church is by no means new. If valid-and I am convinced that it is valid-it would not be inappropriate to make it part of our New Year's resolutions this year, next year, and every year after. It is, admittedly, likely to be a slow method for achieving personal and church goals. But, I feel it is a sure method, and I commend it wholeheartedly.
NCL 50 YEARS AGO 1987

NCL 50 YEARS AGO       Editor       1987

     In the April issue of 1937 we read of the celebration of the fortieth anniversary of the General Church. Rev. Charles E. Doering was called upon to describe the formation of the organization as he recalled it. He spoke of a concept of government by influx, not by command, and his final thought was "that each generation, as it comes along, will need to see these principles in their application to the affairs of the church at the time-see the distinction there is between government by influx and government by command. For the church, if it is to continue to be a spiritual church, must be ruled by the idea of the former, and not the latter."

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THREE BOOKS ON THE DIFFERENCES BETWEEN MEN AND WOMEN 1987

THREE BOOKS ON THE DIFFERENCES BETWEEN MEN AND WOMEN       CHARIS P. COLE       1987

     (Part II)

     The last book, Men and Marriage (Sexual Suicide updated),* by George Gilder tells us that home is the most important institution in society. It is where we express our individuality, cultivate our children, and make love (page 168). "Woman has not only the central position in the home but in all civilized society because of her role in procreation and the ties between mother and child." Women "assume charge of . . . the domestic values of the community; its moral, aesthetic, religious, nurturant, social and sexual concerns. These are the ultimate goals of human life" (S page 259), and so valuable that they are above the market place. In fact, it is an evil to try to sell a baby, a body or a religious blessing. ". . . the success or failure of civilization depends on how well women, by the way they manage their sexual life, can transmit these values to men to whom they come less naturally" (S page 259). This helps us see that a married woman should put her husband and the family first and before work in the market place. If she has small children, it is important that she should be home much of the time to take care of them.
     * For convenience in references we will use "S" for Sexual Suicide and "M" for Men and Marriage.

     And the life of a stay-at-home wife and mother is not just boring drudgery as many have been telling us. She has far more freedom to read and keep up with friendships and get involved in community activities than an employed man or woman. She has the satisfaction of knowing that raising children is the most important of all jobs, as children are our commitment to the future. Any who think that this does not take hard work, intelligence, and creativity is much mistaken (S pp. 255 and 256, M pp. 167 and 168).
     Women make sacrifices to tie themselves down to their families, but it is men who make the greatest sacrifice. "The man renounces his dream of short-term sexual freedom and self-fulfillment . . . in order to serve a woman and family for a lifetime. It is the traumatic act of giving up his most profound yearning, his bent for the hunt and the chase, the motorbike and the open road . . . this combination of lust and wanderlust is the very life force that drives him through his youth. He surrenders it with pain" (M p. 171), not fully realizing that this will bring him deeper happiness and sexual pleasure (M p. 13).

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"This male sacrifice, no less than the woman's work in the home, is essential to civilization" (M p. 171). Men have to work hard. They can seldom support their families on a forty-hour week. As young men they must give up "the desire to be an athlete, a poet, a death-defying ranger, or mountaineer, and settle down to become a functionary defined by a single job" (M p. 172).
     It is men who are willing to give to their jobs time and single-minded devotion. Without this the world would dissolve into chaos and famine. "All the accomplishments of civilization spring from obsessions of men . . . to improve the world and save it from plagues, famine, ecological decline, and the threat of nuclear holocaust" (M pp. 172 and 173).
     The job, even when not obviously useful to society, affirms a man's masculinity. The money he brings into the family makes it possible for his wife to care for his children. It makes him an essential part of the family. Women often do not understand how important these things are to a man. She wonders why it is so important to him that he, not she, bring in the money. But money is society's report card on his worth. He sees that she is undeniably essential to the family because of her part in giving birth to and nurturing the children. He is not so sure of his own worth. Taking care of the children and doing the housework do not reinforce a man's feeling of worth as the masculine role of hunting and protecting the family once did, and as succeeding in a career does today (M chapters 1 and 3, S ch. 13).
     This picture of men and women working together for God, the future, and the good of the family and society is quite opposite to the agenda of the intelligentsia, the social scientists, the media and feminist organizations. Their program is not just a benign plan to obtain equal wages for women and to counteract generations of women being brutalized and subdued by men. It is a program to destroy religion, marriage and the family.
     Although lately the anti-male rhetoric has died down, American culture has soaked up the sexual liberalism. The sexual liberals tell us that, now that we have the pill, the main use of sex is an erotic pleasure that all are entitled to, rather than part of the love and commitment that gives children a secure place in which to grow (M preface ix and xi).
     They have reduced manhood into "androgynous mush" (M preface xi). They claim masculinity and femininity are obsolete, and that the sex roles can be interchanged. They deny men's greater drive to produce in the work place. They encourage young women to compete vigorously with men for jobs. By the time these women realize that they want marriage and children, it is often too late. Heterosexual monogamy is no longer considered the only normal way of life, and other sexual arrangements are acceptable as alternate lifestyles.

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The sexual liberals claim that the traditional family is dead since there are so many broken homes (M preface).
     All these attitudes are pushing young mothers into a hectic, up-tight lifestyle of both job and family, and are stripping men of all the things that affirm their masculinity and self-worth (M preface and chapter 7).
     Many women, because they are not receiving the affection and reassurance they need from their men, don't realize how much a man needs his feelings of masculinity affirmed by society and his wife and, if not married, by female friends and relations.
     What evidence do we have that men are more aggressive and more at risk for violent mental aberrations than women? What evidence do we have that they need masculine outlets and are suffering from women leaving the home displacing them in the market place and denying sex differences and thus their masculinity? According to Gilder, there is mountains of it. Crime and violence and the unwillingness of young men to work have been rapidly on the rise since unisex and the "new morality" came into style. "Men commit over 90% of major crimes of: violence. They comprise 94% of our drunken drivers, 70% of suicides, 91% of offenders against family and children. More specifically, the chief perpetrators are single men. Single men comprise between 80 to 90 percent of most of the categories of social pathology. Single men are ten times more likely than married to go to the hospital for chronic diseases, and twenty times more likely to be admitted into institutions for the mentally ill (M chapter 6).
     On the average they make less money than any other group in society, and are less likely to be employed than single women. Single men are also less responsible about their bills, their driving, and other personal conduct, as any insurance actuary will tell you. "Together with the disintegration of the family, they constitute our leading social problem" (S p. 6, M chapter 6).
     Women claimed that once women got into the public life, it would be more ordered and peaceful. But what do we see? Broken marriages, increasing incidences of divorce, desertion, neglected and battered wives "and children, illegitimacy, venereal diseases, drugs, and alcohol (S p. 5).
     Masculinity is also threatened by the school system where boys and girls are thrown together. In elementary school boys are out-performed by the girls, who develop more rapidly and who, on the average, are better at sitting still, fine motor controls (writing and hand work), reading, and memorizing, including arithmetic facts. They come to think of school as feminine. They harass studious boys as grinds, and since they don't like to compete with girls (especially when they show up badly) they tend to put in as little school work as possible (M chapter 11).

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     Boys and girls obviously do not belong in the same classrooms. This is especially true in high school since, as Gilder points out, we cannot overemphasize the differences in teenage girls and boys. A boy's glands are pumping sex hormones into his system, and his body is bursting with new feelings and drives. "His body is not evolving like a girl's. It is launching an insurrection. It demands to be satisfied now by external action" (M p. 26). In the classroom the sexes have each other uppermost in their minds. The brighter boys show off for the girls, and the slower boys feel humiliated by their inadequacies and would like to drop out (M chapter 11).
     The boys are much noisier and harder to control than the girls. What they need is discipline and challenge. In a mixed class both sexes suffer. An all-girl class could be less distracted and better able to learn. Both sexes could learn the things that were of importance and interest to themselves (M chapter 11).
     Sports also should be separate. Sports are one of the most precious rituals of young men (M p. 120). This is spoiled if girls are competing in the same programs with the boys. Sports teaches cooperation, the importance of loyalty, struggle, toughness and self-sacrifice for a noble cause. This affirms their masculinity and helps boys learn to discipline their aggressiveness. Although girls need exercise and enjoy sports, it is not at all the same thing for them, and it is not nearly so important. They need an altogether different program (chapter 11).
     In every early culture and society, boys and girls were separated up to the last two years before marriageable age. In the U.S.A. before the 20th century, parochial and prep schools were segregated. But today, boys and girls mingle together from kindergarten through college. The result is perfectly predictable. Sexual activity occurs at an increasingly younger age (M p. 116).
     Isn't it time for the men of the world to take a stand against unisex, help affirm boys' masculinity with masculine studies and pursuits, gear elementary and high school curriculums more towards interests and abilities, and take more steps to make sure that boys get into suitable jobs and professions? And, I add, shouldn't we stop pushing girls toward masculine jobs and professions?
     While people like Gilder are reminding us that God created us male and female with complementary natures, we in the New Church, instead of blazing new trails in the light of our doctrine, seem to be marching along ten paces behind the agnostic and atheistic world accepting a little of media philosophy here and a little there and then trying to squash our doctrines into media molds.

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But this does not work.
     Both Men and Marriage and Sex and the Brain are telling us that sex is not an added accessory, but intrinsic to our nature and at the core of our being. They stress that love between man and woman, and procreation, are the center of human life. Therefore it is essential for the sexes to affirm their differences and their need for each other, rather than try to do away with them. They help us see that women must give up wishing to be autonomous and independent of men. They confirm the teachings in Conjugial Love, and help us see that these teachings are Divine Truth, not the opinions of a man biased by the eighteenth century.
     These books tell us that women need men to bring in truth and run the world, and men need women to channel their aggressive drive, and bear and nurture their children. The Writings put it in a different way.
     "The Lord has taken the beauty and grace of life from man and transcribed them into woman. Hence, without reunion with his beauty and grace in woman, a man is stern, austere, dry, and unlovely; nor is he wise save for himself alone . . . . But when man is united with his beauty and grace of life in his wife, he becomes agreeable, pleasant, animated, and lovely, and thus wise" (CL 56).
     CL 88 tells us that wisdom cannot exist with a man except by the love of growing wise. But when a man loves himself on account of the wisdom he has acquired, it is an evil love-the pride of self-intelligence. So the Lord transferred man's love of his own wisdom into woman so man would not love himself but his wife, who converts his love of himself into love for her.
     ". . . the Lord wills that the male man shall act from freedom according to reason, and that his freedom which has regard to his inclinations and his affections is therefore moderated from within by the Lord Himself, and from without by means of his wife" (CL 208).
     ". . . this sphere [of conjugial level is received by the female sex and through this sex is transferred into the male sex" (CL 223). Even love of infants is primarily received by women and transferred to men through women (see CL 393).
     "The male was created that he might become wisdom from the love of growing wise" (CL 66).
     ". . . the church is formed by the Lord with man and through the man with the wife" (CL 63).
     What is this love of a husband's wisdom? A woman loves her husband's wisdom by appealing to his affections, by standing by him. She admires his ideals, aspirations, and ideas, and receives them and cherishes them just as she receives the natural seed into her womb and carries the baby and gives it birth.

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It is the way she enables him to love her, respect her insights and her love of religion and her intuitions about the feelings of others. She cannot do this by praising other men's knowledge or wisdom (even ministers), or by competing with him in the job market, challenging his ideas, and, in general, letting him know that she doesn't really need his counsel, his protection, or support.
     Does this mean that a wife has to accept everything a husband brings her? Certainly not. She can pick and choose, and should stand up for the things she thinks are right and object to what she sees as destructive to the family and the marriage.
     Although husbands respond better when approached through their affections, men would do well to approach their wives through their understanding. Women come to conclusions more intuitively and quickly than men, and are impatient to get on with the show; but a man likes to think things through before he acts. When he has made up his mind, he shouldn't expect his wife to go along just because she is his wife. He would get much more cooperation if he would explain how he made his decision and show that he has studied the matter.
     To some women it seems like a put-down to be the love of their husband's wisdom. Is she nothing in her own right? But then none of us is really autonomous or something in our own right. We all depend on each other, on spirits and angels for thoughts and ideas, and on the Lord for life itself. And why shouldn't we serve our husbands by loving their wisdom? Aren't we all born to serve? Is the baby greater than the mother because she cares for him, or the patients greater than the doctor because he serves them? What do parents or psychologists do? What do ministers do? Ministers lead to the good of life by teaching truth. The Lord does it through leading men's and women's affections. What higher use can there be than leading husband and children to the good of life through their affections?
ASSEMBLY REGISTRATION 1987

ASSEMBLY REGISTRATION       Editor       1987

     The assembly begins on June 3rd. Register by mail using the form inside the back cover of the assembly booklet. If you need another form write to:

     30th General Assembly
     P.O. Box 30
     Bryn Athyn, PA 19009

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FAMILY FARM-AN AMERICAN HERITAGE? 1987

FAMILY FARM-AN AMERICAN HERITAGE?       WILFRED AND LINDA KLIPPEPISTEIN       1987

     We have been asked, "What do you mean by 'Family Farm'?" We took for granted that everyone knew.
     Family farming is not just a way of making a living; it is a way of living.
     There is something very special about planting and nurturing that which has been planted, and waiting and praying that the Lord will add His blessing; and waiting some more and hustling while we wait, doing the fencing, making hay, caring for the cattle, and hoping that the rain will come at the right time, and that the grasshoppers and other enemies of the crop will not.
     If we irrigate, we go out to check if the water has reached the lower end of the field; if not, we walk up the rows and take out whatever is blocking it. And we have to reset the water twice a day to get the right amount on all the crops.
     Then in the fall we wait some more. We try to judge when is the right time to stop the water. And we talk to the Lord a lot. Will it ripen before frost? Are the blackbirds taking too much? The deer and raccoons are taking their share.
     And then there are our farm animals. There is a time for birth, and the new life is so wonderful-to see how they respond to good care. We have tried to breed to the best seed stock and hope for the kind of animals that will grow best on the feed we have here. We need cows that can nurse calves and bring forth a healthy product, one that is rich in a balance of vitamins and minerals. And we are even now producing this animal with less fat by crossing with those kinds of animals.
     Our Creator is very wise and knew what we needed and put out a balance of lands, some for cultivation, and a lot for pasture. When animals graze the natural grass, they take the right nutrients and put them up in their meat so we can use it. Just think of the work the cow does so we do not have to go out and eat all that grass to get the right amount of nutrients; and it tastes so good as well as helping to digest the rest of our foods.
     When God said in Genesis 1:28 for man to have dominion over fowl, fish, and every living thing that moveth on the earth, He gave us a responsibility that we need to heed. And there are only a few of us left to do this job. The big farmers are there mainly to mine the soil for the "now" profit, and not to nurture the soil so it will stay productive.

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In other words, they take out without thought of putting back in to rebuild.

     [Drawing of The Family Farm -An American Heritage?]

     Could it be that there is a correlation to the church universal and the church specific? They are both needed. But the specific has something extra to dig deeper to understand the meaning of the whole.
     It seems a lifetime of doing what we feel was useful in the Lord's view is not much understood.
CHARITY IN HUSBANDMEN 1987

CHARITY IN HUSBANDMEN       Editor       1987

     Husbandmen, or farmers and vinedressers, if they look to the Lord and shun evils as sins, and do their work sincerely, justly, and faithfully, become charities, as to their spirits, and after death, when they become spirits, they are in a form of charity; and that form is the human form, in which all are after death. Husbandmen such as these rise early in the morning, arrange their work, apply themselves with energy to their labor, are indefatigable in their work, and rejoice in it. When their work is done, they are economical, sober, and vigilant. At home with their families they act justly; abroad, among others, with sincerity. They regard the civil laws of justice, like those of the Decalogue, as Divine, and obey them. They love their fields and their vineyards, because of their produce; and love the fruits of them because they are blessings, and render thanks to the Lord, and so look to the Lord continually (Doctrine of Charity 169).

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NO WAY 1987

NO WAY       F. B. NICHOLLS       1987

     One of the most important requirements of my job is the ability to say "No"-firmly, fairly and frequently. It is, of course, quite possible to give a firm and final indication of non-cooperation by the use of the monosyllabic "No" or such variations as "never," "not likely," "not on your nelly," "get lost," or "drop dead."
     But there is no need to add insult to injury. The declinature can be achieved without offence but with regret, as in such phrases as "I am afraid not" or "I regret I am unable to agree." And for special customers it is sometimes advisable to indicate a measure of special consideration, thus: "It is not our policy to participate in transactions of this kind and we regret that, despite our long-standing business relationship, we are unable to make an exception in your case," (although it does mean using 31 words instead of 1!).
     My Roget's Thesaurus lists any number of negatives and refusals, ranging from the polite to the rude and ribald, and from the defensive to the offensive, but not including Eliza Doolittle's show-stopping effort in "Pygmalion." Strangely enough, it only refers obliquely to what is perhaps the most common colloquial negative in use today-"No Way," (presumably a contraction of "There is no way I can agree to this").
     Apart from business decisions, there are plenty of personal judgments where we ought to say "no" or "no way"-no to drugs, no to violence, no to illicit sex, no to the temptation to steal, cheat, lie, gamble, blaspheme or commit adultery. There is no way the church can agree to these evils, and it is no way for us to go.
     Our conscience and the Bible tell us which way we should go, and give us many indications of paths we should not follow. Balaam's ass realized (despite three beatings) that the forbidden way was no way for her to go. There is no way that we should be less wise than a mere ass.

     [Reprinted from the February issue of Lifeline.]

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Editorial Pages 1987

Editorial Pages       Editor       1987

     A SWORD TURNING IN EVERY DIRECTION

     In reading the sermon this month about the veil of the temple, readers may think of the vision of a temple seen in heaven and the words "Nunc Licet" (now it is permitted), for before the shrine of that temple was a veil, now raised or "drawn back" (TCR 508). The meaning of the open veil is that the Word is laid open, and associated with this is another detail: a sword "turning hither and thither."
     We rightly think of the sword on the east of Eden (Gen. 3:24) as a protection lest one "enter into the mysteries of faith" from self-intelligence, or should approach them apart from love (see AC 308, AE 1088:5). We should not, however, feel that the sword is there to keep us out! Now it is permitted to enter, and we should be heartened by the knowledge that the Lord does the protecting, and that we need not be fearful of harm if the externals of the Word are seen differently by different people.
     "The literal sense can be turned hither and thither, that is, can be explained according to everyone's apprehension, without its internal being hurt or violated; for no harm ensues from the literal sense being understood differently by different people" (AR 239). The waving sword which Swedenborg beheld "signified that this sense can be turned in any direction, provided it is done in adaptation to some truth." There is a delightful saying in the little fragment called Conversations with Angels. "Truths do not falsify the Word wherever it is read." And then we read, "Thus the sense of the letter of the Word can be turned hither and thither, by the man who is in truths of doctrine and in the good of life." (See page 536 of Posthumous Theological Works.)
     Evidently we are not to confirm falsities, but should feel invited to confirm truths in various ways. "It is allowable (licet) to confirm the truths of the church by reason or by the understanding, as much as it pleases, and also by various things in nature; and in proportion as truths are so confirmed, they become rooted and shine. It is also allowable to confirm truths by the Word, wherever it pleases, and also to apply for this purpose many things from the Word; and then the Word is not falsified thereby" (Invitation to the New Church 51).

     Further references: TCR 208, 260, AC 3399, 9509, AE 131, 277.

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LEXICON TO THE LATIN TEXT 1987

LEXICON TO THE LATIN TEXT       Editor       1987

     More than a dozen years of work has gone into a resource entitled:

     A Lexicon to the Latin Text
     of the Theological Writings
     of Emanuel Swedenborg

     This is edited by Dr. John Chadwick and produced by the Swedenborg Society in London. We have recently received the seventh installment of this monumental work which aims to include every Latin word used by Swedenborg in his theological works. Part VII consists of 117 pages devoted to words beginning with R through those beginning with St. Those who are interested in some history of this undertaking should consult the July (1985) issue of this magazine where sample pages are reproduced.
     The publication of this installment brings us to a point where we can see the completion of the entire work in the fairly near future. We congratulate Dr. Chadwick and all those involved in this undertaking. Note: The July issue of 1985 also outlines the various glossaries and dictionaries of the Writings that have been produced in the past.
SWEDENBORG SYMPOSIUM '88 1987

SWEDENBORG SYMPOSIUM '88       Editor       1987

     A celebration of Emanuel Swedenborg's tricentennial is planned for Sunday through Tuesday, February 7-9, 1988, in Bryn Athyn, Pennsylvania. Swedenborg's wide-ranging thought, in relationship to his culture and ours, will be examined in such fields of inquiry as:

     Theoretical Science           Theology                History
     Applied Science               Philosophy                Psychology
     Medicine                     Social Science           Literature
     The Arts

     Call for Papers. Original contributions tracing Swedenborg's influence in any of these areas are invited for oral presentation at the symposium. Deadline for abstracts is May 1, 1987.

     For further information and registration forms, contact:
Dr. Jane Kintner Williams-Hogan
The Academy of the New Church College
P.O. Box 278, Bryn Athyn, Pennsylvania 19009
215-947-4200 ext. 301

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ISOLATED 1987

ISOLATED       John Kane       1987




     Communications
Editor,
     Reading the Lay Participation Committee's Report on Bryn Athyn in NCL of November 1986 (just received) I am surprised to find some Bryn Athyn residents were found to be "isolated." I am isolated too. So far as I can discover I am the only New Church man in Spain. (The Canary Islands have been a province of Spain since the 15th century.)
     Since I am unable to visit people in Bryn Athyn I propose that a pen friendship might help. For this I offer myself. I am 64 years old, a grandfather, and I have been reading the Writings since I was 42. I visited Bryn Athyn once in 1980 when the Rev. Bob Junge and his family most kindly entertained my wife and myself during the celebrations of New Church Day.
     If anyone responds to this I would add that, apart from personal details of family and background which are obviously interesting, my own interest and object of discussion is religion and in particular the Writings and the New Church. Do not send a photograph; let us keep correspondence to a meeting of the minds.
     John Kane,
          Villa Patricia,
          Ctra. de Atalaya, 33,
          Santa Brigida, Las Palmas,
          Canary Islands, Spain
WRITINGS ON COMPUTER 1987

WRITINGS ON COMPUTER       Mrs. Eva Sandstrom (Mrs. David) Lexie       1987

Dear Editor,
     Readers of New Church Life may be interested to know of a project that is under way at the Academy of the New Church. A committee under the chairmanship of Dr. Charles Ebert is working to make Swedenborg's Theological Writings accessible by computer. This promises to be an extremely valuable research tool for ministers, teachers, translators and students of the Writings everywhere.
     The project, know as STAIRS (Swedenborgian Theological Automated Information Retrieval System), has three main goals.
     The first and most immediate goal is to provide an electronic concordance. Software is being developed for use on a personal computer; the aim is to make the resulting package available at a reasonable price for anyone interested.

180


The concordance would allow a person to search for any word or combination of words throughout the Writings. The person could then view any or all occurrences of that phrase in context.
     The second and third goals, to be developed later, are to provide a tool for sharing and comparing research among scholars, and to provide an aid to translators. The possibilities in both these areas are very exciting.
      For the "pilot" phase of this project, the text of Conjugial Love in both Latin and English has been scanned and transferred to computer readable format. It is expected that the rest of the Writings will be added later. Unfortunately, this process of machine-scanning is not as foolproof as one might hope. An accurate text is essential to the success of the project. Therefore the scanned material must all be printed out, proofread, and corrected.
     This part of the project is being done by volunteers. Any readers willing to help by proofreading a twenty-page section of the Writings would be most gratefully welcomed! No knowledge of computers is necessary; only a good grasp of English and an eye for detail. Volunteers can contact me at the address or phone number below.
     The committee hopes to have a working sample of the electronic concordance on Conjugial Love in time for the upcoming General Church Assembly.

     Eva Sandstrom (Mrs. David) Lexie
          3245 Kathy Lane
          Huntingdon Valley, PA 19006
          (215) 947-6683
INCLUSIVE LANGUAGE 1987

INCLUSIVE LANGUAGE       Rev. Mark R. Carlson       1987

     Dear Editor,
     I was recently reading over old copies of New Church Life and came across an article by Rene Heilman (1985, p. 85) that I had not seen before. I wish to respond, hoping that better late than never is true.
     Rene makes the point that language shapes our conceptualization of reality, and this I think we all know is true. She invites us to use "inclusive language" in our articles and in our sermons, and this is an invitation I think we may consider. I see no good reason why half the population of the world should be only subliminally and tangentially addressed in our communications. In fact, I am aware of many reasons why this is unhealthy, and none of them have to do with the politics of women's liberation. Studies of human communication indicate that indirect and tangential communication between individuals creates tension and often contributes to a variety of mental illnesses.

181


Whether or not similar consequences follow when indirect communication is used by organizations I do not know, but one thing is certain: it is communication which distances the communicators, and this we do not need at a time when the church is seeking so desperately to fill needs and to grow.
     Rene has demonstrated with her article that inclusive language can be used gracefully. We don't need to go to violent extremes which draw attention to the mechanics of communication and thus becoming poor communication. I refer to such unhappy contortions as "s/he" and John Sabol's "fresh persons" (NCL, 1985, p. 175). But a gentle substitution of "people" for masculine pronouns or for the word "man" goes a long way. Our repeated use of the word "man" in articles, classes, and sermons becomes very awkward very quickly, draws attention away from the essential message, and may give newcomers the impression that this church is for men. I have wondered how women feel about this issue, and I am particularly concerned for college-educated newcomers who are not used to being assaulted by prolonged and heavy doses of exclusive language.
     Whether we like it or not, the language we use does say something about who we are; it is a correspondence of our state. We easily accept this notion when it comes to profanity and foul language, but it is equally true of the more subtle flavors and feeling tones in our communication. Our congregations are not likely to be attacked by a sudden outbreak of profanity from the pulpit. But "the serpent was more cunning than any beast of the field which the Lord God had made."
     Rev. Mark R. Carlson,
          San Jose, California
DECLARATIONS FROM "THE FRONTIER" 1987

DECLARATIONS FROM "THE FRONTIER"       Glenn Carley       1987

     Dear Editor,
     The "Frontier" New Church man and woman is my own idiosyncratic term to describe a sub group or sub society of New Church life. It really has to do with the expressions of New Churchmanship which, for simplicity's sake, can be grouped into two categories: those who align themselves to a spiritual community form (i.e., discussion groups, circle or society proper) and those who do not. This leads me to define the forms of expression of the sub group which does not align itself with a traditional, or community-oriented, form of worship. I suppose that this expression of Frontier New Churchmanship actually ranges from those who have abdicated their understanding of the Writings (although I have never met one of these) to those who are deeply committed to the beauty and struggle of understanding the Writings' application to their own lives and to the lives of those around them.

182



     I wish to declare myself on the continuum of those individuals who are deeply committed. Specifically, for me, the forms of expression have taken on an intensely personal application. These include prayer, home worship, periodic attendance at a society church, periodic attendance at a Catholic church, long discussions with other spiritual frontiersmen/women who may not use the form of the Writings as their guide, but who certainly know the substance. This latter group, like all of us frontier-dwellers and society-dwellers alike, share an intense commitment to apply what they believe in the context of their own specific uses. This, of course, is the common denominator of all men and women who are acting spiritually.
     The metaphor which is a little tongue-in-cheek, yet which works best for me, is that I often think of myself as a frontiersman out in the wilderness, stretched out beside a campfire, underneath the stars. With the Word and my copy of C.L. slung over the branch of a tree, I feel strangely protected, yet self-sufficient. My periodic forages back into town (i.e., to church) are a frontiersman's way of stocking up on spiritual flour, water and jawbreakers-and I am deeply appreciative of those sermons of life, so long as I have the true freedom to heuristically discover their application in the context of my own use. Sometimes when I come into town I feel like an intruder and sometimes I feel intruded upon, but this only speaks to spheres and the existence of separate and distinct expressions of worship. There does exist a separate and distinct blend of New Churchman which should be identified. Maybe it is my own experience, and maybe people who live in the woods attract other people who live in the woods, but it strikes me that there are a lot of frontier men and women underneath the stars.
     Before I leave this metaphor, I would like to say that one of the most valuable supplies I took from town is a sermon by Rev. Walter Orthwein entitled "Peace Within, War Without" (February 13, 1983). It is taken from Exodus 7:10-"So Joshua did as Moses had said to him and fought with Amalek: and Moses, Aaron and Hur went up to the top of the hill." (Rev. Orthwein includes AC 9278:2, Matt. 23:1-7, 13-15, 23-28, 33-37e as part of the lesson.)
     Fundamentally, the lesson is about the "two sides" (p. 3) of religion: the "mystical and the practical . . . and how errors arise when people emphasize one at the expense of the other." It is about Moses on the hilltop representing the interior things of worship, of love to the Lord, and Joshua in the valley representing "truth in act" or "truth fighting" (p. 2).

183



     For the sake of heuristic definition then, the frontier' man is a New Church valley-dweller (most of the time) either by conscious choice or through the (apparent) choices of disorder, or perhaps by disgruntlement with the natural expressions of the traditional New Church-maybe all three.
     This brings me full circle to the purpose of my "Declarations from the Frontier."

     1. I suggest that New Church societies-and by this I mean the collective momentum of thought along a natural plane-often do not have the flexibility of allowing individual minds the freedom to context of their own particular use or life situation. (I note that this is heuristically discover the application of the truths of the Word in the nothing new, and that at one time or another we have all criticized our need to "come down from the hilltop" and apply truths to life.)
     2. I further suggest that frontier New Church men and women (who represent the individual momentum of thought along a natural plane) appear to allow their own vanity, social shyness and self-pride to contribute to the danger of being absorbed by the external or natural spheres of their own particular use or life situation. (I note that this also is nothing new, and that if you allow yourself to become too self-sufficient, there is a tendency to become swallowed up by deliberations and rationalizations of the natural mind (in action). Conversely, we have all criticized the need to "come up from the valley" and apply life to truths.)
     3. Hence, it strikes me that while the church specific is moving rapidly toward outreach and evangelization, it is an oversight that there is perhaps no open dialogue between the New Church planners and New Church people who live in the "valley," and so, among those whom the planners are attempting to evangelize.
     4. It is with this in mind that, in a public forum, I wish to come "up from the valley" and declare myself heart and soul as a frontier New Churchman. I am willing to come to "town" to talk, and I invite interested minds to our home in the valley.
     5. Quite selfishly, I would also like to use this forum to announce that on August 16, 1986, I was married in the valley to Mary Molinaro-a most extraordinary frontier woman.
     Glenn Carley,
          Bolton, Ontario, Canada

184


FREDERICK EMANUEL DOERING TRUST 1987

FREDERICK EMANUEL DOERING TRUST       Editor       1987

     Applications for assistance from the above fund to enable male Canadian students to attend The Academy of the New Church at Athyn, Pennsylvania, U.S.A., for the school year 1987-88 should be received by one of the pastors listed below by June 30, 1987. The amount of the grant per student has been lowered, because at present there are more applicants than funds available. It has also been necessary to set an absolute deadline for applications in order to apportion the grants evenly, and to meet the deadline for immigration forms regarding student financing.
     Before filing their applications, students should first obtain their acceptance by the Academy 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.

Rev. Geoffrey S. Childs      Rev. Louis Synnestvedt
2 Lorraine Gardens           58 Chapel Hill Drive. R.R. 2
Islington, Ont. M9B 424      Kitchener, Ont. N2G 3W5

Rev. Glenn Alden
9013 - 8th Street
Dawson Creek, B.C. V1G 1H1
Title Unspecified 1987

Title Unspecified       Editor       1987

     [Photo of Sunrise Chapel, Tucson's new church building, dedicated on March 14, 1987]

185


ACADEMY OF THE NEW CHURCH THEOLOGICAL SCHOOL, COLLEGE AND SECONDARY SCHOOLS CALENDAR ONE HUNDRED AND ELEVENTH SCHOOL YEAR 1987-1988 1987

ACADEMY OF THE NEW CHURCH THEOLOGICAL SCHOOL, COLLEGE AND SECONDARY SCHOOLS CALENDAR ONE HUNDRED AND ELEVENTH SCHOOL YEAR 1987-1988       Editor       1987

     1987

Sept. 8     Tues. 8:00 a.m.-Academy Faculty opening service and address
                    10:00 a.m.-Registration begins with Secondary Schools local students
               5:30 pm.-Barbecue for dorm students and parents
               8:15 p.m.-Orientation for all new College students (Social Center)

          Wed.      8:00 a.m.-12:00 noon-Registration of all Theological School
               Dorm students arrive (secondary students by 8:00 p.m.)
               10:45-2:00 p.m.-College orientation for all new students and College students
     10      Thurs. 8:00 a.m.-Opening exercises for secondary schools followed by
                    7:30 p.m.-Cathedral worship service for students, faculty, parents classes
               8:05-College classes begin
               11:00 a.m.-College and Theological School Convocation
Oct.     23     Charter Day:
                8:00 a.m.-Ann. Meeting of ANC Corporation (Pitcairn Hall)
                10:30 a.m.-Charter Day service (Cathedral)
                9:00 p.m.-Charter Day dance (Field House)
Nov. 18-20      Wed.-Fri.      College registration for Winter Term
     24      Sat.      6:30 p.m.-Charter Day banquet (Society Building)
     25      Wed.      Fall Term ends for College after exams and scheduled student work
               12:30 p.m.-Secondary Schools Fall Term ends and Thanksgiving recess begins
     30      Mon.      Secondary School dormitory students return by 8:00 p.m.
Dec.     1      Tues. Winter Term begins in Secondary Schools
     6      Sun.      College dormitory students return by 8:00 p.m.
     7      Mon.      Winter Term begins in College
     18      Fri.      Christmas recess begins for all schools at 12:20 p.m.

     1988

Jan.     3      Sun.      Dormitory students return (Secondary School by 8:00 p.m.)
     4      Mon.      Classes resume in all schools
     15      Mon.      Presidents' Birthday observance
     24-26 Wed.-Fri.      College registration for Spring Term
Mar.     1     Tues.     Deadline for College applications
     10      Thurs. College Winter Term ends*
     11      Fri.      Secondary Schools Winter Term ends. Spring recess begins for
                Secondary Schools after scheduled exams and student work*
     20      Sun.      Dormitory students return (Secondary Schools by 8:00 p.m.)
     21      Mon.      Spring Term begins in all schools
Apr.     1     Fri.      Good Friday holiday for all schools
     4      Mon.      Easter Monday holiday for Secondary Schools
May     13     Fri.      7:45 p.m.-Joint Meeting of Faculty and Corporation (Heilman Hall)
     14      Sat.      Semi-annual Meeting of Academy Corporation (Pitcairn Hall)
     30      Mon.      Memorial Day holiday
June     9      Thurs. Spring Term ends
               8:30 p.m.-Graduation dance (Field House)
     11      Sat.      9:30 a.m.-Commencement (Field House)

     *See Catalog or Handbook for holiday regulations.

186


SWEDENBORG FOUNDATION 1987

SWEDENBORG FOUNDATION       Editor       1987

     The Swedenborg Foundation announces two openings for professionals to interact with the public, gain support for the work of the foundation, and communicate information about Swedenborg and Swedenborgian thought.
     Executive Director. Candidates must demonstrate expertise in administration, fund-raising, and effective interpersonal relationships. Experience in publishing and marketing information materials is desirable.
     Bookstore Supervisor. Candidates must have experience in ordering, inventory control, display, and promotion of books and films. Background in philosophy, arts, and humanities is desirable in addition to knowledge of Swedenborg's writings.
     Interested individuals should send a resume to the president, Mr. John Seekamp, 109 Bay Avenue, Huntington, NY 11743.
MINISTERIAL CHANGE 1987

MINISTERIAL CHANGE       Editor       1987

     Rev. Michael D. Gladish has been called to become pastor of the Olivet Society of Toronto, Canada, effective July 1, 1987.
ANNIVERSARY COMING 1987

ANNIVERSARY COMING       Editor       1987

     In July of this year we will see the two hundredth anniversary of first New Church service of worship, a service at which there was both the first administration of the holy supper and the first New Church baptism. Mr. Robert Hindmarsh was the first person to be baptized into the New Church, he and four others being baptized on July 31, 1787.
     Readers are well aware that next January will see the 300th anniversary of Swedenborg's birth. One of the events of 1988 is advertised on page 178 of this issue. A tricentennial newsletter continues to be published by Mr. Leon S. Rhodes.
     The first New Church ordination took place on June 1, 1788.

187


MAPLE LEAF ACADEMY 1987 1987

MAPLE LEAF ACADEMY 1987       Rev. Terry Schnarr       1987




     Announcements






     Come and have fun at Maple, and learn too! The cool, pleasant breezes off Wood Lake at Caribou Lodge will blow all your cares and anxieties away. The heat and warmth of a blazing sun in a clear blue sky will warm your soul while you learn, and the gurgling refreshment of sliding down the rock falls will give you a feeling of being carried along by the Lord's Providence. Old friends and new friends alike will share the delights of experiencing the New Church.
     Dates for this year will be from Thursday, June 18th to Friday, June 26th. For applications write to Mr. Frank Raymond, 10 Clay Court, Islington, Ontario, M9A 4S3, Canada.
     Rev. Terry Schnarr
PUBLIC WORSHIP AND DOCTRINAL CLASSES 1987

PUBLIC WORSHIP AND DOCTRINAL CLASSES       Editor       1987

     GENERAL CHURCH OF THE NEW JERUSALEM
RIGHT REV. LOUIS B. KING, BISHOP
Bryn Athyn, Pennsylvania, 19009, U. S. A.
PUBLIC WORSHIP AND DOCTRINAL CLASSES
Only USA Addresses
Information on public worship and doctrinal classes provided either regularly or occasionally may be obtained at the locations listed below. For details use the local phone number of the contact person mentioned or communicate with the Secretary of the General Church, Rev. L. R. Soneson, Cairncrest, Bryn Athyn, PA 19009, Phone (215) 947-4660.

     UNITED STATES OF AMERICA

     Alabama:

     BIRMINGHAM
Dr. R. Shepard, 4537 Dolly Ridge Road, Birmingham, AL 35243. Phone:(205) 967-3442.

     Arizona:

     PHOENIX
Mr. Hubert Rydstrom, 3640 E. Piccadilly Rd., Phoenix, AZ 85018. Phone: (602) 955-2290.

190




     TUCSON
Rev. Frank S. Rose, 2536 N. Stewart Ave., Tucson, AZ 85716. Phone: (602) 327-2612.

     Arkansas:

     LITTLE ROCK
Mr. and Mrs. Kenneth Holmes, Rt. 6, Box 447, Batesville, AR 72501. (501) 251-2383

     California:

     LOS ANGELES
Rev. Michael Gladish, 5022 Carolyn Way, La Crescenta, CA 91214. Phone: (213) 249-5031.

     SACRAMENTO
Mr. and Mrs. Robert Ripley, 2310 N. Cirby Way, Roseville, CA 95678. Phone: (916) 782-7837

     SAN DIEGO
Rev. Nathan Gladish, 7911 Canary Way, San Diego, CA 92123. Phone: (619) 268-0379. Office: (619) 571-8599.

     SAN FRANCISCO
Rev. Mark Carlson, 4638 Royal Garden Place, San Jose, CA 95136. Phone: (408) 224-8521.

     Colorado:

     COLORADO SPRINGS
Mr. and Mrs. William Reinstra, 708 Manitou Ave., Manitou Springs, CO 80829. Phone: (303) 685-9519.

     DENVER
Rev. Clark Echols, 3371 W. 94th Ave., Westminster, CO 80030. Phone (303) 429-1239

     Connecticut:

     HARTFORD

     SHELTON
Rev. Paul Schorran, 21 Crestwood Rd., Stratford, CT 06497

     Delaware:

     WILMINGTON
Mrs. Justin Hyatt, 417 Delaware Ave., McDaniel Crest, Wilmington, DE 19803. Phone: (302) 478-4213.

     District of Columbia see Mitchellville. Maryland.

     Florida:

     MIAMI
Rev. Daniel Heinrichs, 15101 N. W. Fifth Ave., Miami, FL 33169. Phone: (305) 687-1337.

     Georgia:

     AMERICUS
Mr. W. H. Eubanks, Rt. #2, S. Lee St., Americus, GA 31709. Phone: (912) 924-9221.

     ATLANTA
Rev. Christopher Bown, 3795 Montford Drive, Chamblee, GA 30341. Phone: (Home) (404) 457-4726. (Office) (404) 452-0518.

     Idaho:

     FRUITLAND
(Idaho-Oregon border) Mr. Harold Rand, 1705 Whitley Dr., Fruitland, ID 83619. Phone: (208) 452-3181.

     Illinois:

     CHICAGO
Rev. Grant Schnarr, 73A Park Dr., Glenview, IL 60025. Phone: (312) 729-0130 (home) (312) 724-6130 (office).

     DECATUR
Mr. John Aymer, 380 Oak Lane, Decatur, IL 62562. Phone: (217) 875-3215.

     GLENVIEW
Rev. Brian Keith, 73 Park Dr., Glenview, IL 60025. Phone: (312) 724-0120.

     Indiana:
Contact Rev. Stephen Cole in Cincinnati, Ohio, or Mr. James Wood, R. R. 1, Lapel, IN 46051. Phone (317) 534-3546

     Louisiana:

     BATON ROUGE
Mr. Henry Bruser, Jr., 1652 Ormandy Dr., Baton Rouge, LA 70808. Phone: (504) 921-3089.

     Maine

     BATH
Rev. Gene Barry, Middle and Winter Station, Bath, ME 04530.

     Maryland:

     BALTIMORE
Rev. Donald Rogers, #12 Pawleys Ct., S. Belmont, Baltimore, MD 21236. Phone: (301) 882- 2640.

     MITCHELLVILLE
Rev. Lawson Smith, 3805 Enterprise Rd., Mitchellville, MD 20716. Phone: (301) 262-2349.

     Massachusetts:

     BOSTON
Rev. Grant Odhner, 4 Park Ave., Natick, MA 01760. Phone: (617) 651-1127.

     Michigan:

     DETROIT
Rev. Walter Orthwein, 395 Olivewood Court, Rochester, MI 48064. Phone: (313) 656-1267.

191




     EAST LANSING
Mr. Christopher Clark, 5853 Smithfield, East Lansing, MI 48823. Phone: (517) 351-2880.

     Minnesota:

     ST. PAUL-MINNEAPOLIS
Rev. Michael Cowley, 3153 McKight Road #340, White Bear Lake, MN 55110. (612) 770-9242

     Missouri:

     COLUMBIA
Mr. and Mrs. Paul Johnson, 103 S. Greenwood, Columbia, MO 65201. Phone: (314) 442-3475.

     KANSAS CITY
Mr. Glen Klippenstein, Glenkirk Farms, Maysville, MO 64469. Phone: (816) 449-2167.

     New Jersey-New York:

     RIDGEWOOD. N.J.
Mrs. Fred E. Munich, 474 S. Maple Ave., Glen Rock, NJ 07452. Phone: (201) 445-1141.

     New Mexico:

     ALBUQUERQUE
Mrs. Howard Leach, 4215 12th NW, Albuquerque, NM 87107. Phone: (505) 344-6735.

     North Carolina:

     CHARLOTTE
Mr. John deMaine, 3509 Highridge Rd., Matthews, NC 28105. Phone: (704) 845-4058.

     Ohio:

     CINCINNATI
Rev. Stephen Cole, 6431 Mayflower Ave., Cincinnati, OH 45237. Phone: (513) 631-1210.

     CLEVELAND
Mr. Alan Childs, 19680 Beachcliff Blvd., Rocky River, OH 44116. Phone: (216) 333-4413.

     COLUMBUS
Mr. Hubert Heinrichs, 8372 Todd Street Rd., Sunbury. OH 43074. Phone: (614) 524-2738.

     Oklahoma:

     TULSA
Mrs. Louise Tennis, 3546 S. Marion, Tulsa, OK 74135. Phone: (918) 742-8495.

     Oregon-Idaho Border.-Se Idaho, Fruitland.

     Pennsylvania:

     BRYN ATHYN
Rev. Kurt Asplundh, Box 277, Bryn Athyn, PA 19009. Phone: (215) 947-3665.

     ERIE
Mrs. Paul Murray, 5648 Zuck Rd., Erie, PA 16506. Phone: (814) 833-0962.

     FREEPORT
Rev. Ragnar Boyesen, 126 Iron Bridge Rd., Sarver, PA 16055. Phone: Office (412) 353-2220 or Home 295-9855

     KEMPTON
Rev. Jeremy Simons, RD 2, Box 217-A, Kempton, PA 19529. Phone: (Home) (215) 756-4301; (Office) (215) 756-6140.

     PAUPACK
Mr. Richard Kintner, Box 172, Paupack, PA 18451. Phone: (717) 857-0688.

     PITTSBURGH
Rev. Ray Silverman, 299 Le Roi Road, Pittsburgh, PA 15208. Phone: (Church) (412) 731-1061.

     South Carolina:- see North Carolina.

     South Dakota:

     ORAL-HOT SPRINGS
Contact Linda Klippenstein, 537 Albany, Hot Springs, SD 57745 Phone: (605) 745-6629

     Texas:

     FORT WORTH
Mrs. Charles Grubb, 604 Highland Ave., Austin, TX 78703. Phone: (512) 472-3575.

     DALLAS-FORT WORTH
Mr. Fred Dunlap, 13410 Castleton, Dallas, TX 75234-5117. Phone: (214) 247-7775.

     HOUSTON
Dr. James Carter, 30 Williamsburg Ln., Houston, TX 77024. Phone: (713) 456-4057.

     Washington:

     SEATTLE
Rev. Kent Junge, 14812 N. E. 75th Street, Redmond, WA 98033. Phone: (206) 881-1955.

     Wisconsin:

     MADISON               
Mrs. Charles Howell, 3912 Plymouth Circle, Madison, WI 53705. Phone: (608) 233-0209.

192


Swedenborg's Journal of Dreams 1987

Swedenborg's Journal of Dreams       Editor       1987

     Swedenborg's

     Journal of Dreams

     1743-2744

     With

     Commentary by Wilson Van Dusen

     1986

     Swedenborg Foundation, Inc.

     Softcover               Postage paid $9.65

Available from
General Church Book Center           Hours: Mon-Fri 9-12
Box 278                              or by appointment
Bryn Athyn. PA 19009               Phone: (215) 947-3920

193


Notes on This Issue 1987

Notes on This Issue       Editor       1987

Vol. CVII     May, 1987     No. 5
NEW CHURCH LIFE

194




     Notes on This Issue

     Rev. Michael Gladish, whose sermon appears on the opposite page, now serves in Los Angeles. He will become pastor of the Olivet Society in Toronto, Ontario, Canada, in July.
     The series "Favorite Passages" was begun last July, at which time we noted that the idea of gathering favorite passages came from Rev. Wendel Barnett. His own favorite with his reasons appears this month (p. 202).
     We are disappointed to learn that Mr. Norman Heldon will not be coming to the assembly. If you look at the news from Australia in the issues of this magazine for at least thirty years you will see his name. He has also long been a lively writer for such publications as the General Church Courier in Australia. We are delighted to be publishing in this issue an unusual piece sent by Mr. Heldon entitled "Spiritual Spectacles."
     Do not mix up the 200th anniversary of the birthday of the church (p. 200) with the 300th anniversary of Swedenborg's birth (p. 199). We are pleased to have the two items from England relative to these occasions.
     "No one is forbidden to enjoy the pleasures of the body and its senses . . . ." This is from no. 995 of Arcana Coelestia, which goes on to list pleasures including those of friendship, "the pleasures of hearing, or of the sweetness of singing and music; the pleasures of sight, or of beauties, which are manifold, as those of becoming dress . . . of beautiful gardens, and the like, which are delightful from harmony of form and color, the pleasures of smell, or of fragrant odors; the pleasure of taste, or of the flavors and benefits of food and drink." Mr. Leon Rhodes expands on this in his article "How Blessed We Are!" (p. 218).
     Please notice that the deadline for ordering special Wedgwood plates is coming extremely soon. It is May 31st. See the note on page 226. Write to The Australian Tricentenary 1988 Committee, 4 Shirley Road, Roseville, NSW 2069, Australia [or for information phone Mr. Leon Rhodes in Bryn Athyn at (215) 947-1153]. The cost is $33.00 per plate.
NEW ZEALAND CAMP 1987

NEW ZEALAND CAMP       Editor       1987

     You are invited to attend a Family Camp to be held at Willow Park Christian Camp Centre, Eastern Beach, Auckland, from 2 January 1988 to 9 January 1988. Booking should be received by 1 October 1987 addressed to Brian Akrigg, 1/10 Mountain Road, Panmure, Auckland 6, New Zealand.

     Camp charges approximately      NZ$16 per day      Adults
                                   NZ$13 per day      Children 10-15 and Students
                                        Concessions for families

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HOW MUCH SIN CAN YOU GET AWAY WITH AND STILL GET TO HEAVEN? 1987

HOW MUCH SIN CAN YOU GET AWAY WITH AND STILL GET TO HEAVEN?       Rev. MICHAEL D. GLADISH       1987

     "Which is easier, to say, 'Your sins are forgiven you,' or to say, 'Rise up and walk? But that you may know that the Son of Man has power on earth to forgive sins"-He said to the man who was paralyzed-"I say to you, arise, take up your bed, and go to your house." And immediately he rose up before them, took up what he had been lying on, and departed to his own house, glorifying God. And they were all amazed . . . (Luke 5:23-26).

     The word "sin" can mean many different things as it is used in its original Hebrew or Greek, but the main idea is that of missing the mark or failing in one's purpose. More than evil, which might be defined as any wrong or disorderly thing as it is in itself, sin involves a conscious and deliberate choice in which one sees the good as a goal toward which he should aim and yet allows himself to be turned away from that good and drawn aside into evil.
     There are many ways in which this can happen, and the decision is not always made in the full awareness of its consequences. In fact, it might be fair to say that no decision to commit a sin is based on full knowledge and understanding of its consequences since these are always negative and no intelligent person would wish harm to himself! Still, people choose what they want to know and what they are willing to hear, so they deliberately include or exclude information that could make their lives better. Jesus said, "The truth shall make you free," and yet there is a freedom even to accept or reject the truth. Jesus also said, "Whoever commits sin is the servant of sin," so He taught the self-limiting effects of bad judgments, whatever the cause (John 8).
     And sins are committed for many reasons: some of us, although we see the good for which we should be striving, feel the pressure of other concerns, perhaps selfish, perhaps worldly, perhaps due to fears or limitations from previous experience, that draw us away from achieving that good. Some of us, seeing the good, nevertheless have insufficient wisdom or knowledge to pursue it, so we fail because we simply lack ability or power. Then, too, sometimes we forget, and being caught up in issues of this or that particular worldly concern, we "omit the weightier matters of the law, [namely] judgment, mercy and faith," becoming like the scribes, Pharisees and hypocrites of Matthew 23. We may be carried away by the heat or passion of the moment even though we know better under normal circumstances; so the Lord taught that we should avoid temptation in order to avoid sin and its consequences.

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     But suppose we err; suppose we miss the mark and become guilty of sin; what then? How much sin can we get away with and still get to" heaven?
     This question, asked perhaps facetiously, has merit if for no other reason than that it brings out the essential quality of sin and offers opportunity to explore how it is that the Lord Jesus Christ forgives sins as described in the New Testament. On the one hand, anyone can see that not all sins are forgiven since many people do end up in hell, but on the other hand everyone should know that a failure to be forgiven is not the Lord's fault for if it were up to Him alone all would be forgiven and everybody would go to heaven, no "ifs," "ands," or "buts." The issue revolves around cooperation between God and man, and the axis of amnesty, so to speak, is the determination of will or love.
     First of all, we need to understand that a sin is not just a mistake. It is a mistake all right, but more than that it is an offense against the good of charity or love. What is a sin to one person may not be a sin to another. And what isn't a deliberate sin at first although it is evil in its effects can become a sin for the person responsible if on learning that he has offended he makes no effort to correct the mistake or amend his ways. Jesus told the Pharisees, "If you were blind, you would have no sin; but now you say, 'We see.' Therefore your sin remains" (John 9:41).
     To sin, fundamentally, is to have an attitude of indifference toward what is good, and to sin against God is to have that attitude toward Him. It is not so much a deed done as it is a statement of intent within the deed. This is why in the end only God or the sinner himself can make a judgment convicting of sin: only God or the sinner himself can know the real intent of any deed. And this is also why the Lord alone can forgive sins: not even the remorseful sinner can really change his own attitude or loves, for to do so would be to fight against himself and to be what he is not. But if a person turns to the Lord, asks for His help and begins to cooperate with Him by doing what he knows to be right whether he likes it or not, gradually the Lord will inspire in that person a new attitude free of the burden of sin and all its limitations.
     This is what was represented in the miracle the Lord performed in healing the paralyzed man (in our lesson from Luke 5). Think for a moment of the image: here was a great crowd of the learned and respected in Israel gathering around the Lord to hear Him teach. "And behold, men brought on a bed a man who was paralyzed. And they sought to bring him in and lay him before Him." But the crowd was too great, so at first they couldn't find a way in to the Lord. What is being represented spiritually here?

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     It is a beautiful and telling picture! The Pharisees and teachers of Israel, as so often was the case, represented the falsities of a church in its corrupted state. They are the very reason, along with the deliberate evils of the people, that the Lord came into the world, and in teaching them He was correcting them. But there is more: these individual representatives of religious falsity in the church also represent the religious falsities in our own minds. And it is vital to understand that what cripples and paralyzes us in spiritual life is exactly that-falsity. Furthermore, in coming to the Lord we invariably face a whole crowd, a whole multitude of falsities that form a barrier to our approach and communion with Him. Somehow these falsities must be overcome before there can be any healing touch.
     So what happened in the story? The men, his friends, let this fellow down through the roof even as he lay on his bed, and so placed him before the Lord. How strange! Of course in the literal sense this shows their determination, at whatever cost, to help this poor soul succeed (I imagine the owner of the house could not have been too pleased to see his tile roof torn up), but again there is more: because the roof of any building is the highest part and the building, especially a home, represents the human mind or spirit (the dwelling place of the soul), the roof represents the highest faculties or qualities of the mind. And these are the good qualities, the celestial qualities as distinguished from the qualities of thought, truth or understanding which distinguish the lower parts of the mind just as walls, doors and other features distinguish rooms in a home. And the "men" who were so intent to aid their friend represent the truths which can aid good will and good intention to overcome the resisting power of falsities even though they may seem to present an impenetrable barrier.
     Now isn't this a typical situation? We know where the Lord is, and we know that we need His help to be freed from the crippling limitations of our past-our selfishness, our pride, our worldliness, our fears and guilts and other "hang-ups" but because of the great crowd of falsities still obstructing our path we cannot seem to get to the Lord and we feel paralyzed. We see that we are condemned if left to ourselves and there is a real threat of despair. But fortunately we all have friends, male friends representing the truths of the Word which, although they may not be able to penetrate these falsities and break a way through them nevertheless can aid the determined will to overcome and surmount them. So the Lord will be able to inspire a new confidence and a new way of life as He says, "Man, your sins are forgiven you," and we suddenly find that we have the power to get up out of the spiritual "bed" we have been lying in, that is, the state we have confirmed by our past life and experiences, and instead of letting it carry us, we begin to carry it even to "our own house," that is, our own freely chosen state which, being free of slavery to sin, now includes the glorifying praise of God who has redeemed us.

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     How much sin can we get away with? To the extent that sinning is an attitude of disregard for good the answer is none! Breaking even one of the commandments with deliberate intent, or trying to justify it when it is exposed as wrong, amounts to the same thing as breaking all the commandments in spirit because it shows that there is no respect for the Authority behind them, the ultimate good, i.e., God.
     On the other hand, how many sins can we commit and still be forgiven? Even if they are conscious and deliberate at a given point in time, if in the end we are willing to turn and be turned back to the Lord there are never so many that they can't be forgiven. What is done is done, it can't be changed, but there is a sense in which it also ceases to, exist: really all that ever remains of an event in the past is the effect influence it has on the present, and that effect or influence can be changed; it can be overcome.
     Now, this morning, we have a real opportunity to come before the Lord in sharing His holy supper. As we do so we may-and should-be conscious of at least some sins that we have committed in the past and we should be confirmed in our determination to receive the Lord's healing Word. But even now we may find ourselves wondering if it is possible really to find and hear and see the Lord. if it is possible really to get close enough to receive that miracle of total forgiveness. Truths confront falsities in our minds; we hesitate; the obstacles seem overwhelming; too much out of our own experience stands in the way. Oh, well, maybe some other time . . . .
     But what better time will there be? There will always be obstacles; doubts and falsities will always be there to block our path; and, finally, if we ever did feel fully worthy to come before the Lord, surely that would be a sign of our unworthiness, our unwillingness to receive from Him according to our need. Rather, at some point we need to confess our utter dependence on Him and to lay our case before Him regardless of our reservations and fears. We need to make a commitment in faith that the Lord can do what we ourselves cannot, namely, give us a new heart, a new mind and new way of life free of all the limitations of the past, free to walk, run and climb the highest mountain, free to be what we really want to be and to go back home changed, never to return to the old confined life.
     Why not let this be the day? Amen.

     LESSONS: Genesis 4:1-15 ("Sin lies at the door" in offending against charity or good.); Luke 5:17-26; Arcana Coelestia 363-365)

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CELEBRATION OF SWEDENBORG'S 300th BIRTHDAY 1987

CELEBRATION OF SWEDENBORG'S 300th BIRTHDAY       Norman Ryder       1987

     WHAT IS IT ALL ABOUT?

     The following is taken from a publicity brochure sent out recently in England to the church societies of the British Conference. The writer is Rev. Norman Ryder, President of the General Conference of the New Church.

     The New Church is based foursquare on the theology in Emanuel Swedenborg's books, because we believe that it is a theology revealed by our Lord God through one person for the sake of all people everywhere. And as this one person was born 300 years ago on 29 January, we are taking the opportunity which it gives us to thank our Lord for the life of use which Emanuel Swedenborg lived.
     In particular, we shall be thanking our Lord for the renewed gospel that we know through what Swedenborg witnessed and then wrote about: the gospel that the Lord God Jesus Christ reigns, whose kingdom shall be for ever and ever.
     The whole basis of the New Church is linked with this claim. Do we accept Swedenborg's claim that he experienced life in the spiritual world? If not, his claim that he witnessed the 2nd Coming of our Lord is false. Do we accept his teaching that Jesus Christ glorified is the only God? If not, then how can He reign for ever and ever?
     Do we accept the theology that the 2nd Coming has taken place in the spiritual world? If it didn't, there is no renewed gospel. Do we accept Swedenborg's explanation of how to understand the Word of the Lord? If not, there is nothing to confirm the wisdom of our celebrations.
     Thus our celebrations are not being held to venerate a man who was born 300 years ago, nor just to brush the dust off his books: our "celebrations are a witness to the whole of our New Church faith.
     This is why we invite you to join in our celebrations of the 300th birthday of Emanuel Swedenborg, and to join us in thanking our Lord Jesus Christ for the great work which He accomplished during the lifetime of this man who described himself near the end of his life as "Servant of the Lord Jesus Christ."
     Norman Ryder,
          President of the General Conference of the New Church

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INVITATION FROM LONDON 1987

INVITATION FROM LONDON       John Elliott       1987

     To All Members of the New Church

     You are invited to celebrate the two-hundredth birthday of church.
     For two centuries now, people have treasured the teachings given to the world through Emanuel Swedenborg, and have relied on these to guide them in their relationships with the Lord, with one another, and with the world. So it is time for us who belong to the religious tradition, communion, or fellowship of the New Church to celebrate.
     Bicentenary celebrations are already being planned in London by the congregation at Greenhill (known until recently as the North Finchley Society of the New Church); and these celebrations will be held over the weekend of Friday 31 July to Sunday 2 August 1987.
     But why this particular weekend, and why has Greenhill New Church taken it upon itself to arrange such festivities? In a nutshell, because (as Robert Hindmarsh says in his Rise and Progress of the New Church) the first congregation calling itself "the New Church upon earth" held its inaugural service on 31 July 1787, and Greenhill is the direct descendant of that congregation.
     This inaugural service was held in the house of Thomas Wright, watchmaker to King George the third, and from this was formed the first official society of the New Church, so to speak. Early in 1788 the group of worshippers were able to rent a chapel in Great East Cheap, and the following year they called "a General Conference of the readers of the Theological Writings of Emanuel Swedenborg . . . not of one society only, but of the New Church in general." Thus Greenhill New Church today is not only the direct descendant of the first recognized New Church congregation, but also of the hosts of the first national assembly of New Church people. It seems right, therefore, that we-the members at Greenhill-should be the ones to initiate these two-hundredth anniversary celebrations.     
     And what form will those celebrations take?
     First, at 7:00 p.m. on Friday 31 July-exactly two hundred years after our forefathers gathered at Thomas Wright's home-we shall assemble at Greenhill for a service of thanksgiving. As was the case in 1787 on that last evening in July, so now the central part of the service will be a celebration of the Lord's Holy Supper (the chalice used two centuries ago is still used today). But as some people may find it difficult to reach Greenhill by 7:00 because of rush hour traffic in London, we propose to begin with a period of reflection on what we are celebrating, followed by the service proper at 7:30. Light refreshments will follow the service.

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     Then on Saturday there is to be a reception at the Guildhall in the city of London, very near Thomas Wright's home at 6 The Poultry. This will be preceded by a walkabout, beginning at 2:30, to identify some of the places associated with Swedenborg himself, and also places where New Church people met and worshipped in the city in those early days of the church. The reception itself in the crypt of the Guildhall will begin at 4:00 p.m. It will be an occasion principally to meet together as New Church members-at least one person, we hope, from each society, circle, or group in the United Kingdom will be present, as well as members from abroad. The evening will go on to about 10:00 p.m., during which time we shall have the pleasure of listening to speakers from various New Church bodies. Midway through the evening there will be a buffet supper. There will also be a display or exhibition of interesting New Church photos, documents, objects, etc.
     Please note that the city of London authority from whom we are hiring the Guildhall crypt has set a definite limit of 250 persons who may attend. It will be necessary therefore for us to issue tickets, and admission will be by ticket only. Please make sure you get your ticket without delay by applying to Rev. John Elliott or Rev. D. Duckworth at Greenhill New Church, 177 Leicester Road, New Barnet, Herts EN5 5BB (L10 each, L5 for those under 16 years of age. Please make your cheques payable to GREENHILL NEW CHURCH and Crossed and Co).
     The weekend's festivities will end with the Sunday morning service at 11:00 a.m. at Greenhill. Having given thanks to the Lord on the Friday evening, and having rejoined together on Saturday for all that has been good in the past two hundred years, we shall come together on Sunday in faith and hope that our Lord will bless His church in the years ahead.
     Members of Greenhill hope that at the gatherings in London there will be people from every branch of the New Church-not only from societies of the General Conference to which Greenhill is linked, but also from the General Church in the United Kingdom, from congregations in Europe, and from all our brethren of different "traditions" in other parts of the world. The event in July 1787 is said to have taken place "at the particular request" of James Glen, who subsequently went to Pennsylvania, taking his New Churchmanship with him; we trust therefore that our friends in America will be well represented at our bicentenary celebrations. The churches in Africa and Australasia likewise trace their origins back to the church here in the United Kingdom. So wherever you are in the world it is a time to celebrate. Join us if you can in London this summer; and also organize, if possible, thanksgiving services in your own areas.
     John Elliott

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MINISTER'S FAVORITE PASSAGE (11) 1987

MINISTER'S FAVORITE PASSAGE (11)       Rev. Wendel R. Barnett       1987

     If you were asked to choose one "favorite" passage from all the books of the Writings, what criterion would you use in your selection? Whatever your standard of measure I can imagine that usefulness, to yourself and others, would be at the center of your decision. The following passage is one of the most useful excerpts from the Writings in responding to a number of life's questions, but especially to the query "How do I know which church is teaching the truth?"

     They who are in the affection of truth for the sake of truth and of life, consequently for the sake of the Lord's kingdom, have indeed faith in the doctrinal things of the church; but still they search the Word for no other end than the truth, from which their faith and their conscience are formed. If anyone tells them that they ought to stay in the doctrinal things of the church in which they were born, they reflect that if they had been born in Judaism, Socinianism, Quakerism, Christian Gentiiism, or even out of the church, the same would have been told them; and that it is everywhere said, Here is the church! here is the church! here are truths and nowhere else! And this being the case the Word should be searched with devout prayer to the Lord for enlightenment. Such do not disturb anyone within the church, nor do they ever condemn others, knowing that everyone who is a church lives from his faith (AC 5432:5, italics mine).

     This teaching is full of hope and mercy for the human race-hope for the potential of being enlightened by the Lord concerning what is true, and mercy for those who "live" from the faith of the church they are in. No one, we are taught, "is forbidden to search the Scriptures from the affection of knowing whether the doctrinal things of the church within which he was born are true; for in no other way can he be enlightened" (AC 6047:3).
     It is by means of this searching of the Word "with devout prayer to the Lord for enlightenment" that we take an essential step in making the church our own, and that we come into the affirmative from the Word that the doctrinal things of the New Church are truths of faith. Unless this examining and searching of the Word takes place, our faith tends to be from others and not from the Lord.

     They who have arrived at maturity, and still more they who have arrived at old age, and have not viewed with their own eyes the truths of the church, which are called doctrinal things, and seen whether they are true, and then been willing to live according to them, retain them merely as they do all other memory-knowledges; they are in their natural memory only, and thence on their lips; and when they utter them, they utter them not from their interior man or from the heart, but only from the exterior man and from the mouth.

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When a person is in this state he cannot possibly believe that the truths of the church are true, although it seems to him that he so believes. The reason why it seems to him that he believes them to be true is that he relies on others, and has confirmed in himself the teaching of others (AC 5432:2).

     Whether a person is born within or outside of a New Church organization, the process for making the New Church his own is the same. "First, there must be learned the doctrinal things of the church, and then the Word must be examined to see whether these are true" (AC 6047:2).

     [For] the doctrinal things of the church . . . are not true because the heads of the church have said so and their followers confirm it, because in this way the doctrinal things of all churches and religions would have to be called true, merely because they exist in the country and people hold them from their birth; and in this wise not only would the doctrinal things of Papists and also of Quakers be true, but also those of Jews and even of Mohammedans, because their leaders have said so and their followers confirm it. This shows that the Word must be searched, and there it must be seen whether the doctrinal things are true. When this is done from the affection of truth, then the person is enlightened by the Lord so as to perceive, without knowing whence, what is true; and he is confirmed therein in accordance with the good in which he is. If these truths disagree with the doctrinal things, let him take heed not to disturb the church (AC 6047:2).

     This is an idea that distinguishes the New Christian Church from the church that preceded the Lord's second coming. To the person who says, "I do not understand," we do not say, "this is just the reason for believing" (Faith 1). Instead, we direct him back to the Lord in His Word until he sees from the Lord that a thing is true. Those who read the Word in enlightenment from the Lord, and who are thus in the affection of truth, receive a spiritual idea that "inwardly tells them that what they hear or read is true, or is not true" (Faith 5).
     As individual seekers of truth we should not be discouraged in our effort to know what is true in order that we might one day say with conviction, "I believe." We need not become frustrated by the clamoring voices that cry out, "Here is the church! here is the church! here are the truths and nowhere else!" (AC. 5432:5). Simultaneously, we can be enlightened concerning what is true and can come into the affirmative concerning the Word itself (see AC 6047:3, 2568). Simply put, we are to search the Word for no other end than the truth, with a devout prayer to the Lord for enlightenment (see AC 5432:5).

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     "If anyone should think within himself, or say to someone else, 'Who is able to have the internal acknowledgment of truth which is faith? not I,' let me tell him how he may have it: Shun evils as sins, and come to the Lord, and you will have as much of it as you desire" (Faith 12).
     Rev. Wendel R. Barnett

     [Photo of Rev. Wendel R. Barnett]
NCL 50 and 100 YEARS AGO 1987

NCL 50 and 100 YEARS AGO       Editor       1987

     "The coming General Assembly is the main topic of conversation the Society. Judging from the interest shown, the casual observer would think that we had little time for other matters." This is quoted from the: May issue, 1937 in the news from Pittsburgh where an assembly was soon to be held.
     In May of 1887 the following was announced in this magazine: "The Academy of the New Church had bought property in Philadelphia, affording generous accommodations for its various uses, and it is now: able to have all its schools together."

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COUNCIL OF THE CLERGY MEETINGS 1987

COUNCIL OF THE CLERGY MEETINGS       Rev. Alfred Acton       1987

     March 3-8, 1986

     [Continued from the January 1987 issue]

     Fourth Session-Love First, a paper by Rev. John L. Odhner (circulated to the Council of the Clergy in advance and available from the Secretary on request. The following is an abridgement of the paper by the Secretary.)
     Mr. Odhner began by asking, "is there a balance between doctrine and love? Are some sermons unbalanced, emphasizing one truth to the exclusion of others? Is the lack of balance in the listener rather than the sermon? Is it perhaps simply a matter of poor writing-that certain words such as 'doctrine' or 'love' get repeated too often? Or is it simply way things should be-a healthy variety of different emphases?
     He continued, "I have wondered how we should accommodate our preaching to different states of regeneration. Specifically, how do we fill the needs of people who are in a state of reformation as compared with those who are in a state of regeneration?
     "Will those in a state of reformation be more interested in doctrine, while the regenerate are more interested in love? Is this something we can observe in our congregations? Should we consciously gear our accommodation in one direction or the other?
     "I suggest that we should not be seeking a balance between two extremes in this case, because good and truth are at the same end of the scale, not opposite ends. We are in a balance between good and evil-each is pulling us a different way. The more we approach one, the farther we get from the other. But that is not the case with good and truth. They pull toward each other, not away from each other-the more we come to truth, the closer we draw to good, and vice versa.
     "The conjunction of good and truth is one of the two essentials of the New     Church. Whether we are speaking about heaven, marriage, the Word, regeneration, the church, the Lord's glorification, or human activities, the topic is always the conjunction of good and truth.
     "People who are basically selfish are not going to care whether the truths they have are genuine or not. Nor is it very important for the simple to know which is prior and which is posterior, provided they live in charity (cf. AC 3995.2). But for the wise it does matter. The internal man, and heaven, are opened by none other than genuine truths. Only genuine truths can open the internal sense to man. Only genuine truths can give birth to love truly conjugial.

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Only genuine truths can give us a clear vision of the Lord in His Divine Human. Genuine truths are part of the heritage and destiny of the New Church. So for those who are wise, or who wish to be wise, it is important to know the genuine truth about which comes first.
     "One of the reasons why it is important to know which comes first is that faith-alone preachers often confuse the issue by putting great emphasis on repentance, love and good works, and then at the end the sermon they may say. 'If you want this kind of love, all you have to do is come forward now and confess your faith in Jesus, and you will become a new person.'
     "The problem is not how much or little they talk about love, but how and why they talk about love.               
     "Another reason why it matters whether the truths we have are genuine is because of the danger of overemphasizing apparent truths. The wise, however, will not think from appearances, because apparent truths can become fallacies or falsities when they are taken as real truths. Genuine truth, on the other hand, serves as a lamp to enlighten confusing or apparently contradictory passages. And genuine truths are much more powerful and useful than apparent truths for fighting evil and giving form to genuine good.
     "Another danger in emphasizing appearances is that states of love may be destroyed. Further, it is the doctrine of charity, rather than the doctrine of faith, which unites the church. One question that might be asked is, 'Isn't good alone just as dangerous as faith alone?' There is difference between teaching 'good first' and teaching 'good alone.' Recognizing the flame as the source of the light does not do away with the light. Ironically, it is not by putting good first, but by putting truth first, that we are likely to fall into good alone, because putting faith first tends to separate good and truth, but putting charity first conjoins them. "There are, of course, many answers to the question. 'How do good and truth make one?' Some answers: By temptations. By influx of one into the other. By a life according to truths. By shunning evils as sins. The answer I want to focus on is this: Good and truth make one when good is in the first place.
     "If we emphasize the genuine truth that charity is in the first place what kind of results might we get? I would say that when we teaching charity comes first we may see the following happen: 1) We are teaching a genuine truth rather than an appearance. We therefore reduce the danger of confirming the appearance and creating a fallacy or falsity. 2) We help give people increased enlightenment and understanding of the Word, since these depend on the acknowledgment that charity is in the first place. 3) We facilitate the conjunction of good and truth, since they can be conjoined only when good is in the first place.

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Consequently, by putting charity first, we will have better 'balance' in our preaching. 4) We bring greater unity to the church, since making charity the primary thing is what unifies the church. 5) We can more easily accommodate to both the simple and the wise at the same time, since it is in matters of life and love that the internal sense makes one with the literal sense of the Word.
     "In short, the more we give charity the proper priority over faith, and the more we acknowledge that charity is first, even in the beginning, the more we will encourage a desire for both doctrine and a life according to doctrine."
     Mr. Odhner introduced discussion of his paper by noting several stories from the Word which illustrate his essential message that love must be dominant within the church. In discussion the following points were made: We need to consider, in terms of evangelization, a doctrine of friendliness. We need to think about the love within ourselves, and preach from the state of love in us and in the church. We are blessed to be a part of the Lord's New Church, especially the General Church. Among these blessings is our ability to share feelings, one with another, as to the life of good. In this context is our present creed really valuable, or is it simply a dry recitation of beliefs? In considering this subject, think of the story of Jacob and Esau and their struggles. Is this the state the church now is going through?
     Mr. Odhner was thanked for calling attention to this essential doctrine of our church which we all need to have in focus. One minister at the Academy, after reading his paper, has been working on seeing its direct application to teaching. Another Academy teacher noted that when love is first we are able to see the distinction between an appearance of truth and genuine truth in the Writings.
     In concluding, Mr. Odhner thanked those who commented on his paper and observed that he himself likes truth that is charity rather than truth from knowledges.

Fifth Session-Demonstration of Translations by Rev. Frank Rose.

     Mr. Rose used this session to demonstrate how much the church needs new translations of the Writings by taking the current standard editions of the Swedenborg Foundation and the Swedenborg Society and demonstrating when each edition was translated. The point was clearly made. Comments on Mr. Rose's presentation included real concern for new translations in current English. The church cannot expect to grow without the Word in readable form. Much of the focus in the council in recent years has been on translation of the Old and New Testaments.

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However, the translation of the Writings is still the primary mission of the New Church, and we must focus more attention on this need.
     It was also pointed out that our problems in translation are even greater in other languages as regards both re-translation and first translations.

Sixth Session-Introduction to the Betrothal State, paper by Rev. Erik Sandstrom.

     Mr. Sandstrom's presentation to the council was in response to the paper on betrothal presented at the previous set of meetings by Rev. Alfred Acton. Although Mr. Sandstrom did not see himself at variance with Mr. Acton when it comes to end or purpose, he does see the rite of betrothal as a necessary introduction to the state of betrothal. In his opinion, all rites and sacraments introduce states and are not confirmatory of states.
     Mr. Sandstrom's presentation was not discussed by the council due to the lateness of the hour.

Seventh Session-Marriage in the Church, paper by Rev. Louis Synnestvedt.

     Mr. Synnestvedt wished to call the council's attention to the very serious issue of marriage within the church. The Writings characterize, marriage between people of different religions as "heinous" (AC 8998). How does the church apply this teaching? Much discussion focused on the positive presentation by Mr. Synnestvedt with varying suggestions as regards application. Marriage within the church is a desired goal which ought to be taught as the ideal. It was noted that Conjugial Love 226 states that there are marriages on earth in which one of the partners has conjugial love while the other does not love the things of the church. Although such a marriage is "heinous" in the eyes of heaven it is not "heinous" in the eyes of the world, nor is it impossible for love truly conjugial to exist in such a relationship. Nevertheless, such a relationship is clearly not the ideal. Ministers of the church must focus on counseling prior to marriage, and as teachers of youth must stress the reality of the need for two people to be of the same religion if they are to enjoy love truly conjugial. One minister suggested we take a positive approach to this problem using the phrase, "I would like to marry you if I can." We should not use membership in the church as a criterion for performing a service, but we should counsel and be aware if we are supporting what is less than ideal.

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     In his concluding remarks, Mr. Synnestvedt asked his colleagues to strive for consistency in their approach to this important issue. Let's not force a couple into a ritual or sacrament such as confirmation of baptism they are not ready for. Instead, let us counsel clearly and with courage.

Eighth Session-Thoughts on the Word Revealed, paper by Rev. Erik E. Sandstrom.

     Mr. Sandstrom's paper focused on the general subject of the Writings as the Word. In what sense do we see the Writings to be the revealed Word of God? Are they the internal sense of the Word? Are they the Heavenly Doctrine? Or are they the Word in fullness?
     Much discussion ensued from Mr. Sandstrom's paper, which touched on an essential matter of doctrine in the church. The General Church has been debating this issue for many, many years, and will probably continue to do so with differing points of view for years to come.
     One minister, responding to the paper, stated his position. "The Writings are not the internal sense of the Word; they are not doctrine; they are the Word in fullness." Another minister noted that he has yet to see a passage to say that the Writings are not the internal sense, and so in his opinion it is valid to say they are.
     One speaker noted that the words "internal sense" and "spiritual sense" have different meanings, and that although we cannot look for an internal sense" to the Writings they clearly have a "spiritual sense."
     Yet another speaker identified the spiritual sense with the doctrine of genuine truth. Still another speaker noted that the spiritual sense can be seen only with the doctrine of genuine truth, knowledge of correspondences, and enlightenment.
     The real issue is on what degree of Divine Truth do the Writings rest? In closing remarks, Mr. Sandstrom agreed that the books are not the internal sense, that the cup and the wine are not the same, but that they are one as word and idea.

Ninth Session-Sense of the Letter of the Word, paper by Rev. Stephen Cole.

     Mr. Cole's paper carried on the discussion of the nature of the Word, specifically looking at what the term "the sense of the letter" means. Discussion on Mr. Cole's paper followed, noting distinctions between the literal sense and the sense of the letter. Another comment discussed the definition of the word "sense" as sometimes implying sensation or impact.

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The impact of the letter, then, would be the sense of the letter. The sense of the letter is the basis for the internal sense or the imagery upon which the internal sense can rest.

Tenth Session-Cults paper by Rev. Grant Schnarr.

     Mr. Schnarr's paper was concerned with accusations against the New Church that it is a cult. How do we as New Church people respond to such accusations? Clearly, the New Church is not a cult, but what is our defense when so accused?
     Mr. Schnarr, following discussion of his paper, agreed to produce a pamphlet answering the cult question. This pamphlet is now available. (See also New Church Life 1986, p. 202.)

Eleventh Session-Nomination of an Assistant Bishop

     A procedure was followed, and eventually the Council of the voted unanimous support of the nomination of Rev. Peter M. Buss as Assistant Bishop for the General Church. This nomination will be presented at the coming assembly.

Twelfth Session-Reports

     The Liturgy Committee. Rev. Alfred Acton, chairman of the Liturgy Revision Committee, asked for detailed reactions to a set of offices presented to the council. He also requested any input available concerning hymns in the current Liturgy, and noted that work on the music is underway. Discussion followed on the nature of the Liturgy with varying comments concerning possible changes.
     Report on the Agenda. The report on the agenda was received from Rev. William C. Clifford with some work reported as completed and others yet to be done.
     President of the Academy. The President of the Academy, Rev. M. Buss, reported from the Academy noting the colloquium planned for 1988 in recognition of the 300th tricentennial of Swedenborg's birth. Mr. Buss sees the Academy ready to serve the church and wants to be advised of ways in which it can accept that mission more fully.
     Library. A new library has been designed, and bids are now being taken for its construction. De Charms Hall also is in process of renovations, and the Academy is further planning to prepare for parking on the lower Glencairn lawn.
     Rev. Christopher Smith will become a part of the Academy faculty in September 1986, and he is most welcome.
     Mr. Buss was happy to note that outcome surveys from students show that the teaching of religion in the Academy is very well received.

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Of all courses cited, courses in religion are always highly ranked. Discussion of Mr. Buss's report followed.
     Word Committee. Rev. N. Bruce Rogers presented a list of emendations to the New King James Version prepared by the Word Committee over the past year, and answered several questions in response to his report.
     Theological School. Rev. Robert Junge reported his hope to extend Theological School training perhaps into Ghana and South Africa, and noted that copies of the current curriculum are available on request.
     Evangelization Committee. Rev. Douglas Taylor noted work now underway by the Evangelization Committee. It was clear from his report that much work is now being done in this field which is well established in the church.
     Rev. Alfred Acton
SOME SUMMER EVENTS AND CAMPS COMING UP 1987

SOME SUMMER EVENTS AND CAMPS COMING UP       Editor       1987

     Sunrise Camp for Adults, New Jersey-June 8-12 (See NCL p. 138.)

     Maple Leaf Camp, Canada-June 18-26 (See NCL p. 189.)

     Academy of the New Church Summer Camp, Bryn Athyn-July 5-11 (See NCL p. 99.)

     Pine Needles Camp, Connecticut-July 9-12

     Family Laurel, Western Pennsylvania. There will be two camps, the first from Sunday. July 19 through Saturday, July 25th. The second is from Sunday, July 26 through Saturday, August 1st. Each camp is limited to 148 persons. Contact: John Rose (412) 661-6844.

     Among local camps we have heard of is one in Atlanta for teens from August 5-9th. "All young people in grades 6-10 and with a definite interest, in the New Church are welcome."

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SPIRITUAL SPECTACLES 1987

SPIRITUAL SPECTACLES       NORMAN HELDON       1987

     My name is Waugh: W-A-U-G-H, though I'd prefer W.A.R., since I resolved to wage war on falsity and ignorance, two of the world's greatest enemies.
     For many years I had been an optometrist and optician. I'm also a book-lover, and often browse through secondhand book shops, hoping to find unusual gems of literature. Glancing at titles, I pick books at random, open them anywhere and read a little. Many a good book was found that way. One day I selected one called Divine Love and Wisdom. These words riveted my attention:

Thought from the eye closes the understanding, but thought from the understanding opens the eye.

     No doubt I felt their impact because of my work with the eye and vision I read on and on and on.
     Near me someone coughed. The shopkeeper smiled as he said, "I usually close at 5."
     "Oh sorry," I said, "but I'11 take this book. Do you have any more by-er-Swedenborg?"
     "Yes, I do have a couple."
     Now I have a complete set of Swedenborg's works. Wishing to study them carefully, and having no family ties, I sought and found a job that gave me plenty of spare time. My duties as caretaker of a city building were over by 8 a.m. I then went to my room at the top to read and notes all day. This continued for about three years, and I found great delight in these teachings, which I recognized as a New Christian revelation from God.
     One morning, however, before I sat down at my desk, I looked through my window at the thousands of city workers arriving. Streaming from the entrance of the nearby railway stations, they fanned out in various directions to shops and offices. Very purposeful? Yes, they knew where they were going, in a workaday sense, yet how many thought about their spiritual destinations? How many followed the light and the path of God? From the dark railway tunnel they came, into the bright morning. I found myself wishing for them the uplifting experience I'd felt, leaving the dark tunnel of spiritual ignorance to revel in the bright sunshine of heaven, as it seemed to me.

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     What loves ruled in the hearts of these people, and what were they working for? Homes, families, cars, boats, holidays? Nothing wrong with that of course, but the higher loves of the Lord, of use, of good and truth, the real things, the true ideals, more valuable than fine gold, as the Word says-how many sought that wealth?
     Here was I, with my cherished books, each one inviting me to open it; it was like opening a casket of rich jewels-and so they were, these truths, riches from heaven. Had I become a spiritual miser, gloating over my wealth every day and not making use of it? No, I'd gladly share it, but how? That was the problem.
     That morning I read for only a few minutes, then sat thinking,
     The idea that came seemed wild, fanciful, an impossible dream. Yet I kept working on it.
     Finally, "Why not?" I cried, slapping my thigh excitedly.
     I have said that I was an optometrist and optician. I had studied the eye and vision to help those whose sight was affected: natural sight-the "eyes-difficulties with vision-spectacles. Ah, but now I was dealing with spiritual sight, the sight of the mind, the understanding. Natural sight, spiritual sight; there was correspondence between them; what one did for the body the other did for the mind. If problems with natural sight could be remedied by natural spectacles, what kind of spectacles would improve spiritual vision? Spiritual spectacles?     
     The answer lay also in correspondences, I thought-in choosing the right material for my spiritual lenses. Why, of course, precious stones corresponded to spiritual truths, so I must find a transparent precious stone suitable for grinding.
     Now began the real work. Most equipment available was too imprecise; I had to make my own, a difficult and expensive task. I made a more intense study of the lens system of the eye, which, by the way, resembles a camera in the way its main parts are arranged. I'm afraid that if I talked about the ganglionic layer of the retina, the optic disk, tolerances relating to diameter of lenses, radii of curvature and so on, you would be bored stiff. But you will understand when I speak of arduous research and experiment, sleepless nights, heartaches, the temptation to give up completely.
     Suddenly, however, there came that magical moment, a surge of joy when I knew I had succeeded. I felt like an explorer who had battled across deserts and found a paradise. What I was sure I now held in my hands was a pair of spectacles that, fantastic as it may seem, would show in front of the wearer's eyes the words of a heavenly truth. With trembling fingers I put them on. In striking clarity these words appeared:

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     Who would have charity must first shun evils as sins.

     I was sobered somewhat by the realisation that this was a sharp comment on my present state, and a warning. But indeed, was it really so, I thought, that the truth one saw would be the very one needed by that person at that time?
     The prospect was exciting, the possibilities tremendous. Surely any sane person would embrace these wonderful truths! If the stones could be mined cheaply, with mass production the spectacles could be on sale everywhere. People would line up to buy them.
     Now, how to begin using my magic spectacles to help others? I liked to think of them as magic, though it's not true of course. Where to find the right kind of people on whom to try them out? Finally I thought of the Sydney Domain Park. There on Sunday afternoons crowds go to hear speakers push their ideas on flat tax, yoga, vegetarianism, communism, new kinds of Utopias, and so on. I might find a group, even one or two; for suitable guinea pigs. I went on the following Sunday.
     In this park there are great grassy stretches and many shady trees. The art gallery sedately graces the southern side, while to the north the great city buildings loom on Sundays like temporarily deserted beehives. I was early, but plenty of people were already there, some having picnic lunches as they waited for the speakers. I tried to look inconspicuous while doing some unashamed eavesdropping. It was only small talk I heard till I approached a large tree, under which two young men and two girls were in animated conversation. Unseen, I was thrilled with what I heard.
     One of the young men was speaking.
     "Cogito ergo sum, said Descartes. 'I think, therefore I am.' One of Professor Cummings' favorite quotes, I believe, Jim?"
     "Yes, John, but I don't think we need philosophers to assure us that we exist."
     "Ah, sweet mystery of life," said one of the girls.
     "That's just it, Judy," said John. "What is life? What's behind the flesh and bones? What's the purpose of life, if any? Mysteries I'd like solved."
     "And in a hurry," commented Jim. "I asked Cummings that last question. He said my chief aim was to get my degree."
     "Seeing we're asking all the important questions," said Judy, "what about life after death? Is there or isn't there? What do you say, Marcia?"
     "I like to think there is, Judy. What a waste life would be otherwise."
     "Perhaps if we strike the right speaker, we'll get a few answers this afternoon," said John.
     "Let me toss one more question into the ring," said Marcia. "Most people seem to accept this permissive society, but I want to believe in romantic love.

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Was I born a hundred years too late?"
     It seemed an opportune time for me to appear. I apologized for listening and introduced myself.
     "I'm interested in all your questions," I said. "They strike at the very heart of things. I believe I can help you; that is, if you will assist by testing an invention of mine."
     I produced the spectacles.
     "These spectacles have a marvelous quality, but rather than tell you about it, I'd like you to find out for yourselves. Will you try them on?" I said, offering them to John.
     John accepted them, but with a dubious look.
     "Not a joke, or a trick?" he queried with a grin.
     But with his friends urging him, John put them on. After he focused his eyes, his grin gave way to a look of surprise and pleasure.
     "What do you see, John?" cried Marcia.
     "I see words," he said, "in big clear capital letters. These: 'For the Lord is life. Man has no life except from the Lord.'"
     He took the spectacles off.
     "Amazing," he said. "An answer to my question too." Then, looking at me, "The Lord-meaning God?"
     "Yes, John. There is only one God, who created all things, for He alone is life."
     Jim was already fitting the spectacles. He was quiet for at least a minute. A minute is a long time when you're waiting.
     "Don't keep us in suspense," called Judy.
     "O.K., listen to this," he replied. "'God created man so that there could be a heaven from the human race.'"
     "That sort of rings true to me," said Jim, "and if it is, that's the chief aim in life. Right?"
     "Do you know, he added, "I had that feeling that I was looking through a window into heaven itself."
     "If there's a heaven, there's life after death, said Judy.
     "There sure is. Judy," I said, delighted with the success of my venture.
     "There's no death really. Going into the next world is like passing from one room into another."
     "My turn please," said an eager Marcia.
     I helped her put them on, with a little adjustment.
     "I'll read it straight away" she promised. "Well, here we go. 'There is a love truly conjugial, which is so rare at this day that it is not known what it is, or scarcely that it is. The origin of this love is from the marriage of good and truth.' That's terrific," cried Marcia, taking the spectacles off. "Those words are just the right ones for me."

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     "I'd like the last bit explained a little more clearly," Judy commented.
     "I feel," said John, "that what we've seen is true. Strangely, it's as if I'd known it all along."
     "I've often thought," said Judy, "that God surely wouldn't leave us in the dark forever-that is, if! Where, Mr. Waugh, do these messages come from?"
     I was about to explain when we became aware that one of the speakers had set up his stand quite close. No doubt he'd seen us as the nucleus of an audience.
     Here was a big man, both ways, with a mane of flowing wavy grey hair. As we soon discovered, his voice matched his size.
     "Ladies and gentlemen," he boomed.
     People thirty metres away turned to listen. Some came to join us.
     "Ladies and gentlemen," he repeated, "my subject is Humanism. Although I dislike the word 'religion' we might well call Humanism the religion of the thinking or rational man."
     "Today," he went on, "we no longer assume that there are such things I as supernatural forces."
     "We can proudly call Humanism materialistic, because life and mind have arisen by evolutionary processes without aid from a supernatural power or life force."
     "I don't agree." It was John objecting.
     The man was evidently used to heckling, and ploughed straight on. Maybe he thrived on opposition.
     "Let me tell you why the Humanist is an unbeliever. He knows that man is alone in the universe, that there is no God and no afterlife."
     Jim interjected. He had a strong voice too. "Hey, sir. But if there is a God, and how can humanists prove otherwise, what you say is just a load of codswallop."
     A flicker of anger crossed the speaker's face.
     "I argue," he cried, "that life can be explained, or that there is a potentiality of explaining it, in a physical or material way, just as we explain thunderstorms, rainbows, motor cars, laser beams. Living things are composed only of matter. How can we believe that they have a non-material property that vanishes at death? Naturally," he added, with a smile, "being nonexistent, it cannot be weighed or measured; and therefore lies outside science. Scientific thinking demands that we verify all principles by observation and logical processes. Therefore . . . ."
     "Mr. Speaker!" Marcia exploded with indignation. "If you accept as true and real only what you can see, taste, touch, weigh or measure, you could not believe in love; and what is more real than love?"

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     Judy chimed in. "You describe a world without purpose. Life itself would be meaningless."
     He glared. "What we call direction or purpose," he cried, "can also be explained in physical terms. Man is just a link in a chain, his origin no more mysterious than that of dogs, worms, fleas, bacteria or viruses. Because of this we scoff at the idea of a supernatural element in creation.
     Some viruses are simply a protein and a nucleic acid. Neither is alive, but when combined they are the virus. Who can believe that there is some omnipresent vital principle lying in wait ready to jump in when the contents of two test tubes are mixed?"
     He finished with a triumphant flourish, as if to say, "Demolish that argument, if you can."
     "Rubbish" said John. "Merely superficial reasoning, and that's being
     The crowd showed their enjoyment of the argument.
     The speaker jabbed a finger angrily at John. "The trouble with some people is that they haven't learned to think."
     "Exactly your own problem," cried Jim. "Here," he added, suddenly snatching the spec'acles from me, "look through these and you'll see something to make you think."
     "Jim," I protested, "perhaps it's not wise . . . ."
     It was too late. Confused apparently by the turn of events, the fellow had obediently put the spectacles on. The effect was dramatic, startling. His face contorted with rage; he ripped the spectacles off, threw them and jumped on them till the delicate frames and my beautiful, engineered lenses where crushed into tiny pieces. I could have wept.
     The speaker then swiftly folded his stand and marched off to the jeers some of the crowd, who seemed amused, but on our side evidently.
     Jim, miserable and contrite, began to apologize.
     I patted his shoulder consolingly. "Never mind, Jim," I said, "I'll another pair."
     On reflection later, however, I decided against that. The spectacles might fall into the wrong hands again, heavenly truths ridiculed, even profaned. I destroyed all my equipment and my formulae. My missionary efforts must take another direction.
     Still, to end on a happy note, the four young people, married couples now, became my firm friends. We spent many happy hours discussing the wonderful New Revelation.
     One day Marcia remarked, "Mr. Waugh, I'd dearly love to know what the Domain speaker saw through your spectacles."
     I would myself.

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HOW BLESSED WE ARE! 1987

HOW BLESSED WE ARE!       LEON S. RHODES       1987

     We still encounter a few charming people who express their best wishes by a friendly "Bless you," and even more who consider this the proper reaction to a sneeze. It is our custom to ask the blessing before meals, and our services and church rites are beautifully summed up with the minister's blessing. But are we sure what is meant by a blessing? I would like to offer a somewhat new idea of how blessed we are.
     It is appropriate, first, to note that we do have teachings in the Writings about what is meant by a blessing. "And I will bless them bless thee . . . and in thee shall all the families of the ground be blessed" (Gen. 12:3) is Jehovah's promise to Abram, signifying that all happiness comes to those who acknowledge the Lord from the heart (see AC 1422).
     It is not always clear what is involved in a blessing for we sometimes feel that we can at least try to "bless" those we love. Our priests bless us on important occasions, yet we well know that all blessings are from the Lord. Many children were taught that they should include in their prayers: "Bless Mommy and Daddy" as well as others held in high esteem such as the pet dog or cat. It is less clear how these well-meant expressions bring about any good thing for those we bless, except in the very true sense that we pray for the Lord to bestow a blessing. But how does the Lord bless us?
     In the Genesis creation story, after God created every living creature, it is said that He blessed them, commanding that they "be fruitful and multiply." Then, after God created man in His own image, male and female, it is again said that He blessed them, and the command to be fruitful and multiply is repeated. And finally, concluding the work of creation, it is said that God blessed the seventh day and sanctified it.
     In AC 1422 it is further said that those who bless the Lord "are most certainly blessed by the Lord, that is, they are gifted with those things which constitute blessing, namely celestial good, spiritual good, natural good, worldly good, and bodily good." It is this idea of blessings "in which there is happiness" which deserves our attention.
     It would be allowable to say, then, that blessings can be felt as happiness-that is, that we sense or are conscious of joy or pleasure when we are blessed. With this concept in mind, we will be more aware of the Lord's great blessings if we pay attention to the myriad ways in which He allows us to feel delights.

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     We are so created that we can be conscious of things around us. Our senses are provided by the Lord as the means whereby we can experience pleasant effects from His creation. Each of the senses performs this use with exquisite subtlety. We see, hear, feel, taste, and smell the around us in such a way that we are conscious of it-we live by responding to the input from our senses. The messages of these senses, obviously, are not always pleasing to us. They present horrors to our eyes, pain to our touch, discord to our ears, and offensive smells and tastes to our noses and mouths, but these are not blessings from the Lord.
     In order to explore this idea, let's begin with the sense of sight. It is much too simple to just accept the idea that we see things-that the vibrations of light waves stimulate the rods and cones of our retina, causing a flow of impulses along the optic nerve to receivers in the brain. This process has nothing to do with "blessing." The mechanics-no beautiful matter how marvelous-are precisely the same whether what we see is a beautiful sunrise or a foul swamp. It is not in the vibrations associated with light frequencies, the stimulation of the eye or the brain that we are in any way blessed. Indeed, the entire series of events is comparable to the process involved in photography, yet the camera is totally indifferent to beauty or ugliness.
     When it is said that the Lord blesses us by bestowing on us the power of sight, His blessing is really in that amazing and incomprehensible response to physical stimuli which results in a sense of pleasure. It is He who builds into our minds the ability to see beauty in the sunrise. In my photographic collection I have a picture that I took on the edge of the Gorand Canyon when I saw a small ground squirrel peering over the rim in this awesome part of creation. Perhaps the little creature saw what might be possibly edible or was watching an enemy. He might have been vaguely aware that that vast chasm was an obstacle and that he should not be careless. But it is unlikely that he had any consciousness of the incredibly beautiful view.
     It is highly unlikely that the creatures of the animal kingdom see beauty. They have little reason to look into the starry heavens or to marvel at a crystal. If they notice the magnificent colors of a blossom, it is of little importance if it does not identify something edible. Even those few creatures which do collect pretty pebbles for their nests are not blessed with the recognition of great beauty. And one reason we know this is so is that we as human beings have no such recognition when we are still infants. The baby cannot be moved by the beauty of a landscape or of a distant mountain, and it takes a rather precocious child to recognize certain types of beauty that adults appreciate-a Bach Fugue, Chippendale chair, Limoges china or the Sistine Chapel.

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     Beyond this, the fact is that in the adult human there is amazing blindness to much that is beautiful. Most people walk unseeing past countless beauties, or will not be aware of a beautiful work of art. The marvelous blessing with which the Lord has endowed our sense of sight is not automatic. Yet there is much in the blessing of sight that we cannot explain. How is it that we look at a tiny infant with such wonder? Though not everyone is conscious of it, how do we explain the mystery of seeing beauty? The eye of the young man sees beauty in the face of his beloved far beyond what can be analyzed. And, if he is blessed, he will see very real beauty in his wife's face even after she is wrinkled and aged. It is the Lord who enables us to be aware of beauty-beauty that can bring us joy-and this is the blessing of sight!
     We do not really know why it is that we are delighted by the sight of a beautiful butterfly or bird, a beautiful girl or a handsome horse, or why nearly all baby animals have something appealing about them-even baby turtles and polar bears. The eye and its assorted attachments have nothing to do with this, nor do the visual receptors of the brain. It just happens that the Lord has blessed us far beyond merely enabling us to see things around us.
     And the same applies to hearing. The mechanisms of the ear with its tiny mallet, anvil and stirrup, the cochlea, and the auditory nerve chain translate vibrations in the air (or in our headbone itself) in such a way that we hear something, but there is no simple explanation as to why this can give us great pleasure. Leaving out the even more incomprehensible feature of hearing which accepts minute vibrations and recognizes them as words which convey ideas, we can be delighted by pleasant sounds ranging from the babble of water and the murmur of the breezes to the utterly delightful sounds of an infant, of birds, or of a kitten.
     But what about music? Incredible! Just how the instruments of our auditory system can count the 240 vibrations per second and identify it as "middle C" is mind-boggling. And it can be middle C played by a violin, a horn, an organ, or that finest instrument-the human voice. And then we differentiate between the middle C of the soprano or a tenor, of one voice or a chorus, and have been blessed with an ability to respond with ecstasy to Wagner's "Evening Star" or Madam Butterfly's lament, and to the pure excitement of Verdi's "Requiem." Leaving out the mysterious factor which enables an adolescent to find pleasure in some mighty strange noises or the peculiarity whereby modern musicians offer discord and cacophony as music, the sense of hearing provides a large segment of the human race with its greatest source of pure delight-and with such variety!! The Soldier's Chorus, The Moldau, the Choral movement of Beethoven's Ninth, Sullivan's "We Sail the Ocean Blue," or the quiet strumming of a ukelele in the moonlight! Ah, we are blessed indeed!

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     No matter how separate they may be, much of taste and smell can be linked (as, indeed, they are), and it is interesting to see that taste has been categorized into sweet, sour, salty, and bitter, with the "taste buds" skillfully blending the combinations. (Swedenborg wrote of the senses in ways that make much more sense than the modern encyclopedia.) Again, we'll choose not to get distracted by the contributions of sight and touch to our enjoyment (or dislike) of food, and will simply avoid the intricacies of why one person likes tofu and sauerkraut while others can't stand ginger or coconut. The fact remains that in our sense of taste we have been richly blessed.
     It seems very unlikely that the Lord was not aware of the marvelous delights available in food and drink. I am certain that He knew that soft-shelled crabs can be delightful, and even that He knew all along that lemon juice, garlic and butter would turn the humble shrimp into something out of this world.
     It isn't easy to say whether human beings are alone in really enjoying taste and smell as a form of blessing. If you watch the seals being fed at Disney World (and I highly recommend it), there is not much evidence that they really notice much about the taste of the fish thrown to them for diving through a hoop. Yet most of us have preferences such as liking red snapper more than blue fish, salmon more than swordfish. I have often wondered if birds taste. I know that fried chicken or roast turkey do taste, but when I see the sparrows gulping bird seed, I wonder if they ever say to themselves, "This is delicious!" Does the pelican who dives into the water in a spectacular maneuver really care whether it is a mullet or a herring that he gulps and swallows? And swallows-do they prefer gnats to mosquitoes? And, if so, why?
     It seems undeniable that we humans have our lives greatly enriched by fine food. The art of cooking and preparing food is among the most valued of skills, and a fine meal elegantly prepared, a crisp salad with well-made dressing and perhaps a souffle dessert is something we can consider a blessing-well worth saying the blessing before we start.
     And there are no taste buds or nerves which are "enjoy" mechanisms. The "This is superb" or "This meat seems a little past its prime" is hardly calculable as mere vibrations of nerve endings. There are no "butterscotch," "bacon" or "breadstick" taste buds.
     Take a moment and ponder the fact that we have been blessed to understand what is meant by a few simple words: a fresh, ripe strawberry, newly baked bread, steamed mussels in wine, peanut butter with honey, blue cheese on a cracker or fruit cake with hard sauce.

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(I've often wondered why it has been provided that even though an apple, grape or orange will spoil in a few days, they get along very well in the form of fruit cake for a couple of weeks. Strange!)
     Without even mentioning olfactory delights (things that smell good), just consider the whole realm of the fragrance of flowers, of new-mown hay, of some perfumes, and the inexplicable aura of a tiny baby. Even though often classified as bothersome, there's something I've always enjoyed when I get a whiff of a skunk in the woods; and the barnyard smells are a lot better than people usually admit.
     It would be inappropriate to get sidetracked by the fact that the animal kingdom appreciates and utilizes the sense of smell to a far greater extent than we do-not merely the bloodhound or hunting dog, but a highly complex and somewhat delicate role of this particular sense in seeking and identifying food, seeking and identifying a mate, or the first defense of some animals to protect them from predators.
     In considering the fifth sense, touch, we do not find it the same type of source of pleasure except by getting involved in the "touchy" subject of sex. It is probably true that the profound enjoyments in procreation are what is referred to in the first chapter of Genesis, verses 27 and 28, where; "God created man in his own image, male and female . . . and God, blessed them and said unto them be fruitful and multiply." The Writings declare that the sense of touch is especially centered in conjugial, delights, and it seems fairly clear that this is almost unique to the human lovemaking attraction.
     Not that the entire animal kingdom is indifferent to the mating; instinct, but it has notable differences. For one thing, it is difficult for most humans to comprehend quite how the head-on collisions of male mountain goats are related to sexual enjoyment, though there must be something to it. While the ewe is merely a spectator, this astonishing display is a sort of foreplay that we must somehow suspect the rams find at least exhilarating. Quite probably there may be something comparable in the salmon's determination to swim up against incredible obstacles to the spawning waters, and there are suspicious similarities between the ritual gyrations of mating cranes and some young people dancing.
     In general, however, the sense of touch is a blessing of a different nature, and these need not conflict with innumerable ways in which we can experience delight in the texture of a warm puppy, a silk shawl, velvet, leather or fine wood. Think of the feeling of a cool breeze in hot weather, or refreshing cold water, as well as the warmth of a good fire, a hot cup of coffee-and especially a child's touching his favorite stuffed animal or blanket. Some may share my own enjoyment of a freshly shelled horse chestnut, or even mud between your toes in the summertime.

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     The point in this totally inadequate list of ways in which we find a special enjoyment and awareness or sense of pleasure in each of the five senses is not to attempt to catalogue the endless blessings with which we have been endowed by our loving Creator, but is possibly to encourage all of us to be more conscious of these blessings. They are given to us unceasingly, in endless variety, but for most of our lives we let them drift by without appreciation.
     The Lord's blessings flow continually, but it is up to us to be conscious of them, to make that little extra effort to notice the Lord's gifts. We should notice not only the beautiful sunrise or sunset, but also the beauty of a clear sky with scattered clouds or even the soft grey of fog and the grandeur of a summer storm. We can tune our ears to the sounds of nature or the music of children at play; we can thank the Giver for the magnificence of music produced by His endowment of the composer, for the dedication of the members of the orchestra, and even for the ingenuity of the inventor and manufacturer of our record player or the array of people who make broadcasting possible. We can remind ourselves when we get that heavenly whiff of newly baked bread that there is an amazing series of steps involved from the planting of grain to this moment-and these are not accidents. The Lord knew this would be a blessing!
     And every day we can turn our attention more fully to the touch of a child's hand, a friend's embrace, or the profound exchange in a handshake. We may even use these familiar blessings of our senses to raise our minds to the higher levels which they represent on a spiritual plane. We can remind ourselves that our Maker placed us in an endlessly beautiful world not by accident, but in order that we can realize more and more that He created us to receive His boundless blessings.
THIS IS NOT JUST ANOTHER PAMPHLET 1987

THIS IS NOT JUST ANOTHER PAMPHLET       Editor       1987

What the New Church Means to Me. Compiled by Rev. Grant R. Schnarr, The Swedenborg Center, 12 pages

     "That did it for me. I've been a member of the New Church ever since."
     The above sentence is quoted from page 4 of a new pamphlet brought out by The Swedenborg Center in Glenview "in cooperation with the General Church of the New Jerusalem, Bryn Athyn, PA."

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This is not just another pamphlet. It has a freshness and a warm appeal that makes it very special. It flows so naturally. Is Grant Schnarr some kind of genius? Well, he had this sure-winner material handed to him on a platter. Do we give him credit for putting it all together? I'll say we do.
     The pamphlet consists almost entirely of quotations from newcomers to the New Church, but is assembled with flair, and the whole package is pleasing and promises to be most valuable. New Church people and their friends will lead this in a few minutes and will feel good about it and will get it into the hands of others.
     Let's sample a few of these quotations beginning with someone who found the Writings in a public library:

     I thought to myself that maybe these old, musty books would contain some old, musty, basic truth. Well, it was truth but certainly not musty. It was old in the sense that truth is eternal, but it made all things new to me . . . . Here were things I had always believed in my heart but no organized religion ever taught me.

     One of the newcomers describes previously held views and says, "Swedenborg cleared that all up for me." Another says, "I really couldn't accept that I was saved by simply having faith. I knew there must be more than this. And so I kept my mind open and continued to search for the missing piece of the puzzle in my life." You will be, interested to read the context of the following quotation: "The difference in the traditional Christian belief and the New Church belief in this regard is like the difference between night and day."
     If one gives too many quotations it would be tantamount to a reprint of the entire short pamphlet. Let these few more, then, suffice:

     The first book of Swedenborg's I actually remember going through and really studying is Conjugial Love . . . . It's fascinating to me that one of the most modern treatments of marriage and one which makes the most sense was written back in the eighteenth century.

     I've read several of the books of Swedenborg. The book Conjugial Love is very special to me. It is a textbook on marriage, heavenly marriage.

     What is really wonderful about the Writings of Swedenborg is that they unveil the mysteries of religion for the common man.

     After searching for the truth for many years, finding the Writings of Swedenborg was like finding the final piece to a very complicated puzzle.      D.L.R.

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WE'RE FUNNY FOLKS 1987

WE'RE FUNNY FOLKS       OLIEN DYGERT       1987

     We're funny folks, we people. We look at the sky and the universe and admit it must have been put together by a creator. We admit that such a creator must of necessity be the Lord-or, if you prefer, the Supreme Being, or God.
     Some of us go one step further and become Christians. That is, we testify that God, some 2,000 years ago, visited this earth in the form of a human being-that He, focusing Himself, as it were, in a man, came on this earth that we might be more easily convinced of His existence and might better understand just what He expects of us-and also what He had in mind for us, both now and in the next life.
     Those of us who admit to being Christians also claim to have a reasonable knowledge of just what this God-Man, whom we know as Jesus Christ, taught-while He was one of us-here on this planet.
     But, we're funny people, us folks. We admit there is a God, we say. And, as Christians we witness that Jesus was, in fact, God incarnate-or good living as a man-on this earth. We worship Him too, or at least go to His house once in a while and there go through the motions of worship. We testify too that He was, and is, the Logos, or all knowledge, reason and order-or, the Word, as laid down in the Gospel of John.
     We, if we are Christians, say we believe what we read in the Gospel as set forth in the New Testament. The trouble is, we say it with our lips but not our mind or our heart. We read where in Luke 23:43 He promised the thief beside Him on the cross that: "I tell you truly, this very day you shall be with Me in paradise." We know He said that, we Christians.
     Yet, we're funny folks, we humans. We say we believe Him-yet how many today really believe in a life after this one? Or, if we do faintly see that it might just possibly be true, and that there is a life after this, we still, in our minds and in our hearts, deny that such a life shall be real life-just like this one, only oh, so much better!
     It's almost as if we call Christ a liar-not with our lips-horrors, no! But more important, with our hearts and minds.
     Now we can admit that He made a flower, for example, and we aren't a bit surprised that He didn't stop with just the creation of such an elegant object; we take it for granted that that creation also includes nectar and fragrance-and it does!
     Then why, oh why, do we deny that the spiritual world won't be just like this, only better?-with sky and trees and green grass and hills and lakes and everything else that here we take for granted as being part of the place where we live.

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Why do we deny that there we will still be folks-people, if you please-just as we are here?
     Now Christ called us-those of us who believe in Him-friends. And, how would you treat a friend if you were giving him something-especially a thing as important as another life? You would give him life, wouldn't you? Real life, not an imitation one; one more real than this. Of course you would! Indeed He asked, "Which of you, if his son ask bread, would give him a stone? Or, if for a fish, would give him a serpent?"
     And then, didn't He assure you that if you know how to give good gifts to your children, how much more would your Father in heaven give good things to them that ask Him? Of course He did!
     So, my friend, there is a life other than this. You will be a live person-not a translucent ghost. You will walk and you'll talk and laugh; you'll sleep and you'll awaken. You'll eat and you'll drink and you'll work and you'll play. You will be exactly the same person you are right now-except you'll never have aches and pains, and you'll never, never die again.
     Remember this-you have been promised this life, not in a distant future but today-not by a human friend, but by God Himself-and He offers not a stone when He has promised you paradise! God does not lie!
JASPER COUPE PLATE IN TRADITIONAL WEDGWOOD PALE BLUE 1987

JASPER COUPE PLATE IN TRADITIONAL WEDGWOOD PALE BLUE       Editor       1987

     [Photo included]

     6.5" (16cm) diam.

     Hand applied white bas relief decoration. Laurel border.
Gold inscription "300th Anniversary"
Ribbon "Emanuel Swedenborg
1688-1772"
LIMITED EDITION
(illustration smaller than actual size)

     This piece of fine pottery will be a unique memento of the celebrations in 1988 to mark the Tricentenary of the birth, on 29th January 1688, of Emanuel Swedenborg, the renowned Swedish scientist, philosopher, and theologian. The high relief decoration on this plate is to be meticulously sculpured and painstakingly hand applied by skilled Wedgwood craftsmen, using exactly the same traditional methods developed by Josiah Wedgwood. 'Potter to Her Majesty', in 1774. It is of considerable interest that one of the first sculptors to work with Wedgwood was John Flaxman, an early subscriber to the teachings found in the theological writings of Swedenborg.

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Editorial Pages 1987

Editorial Pages       Editor       1987

     THE ASCENSION (An Application)

     The final verses of the gospel of Luke portray the Lord leading the disciples up the slopes of the Mount of Olives to Bethany and there Lifting up His hands to bless them. And while He blessed them, "He was parted from them and carried up into heaven. And they worshiped Him, and returned to Jerusalem with great joy, and were continually in the temple praising and blessing God. Amen."
     What the disciples experienced on what may be called "Ascension Day" filled them with joy. We may relate this to matters of our own experience, just as we relate the Lord's rising from the dead to something that can happen in the mind of the regenerate "every day" (see AC 2405:7).
     It might be a little far-fetched, but let us consider the word "if" as it occurs in an allusion to the ascension. ". . . if you see the Son of Man ascend where He was before" (John 6:62). This "if" had to do with the validity of the claim to have come down from heaven. People had murmured, "Is not this Jesus, the son of Joseph, whose father and mother we know? How is it then that He says, I have come down from heaven?" (John 6:42).
     We would interject here a crucial "if" in the story of Elijah. If Elisha actually saw him go up he would receive spiritual power, but if he did not see him go up he would not (2 Kings 2:10).
     If they should see the Lord ascend, then, surely there need not be dispute over the claim that He "came down." If you see the Son of Man ascend . . . . "The Son of Man" means the Lord as to Divine truth, and the coming of the Son of Man refers to the eventual revelation of Divine truth (see AC 4334:7). To "prove" to someone else that the Writings are Divine truth, we might be inclined to show them some of the passages in which this claim is made. But if that person does not see it as Divine truth the claim will be in doubt. If he sees it, there is not only acceptance but joy.
     In Arcana Caelestia 9807 it is shown that the ascent and descent of the "Son of Man" has to do with the Divine truth in the heaven which "comes down." The same passage explains the coming of the Lord as "the revelation of truth Divine" and shows that the prediction in Luke 18 of the coming of the "Son of Man" means that "when truth Divine shall be revealed from heaven, it will not be believed."

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     In various ways disbelief of the Writings was portrayed for the angels by the representation of a paper or a book that descended from heaven (see CL 533, 534, TCR 848). In one such representation a paper seemed to lose its beauty and luster as it descended, and when it actually reached the earth only a few of the simple saw it. Then the paper was borne aloft, and as it ascended it shone with light, a light capable of dispelling spiritual darkness (see TCR 624).
     Is it not true that there is one all-important "if" when we introduce a person to the Writings He may reject them or show indifference or politely grant that they are interesting. If he does not see for himself that they are a Divine revelation, our arguments to this effect will hardly affect him.
     The same applies to those brought up in the church. The individual accepts the New Church not because of what others say, but because he has himself seen something to be so. He has seen that the wisdom contained in the Writings rises above mere human wisdom. It is a humbling experience, but it is a joyful one. It is something we can witness repeatedly in the reading of the Writings, and then we are as the disciples who "returned to Jerusalem with great joy."
ARE THE, WRITINGS POETRY? 1987

ARE THE, WRITINGS POETRY?       Sylvia Shaw       1987




     Communications
Dear Editor,
     A fascinating debate has been going on in the pages of NCL. When Rev. Le Van presented passages from the Writings in a poetic format, he sparked off a controversy: (1) Are the Writings poetry? (2) If not, is it harmful to impose such a form on them?
     Are the Writings poetry?
     That depends entirely on one's definition of poetry. In her letter to the editor, Miss Lyris Hyatt points out that poetry cannot be defined. At first I found that observation puzzling, since every dictionary gives a definition: e.g., "Metrical writing," or "writing that formulates a concentrated imaginative awareness of experience in language chosen and arranged to create a specific emotional response through meaning sound, and rhythm," or, "a quality that stirs the imagination, a quality of spontaneity and grace."

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The first two criteria, as offered by Webster's Seventh Collegiate Dictionary, would seem to settle the issue: the Writings cannot be considered poetry since meter, sound and rhythm were not Swedenborg's concerns when writing. But what of the third criterion? Certainly a number of the memorable relations "stir the imagination" with their quality of Divine spontaneity and grace.
     I turned to Charles Blinderman, professor of English and etymology at Clark University, and asked him to define poetry. In lieu of a distinct definition, he pointed out that the term is derived from the Greek, "poiein," which means "to make." To the ancient Greeks this meant "a making" of anything. To this day the term continues to be used in this broad fashion in medicine, in terminology that describes the body's making of blood, tissue, etc. poiein: to make. In the same spirit, the poet Shelley defined poetry as "anything written." Most poets, however, view the matter less broadly.
     Wordsworth insisted that it is the subject matter that determines whether a written work is poetic or not. Coleridge, on the other hand, insisted that meter, not subject matter, makes poetry.
     The more I looked into the matter, the more I was inclined to agree, at least in part, with Miss Hyatt. I've decided that poetry can be defined, but not absolutely. Given the range of possibilities between Wordsworth's concept and Coleridge's, the matter seems purely subjective. So, rather than attempt to resolve an issue which cannot be settled with absolute authority, I will offer instead one more viewpoint: that of a Swedenborgian" pioneer in American literature.
     Sampson Reed stands today as one of the most obscure figures in American literature. Yet his numerous essays, and one work in particular, helped shape New England transcendentalism. Through his direct influence on Emerson, he gave the movement its key notion of correspondence. And as an extension of that concept, he gave American literature a view of poetry that was both new and liberating, a view which Emerson was to advocate and which Walt Whitman would implement with stunning results. Reed discusses his poetic theory most fully in an interesting little book, Growth of the Mind. But for a more concise statement, one has only to read a letter he wrote as a young man to Theophilus Parsons, a Harvard classmate and fellow New Churchman.

     May 31, 1823

Dear Theophilus,
     . . . If you keep the Word before you as essential poetry, I think you must know where to look for everything else, as instinctively as animals know the point of compass. The different kinds of poetry as they have been classified by writers on the subject are something that know very little about-but I should think that the natural mind had made divisions here, as elsewhere, many of which would disappear before a single view of goodness and truth united.

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Whether Lyric, Pastoral, Heroic or what not-poetry can have but one essence, level but one form, nature. There may be infinite variety in the time, but they all require articulation and sound. I can see no rhymes in nature, and hardly blank verse, but a happy assemblage of living objects, not in straight lines and at fixed distance, but springing up in God's own order, which by its apparent want of design, leaves on the heart an image of its essential innocence and humility . . . .

     So are the Writings poetry? Shelley would probably say yes; they are written material. Wordsworth would certainly agree that they deal with elevated and important subject matter. Thus, by his own definition, he would probably accord them the status of poetry. Coleridge would look for meter; finding expositional prose, he would therefore cast a nay vote. And Sampson Reed would search for truths expressed through natural imagery. Finding these in abundance, he would imbibe every word with the zest of a lover of poetry. And doubtless, he would applaud Rev. Le Van's work, since the form emphasizes one of Reed central beliefs: that the revealed Word of God is poetry in its highest form.
     But what if the Writings are not poetry? Is it harmful to impose such form on them?
     That is an issue worthy of another long debate. Personally, I that the same truth can be presented under many different guises. So can see no harm in giving the Writings a poetic format, provided wording remains unaltered. But I suspect there is no absolute. And that's a problem for some of us, since we mortals tend to cling absolutes. We like solid definitions and guidelines. Yet don't the Writings themselves emphasize that we apprehend form and substance in subjective manner? I am struck by the following passage:

     . . . when the Lord shows Himself as present in any society, He appears there in accordance with the quality of good in which the society is, thus not the same in one society as in another. This diversity is not in the Lord, but in the angels who behold Him from their own good, thus in accordance with that good. They are even affected by His appearance in accordance with the quality of their love . . . (HH 55).

     Perhaps like the Lord, poetry cannot be seen in the same manner by all. Perhaps like everything else in the universe, it too is governed by laws of subjectivity.
     Sylvia Shaw,
          Sulton, Massach

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PLEA FOR CONSERVATIVE RESTRAINT IN THE REVISION OF OUR LITURGY AND HYMNAL 1987

PLEA FOR CONSERVATIVE RESTRAINT IN THE REVISION OF OUR LITURGY AND HYMNAL       Chris Horner       1987

Editor,
     I was interested in Jeremy Rose's article "I Own Thy Sway" in the August issue. It was very sweeping and no doubt the author wrote in this way in order to draw attention to a number of shortcomings in our liturgical setup and the very restricted choice of hymns if we stick to the General Church selection. However, we must not be carried away by his assumptions, some of which are doubtful and misleading.
     Modern educationalists are continually asserting that today's youth is intellectually superior to the youth of yesterday. This is a fallacy. The young brain of today may be filled with much more information than that of yesteryear, but it is by no means any better equipped to deal with it. The mere title of Jeremy's article and his explanation of it is sufficient to prove this. My young brain of some fifty-odd years ago, had it been puzzled by such an expression, would have resorted to a dictionary! Websters gives three major meanings to the word "sway." The second section states "governing power, rule, dominance." Surely to own the Lord's sway is to acknowledge the ruling power of His Providence. It is as simple as that. AC 8478 puts the whole thing in a nutshell, and speaks of how we should strive to place ourselves in the "stream of providence." It is a number that all New Church people should read frequently and on which they should ponder well. Has Jeremy really been so confused or is he only pretending?
     The criticism of Oliver Wendell Holmes' beautiful hymn "Lord of all being throned afar" is quite unjustified, as the statement "throned afar" is balanced at the end of the same verse by "yet to each loving heart how near"-a beautiful expression of the duality of the Lord-of the Divine and the Human. The Lord has indeed called us "friends"(John 15:15) but He has not called us buddies! We can never be conjoined to Him as man to man. He is Divine and human and the Divine must be treated with respect and awe. The Divine of the Lord is certainly "throned afar."
     There is a trend in the old churches to place Jesus on the same plane as ourselves and I have seen it taught that each one of us is a "spark of the Divine. This is obviously untenable in the light of the doctrine of degrees. Let us be sure that in the New Church we do not help to perpetuate such a heresy. There is and always will be a discrete degree between the finite and the infinite, between the human and the Divine, except in the glorified Lord, the only essential One.
     The grouping of all the negative aspects of the hymns is misleading. The decalogue is couched in generally negative terms, but it does not-or at least it should not-lead us to a negative approach to life.

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We have to realize that the numerical approach does not count at all in the assessment of spiritual values, and all representation must be arrived at by the appraisal of quality and not quantity. Ever since the first advent, theologians have used the subtle process of endeavoring to persuade Christians of the plurality of persons in the Godhead by stressing the fact that most of the passages in the New Testament indicate that the plurality of persons is real, whereas one clear statement such as "I and My Father are one" (John 10:30) sends the whole concept of a plurality of persons crashing to the ground like a house built of playing cards.
     Granted we need some revision and updating of our hymns and liturgical system, and I understand this has been in the capable hands of Rev. Alfred Acton and his colleagues for some considerable time, and is progressing unhurriedly as such things should. Let us not attack the matter with innovative impetuosity and, in our hurry to get rid of some dubious material, maybe "throw out the baby with the bathwater"! The term "archaic" is much abused, and if we dispensed with all that the current generation considers to be archaic, our worship would lose much of its worth and meaning. Many of the hymns that were written more than a century ago have more spiritual quality about them than most of those written in recent times. Hymn no. 82, which Jeremy quotes at the end of his article to support his appeal, was written more than 150 years ago!
     Wake up, Young America! and realize that the most priceless legacy you have inherited from the Old World is the beauty and expressiveness of the English language, which, because of its vagaries and eccentricities, can provide degrees and nuances of expression virtually unobtainable by any other current linguistic medium. God forbid that it should be pruned and manipulated in order to make it assimilable without any conscious effort. It is hard to believe that it would present any special difficulties to a black man as indicated in the article. At the Australian New Church Convocation held at Menicks in 1981 the contingent of black people from South Africa showed a linguistic capability that put us white people to shame.
     It is to be hoped that our new repertoire will be greatly expanded but will still be dominated by the tried favourites of the last century or so, with a liberal sprinkling of carefully selected modern creations and soupcon of archaic expression to serve as an anchor in those times when holy men-who were uncluttered by the trivial technical sensualities of the present day-meditated long and earnestly on the wondrous attributes of their God.

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     Rather than worry so much about changing the style of our language, should we not be more concerned about educating our young people to become more appreciative and familiar with it, and channel literature into our schools which will encourage the maintenance of the high literary standards of the 19th and 20th centuries?
     Chris Horner,
          N.S.W., Australia
MR. MERGEN'S ARTICLE 1987

MR. MERGEN'S ARTICLE       V. Carmond Odhner       1987

Editor,
     Would it be vain for me to say that never before have I read such a well-written moving article on such a subject as Al Mergen's in the Feb., 1987 NCL?
     V. Carmond Odhner,
          Bryn Athyn, Pennsylvania
MORE ON CATHOLICS AND PROTESTANTS 1987

MORE ON CATHOLICS AND PROTESTANTS       Janet McMaster       1987

Editor,
     Firstly, I would like to clear up any confusion that may have resulted by a deletion in my letter "Catholics and Protestants" in the January New Church Life. I had meant to say "I do not find as great a difference between Catholics (and Protestants as I do between the Mainline churches) and the Fundamentalists." The deletion is in parentheses. I do want this in because I have had very different experiences with these two groups. It's a matter of flexibility, the Mainliners being very open-perhaps a little too open-and the Fundamentalists being quite the opposite. However, I do respect their concerns as I have many of them myself.
     Now to respond to Grant Schnarr's concern about the impression he received that I felt these descriptions of the churches were "out of date." He used the Old and New Testament to make his point. So I will use them as well. The Jewish Church presented in the Old Testament changed as it was being written about. The Christian Church in the New Testament is very different from the Christian Church described by Swedenborg 200 years ago. So I do not see why the Christian Church could not have changed again, leaving behind descriptions of their former spiritual states as pictures of both the relationships of the church and the individual with God-spiritual states any organization can fall into.

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I knew I was "monastic" when I first came to Ottawa, using my understandings of the Writings for my own "self-image" rather than finding ways to put them into practice. I still, and I am sure always will, fight states of "faith alone" as I become irritated with my children when they interrupt my study of the Word and the Writings.
     However, I will state again that I do not find that the churches and individuals I have come to know fit these pictures. I could write pages of examples of efforts of Christian communities to bring the Lord into their hearts, minds, and lives as well as extend the Lord's love to other people outside of their communities. They speak in terms of meeting spiritual needs by means of meeting physical needs. They want to extend hands of love to those who think God has forgotten them-or to those who have forgotten that God loves them, or have forgotten God altogether.
     I think we find what we look for. Grant Schnarr needs to find those people who are discontent, because his use is in presenting new truth and a developed Christian community. I have always tended to find people who have grown toward the Lord within the context of their churches. We do not really have a "developed Christian community" to take the place of what Christians have in place. So I see a purpose in recognizing what is of the Lord in the Christian communities around me and supporting this.
     The sermon "Evangelization and Pride" by Daniel Fitzpatrick puts into words much of my experience with my fellow Christians. I really do feel they are with me and not against me in my relationship with the Lord-and I need them very much.
     Janet McMaster,
          Ottawa, Canada
FAVORITE PASSAGE 1987

FAVORITE PASSAGE       David Gladish       1987

Dear Editor,
     I enjoyed Rev. Nathan Gladish's comments on AC 8478 [Life, Jan. '87], and it wasn't long before I came to the same number in working on a rewrite of the Clowes Gospels. Under the rubric of "Therefore do not worry about tomorrow" (Matt. 6:34) Clowes gives (in part) the following, which is my own favorite part of the same number:

     People who trust the Divinity . . . care about the next day, and yet they do not, for they do not think about the next day with concern, much less with anxiety.

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Their minds are in balance whether they get what they want or not, and they do not grieve over losing what they want. They are content with their lot. If they get rich, they do not put their hearts into their wealth. If they get promoted, they do not see themselves as more deserving than others. They are not sad if they become poor, nor mentally depressed if their condition is humble, for they know that everything leads to a happy state in eternity for people who trust in the Divinity, and whatever happens to them in a time frame still leads to that eternal state. Note that Divine Providence is everywhere-that is, in the smallest details of everything-and people in the stream of Providence are carried continually toward happy conditions for them, whatever the means might seem like. And people who trust the Divinity and attribute everything to Him are in the stream of Providence. People who trust only in themselves and attribute everything to themselves are not in the stream of Providence, for they are in the opposite condition, since they take Providence away from the Divinity and claim it for themselves.
     David Gladish,
          St. James, Michigan
IN ITSELF 1987

IN ITSELF       Charis P. Cole       1987

Editor,
     A letter in the March issue entitled "In Itself" tells us that an act is to be called "good" or "bad" solely according to the motive of the doer. This is a matter of semantics. We may speak of good works or a good action either with reference to the doer's motive or with reference to the effect of the action and whether or not it is against God's laws. The Writings use it both ways (e.g., No. 8 of Doctrine of Charity).
     It is, however, important to be able to separate the acts from the loves or motives behind them in both our speech and thoughts, because the Lord forbids us to judge motives-a person good or bad-but requires us to judge acts. We must fight and condemn evil acts regardless of the motives of those who do them.
     Charis P. Cole,
          Bryn Athyn, Pennsylvania
MINISTERIAL ANNOUNCEMENT 1987

MINISTERIAL ANNOUNCEMENT       Louis B. King       1987

     Rev. Frederick M. Chapin has been called to serve as Acting Pastor of the Baltimore Society, by episcopal appointment, effective July 1, 1987. He will also serve as visiting pastor to Wilmington and Virginia.
     Louis B. King,
          Bishop

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Church News 1987

Church News       Greta M. Lyman       1987

     TUCSON DEDICATION

     Four and a half years ago the church in Tucson was seemingly going nowhere-just hanging on-a faithful few for Sunday worship, the same faithful few for Women's Guild, the same faithful few for Friday suppers-just hanging on.
     Then the Lord, by way of Bryn Athyn, sent us a man-Rev. Frank Rose and his lovely wife Louise, and things began to stir. His enthusiasm (courageous, contagious and boundless) soon had us wakened from our apathy-caught up in his dreams, soon to be our dreams. The weekend of March 13, 14, and 15, 1987 saw the culmination of those dreams-the dedication of Sunrise Chapel.
     Friday, March 13th, the first event of our weekend celebration was a barbecue held at the Fellowship Hall with some 100 attending. On Saturday, March 14th, 10:00 a.m. services for the children were held in the chapel. The dedication services were held at 11:00 a.m. with 150 attending. Barbara Carlson and Elsie Waddell removed the covering from the stone, and Irma Waddell, as the oldest member of the congregation (92) then placed the repository atop the stone. This repository was made by her grandson Alex Waddell. The dedication anthem was composed by Donald Dillard, organist from the San Francisco church, and sung by the Masterworks Chamber Singers, Elizabeth Rose soloist. Bishop King dedicated the building. The program continued with a solo by Seid Waddell playing "The Holy City" on his violin. Kenneth Lee presented a gold key of the church to Bishop King. A luncheon followed in the Fellowship Hall.
     Saturday evening, a dedication banquet attended by 104 people was held at the Aztec Inn with Louise Rose as toastmistress. There were speeches Bishop King and Mr. Neil Buss, and comments by Rev. Harold Cranch and Rev. Douglas Taylor telling of the early days of the church in Tucson. We also heard brief talks from several members from different parts of Arizona outside Tucson. Barbara Carlson, a founding member of the Tucson Society and treasurer, gave a short talk. Barbara Hickman, our own "little ray of sunshine" and a newcomer, told us what it was like to be a member when there have been only good times. Kenneth Lee and Rev. Rose also spoke to us. A benediction by Bishop King brought the program to a close.
     Sunday worship service ended our three-day celebration, fittingly presented by Rev. Douglas Taylor, the first resident pastor of the Tucson church. A final luncheon was held in the Fellowship Hall, and with many hugs and tears of joy and "Please come back," we said "Goodbye."
     Many long hours went into the building of our beautiful new church. At the first "brainstorming" session (Frank's term) we decided on a name for a new church-not if, but when. We all knew what the new name would be long before we could even think of the possibility of having a new building. Frank knew and believed; ergo we knew, we believed. All ideas, suggestions and such were presented at congregational meetings mostly held on Sunday afternoons after church. We discuss voted on, accepted, discarded, etc., on down the line-everything from top priority to the least tiny bit of decoration. We were all involved. It is our chapel-dedicated to the worship of the Lord Jesus Christ.
     Greta M. Lyman

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PUBLIC WORSHIP AND DOCTRINAL CLASSES 1987

PUBLIC WORSHIP AND DOCTRINAL CLASSES       Editor       1987




     Announcements





     GENERAL CHURCH OF THE NEW JERUSALEM
RIGHT REV. LOUIS B. KING, BISHOP
Bryn Athyn, Pennsylvania, 19009, U. S. A.
PUBLIC WORSHIP AND DOCTRINAL CLASSES
Information on public worship and doctrinal classes provided either regularly or occasionally may be obtained at the locations listed below. For details use the local phone number of the contact person mentioned or communicate with the Secretary of the General Church, Rev. L. R. Soneson, Cairncrest, Bryn Athyn, PA 19009, Phone (215) 947-4660.

     (U. S. A. addresses next month)

     AUSTRALIA          

     CANBERRA
Mr. and Mrs. Barrie Ridgway, 68 Hilder St., Weston, Canberra, A. C. T. 2611.     
     SYDNEY, N.S.W.                                   
Rev. Erik E. Sandstrom, 22 Dudley Street, Penshurst, N.S.W. 2222. Phone: 57-1589.

     BRAZIL

     RIO DE JANEIRO
Rev. Cristovao Rabelo Nobre, Rua Lina Teixeira, 109, ap. 101, Rocha, CEP 20.970., Rio de Janeiro. Phone: (021) 201-8455.

     CANADA

     Alberta:

     CALGARY
Mr. Thomas R. Fountain, 1115 Southglen Drive S. W., Calgary 13, Alberta T2W 0X2. Phone: 403-255-7283.

     EDMONTON
Mr. Daniel L. Horigan, 10524 82nd St., Edmonton, Alberta T6A 3M8. Phone: 403-469-0078.

     British Columbia:

     DAWSON CREEK
Rev. Glenn G. Alden, Dawson Creek Church, 9013 8th St., Dawson Creek, B. C., Canada V1G 3N3.

     Ontario:

     KITCHENER
Rev. Louis D. Synnestvedt, 58 Chapel Hill Drive, Kitchener, Ontario, Canada N2G 3W5.

     OTTAWA
Mr. and Mrs. Donald McMaster, 726 Edison Avenue, Apt. 33, Ottawa, Ontario K2C 3P8. Phone: (613) 729-6452.

     TORONTO
Rev. Geoffrey Childs, 2 Lorraine Gardens, Islington, Ontario M9B 424 Phone: (416) 231-4958.

     Quebec:

     MONTREAL
Mr. Denis de Chazal, 17 Baliantyne Ave. So., Montreal West, Quebec H4X 281. Phone: (514) 489-9861.

     DENMARK

     COPENHAGEN
Mr. Jorgen Hauptmann, Strandvejen 22, Jyllinge, 4000 Roskilde. Phone: 03-389968.

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     ENGLAND

     COLCHESTER
Rev. Kenneth O. Stroh, 2 Christchurch Court, Colchester, Essex C03 3AU Phone: 0206-43712

     LETCHWORTH
Mr. and Mrs. R. Evans, 24 Berkeley, Letchworth, Herts. SG6 2HA. Phone: 0462-684751.

     LONDON
Rev. Frederick Elphick, 21B Hayne Rd., Beckenham, Kent BR3 4JA. Phone: 01-658-6320.

     MANCHESTER
Mrs. Neil Rowcliffe, 135 Bury Old Road, Heywood, Lanes. Phone: Heywood 68189.

     FRANCE

     BOURGUINON-MEURSANGES
Rev. Alain Nicolier, 21200 Beaune, France. Phone: (80) 22.47.88.

     HOLLAND

     THE HAGUE
Mr. Ed Verschoor, Olmenlaan 17, 3862 VG Nijkerk

     NEW ZEALAND

     AUCKLAND
Mrs. H. J. Keal, Secretary, 4 Derwent Crescent, Titirange, Auckland 7. Phone: 817-8203.

     NORWAY

     OSLO
Mr. and Mrs. Klaus Bierman, Axel Flindersvei 3, Oslo 11. Phone: 28-3783.

     SCOTLAND

     EDINBURGH
Mr. and Mrs. N. Laidlaw, 35 Swanspring Ave., Edinburgh EH 10-6NA. Phone: 0 31-445- 2377.

     GLASGOW
Mrs. J. Clarkson, Hillview, Balmore, Nr. Torrance, Glasgow. Phone: Balmore 262.

     SOUTH AFRICA

     Natal:

     DURBAN
Rev. Geoffrey Howard, 30 Perth Rd., Westville, Natal. 3630. Phone: 031-821 136.

     Transvaal:

     TRANSVAAL SOCIETY
Rev. Norman E. Riley, 8 Iris Lane, Irene, 1675 R. S. A., Phone: 012-632679.
     
     Zululand:

     KENT MANOR
Mrs. D. G. Liversage, Box 7088, Empangeni Rail, 3910, Natal, South Africa. Phone: 0351- 23241

     Mission in South Africa:
Superintendent-The Rev. Norman E. Riley (Address as above)

     SWEDEN

     STOCKHOLM
Contact Rev. Daniel Fitzpatrick, Aladdinsvagen 27, S-161 38 Bromma. Phone: (08) 26 79 85.
INSPIRING MUSIC THAT'S FUN TO LISTEN TO 1987

INSPIRING MUSIC THAT'S FUN TO LISTEN TO       Editor       1987

     "One Heart" is sixty minutes of original music composed and performed by the Childs sisters (Heather Childs, Marcy Cole Childs, and Karen Childs Elder), known to many for their performances at the New Church Music Festival and in many of our societies. Many of the church's young people contributed their talents to these sons of inspiration and faith. To order, send $8.00 (includes postage) to Karen Elder, 384 Olivewood Court, Rochester, MI 48064. Phone (313) 652-4744. The tape is also available at the General church Book Center at Cairncrest in Bryn Athyn.

     CHRYSALIS-The excellent Spring issue of this new magazine is devoted to the subject of "Angels." We hope to review this soon.

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Now is the time to order Graduation Gifts 1987

Now is the time to order Graduation Gifts       Editor       1987

New:
Arcana Caelestia, New Translation, Vols. 1-4          each      $10.70
Golden Thread, G. Childs                              7.95
Providence and Free Will, D. Goodenough                    5.95

     Reprints:
Invisible Police                                   5.80
Life of the Lord                                   8.00
Glorification                                        7.00
Selected Papers and Addresses                         7.00
Tabernacle of Israel                                   9.00

     Ever popular:
The Writings, S. F. Edition (green)                    each     6.50
Compendium of Swedenborg's Theological Works               5.00

     Available on any book:
Gold letter imprinting, average price                         6.00
Gift wrapping                                        No charge

     Postage, per book                                   .70

     General Church Book Center      Hours: Mon-Fri 9-12
Box 278                               or by appointment
Bryn Athyn. PA 19009                    Phone: (215) 947-3920

     Two publications coming:
The popular "Light Burden" series which appeared in our pages last year is coming out as a pamphlet, thanks to Mr. Hyland Johns.

     The new book by Mr. Bruce Henderson, Window to Eternity, will probably be published by the time you receive this issue.

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Notes on This Issue 1987

Notes on This Issue       Editor       1987

Vol. CVII     June, 1987      No. 6
NEW CHURCH LIFE

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     Notes on This Issue
As we enjoy a General Assembly and celebrate New Church Day, we take to heart the words George de Charms spoke half a century ago (p. 277).
     From Brazil we have especially interesting information on the translation, publication and distribution of books of the Writings in Portuguese.
     We congratulate Arcana Press of Tokyo on the publication of a book of fifty-two sermons in Japanese (see p. 267).
     A reader in France responds to the February article relating to abortion (p. 285).
     The doctoral dissertation of Jane Williams-Hogan had to do with the rise and development of the New Church in England. No one is better qualified to review this than Rev. Claud Presland, and he has overcome; physical disabilities to provide this important review.
     At least 255 people were present at the dedication ceremony of the "Sowers Chapel" in Sarver (Freeport), Pennsylvania on April 16, 1987. See the photographs on page 282.
     The New Church is currently alive and well in Chicago. We have the story and a couple of photographs taken in the now-famous "No Exit" cafe (p. 270).
     With this issue we are encouraging young readers to take an interest in this magazine and are accordingly publishing the letter of Mr. Chris Clark of Michigan (p. 262) and a series beginning on page 264.
     Some figures on baptisms, weddings, etc. reported in our pages during the first six months of 1987 appear on page 291.
     Your attention is called to an insertion accompanying this issue relating to the publication The New Philosophy.

     ANNOUNCEMENT: The Carmel Church School would like to announce an opening in 1988 for the position of Principal that includes home room teaching in the upper elementary grades. Anyone interested, please contact the pastor at the earliest date possible:

Rev. Louis Synnestvedt          
58 Chapel Hill Drive
Kitchener, Ontario, Canada N2G 3W5
Phone (519) 893-7460

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TREASURE THAT IS FOUND 1987

TREASURE THAT IS FOUND       Editor       1987

     The opening words in the issue of this magazine that came out exactly a century ago are as follows:

     As the nineteenth of June falls this year on Sunday, what a grand occasion this is for all our churches to observe the day appropriately!

     The editorial notes invited readers to take to heart on New Church day a sermon about a man finding treasure hidden in a field and selling all that he has to buy that field (Matthew 13:44).
     The sermon spoke of the New Church as it was a hundred years ago and called it "feeble and small."
     "The Church is indeed as yet in its infancy, but it is a living, heavenly organism, and will grow to maturity even if it takes ever so long; . . . The influence of its truths is already perceived in all quarters of the world. There are a few minds in almost every country who receive the heavenly truths of the New Jerusalem. Although scattered far apart, yet they are centers into which the heavenly life can flow, and serve as part of the heart and lungs by which the surrounding parts can be supplied with life-blood and strength.
     "By the effort of the New Church institutions of learning, and the "voluminous publication of the Heavenly Doctrines, this inestimable treasure is now laid open . . .
     "No man can make or invent this treasure . . . Swedenborg has not made the internal sense of the Word and the Heavenly Doctrines for the Church himself, or out of himself; he has found them. The Lord, who made them, caused him to see them while He showed them to him; and He has commissioned him to make them known to the world for the use of the New Church. This Swedenborg often testifies in the Writings.
     "If we desire to make this treasure really our own so that it remains with us a treasure in heaven to all eternity, we must do as our text teaches: we must sell all that we have and buy the field . . . If we have acquired this treasure, and it has become our own, it is worth more to us than the whole world and all its treasures." (New Church Life, June 1887)

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SINNER FORGIVEN 1987

SINNER FORGIVEN       Rev. CEDRIC KING       1987

     "Then one of the Pharisees asked Him to eat with him. And He went the Pharisee's house, and sat down to eat" (Luke 7:36).

     In the work True Christian Religion we read the following familiar words: "The Lord from eternity, who is Jehovah, came into the world to conquer the hells and to glorify His human; and without this no mortal could have been saved; and those are saved who believe in Him" (TCR 2).
     Familiar words indeed to any New Church person, but how do they apply to your life now-today? In this way: the Lord's chief purpose in all His dealings with you is to reveal to you your secret sins-every last one of them-and then to help you conquer them. In addition, He wills to glorify Himself in your eyes. He wishes to impart to you such a profound love for Himself that you will never, ever, want to leave Him and return to your old way of living.
     That may be too heavy a commitment to consider at this time. We may not yet feel ready to bare our souls, as it were, in His presence. Like Simon the Pharisee we invite the Lord to dinner. We seek after a casual exchange of ideas without expecting or even wanting a more intimate relationship with Him.
     Perhaps when we sit in church and listen to the Word being read, we think to ourselves, "This is interesting, but I wonder what it has to do with my life." We may even believe at the time, as Simon did, that the Lord is somehow unaware of our affections and thoughts.
     It's not what Simon says or does that seems so bad. It's what he doesn't do, or rather isn't able to do for lack of feeling and commitment. Whatever Simon's interior motives were in inviting the Lord to dine with him, and we are not to judge that, it is clear he did not act from love. In fact, in his frigid, arms-length treatment of Jesus, he had extended to the Lord less courtesy than he would have given a perfect stranger.
     For this he was rebuked, although mildly. "And Jesus answered and said to him, 'Simon I have something to say to you.' And he said, 'Teacher, say it.' 'There was a certain creditor who had two debtors. One owed five hundred denarii, and the other fifty. And when they had nothing with which to pay, he freely forgave them both. Tell me therefore, which of them will love him more?'" (verses 40-42)
     Please note the tone in Simon's response: "I suppose the one whom He forgave more," he said.

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     I suppose! Is that all the enthusiasm this pathetic heart could muster? "I suppose!"-as if the Lord had just wasted His breath in uttering an obvious truth of no great importance, when in fact the Lord's parable pictured Simon's own sick state of mind.
     The fifty denarii (about $10.00) owed by the one debtor pictures the low esteem in which Simon held the Lord. It also symbolizes how insignificant we often feel our own debt to be to the Lord.
     Oh yes, we owe the Lord something-an occasional trip to church, some of our leftover wealth, a prayer of thanks now and then when things go well for us; but we don't owe Him all that much.
     But consider the facts: He created us. He decided that we should exist in the first place and He keeps us alive every moment. Every single talent which we possess and every atom of intelligence we acquire comes from Him alone. More amazing still, He puts up with us! He overlooks the myriad hellish things we instigate, as well as the continual little deceits we employ to cover our tracks. And most astonishing of all, He who is perfect, without sin, came down into this world-this vale of tears-and allowed Himself to be treated like a dog by wicked men in order to show us the nature of ourselves. At the same time He revealed the miracle of returning perfect love, forgiveness, and mercy for all the evil that people do to each other. Through His perfect example He gives us eternal hope in what we might yet become through His help! Ah! That is a debt! That a debt the magnitude of which we shall never to all eternity begin to comprehend.
     In the light of such an overwhelming debt, the five hundred denarii (about $100.00) seems not nearly enough. It symbolizes first of all the debt owed by the sinning woman who came to Simon's house; and to such a poor wretch it must have sounded like a fortune. Consider also, however, that it represents ten times the other debt and so pictures our full recognition of complete dependence upon the Lord.
     At any rate, the love exhibited by this woman tells the story. What a love it turned out to be when contrasted with Simon's coolness! "Then He turned to the woman and said to Simon: 'Do you see this woman? I entered your house, you gave Me no water for My feet, but she has washed my feet with her tears and wiped them with the hair of her head. You gave Me no kiss, but this woman has not ceased to kiss My feet since the time I came in. You did not anoint My head with oil, but this woman has anointed My feet with fragrant oil. Therefore I say to you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little'" (Luke 7:44-47).
     If love is the answer, as so many in our world glibly state, then why is there so little of it? How can we get more of it?

246


What will convince us to leave Simon's seat of aloof complacency and exchange such dead emotions for the adoration felt by a woman on bended knee?
     We must follow her footsteps and try to understand the spiritual significance of her actions as we go. But where is she at first? There is only Simon!
     The very first thing we must all understand is that religion as theory or as intellectual belief will never be enough. Simon pictures the understanding in the house of the human mind. There is another force within our minds-a deeper, more powerful one. Somehow, some way, it must be reckoned with, for it is we-our very selves. If it remains hidden, we remain hidden. If it remains unchanged and unregenerate, then we remain such to eternity. It is in fact the will, the dwelling place of our secret loves and ambitions.
     The will, to be sure, is a sinner. Its past life is full of corruption, and yet the Lord is waiting to deal with us even on this plane of our life. He fears it not, for He has seen every dark corner of it. What is left but for us to admit to ourselves and before Him that this ugly part of us exists and must be cleansed: "Yes, Lord, I am such a person. I'm a liar. I'm an adulterer. I'm a cheat. I am a hateful, spiteful person. I admit it! But I've heard that, although You hate sin, You still love sinners. I've heard You will overlook any past sin if only one turns to You in humility and with a penitent heart. I am grateful for that. I have suffered so long with a sense of guilt and depression. Now I would be set free. So here I stand before You, Lord, in the presence of all these accusing evil spirits who say that I shouldn't be here at all. Here, accept this token of my love and gratitude."
     As the woman stood behind the Lord with all critical eyes on her, something happened to her. I'm sure she did not expect it to happen, but it did. She lost her "cool," spiritually speaking. She fell down at the Lord's feet and wept uncontrollably, kissing His feet and wiping them with the hairs of her head. Only after she had gained her composure did she follow through with the task she had set for herself by anointing His feet with the precious oil.
     Is it not just so with all genuine acts of repentance? To turn away from evil is to come face to face with Goodness Itself. The perception of contrast between His perfection and our depravity causes a flood of overwhelming emotions to well up within us-shame, fear, frailty, adoration, and gratitude. The tears of bitter disappointment in ourselves are mixed with tears of tremendous relief and joy at discovering One who loves us in spite of ourselves. And both are wiped away by the spiritual hairs of our head-by the complete submission of all our intelligence to His leading.

247



     It is recorded that the woman did not cease to hold onto the feet of Jesus and kiss them "most tenderly." The Lord's feet symbolize the presence of His Divine Love even on the most sensual plane of human life. They picture His willingness to come near to us in our fallen state and walk with us through all our gross trials and errors. What could cause us to love Him more than the realization that He was willing to be where we are and even give up His life so that we might have eternal happiness?
     It is a beautiful conclusion to this grand chapter from the Lord's life, Luke, chapter 7! For this final episode which occurred toward evening, touchingly pictures the way the Lord regenerates that last stronghold of the human mind which would keep Him away-the human will.     
     He will nor force His way into that realm of our lives. As pictured in the story of how He healed the centurion's servant, He rejoices when He finds a person willing to obey His commandments even though the heart and inner thoughts remain distant from Him. Such a person will be able to enter the natural heaven and find order and happiness there.
     Still, He encourages us to come closer. For those who have suffered the Lord to show them the relative death of their own understanding, there will be the miraculous awakening into a perception of spiritual I truths symbolized by the widow's son who was raised from the dead. The Lord will reveal a whole universe of spiritual affections and delights far above anything ever dreamed about in the life of the body. After death we will be admitted into the spiritual heaven where we will speak eloquently of things never heard of or seen before on earth, even as the little boy spoke and glorified God as soon as he was raised.
     Yet, from the Lord's loving perspective, even this exalted state is not near enough to Him. For those who are willing to lose their very lives in order to find celestial life itself, there awaits a peace and inner joy which passes all thought. To be sure, it is a peace which can only be given as the conceit and dominion of the ego is crucified and put to rest forever; but it is infinitely worth the sacrifice. As Jesus said to the woman: "Your sins are forgiven. Your faith has saved you. Go in peace," or as the Greek actually says: "Keep going continually into peace!"
     "The Lord from eternity, who is Jehovah, came into the world to conquer the hells and to glorify His human; and without this no mortal could have been saved; and those are saved who believe in Him" (TCR 2).
     "How beautiful upon the mountains are the feet of Him who brings good tidings, who proclaims peace, who brings glad tidings of good things, who proclaims salvation!" (Isaiah 52:7) Amen.

     LESSONS: Luke 7:36-50: Isaiah 52:1-12; Life 44, 51, 52

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New Church in a Disenchanted World: A Study of the Formation and Development of the General Conference of the New Church in Great Britain 1987

New Church in a Disenchanted World: A Study of the Formation and Development of the General Conference of the New Church in Great Britain       Rev. C. H. Presland       1987

An unpublished study (with indices, etc., 739 pp.), A New Church in a Disenchanted World: A Study of the Formation and Development of the General Conference of the New Church in Great Britain. A "Dissertation in Sociology" successfully presented to the University of Pennsylvania as part of her requirements for her doctorate; by Jane Williams-Hogan, of the staff of the Academy of the New Church.

     [Please note that where, in this script, numbers appear within brackets, with no further explanation, they refer to page numbers of Dr. Williams-Hogan's typescript as microfilmed. I have tried to keep my comments intelligible to the many who have no access to the typescript.]

     I am grateful for the invitation from your Rt. Rev. Peter Buss to review this fascinating work. I am a bit timid about doing so, for it is the work of a professional sociologist, a field of which I know virtually nothing, and explores early New Church history, where I am a bit happier, in a new and challenging fashion. But Dr. Williams-Hogan is a good friend-my own copy of this work bears in her hand a personal inscription which makes me glad-and she will know and understand when, as I shall do, I challenge her thinking about this Conference, at whose annual meeting she was a so-welcome guest a couple of years ago. My copy reached me by air, because she had heard that a minor health problem had laid me low and she thought her work might cheer a speedy convalescence. She is too modest! This is no bedside reading, but a scholarly and fresh work needing care and time, and an affirmative mind, adequately to appreciate it.
     After her return home, and the birth of her son, and the frantic rush to meet the dateline of the university, she wrote back to us and, in a longish letter, said: "Please know that my affections and thoughts are with all of you . . . and if ever there is anything I can do to promote the well-being of Conference, don't hesitate to ask me, because I care." Because she cares, as we all ought to care for one another whatever our organizational affiliation in this New Church, I am, I say, timid about this review, for I care too: I rather doubt that I can do justice to a work which breaks new ground and, for that reason, in my view should have a permanent format and a wider readership if at all possible. This is too valuable to rest in a handful of copies in typescript. And in its present form it shows signs of the haste in which it finally arrived, just in time, in the hands of the university which gladly accepted it and conferred its doctorate upon Jane. It might be useful, should a permanent presentation become possible, if one of us over here could be invited to comment from a British viewpoint on some of the externals.

249


Why, e.g., "John Augustus Tulk, Esquire," "Henry Servante, Esquire" but "Mr. J. W. Salmon" (508, 562, 528, et al.)? The O.E.D. defines "esquire": "a title allowed by courtesy to all who are regarded as gentlemen." Is Dr. Williams-Hogan curtsying to British class-consciousness? We wouldn't! [I will admit to one obscure example of pedantry in our history where we did make in printed records such a distinction, to the great annoyance of the individual concerned, but is a one-off buried in the past.*] There are several such externals needing tidying up, and spelling and punctuation errors abound. These things are ephemeral, products of bravely working all hours to meet a dateline, and need no more comment. They do not affect the real study.
     * Conference Year Boo, 1928, Min. 1961/63
     The real study divides itself into three main sections, with first a useful introductory chapter and at the end some fascinating, not entirely convincing, statistics such as that in Lancashire in the early days 0.6% of New Church folk were aristocrats but in London 5.08 were. Pages 29 to 272 cover "Swedenborg the Man"; pages 274 to 497 handle "The New Revelation and the 18th Century Context"; and pages 499 to the end go into "The Process of Institutionalization." It will be recognized that the first two sections, very fresh and very competent in approach and on occasion very perceptive indeed, cover ground to a large extent covered in other New Church literature. But note well they cover it in a different fashion-dare I say in sometimes a feminine fashion? Is it untrue to Conjugial Love with its majestic doctrine of the sexes to suppose that a woman will see and write in a feminine fashion? I like, e.g., "In searching so high, Swedenborg expressed confidence, awe and fear. His confidence came from his profound fidelity to the truth which he let guide him. That men with less fidelity perhaps could not follow him disturbed him less than remaining faithful to the pursuit of truth itself. In this quest not only did he rigorously learn all that men had discovered in whatever area was of immediate concern to him, but he seems to have had such familiarity with his own mind that he could sense within it any deviation from the path of truth . . . ." (190). "While you have the light, believe in the light, that you may become sons of light" (John 12:36). I appreciate also the care with which Dr. Williams-Hogan traces, e.g., the development of Swedenborg from secular scholarship to becoming "the revelator," the servant of the Lord Jesus Christ; how excellent that she does not lift the classic lives of Swedenborg down from the shelves and quote from them, a tendency I fear with all of us who can so easily use secondary and not primary sources. She quotes Robsahm, Cuno and such folk, and makes it clear when she is doing so, but she rightly relies upon the words of Swedenborg as the authority. Robsahm puts words into Swedenborg's mouth-Dr. Williams-Hogan does not slip into the trap of making those words Swedenborg's own.

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Her scholarship is careful, but I am not so happy about her resting evidence that Swedenborg's "spiritual vision was restored before his death," after his stroke in 1771, on his letter to Wesley (268). How sure are we about all this link with Wesley?* I am more certain that the Coronis is a work which, whenever it left Swedenborg's hands at the time around his stroke, evidences his strength even then of spiritual vision.
     * Presland, New Church Magazine, April-June 1972, p. 38

     *     *     *     *

     But I am in danger of writing at too great length. These first two sections, with all their joy in reading and such fascination, treat of things known to all branches of this New Church, common scholarship; many of us could enjoy writing at length about them. It is the final section, I suspect, which led Mr. Buss to ask an Englishman to write this review; for the history of The General Conference of the New Church is central here. [Note please that capital T in our legal title, and fault Dr. Williams-Hogan, and a lot of Conference folk as well, for getting it wrong!](l0) I must concentrate on this section, and not in doing so, please, be thought to underestimate the earlier sections.
     This final section is, I suspect, unique in New Church historical scholarship. It has a most careful analysis of the formation of The General Conference in one chapter; in the next, a sociologist's statement of Weber's "Theory of Institutionalization" and, the thought occurs, if the work goes into print it would be useful to give fuller information about Weber and why we church people should hear him. More background information for the many who have missed out in this field? And so I, as a Conference man and proud of it, must inevitably talk at some length now, both siding with Dr. Williams-Hogan and going against her, about our origins. I find myself slipping into the "you," the General Church, and "we," the Conference, idiom. Please be sure that this does not make me stand apart from brethren for whom I have great respect and affection and with whom I would fain stand shoulder to shoulder. This is no more than a convenient form of shorthand, so to speak. There is within the Conference great care for the General Church-witness how we in our ministry so frequently invite your ministers resident in England to be our guests at our Ministers' Summer School-and we know that concern to be reciprocated. Neither of us, surely, would question the loyalty of the other to the faith, but we do no good by hiding the fact that we do not always agree. So long as the essentials are firm, there is room for variety and discussion amongst all those who think from the Heavenly Doctrines. Of course I have noted Dr. Williams-Hogan expressing herself in terminology I myself would not use (e.g., p. 27, note 40) although such is the width within the Conference, there are amongst us those who might.

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And her dissertation stops, as it had to, almost at the beginning of our history. If her work were to get embalmed as a thesis for a university that would not worry me if it were to find, as I hope it will, a readership, even though small, within the New Church worldwide, that would worry me. Half a story never tells the fullness of truth. A picture of a birth does not show the full-grown adult. And remember, ere we go further, that the Conference, when the General Church became an independent body, was 100 years old, which certainly gave you the benefit of hindsight. Of course we have made mistakes. None of us would deny it.
     Dr. Williams-Hogan heard me and others say so, and she understands. But her understanding may not always come out strongly in her writing, although in places it is warmly there. Read the last words in her concluding chapter, with which she puts down her pen: "these choices foreclosed for Conference the possibility of adapting to the broad and dramatic changes which accompanied industrialization, which were taking place in Great Britain during the nineteenth century. These changes would lead to a major reorientation of the place of religion in English society. The institutional forms chosen by Conference during this period did not create the kind of tools necessary for the success of a radical and rational religion in an increasingly secularizing society. Thus, in spite of its astounding survival after the difficult period of its foundation, it did not develop an institutional structure comparable to the scope of its vision, and although it grew it never really flourished, and the genuine potential of this religious vision has yet to be truly tested." (See also 582 et al.)
     In short, like Topsy we "just grow'd"? Perhaps there is an element of truth here. When a handful of people up and down the country are caught up high by belief in a new revelation of heaven's truth, organizationally surely they are bound to go adrift. (What else was it in the case of the General Church of the Advent of the Lord?) There was indeed in the earliest days of the Conference, in the 1790s, confusion as to where the Lord was leading; but there was no doubt but that the Lord in His Second Coming was leading. Perhaps we should ask, as we might about an unregenerate man becoming an angel, whether the Lord can use a neonate unformed growth, yet to find its feet, in such a way that it can become a force for His kingdom. Was it not so with the first Christian Church when "the Lord filled all the apostles with His Spirit, but each took a portion according to the character of his special perception and each exercised it according to his ability"? (TCR 154).
     Can it be otherwise in the beginning of a church? Dr. Williams-Hogan must have a bishop from the beginning! Is it realistic? "Hindmarsh drew his understanding for the need of a centralized, hierarchical church structure, led by a priestly class, from the Writings themselves.

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However, sociological wisdom would also suggest that the most appropriate form in a rational society is the bureaucratic form" (678). "When the majority party of the New Church met in Birmingham, in 1793, they organized a form of church government that was both democratic and decentralized, and in rejecting episcopacy they also rejected, perhaps unwittingly, a strong and independent Conference" (584). There are only nine names given of those there in 1793. Three of them were ministers but two of the three of doubtful validity as New Church ministers (but how to evaluate so early in our history?). They no more rejected a future episcopacy, I guess, than they foresaw the future which in Divine Providence is shielded from all of us. I am not prepared to argue from doctrine for what they said in 1793 when they were feeling their way, nor am I prepared to forget that in heaven "there are infinite varieties and diversities" (HH 405) and we must be careful how we look at these matters. None of us supposes that by sitting around a table and composing a rule book to set up a neat external order which we may call -:: a "chosen institutional form" in Dr. Williams-Hogan's terminology, that we have efficiently created a machine, "the kind of tools" in her phrase, by which the Lord is certain to bring results we can measure: "success." Influx never works that way. "Natural influx, which is called physical influx, is not possible, but only spiritual influx; that is, nothing can flow from the natural world into heaven, but the reverse. From this it is evident how it is to be understood that the influx and operation of the Divine of the Lord takes place . . ." (AC 10299; cf AC 8513, 10719). The truth is that where men and women come together to seek the Lord in His Word now opened in His Second Advent and to live by what they learn, external order will follow as the Lord, through that Word they are using, gives them to see what has to be. (What else again was it in the case of the General Church of the New Jerusalem?) Order follows from truth; truth does not flow from order.
     So again Dr. Williams-Hogan writes: "In spite of the fact that Conference grew throughout the 19th century, it did not really expand beyond the locations in which it had been established during the first 40 years of the century" (679). Well, yes, but (and, please, I am not trying to quibble but rather to point a thought) the General Church in England, despite the hindsight available to it and despite the order it has, after 100 years here is in precisely the same position, without its schools and with just the two societies, both of which developed from Conference roots. Are there deeper factors at work in a country long and still dominated by a state church? The vastation processes have long been, and still are, quite terrifyingly powerful (see TCR 4).
     Dr. Williams-Hogan says our potentiality has yet to be truly tested.

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Precisely what does this mean? Are we ever outside temptation? Are organizations tested and tempted or are we, the people of the organizations? I confess to being confused here. I could, if I wanted, declare how over the years I see myself as being tested, tempted, but it would be a dangerous thing to start doing; I cannot see how a trust corporation, an inadequate kind of tool perhaps, gets tested.

     *     *     *     *

     Or are we saying that if we belong to the wrong kind of organization we are bound to fail? The Conference as I know it today is utterly different from that which drew me to its theological school in 1937, and what it was then was utterly different from the Conference Dr. Williams-Hogan has so admirably put into history. I think what remains for me most usefully to do is to write a sketch, which can hardly be short but must strive to be, of this "British Conference" from its beginning to this day. Only so I think can Dr. Williams-Hogan's work be set into perspective.
     Swedenborg died in 1772. By 1773 an Anglican clergyman, John Clowes of Manchester, had become convinced of New Church teaching but all his life managed, to my mind incredibly, to remain an Anglican priest always, a "non-separatist," as we say. His influence was great in Lancashire, perhaps sometimes overestimated by our historians, yet led largely to a separate New Church organization there in which, understandably perhaps, his way of thinking was always at least respected. In London, more or less at the same time, led by Robert Hindmarsh, again in my view often overestimated by historians, a group utterly determined on "separatism" developed, and called in 1789 the first "conference" of believers. The first New Church place of worship ever erected for the New Church, in Birmingham and dedicated on New Church Day in 1791, owed little to either. The next year Manchester built in Peter Street (and "Jerusalem Place" still stands there today) and was led by William Cowherd, a curate of John Clowes, who soon left us to found his own organization, "Bible Christians," which reckoned itself truer to New Church teaching than any of us.* The first building we put up, not our first place of worship, in London was opened in Cross Street in 1797. Hindmarsh made a lead plaque to go into the foundation stone and that plaque I cherish today in my study.** The New Church started to grow; the nonseparatists tended to disappear; they settled for annual meetings in Hawkstone, Shropshire, led by John Clowes most often and, just occasionally, members of the separatist church, would go to join them.***
     * New Church Life Feb. 1929; Presland, New Church Herald 25/4/70; and Lifeline April 1982; History of Bible Christian Church, Salford, 180-1909 by W. E. A. Axon.
     ** Hindmarsh Rise and Progress, p. 170. Presland, Lifeline May 1978
     *** A. E. Beibly-His Book, p. 133; Hawkstone minutes in Conference archives; Heap, Lifeline May 1982, p. 8
     Dr. Williams-Hogan becomes very aware in her thesis that the Clowes influence in Manchester and the Hindmarsh influence in London could not become one; in this situation it is that she sees the inevitable seeds of collapse.

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Certainly that was so; but, as she notes, in effect we made a new beginning at our Conference in 1815(603). The Lord can lead us to a new beginning-it happened here, with us, as in a different fashion it happened with you. "Behold, I make all things new!" I do not believe that Conference now is the same Topsy that "just grow'd" right back in our beginning. We are about to hold our 180th annual meeting, each of them recorded in the 179 printed year books, that you can find in my study, consecutive every summer since the Battle of Waterloo in 1815. Through many vicissitudes we have preached the gospel that the Lord God Jesus Christ reigns. True, we are smaller now than once we were; but we have our faith.
     From 1815 a time of great activity ensued. A hymn book was needed-"the friends requested me to compose a volume of hymns for the New Church. In about three months I presented them with a volume of better than three hundred hymns . . ."*-books of worship, ordinations of ministers who had an ex officio seat in the annual meeting of conference (577), and who formed themselves into a council always to guide and lead. In 1810 the Swedenborg Society was founded, and association between us and that independent society was always close, because it was almost entirely our people who founded it and worked for it; indeed, the present Swedenborg House was purchased to be also the home and the office of Conference, with a separate library, a separate strong room, and a hall dedicated "to the glory of the one and only God, our Lord and Saviour Jesus Christ, in the advancement of His kingdom and the church on earth" (605).** A Society of Immanuelites, whose identity has eluded all our historians I believe, produced in 1808 the first bound volume containing only the books of the Word. Two copies only I know to be extant, one in Australia and the other, which we used in united worship in 1970's World Assembly, in the Conference archives. The Society of Gentlemen in London-for there was also one in Manchester and another in New York-whose membership does not elude us, commenced the Intellectual Repository, continuing uninterrupted to this day as The New Church Magazine, in 1812, and also for a short time The New Magazine of Knowledge.*** In 1865 we opened our college to train children and to train our ministers, and it flourishes still (613). We, like you, built our day schools and have had to let them go, which like you we regret.**** Our year books tell the story of how we have helped the church overseas, especially in South Africa and West Africa, and in Ghana too at one time, but also in India and in Burma and in Europe.***** In these changing times, our centers have tended to become our college, and "Purley Chase"-a then derelict mansion left to us in 1950; by British law, a charity must sell such a mansion if, in the eyes of the Charity Commission, it would be a hindrance to keep it.

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How we fought the civil servants who wanted that we should sell, while our people set to work to convert the place into a serviceable condition within the year's grace we secured! What a blessing the restored Purley has been and is to us-and with what joy we lend it to you for your summer school year after year. "The genuine potential of this vision has yet to be tested," says Dr. Williams-Hogan of the Conference of which she writes, and I smile and answer, "But how do you measure such testing? Have we not been tested and tempted? How to count the heads in heaven?" "The Lord seeth not as man seeth for man looketh on the outward appearance, but the Lord looketh on the heart" (I Sam. 16,17).

     * New-Church in Birmingham, E. J. E. Schreck, p. 14, re. Joseph Proud
     ** Swedenborg Hall dedication by Rev. W. A. Presland; notes in family papers; Marchant correspondence in Conference archives
     *** Duckworth, New Church Magazine, Jan.-March 1969, p. 1
     **** R. R. Gladish, Bryn Athyn, 3 volumes on New Church Education
     ***** Oversas Missions Committee reports, Conference Year books, say 1920-1970
     We in Conference are timid about any man-made slogan as I know Dr. Williams-Hogan will be, and we have always been reluctant to try to define in our own words what a true New Church faith must be. There is no such thing as a "Conference position." That may be our strength, and our weakness. For us, each must seek the Lord's position. In 1822 we had a Conference Deed which gave us legal status, and in that had a Statement of Faith which left much to be desired. In 1872 we for legal purposes wrote Articles of Association and a constitution which, rather typical of the times, tended to dictate what we must do almost down to the last detail and, seeking order, kidnapped freedom and reason. In 1972 we rewrote that in the pursuit of reason and of freedom and, it may be, became a bit less tidy. Dr. Williams-Hogan (609) comments that our constitution still permits an individual to belong to a local society without of necessity belonging to Conference itself; yes, but we came up against British law when we sought the very thing she obviously would like to see and we had to accept a middle way. Note please that no individual can in law vote in Conference matters unless he has been enrolled by our long-term president as a member of the Conference. And we all must annually sign our Declaration of Faith as we enter into our Conference:

I believe that our Lord and Saviour Jesus Christ is the only God of Heaven and Earth, and that in Him is the Divine Trinity of Father, Son and Holy Spirit. I believe in the necessity of a life according to the precepts of the Decalogue. And I believe in the Word of God, or Holy Scriptures, and in the Heavenly Doctrines of the New Jerusalem drawn therefrom and contained in the Theological Writings of Emanuel Swedenborg.

     What in the past seemed to us to be a basic minimum took these words in 1892 when there was of course deep controversy between you and us; strangely, the word "Theological" then was first used in this context because of the strife about Conjugial Love.

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Conference, knowing that Swedenborg wrote to Dr. Beyer saying that C.L. treated "not of theology but of morals," seems to have sought there to keep all honest options open! (I guess that few in Conference now even know of the 1892 decisions and I doubt that any of us attaches that thought to the Declaration of Faith. We all stand to hear it read and none of us speaks until we have signed.)

     *     *     *     *

     Enough of our history. I long to write more! Jane Williams-Hogan knows so much of it, but it was not her task to write of it; she had to make an end at about the place where we made our beginning; she had to tell a story of what was but a prologue. What she has told is fine, and springs from a warm heart looking out through percipient eyes. But she is not writing about the New Church organization to which I belong and in which, with all its limitations inevitable in any man-made group, I have found the means through which the Lord can touch me in His Word and I can function in striving to lead others of His children to His feet through His opening of His Word in His Second Advent. And in candor let me say I have looked frequently at you and wondered whether the grass is greener on the other side. I do not know." But, with all our vicissitudes, our sadnesses and our gladness, the grass is green wherever the Lord's sun shines and rain descends. "He maketh me to lie down in green pastures: He leadeth me beside the still waters: He restoreth my soul." Shall we not, brethren, all unite in knowing these things to be true? There are so many things in the New Church within the Conference to make us concerned today, and there are things which make us want to sing the Hallelujah Chorus! Yes, Dr. Williams-Hogan-to whom our affection-is right in her sociology and in her doctrine, if not in all her facts: there was no future for that New Church of which she writes. I sit here, remembering that the first John Presland walked into the Great Eastcheap Church, probably in 1790, and listened to James Hindmarsh and declared, "I have never heard the pure truth until now." (Bad theology! None of us can receive a pure truth!-see AC 3207.) No, no future for that organization. Has the Lord led us from that to something which has a future? If not, who and what am I and the many who think and live in Conference today? As we all have so often said, and said as one company in the World Assembly in London in 1970, THE LORD GOD JESUS CHRIST REIGNS.
     Rev. C. H. Presland

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     [Scanner's note: a footnote #11 was listed but not indicated in the text: 11J. O. Booth, "The cultural factor in the New Church," New Church Magazine, 1978, Summer, pp. 46-50

     Mr. Presland, ordained 1941, served churches in Lancashire and Cheshire. He came to London as Secretary to Conference (then seen as a pastoral function) 1950-1973, and served also in pastorates there. He retired in 1982. He married Margaret Newall. They have two daughters, and a son who recently resigned from the Bank of England and entered the Conference theological college. On ordination, he will be the fifth Conference minister on his mother's side and the fifth on his father's side.
BEHOLD I MAKE ALL THINGS NEW 1987

BEHOLD I MAKE ALL THINGS NEW       Rev. NORMAN E. RILEY       1987

     "He that sat upon the throne said, Behold I make all things new; and He said to me, Write, because these words are true and faithful, signifies the Lord confirming all things concerning the New Heaven and concerning the New Church after the Last Judgment had been completed." (Apocalypse Revealed: contents of Rev. 21:5 before no. 876).
     At the second advent all the former churches came to an end. They had fulfilled their appointed use in relation to what took place at the second advent.
     The ages in which the letter of the Old Testament and the New Testament applied had likewise served their purpose. This may be seen from what is written in the Apocalypse Explained number 948, "The reason why the Word is interiorly revealed, that is, as to its spiritual sense, before the church is fully devastated is that a New Church will then be established into which those of the former church are invited.

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And interior Divine truth is revealed for the New Church . . . . The case herein is similar to what took place at the end of the Jewish Church; for at its end, which was when the Lord came into the world, the interior Word was opened; for the Lord, when He was in the world, revealed interior Divine truths which were to be serviceable to the New Church to be established by Him, and also were serviceable. At this day also, for similar reasons, the interior Word is opened, and Divine truths still more interior are revealed therefrom for the use of the New Church, which will be called the New Jerusalem."
     The revelation made to each of those ages was serviceable to the church of that age. The revelation given by the Lord in His Divine Human, by means of Swedenborg, is therefore the Word serviceable for this age. "He that sat upon the throne said, "Behold I make all things new."
     The spiritual sense of the Old Testament was what was taking place spiritually in relation to the preparation of Jehovah taking to Himself the Human in order that He might come into the world as the Redeemer. While He was in the world, He performed the work of redemption and also glorified His Human, the Human that is from Jehovah. This is what is dealt with in the spiritual things of the New Testament in the gospels, while what is contained in the Apocalypse, "treats of the last state of the church in the heavens and on earth, and then of the Last Judgment, and after this of the New Church, which is the New Jerusalem" (Apocalypse Revealed 2).
     "The last phase of the Christian Church is night itself, in which the former churches came to an end" (True Christian Religion 760).
     "'Behold I make all things new.' . . . the Lord confirming all things concerning the New Heaven and concerning the New Church."
     ". . . unless the Lord had come into the world no one could have been saved. The case is similar today; therefore unless the Lord comes again into the world in the Divine Truth, which is the Word, no one can be saved" (TCR 3).
     The Word in which the Lord has come is the revelation of the second advent, commonly referred to as "the Writings." "New wine must be put into new wineskins" (Mark 2:22).
     All that is found in the letter from the former testaments is new, since its origin is from Him who has made all things new. This is also true in relation to the passages from the books not listed in those which are said to be the Word of the Old and New Testaments (see Arcana Coelestia 10325 or New Jerusalem and Its Heavenly Doctrine 266). That they are quoted as part of the Word is not a contradiction of what is said in those numbers. They are part of the Word because they have been given by the Lord at His second advent.

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     It is the letter of this Word which is now the basis, containant and support of the spiritual and celestial senses from the Lord in His Divine Human.
     This was the reason why the Lord sent out His twelve disciples into the whole spiritual world to preach the new gospel. By the disciples are meant all the goods and trues proceeding from the Divine Human. It is not without significance, therefore, that the sending out of the twelve is mentioned in three places in the True Christian Religion. The first is where the subject is God the Creator (number 4). The second is where the subject is the Lord the Redeemer (number 108). The final passage is found at the end of the subject of The Consummation of the Age, the coming of the Lord, and the New Heaven and the New Church (number 791).
     The first is in relation to the period covered by the Old Testament, the second that of the New Testament, while the third was when all was complete. "'Behold I make all things new' signifies the Lord confirming all things concerning the New Heaven and concerning the New Church after the Last Judgment had been completed."
     The Divine Truth from the Divine Human found its ultimate in the revelation penned by Swedenborg: in this are all things from first to last.
     "The church exists from the Word, and its quality with man is according to his understanding of the Word" (TCR 243).
     Man can know what is written in the letter of the Word-it is there for all to read-and yet not be in an understanding of the Word. The understanding here mentioned is the forming of the understanding in the internal of man out of the truths of the internal sense. This is the reason why it is said in number 208, "Hereafter the spiritual sense of the Word will be made known only to those who are in genuine truths from the Lord."
     That this refers to the Word in which the statement occurs may be seen from the fact that the spiritual sense of the former testaments has been disclosed, which is there for all to read. The genuine truth, however, is when man sees that what the Word teaches applies to the life of his will, and then the shunning of evils which are of the will.
     The Word teaches that, "the spiritual sense of the Word is not that which shines from the sense of the letter when anyone searches the Word and explains it to prove some dogma of the church. This may be called the literal and ecclesiastical sense of the Word; but the spiritual sense is not apparent in the sense of the letter; it is interiorly within it, as the soul is in the body, or the thought of the understanding is in the eye, or as the affection of love is in the countenance" (TCR 194).
     All that belongs to the external uses of the church are therefore found in the letter of the Word.

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The spiritual sense is that which is opened to man when he reads the Word for the sake of his regeneration: the life that is within him. When this is the case he is then able to be enlightened by the Lord (see TCR 231).
     In many places in the letter of the Word we read that the natural sense is for man and the spiritual sense for the angels. We also read that every man has an internal and an external. The internal man is what is called the spiritual man because it is in the light of heaven, while the external man is what is called the natural man because it is in the light of the world. If the internal is not opened to the light of heaven, which is spiritual, man remains purely natural. (See the New Jerusalem and Its Heavenly Doctrine on "The Internal and the External Man.") The work of the church is to lead men to an internal understanding of the Word and thereby to the Lord. With regard to matters relating to its external worship in its rites, rituals and ceremonies, these are given in the letter of the Word of the New Age.
     That there are two sacraments, baptism and the holy supper, may be seen from what is written concerning these in the True Christian Religion.
     With regard to betrothal and marriage we have what is written in the work Conjugial Love.
     That inauguration into the priesthood in this age is by laying on of hands may be seen from Divine Love and Wisdom 220: "External things of the body that are of worship are: 1. Regularly attending places of worship; 2. Listening to sermons; 3. Singing devoutly, and saying prayers kneeling; 4. Partaking of the sacrament of the Supper. Then at home: 1. Saying prayers morning and evening, also at dinners and suppers; 2. Talking with other people about charity and faith, and about God, heaven, eternal life, and salvation; 3. Also, in the case of priests, preaching, as well as teaching privately; 4. and with everyone, instructing children and servants in such matters; 5. Reading the Word and books of instruction and piety" (Charity 173).
MINISTER'S FAVORITE PASSAGE (12) 1987

MINISTER'S FAVORITE PASSAGE (12)       Rev. Ray Silverman       1987

     My favorite passage varies from day to day. It depends upon my state, and upon what I have been reading most recently. Sometimes passages about true freedom and Divine Providence are uppermost in my mind. At other times I may be focusing on shunning evils and looking to the good. Often a simple text from the letter of the Word such as, "Enter not into temptation" may be running through my mind all day, even all week.

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But I must admit that my central focus remains conjugial love and the wonderful promise of eternal marriage. So my favorite passage would be one that contains that promise in its fullest expression. For me, conjugial love has been the doorway into the New Church, and the truth that leads to all truth. The more I have learned about it, and the more I have striven to enter into its blessings, the more I have discovered that it is truly the precious jewel of life and the repository of the Christian religion.
     Therefore, I would say that my favorite passage is:

     Love truly conjugial regarded in itself is a union of souls, a conjunction of minds and an effort to conjunction in bosoms and thence in the body . . . The states of this love are innocence, peace, tranquility, inmost friendship, complete trust, and the mutual desire of mind and heart to do the other every good. From all these [come] blessedness, happiness, delight, and pleasure. Then, from the eternal fruition of these [comes] heavenly joy (CL 179, 180, Headings).

     [Photos of Rev. Ray Silverman]

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LETTER TO A YOUNG RELATIVE 1987

LETTER TO A YOUNG RELATIVE       Chris Clark       1987

Dear Teresa.
     Your question "What do you believe and how did you come to believe it?" is a challenging one to answer. Think of this letter as a "response" to your request, rather than a complete answer.
     The central doctrines of my faith are consistent with those of Roman Catholicism and modern Christianity: God is one; God is a Person; Christ is Divine; the Bible is a Divinely inspired revelation; Christ lived and died to set us free; evil is real; heaven and hell are real; each person is endowed with a free will, and our actions, good and bad, can have eternal consequences; Divine Providence governs the universe at the broadest level and even in the most minute particulars, working continually to bring the greatest possible good out of what humans freely choose to do.
     I believe that children are born in a state of innocence and that infants reflect the unadulterated love of God. But we humans are hereditarily inclined to evils of every kind, and thus, like the Children of Israel during the Exodus, we need the laws, commandments, and the social and religious teachings, revelations, and support to shun evils as sins and to repent, reform our lives and wills, and begin to act from love rather than from selfish motives. This is the purpose of life on earth: for each man and woman to form his or her own character, through a lifetime of free choices, such that the mature and fully human person becomes one who acts from love and a desire to be of genuine use to the neighbor. As a Dutch theologian said: "We are not human in order to become Christians; we are Christians in order to become human."
     I joined the Swedenborgian religion (technically, The General Church of the New Jerusalem, or The New Church) about twelve years ago, after ten years of learning about the religion through my wife, Tryn, who was born and raised Swedenborgian. So, you see, my transition from the Roman Catholicism in which I was raised to membership in the New Church was a gradual process. I've said to other Catholic and formerly Catholic friends that I don't feel that I've rejected the Catholic Church and her teachings so much as graduated to a new level of understanding of the life of religion. Where Catholicism tells me that there is a heaven and a hell, the New Church shows me in detail what life in heaven and hell is like. Where Catholicism tells me to shun evils as sins and to repent, the New Church shows me how sins corrode and distort the human spirit and how repentance and regeneration work, as life-long psychological and spiritual developmental processes.

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Where mainline Christian churches teach that Christ is Divine, became incarnate, lived, died, and rose from the dead to save the human race, the New Church teaches me how this great work was accomplished simultaneously and continually in our natural world and in the spiritual world. In short, for me, the teachings of the New Church add a layer of rational sense, insight, and understanding to many of the teachings of Catholicism that I accepted on faith or as mysteries during my thirty years as a Catholic.
     Like Catholicism, the New Church is a doctrinal church, by which I mean that the specifics of what members ought to believe are important to the church. The doctrines of the New Church are derived primarily from the thirty volumes of theological writings by the eighteenth century scientist, theologian, and philosopher, Emanuel Swedenborg. His theological writings have the status of a Divinely inspired exegesis of the continuous internal sense of the Old and New Testaments. Some of his writings also describe his experiences of being simultaneously conscious in this natural world and in the spiritual world. Swedenborg's writings and the doctrines of the New Church are described in the enclosed books and pamphlets (which you may keep).
     As I said at the outset, this is but a sketch of what I believe, what my church teaches, and how both came to be. As with every religion, the test of the quality of its teachings is in the living of them, individually and collectively. For me, the teachings of the New Church are a continual challenge and a consolation. The challenge is to learn, to understand, and to act from these truths, and the consolation comes from the striving, from the sense that it all makes, and from the love of God that I feel when I am living a good life. My most dramatic testimonial about the power of my religion in my life has to do with how I am able to deal with and make sense of the death of my son, Martin, eight years ago. Believing what I believe about children in heaven and about Divine Providence has helped me immeasurably with the grief and pain that accompany my loss. I've enclosed a copy of the lyrics of a song that I wrote, "Children in Heaven," that says it all.
     I hope that all of this is helpful to you in the short run for your Comparative Religions course and also in the longer run, as you locate and confirm what you believe about the "big questions" and how best to live into the "big answers."
     Love,
          Chris Clark

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SERIES FOR YOUNG PEOPLE 1987

SERIES FOR YOUNG PEOPLE       Editor       1987

     The series beginning this month is addressed to the following question, which we are deliberately putting in a negative way:

Are the Writings dry, boring, uninteresting, abstract, complicated?

     We could make it a much more positive and upbeat question, like "Could you find real joy in reading the Writings?" That would not be a bad way of expressing it, but the negative phrasing is to make it clear that we want to reach people who have had the experience of finding the Writings dry, boring, uninteresting, etc. Many of the readers of this magazine delight in reading the Writings. After all, the magazine has for more than a hundred years been "devoted to the teachings revealed through Emanuel Swedenborg." (See the phrase at the top of our table of contents.) We hope these readers will understand why we are addressing this question.
     How can we possibly handle this? If you have already experienced the boredom, and if you have already found the dryness, how on earth is someone going to tell you that you have not? If you have found mushrooms to be tasteless, is someone going to prove to you otherwise?
     Maybe somebody could suggest that you try cooking the mushrooms differently or eating them with a special sauce. But the fact remains that some people love mushrooms, and some people definitely do not. Fortunately we are not dealing with something as restricted as a taste for one kind of food. [It is worth mentioning that quite often people change their reactions to certain foods. Swedenborg's Spiritual Diary mentions the fact that when people discover that a certain food is wholesome and good for them they can find after a while that it is not so disagreeable to their taste and eventually find it "even agreeable" (SD 4117). Furthermore there are taste preferences that change without any effort. A nineteen-year-old somehow found himself liking mushrooms and has enjoyed them ever since, and he used to say in his early teens that he "hated" them.]
     In addressing the question before us, the example of one specific food is not good enough. A much better comparison would be a person who has spent all his life in some oriental country and who says, "I find Western foods tasteless." Stop and think about what you might say to someone who said that he found foods of the West to be dry and uninteresting and tasteless. You might say, "Have you tried Italian food or ice cream? Have you tried French cuisine? Have you tried this or that kind of fish? etc. Isn't it true that the bigger the generalization the more hopeful one is of finding happy exceptions that have not yet been discovered by the person making the generalization?

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     If someone says, "Mathematics is boring," we might faintly hope that there is a branch of math that he might find more appealing. It might be easier dealing with someone who says, "History is boring," because we know of so many different things to suggest under the general topic of history. And if someone says, "School is boring," or "Education is boring," or "Reading is boring," we have a suspicion that this is not the final word. "Yes, you have found some reading or some education uninteresting, but have you ever tried . . . ."
     Something we would not say is: "Hey, stop being bored. Don't you know that school is really interesting? You ought to be ashamed of yourself." Saying something like that just would not help. Let's get to an example now that might be helpful in the question before us. The example will be the Word of the Old and New Testaments, and since we are using a world-wide example, we will use the term "the Bible."

     The Bible and Readers All Over the World

     The Bible has been translated into hundreds of languages on this earth. It has been a global bestseller for a long, long time. While millions upon millions of people know about it, and while it must rank with the most widely read books on the face of the earth, there are still many who have not read it. Is it boring? How confidently could you say to a person who has never opened it, "Try the Bible. You'll find it interesting"? Think about what might happen. If a person decides that maybe he will give the New Testament a try, he opens to the first chapter, and the first experience he has is to read a list of' names. Is a list of names interesting? Wouldn't it be tragic if he read less than one page and then said, "Well, I tried the New Testament and found it dry and uninteresting." He missed out on more than 95% of what he was evaluating. No one who knows the New Testament would say that a list of names is typical of its contents!
     If the person starts at the beginning of the Bible he will encounter lists of names in Genesis. And what if he decided to look at the very last book of the Bible to sample that? Might he not be baffled by the book of Revelation and then sincerely decide that the Bible is not something he could read with interest? Picture a person holding a Bible in his hands and saying, "All right, I'll spend a few minutes seeing what this is like." He opens it at random. If he opens toward the middle he may open to one of the Prophets, Will it be one of those uplifting passages in Isaiah? Or will it be a passage that in its literal sense is extremely hard to follow? It could even be a passage he would point out to you, and you might not be able to follow it very well yourself.

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(There are parts of the Prophets that are "scarcely intelligible except in the internal sense"-Arcana Coelestia 66. Suppose he opens to the book of Exodus. The story part should interest him, but a high percentage of that book is about measurements and about ritual precepts that might seem dry and without evident application to daily life. This is even more so of the book of Numbers or the book of Leviticus.
     Is the style of the Bible as interesting as that of other books? Experience bears out what the Writings say about the way people may feel when they look at it. It "appears like a common writing, in a style that is strange, and neither so sublime nor so brilliant as apparently are the writings of the day." (This comment from the first page of the book called Doctrine of the Sacred Scripture is taken up also in other places in the Writings, where we are told that one could easily fall into a mistaken view of the Word. Someone might easily actually fall into contempt for what he reads and say uncomplimentary things about it. A reader might say, "What's this? What is that? Can this be Divine? Could God, whose wisdom is infinite, speak like this? Where is the holiness, except from some religious notion? . . ." (See True Christian Religion 189 and AE 1065.)
     If someone talked like that in an exasperated tone of voice we would realize that it isn't enough simply to say, "Try reading the Bible; I just know you will find it interesting and uplifting." We would feel bad if we just told a person to start reading and then the experience was such that the person put off ever reading the Bible again. We would, therefore, be careful in trying to encourage the new reader. We might make a few selections for him. A very good choice might be to get the person to read some of the sayings of Jesus. This could be an excellent start, but even then there is still some chance that he will find some discouragement in reading, because he might read sayings (such as some in Matthew 24) which have a strangeness comparable to the book of Revelation. He might read, "The stars will fall from heaven." He might read, "if your right eye offends you, pluck it out and cast it from you."

     The Disciples and the Sayings of Jesus

     The disciples themselves, who left everything to follow the Lord, sometimes found certain sayings impossible for them to understand. They really wondered why He spoke in parables which were hard to fathom (Matt. 13:10). And once they said to each other, "What is this that He says?" (John 16:17). Another time they were afraid to ask Him about a saying they could not grasp (Mark 9:32). But we notice that when crowds of people were put off by a very puzzling saying, the disciples elected not to turn away. Some exclaimed, "This is a hard saying; who can hear it?"

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Jesus invited them to lift their minds, "My words are spirit, and they are life" (John 6:63). However, from that time onward many who had been followers gave up and walked no more with Him. Jesus said to the twelve: "Will you also go away?" The answer came: "To whom shall we go? Thou hast the words of eternal life" (verse 68)
     One of the things we see so dramatically here is that some of the words of Jesus were so stirring and meaningful to those fishermen that they would not turn away even in the face of "hard sayings" or things they could not understand.
     When Jesus spoke, His words had a powerful effect on people of all kinds and brought to them a real gladness. "The common people heard Him gladly" (Mark 12:37). Two of His followers remarked how their hearts burned within them "while He talked with us by the way, and while He opened to us the scriptures" (Luke 24:32).

     The sayings of Jesus, like the Bible as a whole, may be regarded by different people in different ways, but the significant thing in the history of this planet and in individual lives is that they have really turned on the lights in the minds of men and have stirred millions of hearts, bringing comfort, inspiration and strength. They have also been read by young and old with true delight.
     Could this be true of the Writings?
          D.L.R.

     [To be continued]
BOOK OF GENERAL CHURCH SERMONS IN JAPANESE 1987

BOOK OF GENERAL CHURCH SERMONS IN JAPANESE       Editor       1987

     We have received from Mr. Tatsuya Nagashima a copy of a 473-page book, published by Arcana Press in Tokyo. The title on the cover is Promise of Delight, which is given in English as well as in Japanese.
     This handsome book consists of fifty-two sermons, one for each Sunday of the year. The first sermon is by Brian Keith, the title of which is also the title of this book.
     One who cannot read Japanese can at least read the titles of the sermons and the names of those who wrote them. We are pleased to see that there are a few of the sermons of George de Charms. There are several by Kurt Asplundh and by Peter Buss. On page 283 is a sermon entitled "If I Be Lifted Up" by Louis B. King. On page 301 is a sermon entitled "Thy Will Be Done" by Hugo Odhner. On page 412 is one called "The Testimony of Truth" by Willard Pendleton. Among other sermon writers included in this volume are Mark Carlson, Frederick Schnarr, Daniel Heinrichs, Robert Junge, and Harold Cranch.

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CHICAGO NEW CHURCH 1987

CHICAGO NEW CHURCH       Rev. Grant R. Schnarr       1987

     In October of 1983 I was leafing through some lists of people who had ordered books from the Swedenborg Center in the Chicago area. There were hundreds of them. The question that hounded me at that time was how can we get these people to come to our church? Many things had been tried, with some success here and there, but there seemed to be some important factor missing from the puzzle.
     I made contact with a few of these people. One was a jazz musician, Bill Brimfield, from Evanston, who had been reading the Writings for 20 years. He wanted to come to church but had no transportation. I offered him a ride for a while but this became very tiresome. Just for a long-shot I wrote to about five people in his area who had bought books from us, with whom I had a little contact, asking them if they'd be willing to give Bill a ride once in a while. I threw in, as a P.S., "And maybe we could get a discussion group going in your area."
     I received one reply. A surveyor from Chicago, Maynard Riley, said that he might be able to give Bill a ride some time, but he really liked the idea of a discussion group. Well, that started the wheels turning, the sparks flying. "Of course, of course," I said to myself, "people would be much more willing to get together in the comfort of their own homes to talk to people who were just like themselves, inquirers into this 'Swedenborg' material." So I sent about 200 letters inviting people to meet at Bill Brimfield's one-bedroom apartment the following Tuesday night-with Bill's permission of course.
     I met Bill early at his home that Tuesday. We had a good talk. I remember staring out the window watching the cars go by, waiting for someone, anyone, to show up and discuss these teachings with us. I was ready to go into another line of work at about 10. At 10:30 I thought about a landscaping job at the church, maybe work with Don Edmonds on school buildings. At 10:45 one person did show up and we had a great discussion. He was from an Eastern background, so much of our discussion was a debate, but it was enough for hope to return. He, Bill and I met for a couple of weeks but then he lost interest. Maynard Riley never did show up.
     Well, just about that time remarkable things began to happen. A jolly young man with an incredible sense of humor called me from Lake Forest. He had found the Writings in the library there and was ecstatic to find out there was a church based on those teachings. When he read the part about the Second Coming in TCR he thought he was the only one who knew about this and he was going to start a church by himself.

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He was Rex Knauer. At the same time, a young man who had just moved from Miami called, looking for some more books of Swedenborg. He was given Heaven and Hell by a friend, and later found the Arcana in another friend's father's garage! His name was Steve Simon. Just about this time Maynard Riley finally began to show up at the discussion groups, along with John Teschky, a student from Oakton Community College, and there we had it-the Evanston Discussion Group.
     I thought this was such a great idea I started discussion groups in Oak Park, in Addison, in Elgin. The one in Oak Park never got off the ground. The one in Elgin had a couple dedicated church members, but it wasn't growing and was so far away that I couldn't justify continuing it. The one in Addison started with seven people and soon picked up to twelve in attendance. It was larger than the Evanston group, but 2/3 of them were spiritualists. I'd take people from Evanston with me to do battle every other week. We kept preaching religion. Either they were going to accept the religious aspects or leave. The spiritualists left. The group folded. We managed to salvage one member of that group-who was not a spiritualist-and incorporated him into the Chicago group. That was John Tyner, a magazine editor.
     What can I say about that year of discussions in Evanston? They were deep. They were more intellectual than many of the discussions which take place in theological school. The camaraderie was wonderful. As Rex put it, "it was like I had known these people for years." Steve remembers, "It was as if the Lord had come down and given us these teachings and left again. And it was our job to teach them to all who would listen. We felt like disciples." Personally, it was quite moving to see such a profound faith in the Writings that these young men showed. We had our ups and downs, sometimes some deep downs, but the brotherhood was always there.
     About a year later we decided to open up the group to New Church people in the area and also anyone else who cared to join us. We incorporated a family-like worship service before our discussions. Maynard Riley offered his apartment by the lake every other Sunday afternoon for a 5 o'clock worship service, followed by a potluck supper, then by a discussion. The discussions were led by the members themselves, and only occasionally by the minister.
     The group went from five or six to about 20 one Sunday. The members of the group were so taken aback by this that we had to have a special meeting to calm down fears. After the curiosity of the New Church people was quenched the group settled down to about 14 a service. My wife Cathy began to join us, as well as Carolyn Alan, Kay Nicholson, Joel Smith, Judi Steiner and several others.

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I mention these because they became a critical part of the development of the group.

     [Photos of scenes from No Exit Cafe and Bishop King and his wife Freya, Rev. Grant Schnarr and his wife Cathy]

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     We met at Maynard's for about a year. We changed our name to the Chicago Group. Several people joined the group over this time, friends of the regulars. Several key people left the group also, for job opportunities out of state or schooling. It was in a state of flux. At one time the group shrank down to about 12 and we were wondering exactly where this thing was leading. But at the same time a leadership core began to emerge which was completely dedicated to growth, had a vision and the energy to carry it out. I have "ever seen people work so hard and care so much for the church as these people did. It was a moving time for me. It seemed so ironic to me that the group was shrinking yet the energy, the dream, the cause, was just beginning to be born.
     We formed a board of directors, wrote bylaws, started a membership book, started a biweekly newsletter, created our own introductory pamphlet, our own worship book containing the simpler songs in the Liturgy. Maynard was probably the only person in Chicago with a full-size altar and podium in his living room. We had greeters, a sunshine committee, even a song leader. While at Maynard's we focused almost exclusively on the young adults of the Immanuel Church as potential members, with some success. But our overall plan was to consolidate and prepare for a move to a public place and begin a well thought out and orchestrated publicity campaign.
     It was just about the time we were looking for a public place that I had attended the church planning seminar put on by the Fuller Institute in California. They had said to look for several things: 1. Rent something non-threatening such as a restaurant, bookstore, room at a bank. 2. Rent something accessible to the public. 3. Rent something well-known. And that is why We came up with the idea of the No Exit Cafe. Besides Carolyn Alan knowing the owners, it had all of those qualities, and the idea of a church meeting in a Cafe seemed so unique it was bound to draw attention It was first on our list and it seemed to fall into our hands.
     Beyond this, there was the problem of freeing up more time for me to be able to preach on Sunday mornings each week. If this project was going to have any success it needed to be backed up with plenty of manpower. I remember well the long ministers' meeting between Brian Keith, Eric Carswell and me which started early afternoon and went straight through supper into the evening. We talked of risk, of sacrifice. We went over schedules time and again, cutting here, adding there. It felt as if we were planning a heroic venture-either that or a foolish blunder. At that time there were only 12 members but we were willing to risk my time out there to give it the best possible opportunity for success.

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Brian and Eric made great sacrifices for this and continue to today.
     When we moved into the cafe it was a bit awkward moving from a home into a public place with large windows looking out to the street. The casual atmosphere of a family-type worship service followed us there though. Some people wore the traditional church outfits, others wore more informal but decent clothes. But the service itself actually became more formal and continued to be very reverent. It was a good mix for drawing people who had become disenchanted with their former churches. They could worship in sincerity without all the formality. Sermons were and still are completely and unequivocally New Church. It seems the harder one preaches the more come to listen and return. There are no "chatty little sermons" in the cafe regardless of how many newcomers are there.
     Well, to make a long story short, we began the advertising campaign in the fall. The group exploded in growth. We went from about 16 a service at the end of the spring to currently averaging over 40. Although one third of the membership at any given time is from Glenview-and that is so important for balance-the rest are new blood. Over 100 visitors have come to church so far this year and almost 40 have returned for more. Our newsletter list shot up from 30 to over 100. Our list of members and friends is fast approaching 100. The Chicago Tribune was so impressed with our ads that they did a feature story on the church. They were impressed by the testimonies that this is a religion that makes sense. I think that says something about our ads.
     The most important part of this whole project, though, is something that cannot be accurately measured nor adequately communicated. It is in the faces and words of these new people. It is such a joy to watch them accept the Writings into their lives. And that is what makes this campaign so worthwhile, what it has done for them, not for us. One says, "The Writings have given me a God I can understand, a God I can trust." Another says, "I open this book [TCR] and here it is, the absolute truth staring me right in the face." Another says, "These are things I've always known were true. And they are all laid out for me here."
     I can't really report much more than that, because we are right in the middle of it all this very moment. We do know that we have gotten the word out to hundreds. We know that many more will visit our church. We can't tell how many new visitors will continue with us, or whether such dramatic growth will continue in the future. But regardless of what happens next we've given it everything we have-all our hopes, our dreams, our effort. And because of that the New Church is currently alive and well in Chicago, Illinois.
     Rev. Grant R. Schnarr

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GENERAL CHURCH OF THE NEW JERUSALEM IN CANADA 1987

GENERAL CHURCH OF THE NEW JERUSALEM IN CANADA       Rev. Geoffrey Childs       1987

     Report of the Bishop's Representative

     Spring 1987

     1986 and 1987 bring new pastors to the major societies and circle of the General Church in Canada. A continuity of pastoral background in Canada is assured by the two assistants in Ontario, and by the fact that Rev. Louis Synnestvedt, the new pastor in Caryndale, served for a number of years as assistant in Toronto. Nevertheless, this past year is one of major change.
     It was felt that 1986/87 would be a good time to review the status of uses and needs in Canada, and to look ahead for new possibilities of growth. To try to meet this challenge, "Canada Seminar I" was held in Toronto on February 27th and 28th, 1987. There had been a planning meeting for this seminar held on November 1st, 1986 in Toronto, where a number of laymen and pastors worked out an agenda for "Canada Seminar I."
     The first session on Friday evening was devoted to two areas of use organizational growth of the church in Canada, and then western Canada uses and growth. Bishop Buss started the organizational growth section, speaking on the three major uses of the church: worship and instruction, evangelization, and New Church education. Each of these looks to the same end-the good of charity. There is a harmony in all of these uses if we see them in balance, but they become fractional if we over-stress one aspect. It is the good of charity that unites all three, leading to the Lord. Evangelization and education bring people to the door of the church. They introduce a new dream of a way of life. The church offers the promise from the Lord that heredity can be improved; that we can become more and more one with the new heaven. The talents of the workers in the church are needed, each of us looking to the areas of our gifts from the Lord.
     The Rev. Geoffrey Childs continued with the subject of organizational growth, highlighting the major responsibilities of the General Church in Canada: pastoral service, evangelization, and New Church education. Caring oversight and promotion of these three uses looks to the fulfilling of the highest purpose of the General Church in Canada: a unity in spiritual uses that reflects a Gorand Man of our country in the Lord's eyes. The vital need for east-west communication was stressed, with many different ways that this can come to reality: representative and episcopal visits across Canada, lay visiting when in west or east, assemblies in Canada and regional gatherings, Canadian ministers' meetings, across-Canada seminars; even pen pals, children to children, adults to adults.

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There is a potential unity in the church in Canada, and we need each other!
     Western Canada uses and growth: Mary Alden spoke first, for herself and Glenn, who had been called back home for a resurrection service. They mentioned the unity they felt so strongly of the General Church in Canada at the National Assembly in Caryndale in May, 1986, and how this became less visible when they got out west. But still, they feel the real support of the GCIC, financial and moral. People in the west are excited about being New Church Canadians. The loss of a visiting Bishop's Representative will be keenly felt. It has been a key element in keeping in touch.
     The church attendance in Dawson Creek is up: a new generation of children is coming along. Silver Valley is getting bimonthly doctrinal classes, with good attendance and discussion, and the services in Crooked Creek receive strong support. The Mowberly Lake New Church summer camp for families has proved popular, and it is a wonderful time for worship and mutual education. They hope for a longer camp this coming summer. The large group of children in Dawson Creek awakened in Mary and Glenn the possibility of starting a New Church elementary school there; this is in the very first stages of consideration, with only a few people discussing the possibility. But the dream has an exciting potential. By the time this presentation was finished, it was nearly 10:00 p.m., so we recessed for the night, to return at 9:00 a.m. on Saturday.
     Tom Fountain started that Saturday morning session speaking about the church groups in Calgary and Edmonton. He spoke of the years of services and classes held in each city, and the recent Life After Death lectures and their large turnouts. Tom and Ev spoke of appreciation for visits by eastern Canada pastors, as well as the faithful services of Bill Clifford and now Glenn Alden.
     Norman and Margaret Dyck spoke of the church group in Crooked Creek, and of the need for special attention to the young people. Norman stressed the importance and use of close and friendly cooperation with the General Convention in Canada.
     Naomi Scott, born and raised in the Crooked Creek area, spoke of the history of the church group in Crooked Creek, getting some background facts from Lavina, her mother. She mentioned things she particularly appreciated as a child: slides to go with the minister's religion lesson talks, pen pals with other New Church children. She stressed what a turning point attending Maple Leaf summer camp can be.

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Before going, religion was not considered "cool." Afterwards, students had been strongly touched by the camp, and wished to attend ANC. Naomi stressed that visits from eastern pastors were important highs for spiritual life. And she spoke of the need to develop New Church social life for young people to strengthen each other in ideals, hopes and friendship. Naomi and Norman and Margaret stressed the need for education for conjugial love, for its ideals. The vision and practical guides were so strongly needed.
     The second portion of Saturday morning consisted of a presentation by Gordon Jorgenson, using an overhead projector, on the pastoral needs and hopes of the isolated New Church (General Church) people in Canada. Gordon had given a dramatic and very effective presentation on this subject at the November 1, 1986 pre-planning meeting. On this morning of February 28th, he presented a survey questionnaire for our consideration, to find out from the isolated adults, young people, and perhaps children too, what uses they feel are being well met, and where there could be improvements and even new uses. A children's magazine was suggested, and maybe even a young people's magazine. Pen pals also was an idea mentioned. This survey will be finalized and circulated, with a previous or accompanying letter explaining why this is being done. One aspect Gordon stressed for the isolated was: How can the isolated serve the church, and what uses can they do?
     The final section on Saturday morning was a presentation on evangelization, with the report given by Erik Sanderson. He read a report for the occasion by Rev. Terry Schnarr, who stressed the need to incorporate evangelization into all the uses of the church. We should be aware of enquirers, and provide a warm and welcoming sphere in all our services. He stressed the use of special study groups to meet needs of different groups and categories. Erik Sanderson then spoke on the tremendous reading obstacle for newcomers-the Writings often seem so difficult. An easily understandable level has to be found; we've got to get our beautiful teachings out there! We give our students a lot of knowledge, but still often they are not able to meet people and tell them about the Writings. What is the matter? We've got to bring them into our homes and our hearts. Michael Gladish spoke of different ways of making outsiders really feel welcome. Experience has been that when complex ideas are expressed in clear, precise language, it is good for everyone. This is not watering down, but distilling.
     We then broke for lunch and relaxing visiting, to resume our final sessions at 1:30 p.m. First on the afternoon agenda was the Principal of the Carmel Church School, Karl Parker, who spoke on New Church elementary education in Canada.

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Karl spoke of the need for a renewal of the vision of New Church schools, of our very essential purposes as revealed by the Lord. How can we encourage our "brightest and best" young people to become New Church teachers? He stressed the use of a long-range overview of school staffing needs, and that a joint planning committee for staffing needs between the Olivet Day School in Toronto and the Carmel Church School in Caryndale, and other New Church schools, would help forestall crises. Identifying future needs and mapping strategy would promote uses. He spoke of the benefit of a separate I endowment fund for our schools to protect from fluctuating financial circumstances and their harmful effect on school uses. He felt too that we should seek new students, for numbers perfect the whole if the numbers have harmony with our uses.
     The next section was on New Church high school planning, a committee of Rev. Louis Synnestvedt, Ralph Heinrichs and Kathi Miller. Their research led them affirmatively to a middle school concept, including grades 8, 9 and 10. Studies from as early as 1926 lead in this direction-beautiful researches into the doctrines and their specific applications to the middle school concept by Bishop George de Charms, Bishop Elmo Acton, and Rev. Martin Pryke. It is hoped that the substance of these studies can be given and discussed in our societies. Statistically, the numbers are there for starting an 8th and 9th grade school in 1993/94 in Caryndale, with an 8th to 10th starting the following year. The enrollment should average above 20 pupils. Facilities would be needed, and a three-stage plan for this was outlined, culminating in a possible full high school in the year 2000. GCIC support would be needed to establish such a middle school, and hopefully GCIC students from outside Caryndale would eventually be drawn into attendance. But the first need is for the vision of the use.
     The final section of the afternoon was a report on young people's needs by Rev. Andy Dibb. The basic problem, he feels, is a degree of apathy-on the part of teenagers, of clergy, and of parents: that peer pressure in high school turns away from the church, and especially that there is a lack of meaningful religious experience by young people; that there is a ministerial inadequacy in this field, and program inadequacy.
     There are things we can do to counter these difficulties. We can promote a "counter peer pressure." High school weekends serve this purpose well, especially if they have a strong religious orientation. Maple Leaf is an invaluable plus in this direction. But we need to provide our young people with a more meaningful religious experience. The teenage years are among the most idealistic times of a person's life. As a church organization, we could feed that idealism in a very meaningful way. What can we do to strengthen the affirmation of Divine truth?

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Young people should be included in society uses, as ushers, chancel girls, members of pastor's councils. We should give ministers the time and money to attend youth ministry seminars and courses. Parents and interested adults need to get involved, in promoting social and sports activities. We need increased close pastoral contact with students.
     By this time, in the late afternoon, we were all a bit exhilarated and exhausted. These were intense but very close sessions, with love of the church tangibly present. Bishop Buss spoke, toward the end, of planning carefully and of defining with optimism our future course. His presence added a great deal to the seminar.
     Rev. Geoffrey Childs,
          Bishop's Representative in Canada
NCL 50 YEARS AGO 1987

NCL 50 YEARS AGO       Editor       1987

     The final page in the June issue of 1937 outlines the program for the sixteenth General Assembly. The first session was to be held at 10:00 a.m. on Wednesday, June 30th, the order of business to be the selection of a Bishop. That Bishop, of course, was to be the Rt. Rev. George de Charms. The June issue has a sermon by Bishop de Charms from the concluding lines of which we select the following.

     "Our minds are weighted down with false conceptions . . . If, in moments of exaltation, or worship, we catch a glimpse of heaven's truth, we easily fall back into our natural state, and the vision fades from view. Yet the Lord has come indeed. He is present in the Heavenly Doctrine. If, by persistent effort, we will turn our faces to the Light now given, seeking Him where He may be found, He will open our eyes to behold His Human Glorified. He will illumine for us the path of life. He will give us intelligence and wisdom from His Word, and the power thence to obey His Law, that we may come into conjunction with Him, and into consociation with the angels, that His kingdom may be established in our hearts.
     "Herein lies the hope of the world and the bright promise of the future. This is the faith of the New Church. If we cling to it, and live it, making it the central object of our thought and love, it will sustain us through every trial and temptation, and will bring to eventual fulfillment, both in us and in the world, that Divine end of happiness toward which the Lord in His mercy has been leading, even from the dawn of creation."

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GENERAL CHURCH OF THE NEW JERUSALEM CORPORATION SECRETARY'S REPORT 1987

GENERAL CHURCH OF THE NEW JERUSALEM CORPORATION SECRETARY'S REPORT       Stephen Pitcairn       1987

     for the year ending December 31, 1986

     MEMBERSHIP

     During the year 1986 the number of persons comprising the membership of the Corporation increased to 767. There were 55 new members of which 13 were men and 42 were women. There were 13 deaths of members.

     DIRECTORS

     The bylaws 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-eight directors. At the 1986 annual meeting, ten directors were elected for terms expiring in 1989. Their present directors, with the dates their terms expire, are as follows:

1987      Asplundh, E. Boyd           1988      Hyatt, Garry
1987      Blair, Brian G.               1987      Johns, Hyland R., Jr.
1988      Blair, Kenneth B.           1987      Junge, James F.
1989      Buick, William W.           1989      Klippenstein, Glen
1987      Buss, Neil M.                    1989      Kuhl, Denis M.
1988      Coffin, Philip D.           1987      Leeper, Thomas N.
1988      Cooper, Thomas R.           1989      Merrell, Robert D.
1989      Evans, Roy B.                    1989      Orchard, Basil C. L.
1987      Frost, John A.               1989      Pitcairn, Lachlan
1988      Genzlinger, Dale B.           1989      Pitcairn, Stephen
1988      Gladish, Donald P.           1988      Schrock, W. Roger M.
1989      Heilman, J. Daniel           1989      Simons, S. Brian
1988      Heldon, Murray F.           1987      Smith, Robert A.
1987      Henderson, Albert D.           1988      Wyncoll, John H.

     Ex Officio members of the board:
Asplundh, Kurt H.
King, Louis B.

     Lifetime Honorary Members of the board:
de Charms, George
Pendleton, Willard D.

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     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 7, 1986, were:

Vice President           Kurt H. Asplundh
Secretary               Stephen Pitcairn
Treasurer               Neil M. Buss
Assistant Treasurer      Bruce A. Fuller
Controller                Ian K. Henderson

     CORPORATION MEETINGS

     The 1986 annual Corporation meeting was held at Bryn Athyn, Pennsylvania, on March 7, 1986, this being the only Corporation meeting held during the year. The President, Bishop King, presided, and there were 125 members in attendance. Reports were received from the nominating committee, treasurer, secretary, and the election for directors was held.
     Mr. Gary Tennis, chairman of the committee appointed to study ways of increasing lay participation in the uses of the Church, reported on the work of the committee since his first full report at the 1984 annual meeting. His report concentrated on meetings and activities in the Bryn
Athyn Society.
     Rev. Douglas Taylor reported that his committee was considering the use of video film in the work of evangelization. He said that he had been in contact with Josephine Davis who had been producing films for television for various charitable causes such as the handicapped, and he showed one of her films on the handicapped as an example of her work. He said his committee would like to work with video if there were funds available in the budget.

     BOARD MEETINGS

     During the year there were five regular meetings of the Board of Directors. At the organizational meeting following the annual meeting, the incumbent officers were reelected and standard resolutions pertaining to corporate business were approved.
     At various meetings throughout the year, Neil Buss reported on the activities of the Real Estate Finance committee. The committee is providing assistance for church building projects in the Tucson, Twin Cities, San Diego, Freeport and Transvaal Societies and Circles. The committee is also working with the Kempton Society in their expansion plans and with the Durban Society in their 33-acre development called Glencairn Park.

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     A five-year plan for the Real Estate Finance Fund was approved by the board. The plan projects receipts to the fund to cover grants and loans of $1.3 million over the five-year period. This ambitious plan will enable the completion of three society developments and also assist six societies in constructing church buildings.
     Mr. Walter Childs, the Development Officer, continued his work on developing the planned-giving program and guidelines. The effect of the new tax laws on the program is under study. In commenting on the annual fund drive, Mr. Childs reported that there was a shortfall in contributions as compared to the budget. Most of the shortfall was due to contributors reducing or eliminating their regular support of the annual fund and increasing their support to their local societies. The Development Office goals for 1986 were: (1) to encourage expanded support of the annual fund; (2) continue to work closely with those wishing to make planned gifts; (3) assist society and circle treasurers seeking help in maximizing contributions to their local society; and (4) present needs of the church clearly to as many New Churchmen as possible.
     The treasurer, Neil Buss, made several reports during the year on the financial condition of the church and presented the annual budget in March. He also presented several requests for mortgages by ministers, which were acted upon favorably by the board.
     Mr. Hyland Johns, chairman of the Personnel Advisory committee, gave updated reports on the work of his committee at each board meeting during the year. The committee works closely with the Bishop and his representatives in assisting in the Pastoral Development Reviews. This committee is also developing resources for encouraging and helping ministers in the field of their own personal and professional development. The area of communication is particularly important as the church moves into transition over the next five years with a new executive bishop and the committee is seeking ways of strengthening the communication contact within the church. At the March meeting, in an executive session, Bishop King presented the name of Rev. Peter M. Buss before the Board of Directors as the nominee for the office of Assistant Bishop. He said that the name came with the unanimous support of the Council of the Clergy. The Board of Directors expressed their unanimous full support and affirmation for the nomination of Rev. Peter M. Buss for the office of Assistant Bishop of the General Church of the New Jerusalem.
     Bishop King reported at several meetings on pastoral moves and career changes, and reviewed the number of ministers who are expected to be graduating from the Theological School over the next five years.

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He also reported that he had asked Rev. Alfred Acton to be chairman of a committee to study organizational relationships between the General Church incorporated and the other organizations affiliated with the General Church. He said that the committee should consider organizational questions that might face the General Church in coming years, proposing policies that will take care of these questions in the spirit and according to the principles of government that have served the General Church in the past.
     Reports and recommendations were heard from the Salary Committee, Board Evangelization Committee, Budget Committee and New Church Press committee with the necessary action being taken.
     Respectfully submitted,
          Stephen Pitcairn,
               Secretary
MINISTERIAL ANNOUNCEMENTS 1987

MINISTERIAL ANNOUNCEMENTS       Editor       1987

     The Reverend Donald Rogers has been called to serve as Acting Pastor of the Los Angeles Society, by episcopal appointment, effective July 1st, 1987.
     The Reverend Stephen Cole has been called to serve as Assistant to the Pastor in Detroit, by episcopal appointment, effective July 1st, 1987. Mr. Cole will also do some travel work on behalf of the General Church.
     The Reverend Patrick Rose has been called to serve as Acting Pastor of the Cincinnati Society, resident in Cincinnati, effective July 1st, 1987. Mr. Rose will continue to serve as visiting pastor to the North Ohio Circle.
     Dzin Kwak and Thomas Rose have been recognized by the Bishop as Candidates for the priesthood of the New Church.
IT IS SO 1987

IT IS SO       Editor       1987

     To learn is to perceive interiorly in one's self that it is so.
          Apocalypse Revealed 618

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Title Unspecified 1987

Title Unspecified       Editor       1987

     [Two photos of The Sower's Chapel, Sarver, PA, dedicated April 16, 1987]

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Editorial Pages 1987

Editorial Pages       Editor       1987

     PURE TRUTHS FROM HEAVEN

     A LETTER BY SWEDENBORG IN JUNE OF 1771

     The title of this editorial comes from a letter Swedenborg wrote just after the publication of True Christian Religion, the last work to be published in his lifetime. Our focus will be on this one letter, because it is a unique and fascinating document having to do with the Writings, the New Church and some specific questions. Swedenborg finished writing TCR on the 19th of June, 1770 in Sweden.
     It was almost exactly a year later that the actual publication took place involving a lot of work by Swedenborg with the printers in Amsterdam. From there Swedenborg wrote this notable letter to an influential man in Germany. He informed him that the book was "finally just received from the press" and that two copies were being sent to this duke the same day. He urged attention to this book, "for it contains pure truths revealed from heaven."
     Later in the letter is a striking paragraph, which will remind readers of number 779 of TCR, but which contains added details.

     Our Lord and Savior had foretold both in the Gospels and in the book of Revelation that He would come into the world again and establish a New Church; and because He cannot now come into the world in person, it was necessary for Him to do this by means of a man who could not only grasp the doctrines of this church with his understanding but also publish them in print. And because the Lord prepared me from childhood for this, therefore He showed Himself in person before me and set me on this task. This took place in the year 1743; and after this He opened the sight of my spirit for me, and thus introduced me into the spiritual world, and granted me to see the heavens and the wonders there, as well as the hells, and also to speak with angels and spirits, all this now for 27 consecutive years. I swear to the truth of this. It is only for the sake of the New Church mentioned above that this has been done with me.

     The New Church was the purpose, and in this candid letter Swedenborg speaks of his calling and of his preparation from childhood. The duke had evidently asked him whether others might also speak with angels, and it is interesting to note Swedenborg's response that attempting to contact the other world is "extremely dangerous."
     There had been a request for the Arcana Coelestia, and from Swedenborg's letter we discover that by June of 1771 all copies of this work had been sold out in England and in Holland.

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We see how enterprising Swedenborg was willing to be in getting the Writings into the hands of interested people. He offered to buy a couple of sets of the Arcana from individuals in Sweden to send to this man in Germany. (A series of articles in New Church Life in 1964 demonstrated an astonishing amount of book promotion and missionary work done by Swedenborg himself.)
     The final line in this letter mentions prayer, as Swedenborg commends a man to "pray for help to the Lord and Savior Jesus Christ." And so ends a letter written by Swedenborg in the middle of June in the year 1771, a letter in which he invites a reception of True Christian Religion, a book containing "pure truths disclosed from heaven."

     Note:

     The duke to whom this letter was written was Ludwig 1X (1719-90) the Landgrave of Hesse-Darmstadt. Much of the letter is printed in Vol. I of Posthumous Theological Works, p. 590. To read it in its entirety see Letters and Memorials of Swedenborg by Dr. Alfred Acton, p. 738, or Small Theological Works and Letters (published by the Swedenborg Society in 1975), or Tafel's Documents, Vol II. p. 386.

     For some scholars the most interesting aspect of the letter is its relationship with TCR 779. To facilitate a comparison we are including here the Latin of that part of the letter and then the Latin of the similar words in TCR:

     Praedixerat Dominus noster Salvator tam apud Evangelistas quam in Apocalypsi quod itcrum in mundum venturus sit, et Novam Eccleasiam instauraturus, et quia non potest in Persona adhuc in mundum venire, necessum fuit, ut id per hominem qui hujus Ecclesia doctrinalia non solum intellectu posset percipere, sed etiam illa typis evulgare, facturus sit; et quia Dominus a pueritia me ad hoc praeparavit, ideo coram me Ipsius servo Se in Persona manifestavit, et ad hoc munus misit; hoc factum est anno 1743; et post hoc aperuit mihi visum spiritus mei, et sic me in mundum spiritualem intromisit, et dedit mihi videre coelos et mirabilia ibi, tum etiam inferna, et quoque loqui com angelis et spiritbus; et hoc nunc contineter per 27 annos. Quod ita sit, testor in veritate, quod ita mecum factum sit, est solummodo propeter Novam Ecclesiam, de qua nunc supra.
     Swedenborg's letter of June 18, 1771

     Quoniam Dominus non in Persons se manifestare potest, ut nunc supra ostensum est, et tamen praedixit Se venturum esse, et novam ecclesiam, quae est Nova Hierosolyma, conditurum, sequitur, quod id per hominem, qui hujus ecclesiae doctrines non solum intellectu recipere, sed etiam illas typis evulgare potest, factnrrrs sit. Quod Dominus coram Me Ipsius servo Se manifestaverit, ct miserit ad hoc munus, et quod post hoc aperuerit visum spiritus mel, et sie me in mundum spiritualem intromiserit, et dederit videre caelos et inferna, et quoque loqui cum angelis et spiritibus, et hoc nunc continenter per plures annos, testor in veritate.
     Vera Christiana Religio 779

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YOU SHALL NOT MURDER . . . EVER?! 1987

YOU SHALL NOT MURDER . . . EVER?!       Kathy Nicolier       1987




     Communication
Dear Editor,
     In the February issue of New Church Life I read the thought-provoking address by Rev. Kenneth Alden. The subject of abortion as well as artificial insemination and birth control is an ongoing controversy in the whole of the Christian world. I think we all agree that killing in any form is unlawful, whether it be spiritual or natural, and Rev. Alden so clearly shows how even altering another's life is indeed against the fifth commandment.
     I ask that we all take a moment to reflect on how we all stretch that commandment and bend it to our present needs and justify murder. It is done every day by millions of people and all with the best of reasons. We must first of all be clear on just who has the right to give and take life. Legally it varies in different countries. In France it is the medical profession held by law to defend life under all circumstances. In Italy the parents have this right. There are certain Christian denominations who believe they should not interfere in any way by artificial means in the life or death process, but there again we could say that it is the parents who choose. In all cases human prudence steps in and reacts. Can we know if it is of Providence or permission? We can be sure that the Lord does not intend for us to suffer needlessly, and where there is suffering He will transform it to part of our purification, providing we are looking to Him.
     Now let us take this same principle to our attitudes toward war and national defense, and the extremely high tolerance level that exists toward killings among the so-called God-trusting nations.
     Who determines the life and death of individuals in this case? The government officials who are being paid to handle these affairs, or the individuals by "executing" orders to kill, or the Lord by giving us permission to kill all those who do not live according to our concept of life? Once again, I highly doubt that it is in Providence to kill all those who are in our way for any reason-be it with parents in the case of an unwanted child or a country with an unwanted enemy!
     If the Lord thought it important enough to make it a law not to kill, He must have His reasons, and it is up to us to find out why, or just obey because He said so-like a child toward his parents. And we must be clear as individuals and a church that justifying wars and killings, not to mention the high level of human torturing and sufferings involved in this dirty condition, are out of permission, not Providence.
     As a church who teaches love to the Lord, country, neighbor and self, whose teachings are based on the words of the Lord Jesus Christ, can we permit ourselves to defend principles that go directly against the fifth commandment?

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I suppose we can because I see it being done everywhere, but we are not acting as instruments of the Lord in spreading peace and His kingdom on earth. Our goal should be to help preserve spiritual health and balance by asking ourselves just how we can love our enemy, do good to them that spitefully hurt us, and respect the commandments at the same time. I suspect that it is not impossible, or the Lord would not have instructed us so. I sincerely believe that there would be change if each one of us were to pray and ask the Lord, "How can I help to restore a state of spiritual balance by love to our enemy while respecting Your ten commandments? Show me the way, Lord." I know the Lord will respond to a sincere heart. And among all of us some good ideas are certain to arise. Our trap has been in accepting killing the enemy as a reasonable solution which prevents us from searching further. But in light of all the teachings in the Word it is evident that it is unlawful. Let us allow that light to shine and not hide it under a basket, and especially remember the words of Christ that the lukewarm will be spat out of His mouth. We are called as a church with the leaves that are for the healing of the nations. That is the responsibility of the New Church.
     This is a subject that will cause much talk among us and that is its purpose. Unless we look at this problem together and openly we are denying its existence and thereby giving it a large space to creep in and grow. I have many ideas about how we can combat the enemy, and I'm sure you all do as well. We need to put them all together and work on it. What's your idea and how can we most efficiently work together with the Lord in preparing the church as His bride?
     Kathy Nicolier,
          Beaune, France
ALL RESTLESSNESS AND ALL PEACE 1987

ALL RESTLESSNESS AND ALL PEACE       Editor       1987

     All restlessness arises from evil and falsity, and all peace arises from good and truth.
     Arcana Coelestia 3170

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Church News 1987

Church News       Various       1987

     BRAZIL

     Since 1984 the Sociedade Religiosa "A Nova Jerusalem" in Rio de Janeiro has given its attention to two areas of great importance in the field of evangelization. The first of them is the Sunday School which at present includes ten children divided into two age groups. The subjects are selected and prepared beforehand in fascicles by a group of teachers under the supervision of the Rev. Cristovao Nobre. Since 1983 they have already had several series from Exodus, Genesis, Luke, Joshua and, at the present, I Samuel. The way the classes have progressed through this method has been remarkable, not only due to the interest arising with the children, but also because of the participation of their parents. Most of them are involved in the classes and studies through weekly family meetings with their children.
     The second area regarded of equal importance is the publication and distribution of the Writings. During the last three years more than 700 books have been distributed, either sold or donated to libraries. At the end of 1985, the society partook in an event which gathered more than forty entities, many of which were esoteric. The church found there an excellent opportunity to distribute information through pamphlets, sermons and extracts of the Heavenly Doctrines to up to 1,000 people. Sixty of them bought the Writings, and contacts were established with some of them who are now receiving the magazine A Nova Igreja. This magazine contains a sermon and part of the Writings, including a chapter of the Arcana, which is being translated gradually.
     Nevertheless, our society still needs to find means to distribute the many other books which were printed more than twenty years ago, as there was not a minister or someone else at that time who could dedicate himself to this task. The result was that many bindings became faded or marred, making it difficult to sell them through regular bookstores. After Rev. Andrew Heilman came to train another minister, the society began to have conditions to face things properly. However, in order to accomplish this work, we would have to create an official and independent organization, since a church cannot sell anything according to the law.
     Thanks to the Lord's help, the society was able to establish, on June 19th, 1986, the Edirora e Livraria Swedenborg. Ltda (or Swedenborg, Publisher and Bookstore), which we hope, in a very near future, will have its own location. Meanwhile it is functioning in the same building as the church, serving only as a distribution office. Twenty-three members of the society provided the capital and are still giving their support for the first expenditures and for its definitive establishment some day in the future. In spite of it having owners, the Edirora actually belongs to the church's uses, since it was decided by vote that its capital should be given to the church uses in case of failure; and, when it will get profits, they will support costs of evangelization, like a Bible study course by mail, and some time in the future, a New Church elementary school.
     During this time, some people have been working on several translations of the Writings, as Apocalypse Revealed, by Rev. Jose L. Figueiredo (in the vigor of his 82nd year); Heaven and Hell, second edition (the first was printed in 1920 by Rev. Levindo C. de La Fayette), revised by the couple Eloah and Raymundo Castro; Arcana Caelestia and Doctrine of the Lord by Rev. Cristovao Nobre; and, recently, Earths in Universe, by Rogerio Dalcin who lives in Bryn Athyn.

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But it is only through the fund for publication of the Writings in Portuguese, donated by John Pitcairn in 1915 to the General Church for this use, that these books are being published. Apocalypse Revealed and Heaven and Hell are being printed professionally, 1,000 copies of each. They will be distributed in a suitable way through the Edirora, and it is expected that their sales will be relatively quick and able to cover the costs of future editions. As to the Arcana, Doctrine of the Lord and Earths in Universe, they are to be printed by mimeo until we have a definitive form, and are being included in the magazine sent to the readers of the Writings in Brazil. Beginning in March, Rev. Cristovao Nobre will take several trips to some of the large cities at the center and south of the country so that the Writings can be put into bookstores and be available to people who (perhaps 95% of them) will hear about Swedenborg for the first time.
     For the Swedenborg tricentenary, we plan the publication of a Swedenborg biography which is being translated and for which permission to publish in Portuguese has been requested. Also a pamphlet is being printed to announce the new editions, which will reach more people than our magazine does, in a simpler and more direct way.
     It is a great joy for us to let our brothers of the New Church in the world know what has been done in our society.
     Eloah Castro and Patricia Santoro

     THE THIRD AUSTRALIAN ACADEMY FAMILY WEEKEND, 1986

     Summer in Australia is the king season-the season of lying on beaches and listening to the crickets, when the sound of cicadas and sometimes the smell of bush fires fill the air, and Christmas is spent in the sticky, sometimes aching, heat.
     Last summer-January, 1986-the Australian Academy held its third: Family Weekend. The first Family Weekend, held in 1984, was just that-a "first." The second, held in 1985, showed that it could be done again. The third established the Australian Academy Family Weekend as an institution.
     The site for the Family Weekend was Camp Wanawong, a small but adequate church camp that merges with the thick Australian bush south of Sydney. The accommodation and function rooms were constructed of rough brick and timber to blend with the bush setting-"nuts and berries" style architecture it is called. There were about 50 campers and visitors.
     The educational section of the weekend occurred during Saturday morning. The topic was on the uses performed by angels in heaven. Specifically, the uses performed by those angels occupying the eyes, ears, nose and mouth of the Gorand Man were investigated.
     To apply the knowledge that they had gained, Rev. Sandstrom helped the children to develop a series of pantomimes that illustrated how various angels might do their work.
     After practising the pantomimes was finished, some of the adults gave presentations on the uses they perform here on earth. John Hicks talked about what an architect does. In explaining that an architect designs buildings and supervises their construction, he showed how a building begins as an idea in the architect's head and how the architect communicates his idea to others by means of drawings. Rhonda Hall gave a presentation on what it is like to be a medical receptionist. With the help of some of the children she acted out a typical day in a doctor's surgery. Brian Horner talked about what an engineer does-specifically, an engineer concerned with water supply and sewerage. During his talk he used chemicals to demonstrate how dirty water could be made clean.

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     Norman Heldon entertained everyone with a presentation about poetry. To illustrate a point concerning the poem "Humpty Dumpty" he caused a very large egg to fall from a high wall and to break into pieces. You can imagine the squeals of delight when it was discovered that Humpty was made of chocolate! And, of course, nobody cared that he couldn't be put together again.
     Evening worship was held outside in the balmy night air with the aid of candies. Once the children were tucked in and settled in bed, the adults got together for a doctrinal discussion.
     The third Australian Family Weekend was well organized and planned, providing a full program of educational activities for children as well as recreation in a lovely Australian setting. The Australian Academy is to be congratulated for its hard work that allowed things to run so smoothly--in particular. Erik and Lynn-Del Sandstrom, Owen Heldon, Sylvia Hicks, Patricia; Walsh and Rhonda Hall.
     John Hicks

The following is taken from the April issue of the Courier. It describes the 1987 "Camp Wanawong" in Australia.

     The sessions were given by not only ministers but also laymen, on appropriate subjects, and were most stimulating and sometimes fun. They were intellectual and affectional studies, with questions and responses from the congregation. We can be grateful for the men who minister to us and to those who support this use.
     When it comes to the children's pantomime, it's hard to adequately describe. The little ones and not so little ones were impressive in their costumes and in their performance as they acted out memorable relations in the Writings. The sphere of innocence was powerful.
     It was a real treat to have two Childses with us-Rev. Geoffrey and Rev. Robin. They contributed greatly to the spiritual food, and also to the entertainment. The three ministers. Rev. Erik E. and the Childses, were quite a trio! You should know that the President-elect of the Academy bested everyone in swimming underwater, although Robin and Erik made a good showing.
     This was a very hospitable camp.
          Kay Lockhart
SWEDENBORG FOUNDATION 1987

SWEDENBORG FOUNDATION       Editor       1987

     The Swedenborg Foundation announces two openings for professionals to interact with the public, gain support for the work of the foundation, and communicate information about Swedenborg and Swedenborgian thought.
     Executive Director. Candidates must demonstrate expertise in administration, fund-raising, and effective interpersonal relationships. Experience in publishing and marketing information materials is desirable.
     Bookstore Supervisor. Candidates must have experience in ordering, inventory control, display, and promotion of books and films. Background in philosophy, arts, and humanities is desirable in addition to knowledge of Swedenborg's writings.
     Interested individuals should send a resume to: Swedenborg Foundation, 139 E. 23rd St., New York, NY 10010.

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SIX MONTH STATISTICS 1987

SIX MONTH STATISTICS       Editor       1987




     Announcements






     We have reported ninety-eight baptisms so far this year. (Last year it was ninety-two). Fourteen of these were adult baptisms. We have reported fifteen betrothals, twenty-three weddings, and thirteen confirmations.

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View from Within 1987

View from Within       Editor       1987


A Compendium of
Swedenborg's
Theological Thought
compiled and translated by
GF Dole

     Softcover          postage paid $6.50

     Available from
General Church Book Center
Box 278
Bryn Athyn, PA 19009

     Hours: Mon-Fri 9-12
or by appointment
Phone: (215) 947-3920

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Notes on This Issue 1987

Notes on This Issue       Editor       1987

Vol. CVII     July, 1987     No. 7
NEW CHURCH LIFE

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     Notes on This Issue

     Talk to someone who was at the General Assembly, and you will notice that the word "success" comes up. The whole undertaking seems to have been a resounding success. We have an account of the business meeting in this issue and we look forward to publishing a number of assembly ingredients is the months ahead. Total registration at the assembly was 1,585, which makes it the biggest in our history.
     During the assembly the Rt. Rev. Peter M. Buss was affirmed as Assistant Bishop of the General Church. We are pleased to have a photograph on page 302 of four bishops of the General Church.
     The "favorite passage" this month chosen by Rev. Brian Keith has to do with the lowest and most difficult moments of our lives. The passage strikes a responsive chord, being so true to life and so encouraging.
     We have a policy of not printing a sermon by a minister who had a sermon printed in our pages the previous year. We are not inflexible in this, however, and we did not mind being prevailed upon to make an exception in the case of the sermon by Wendel Barnett. A number of people who heard the sermon in the Bryn Athyn cathedral felt that this was one of particular importance. Lazarus is shown in the sermon to represent "a larger group of the human race."
MINISTERIAL ANNOUNCEMENT 1987

MINISTERIAL ANNOUNCEMENT       Editor       1987

     The Rev. Louis D. Synnestvedt has been elected Executive Vice-President of the General Church in Canada effective July 1st, succeeding the Rev. Geoffrey S. Childs who takes up his post as President of the Academy of the New Church.

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RICH MAN AND LAZARUS 1987

RICH MAN AND LAZARUS       Rev. WENDEL R. BARNETT       1987

     "There was a certain beggar named Lazarus, full of sores, who was laid at the gate, desiring to be fed with the crumbs which fell from the rich man's table" (Luke 16:20, 21).

     The parable of the rich man and Lazarus conveys a message that people of varied circumstances have identified with through the centuries. We might ask how many historical accounts, honored novels and ancient legends have been based on themes of selfishness, thoughtlessness, greed and apathy while comparing those with much to those who suffer greatly with little or nothing. One's heart instinctively goes out to the impoverished, the diseased, the starving and the helpless as they are reduced to begging at the gates of the uncaring rich.
     On the surface, the account of the rich man and Lazarus seems to focus on the apparent inequities of life. We are inclined to ask, How could such indifference exist? Where were those who could have come to the aid of Lazarus to correct this apparent injustice of God's Providence? After all, Lazarus wasn't asking for much, merely the crumbs from the rich man's table. And yet, despite this meager request, Lazarus was left with only the dogs to come to his assistance and to care for his wounds.
     As the Lord unfolds this story before us, He reveals that both men died, Lazarus resting in heaven in the bosom of Abraham and the rich man in perpetual torment in Hades. We are reminded at this point that our resurrection into the other world takes place immediately after death and that there are then eternal consequences for the intentions that are central to one's thoughts and actions in this life. There is a life after death and a place or state called heaven and another called hell. These places are real, and Swedenborg saw people by the hundreds entering both of these spiritual realms on a daily basis. After a lifetime of free choices in this world, men and women do determine what they love the most, and after death they seek out others whose loves reflect their after death own. But this parable does more than teach us a few things about the life
     Indeed, a moment's reflection would suggest also that the Lord's message was not simply a comparison of the financially well-to-do with those who have become impoverished due to the circumstances of life. Nor was this narrative taught in order that people might become contemptuous of the wealthy and thus abhor riches.

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Furthermore, it is difficult to logically conceive of a system of Divine justice in which all beggars go to heaven and all who possess wealth go to hell (see HH 357). After all, wealth, in many respects, is a relative thing. For example, for the sake of illustration imagine for a moment being in the presence of a starving Ethiopian family where the father is devoid of any Ethiopian means to provide his loved ones with shelter and clothing and the mother is no longer capable of giving her children any form of nourishment. Under such circumstances it is difficult to conceive of anyone in our affluent society describing themselves as "poor" or "needy."
     And so we conclude that by the "rich man" and the "beggar" another kind of wealth and poverty was being symbolized. After reading Scriptural passages such as "it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God" (Matt. 19:24), and "Blessed are the poor . . . for theirs is the kingdom of heaven" (Matt. 5:3, Luke 6:20, 21), it might at first appear that poverty is the way to heaven and that condemnation is the price one will have to pay for possessing riches. But we read that, "those who make a distinction in regard to heaven between the rich and the poor do not understand the Word. In its interiors the Word is spiritual, but in the letter it is natural; consequently, those who understand the Word only in accordance with its literal sense, and not according to any spiritual sense, err in many respects, especially about the rich and the poor" (Ibid.)
     In order to appreciate what we are being taught in the parable of the rich man and Lazarus, it is essential that we enter into a more interior comprehension of the terms used. As we heard in our third lesson, by the rich man is meant the man within the church who is wealthy because of the knowledges of good and truth he possesses from the Word. This individual has the Word; he has quite possibly received a religious education and as a result he dines sumptuously whenever he so chooses. His table is full of spiritual truths, the purpose of which is to perform uses for others by doing them every good whenever the opportunity is presented. He is a wealthy man for he knows the purpose of creation. He is capable of distinguishing right from wrong, and he has a vision of what it is to love the Lord and the neighbor as oneself. As a result of the instruction he has received and the studies he has made, his God is more clearly visible and thus more understandable. He is a rich man, for he finds himself in a position to be of immense service to others, sitting before a feast of Divine delicacies while clothed in garments of genuine good and truth.
     Lazarus, on the other hand, was poor, a beggar whose attire was drab and whose health was compromised from disease and a lack of proper nourishment.

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Lazarus was without all things, a man in need, who recognized his shortcomings and desired to be fed with crumbs of spiritual sustenance from the rich man's table. But instead of being cared for and fed, Lazarus was neglected and allowed to die without having been given the attention he required from the one who could have given so much. Lest we misinterpret, it is important at this point to recall that it is the spiritual sense that is the essential of the Word and not the message of the letter alone. Therefore, the Word of the Lord's second coming teaches us the true meaning of charity and warns against giving away all our worldly means, thereby impoverishing ourselves and jeopardizing our families. But would a few crumbs have "impoverished" the rich man? The New Word also teaches that our acts of benevolent charity should be performed with a discriminating mind. It is an evil act to provide murderers, thieves, and the slothful with means for perpetuating these evils. Acts of charity are to be performed in light of the Word which teaches that man is to love his neighbor from truth and that good, in its fullness, cannot be done apart from an understanding of what is genuinely true.
     Lazarus was not just a beggar, however, for he represented a larger group of the human race: people who have a need to be fed the truths of genuine faith. Lazarus is many kinds of people. We are instructed that Lazarus can be people within the church who are "in little good" because of their ignorance of the truth, who yet desire to be educated from the Word (see AC 9231). Such a man is incapable of digesting large quantities or varieties of food. At first he needs to be fed with care, small amounts of food being offered and ingested until his strength has increased and his body prepared to assimilate a more substantial form of nourishment. The message is clear. Spiritual truth, like natural food, has to be accommodated, that is, it has to be prepared and served keeping in mind at all times the state of those who are to be fed. Adult instruction to an infantile mind is of little use, and use is, after all, the end to which we all look as we offer instruction and counsel to our fellow man. To an infant, baby food is palatable, digestible and nourishing, but to an adult such food would be entirely inadequate. On the other hand, a turkey drumstick would be of little use to a tiny baby despite its intrinsic nutritional value.
     Priests, teachers, parents and friends who are sought out for advice or are led to instruct the young would do well to remember the importance of the accommodation of truth as we are instructed in the following: "Truth in a form not accommodated . . . transcends [or goes above] the understanding, and that which transcends the understanding is not received, and that which is not received does not flow into any faith, thus neither into the life of faith, which is the life of heaven" (AC 8922).

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Unless spiritual truths are presented in such a way that they might be received, they cannot result in the life of charity to which they look.
     Another group of people represented by Lazarus, a far larger group, are those not in possession of the threefold Word (see SS 40:3). In this case Lazarus signifies the gentile as well as those throughout Christendom who are in a gentile state and who therefore wish to be instructed in truth from their desire to do good. What man blessed with the knowledges of Divine truth contained in the Word wouldn't aspire to discover whatever orderly means is available to share of his treasure with those who are longing to eat and who would be happy to receive even the crumbs which might be offered? Such hunger for the truth sometimes seems rare even within the church, but is this the case or is it perhaps that the truth hasn't been served in such a way as to make it appetizing or digestible?
     The Lord, as the perfect Revelator and Master Teacher, has given His Word in a form of Divine Wisdom. As given, the Word is a gourmet's delight. His accommodation is without flaw, and yet there are many who would critique His Word as if their unwillingness to heed or comprehend its message is somehow His fault. This is not the state of Lazarus. Lazarus does not lie at the gates of the rich man in order to criticize or find fault, but wishes only to receive that portion of the feast that he is capable of benefiting from.
     Lazarus is to be found throughout society. Wherever we go there are men and women who would be happy for the tidbits that fall from our dinner table, for we do eat sumptuously whenever we so choose. Sermons, special classes, private instruction, personal conversations, and especially the opportunity to read and understand the Word of the Lord's second coming, enrich our lives with information and inspiration unavailable to the average person. More importantly perhaps, these knowledges of truth possess a power for healing the open wounds of Lazarus and the people he represents.
     The challenge to every New Churchman is whether he will dine alone, leaving Lazarus to be cared for by the dogs, or will open his gates to those who truly hunger, making it possible for them to be nursed back to health on genuine truths of faith. The dogs in the parable are men and women who have a desire to do what is good, but without the genuine truths to lead them. By themselves they can lick the wounds of the outer man, but they have little of the Lord's truth required to heal the spiritual disease, pain, isolation and fear that festers within. These people and their organizations, which could certainly be listed by the hundreds, should not be condemned offhand. Their efforts to be of service often come from sincere hearts, even though their founding principles and methods often do not seem valid when viewed and judged in light of the threefold Word.

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These organizations, born from the religious and psychological upheaval of our times, attempt to provide man-made formulas for happiness and the improvement of one's life-and indeed they often do provide a paradigm by which the outside of the cup is cleansed, but unfortunately unless the rich man shares of his bounty, Lazarus still dies the death of a rejected beggar filled with wounds unseen by the "dogs," that is, by those who are in the love of doing good but who do not possess the spiritual light that should lead them. Only the Lord can remove the evils of the interior man and He can enter our lives only as we learn, understand, live and are enlightened by the teachings of His Word. However, as we know, "man is born not for the sake of himself but for the sake of others" (TCR 406, AC 6933-6938). The riches we have been given along with the magnificent garments and the feast spread before us is for our welfare, but unless we seek the means for sharing it with those who truly hunger, unless we find the ways to offer this sumptuous feast to others in such a way that it can be received, should we not expect the same for our church as happened to the rich man? Are we not obliged by our conscience to manifest these things (influx)? "What is the use of knowing unless what is known to one be also known to others?" (Ibid.)
     The affection for truth is implanted within all people, and that affection remains as long as Providence allows for one's existence on this planet to continue. This hungering for truth is evidenced by the millions of books sold each year on the subjects of how to improve one's marriage, the life after death and what it is like, how to find happiness, what it is to love oneself in a proper way, the use of exercise and recreation, how to care for one's children, the purpose of existence, and so forth. Indeed, is there any subject of interest in the world that wouldn't benefit from an exposure to the light of the Word from which we dine everyday? The need is evident, not only in our country but throughout the world. It is time for the New Church to take its place and to accept its responsibility in communicating the truths it has at its disposal, accommodating this information to satisfy the requests of Lazarus in all his forms.
     The people of this church are fortunate beyond words to have been offered a seat at the rich man's table. We lead healthier and happier lives as a consequence of this Divine leading, for we can all imagine what it would be like to be cast down at the gates of the rich man's house, looking in without even a crumb of truth to guide us. Many of us have stood in that very position, and had it not been for the thoughtfulness and generosity of the "rich" people in our lives, who have shared of their marriages, their moral virtues, their civic duties, and their uncompromising principles, we would not be in the church today.

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How grateful we should be, and are, to the many men and women in our lives who have given of their wealth.
     The visible God, the Second Coming, the Doctrine of the Sacred Scripture, Divine Providence, the means of creation, the life of charity, conjugial love and its eternal perspective, our knowledge of the life after death with its many potential blessings, the means of salvation and the church universal, all of this we have in order that we might know it, live it and give it away, "for there was a certain beggar named Lazarus, full of sores, who was laid at the gate, desiring to be fed with the crumbs which fell from the rich man's table." Amen.

     LESSONS Isaiah 35; Luke 16:19-31; AC 9231:2,3; 10227:20 MINISTER'S FAVORITE PASSAGE (13) 1987

MINISTER'S FAVORITE PASSAGE (13)       Rev. Brian W. Keith       1987

     One of my favorite numbers is the following:

     "Were there no graves in Egypt that you have taken us to die in the wilderness?" . . . . That these are words of despair is evident. Moreover those who are in despair, which is the last of temptation, think such things, and then they are as it were on the slope, or are as it were sinking down toward hell. But at this time such thought does no harm whatever, nor do the angels pay any attention to it, for everyone's power is limited, and when the temptation arrives at the furthest limit of his power, the person cannot sustain anything more, but sinks down. But then, when he is on the downhill course, he is raised by the Lord and thus liberated from despair, and is then for the most part brought into a clear state of hope and of the consequent consolation, and also into good fortune (AC 8165).

     This number is taken from the story of the Israelites leaving Egypt. They thought they had escaped, but were facing a huge body of water. Turning, they saw the Egyptian army coming for them. They were trapped and knew they would be slaughtered, so they wailed to Moses.
     The spiritual meaning is wonderfully evident in the letter-a description of the low point in temptations when we feel trapped by our personal hells from which we are trying to escape.
     When we experience despair, feeling that we cannot overcome our evils, we are prone to complain and feel bitter. But the Lord does not hold that against us. He knows that our strength is very limited. In His Providence He allows our evils to push us to the brink that we might know in our hearts just how powerless we are.

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[Photo of Rev. Brian W. Keith] And then, when we are certain all is lost, we are at last willing to let the Lord save us, rather than think all depends on our efforts. So gradually a sense of hope, consolation, and even good fortune can come to us. (See the entire of the chapter for how the Lord saved the Israelites, describing the life-cycle of temptations.)
     How comforting it is to know that even when we may think all is hopeless, the Lord does not give up on us! In fact, when we think that we have not been doing very well in our spiritual struggles, it could well be a time of preparation for our salvation. The low points in life are not indications of failure, but of the potential for real spiritual growth.
     States of desperation and hopelessness will come in the process of regeneration, but the Lord can and will lead us through them to a promised land.
     Rev. Brian W. Keith

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Title Unspecified 1987

Title Unspecified       Editor       1987

     [Photograph of the four living bishops - the Rt. Revs. Peter M. Buss, Louis B. King, Willard D. Pendleton, and George de Charms.]

     Pictured above, with the newly elected Assistant Bishop of the General Church, are the three men who have led the church during the last fifty years.
     At no other time in the history of the General Church have so many accumulative years of church leadership been portrayed in a single photograph.
     Bishop George de Charms was the Executive Bishop from 1938 to 1962, Bishop Willard D. Pendleton from 1962 to 1976, and Bishop Louis B. King from 1976 to the present.

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STATE OF MIND 1987

STATE OF MIND       JAY C. SMITH       1987

     We have been to the moon and back. Now where do we go? In this task, so ably done, we have gained a vast store of scientific knowledge but have not been able to escape from our human problems at home, which are increasing. This is the dilemma which now holds our attention.
     Man lives in two worlds, natural and spiritual. In his natural world his natural mind functions to serve his natural ends. In his spiritual world his spiritual mind functions to serve his spiritual ends. These two minds, jointly, serve one man but their functions are discrete.
     Now that man has been to the moon, let him discover the spiritual world in which his inner mind lives and operates. He will find that this world has a spiritual sun or source of spiritual energy which radiates and flows into man's inner mind as love and wisdom and gives him life, corresponding to the light and heat radiating from our natural sun. If this is true, it follows that such an operation must have order or laws governing its operation. It is indeed true. Also, man must retain his free will and rational approach to succeed in his exploration. It is only through a knowledge of the order of this spiritual life energy that man will be able to change his present state of mind and solve the dilemma which he now faces.
     This dilemma is not new but has confronted nation after nation for several thousands of years. In Biblical language a nation signifies a "good church" that observes spiritual laws. The first law of the nation is that "You shall acknowledge God and resist evils because they are against God." This is religion.

     1. The story of Adam and Eve pictures the Most Ancient Church. It had acknowledged God, resisted evils, and was living affluently in the Garden of Eden. When Adam failed to resist evils he denied God and lost his garden.
     2. The story of Noah and the ark pictures the second Ancient Church or nation. Noah, a good man, acknowledged God and built the ark and thus resisted the flood of evils. Noah's church prospered and grew. However, in its affluence it yielded to the temptation of self worship. It started to build its own tower to heaven out of burned bricks or falsities in the place of nature's stones or truths. This nation became confused and was scattered over the face of the earth.
     3. Following these two symbolic records of the prenatal and postnatal churches we have the historical record of Abraham and the church or nation which came from him.

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When Abraham and Sarah, who were older people, resisted their complacency and acknowledged God, they were honored as the parents of a great church and many nations which were to follow. The sons of Jacob, who followed Abraham and Isaac, yielded to temptation and sold their young innocent brother Joseph into slavery. They thereby failed to resist evil, lost their freedom, and became slaves in Egypt.
     4. A new state of mind was given to Moses, who, as a small child, was rescued from the river in an ark of grass by Pharaoh's daughter and was reared and trained in the royal palace. Moses, who acknowledged God, proceeded to rescue his nation from slavery, trained them in the law, and welded them into a strong nation. This nation, with its new state of mind, grew and prospered until in the affluence of King Solomon's reign they, through indulgence, lost their sense of order, and finally, failing to acknowledge God, came under the rule of the Roman empire. This was a dark period in history, for Rome's natural power was void of all spiritual order, and civilization was starting to crumble. However, there was an innocent child born, whom wise men, following the star of the east, found in Bethlehem. This innocent child, our Lord Jesus, brought to man a new state of mind or concept of order.
     5. This new state of mind has made room for faith, which is an affection for truth, from heaven from the Lord, and has enabled man to discover and explore the now western world. Also, it has enabled him to conceive and build many great institutions, churches, nations, cities, and industrial empires. However, God's end is to build a heaven from the human race. If in the building and operating of these great institutions we fail to acknowledge God's end our institutions will fail.
     6. Our God, revealed to us in the Divine Human, the Lord Jesus Christ, can be approached only person to person. The institutions which we have built are only tools and should not be used for sanctuaries in which to hide.
     7. We are facing a new age, and as free and rational persons we have a choice to make. Shall we continue to worship our opulence and eminence, which will bring us to insanity and hell on earth, or shall we acknowledge our God in person, and resist evils, which will clear our state of mind for an influx of spiritual energy which flows through heaven from the Lord? This energy is infinite and eternal and is available for every good use.

     The order for our age is found in the two great commandments. "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself" (Matt. 22:36-39).

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SERIES FOR YOUNG PEOPLE (2) 1987

SERIES FOR YOUNG PEOPLE (2)       Editor       1987

     Some People Who Delighted in the Writings

     In the first article of this series we talked about changing tastes in foods. It does happen that people come to prize certain foods as especially delicious which previously did not appeal to them. Let us assume that for you right now the Writings are like food that might be nourishing and good for you, but which definitely do not seem like something you would read with the greatest delight.
     Consider for a while now some actual accounts of people for whom the reading of the Writings was a tremendous joy. One might even say that the existence of the New Church is the outcome of a sense of joy which people felt when they opened a book of the Writings, for when the Writings were first printed we could not say there was a New Church. There had to be people who for some reason began to read and who understood and who felt a kind of joy.

     The First Known Reader

     The first person we know to have read anything of the Writings was an Englishman. His name was Stephen Penny. It was in 1749 when only one book of the Writings had been published. Penny was a man who wished that he could find delight and instruction in the Old Testament, but since he saw only stories he felt no delight in sensing an application to life. Since he had this wish, imagine the effect on him when he read on the very first page of the Arcana Coelestia that these days "the Old Testament is but little cared for." He went on to read that the stories of the Old Testament inwardly are alive with truth about the Lord. Penny wrote to the printer in London that he had obtained this first volume of the Arcana from, and he remarked on "the extraordinary degree of pleasure the reading of it has given me." He wanted to make sure that when the next volume came out he could get a copy and keep on reading. And so we may say that the story of readers of the Writings begins with a man who experienced an "extraordinary degree of pleasure."

     Two Men Who Wrote Letters to Swedenborg

     Let us take two more examples of people who read the Writings while Swedenborg was still writing them, and in each case let us note what they said in letters written directly to Swedenborg.
     On March 18, 1766, a college teacher by the name of Beyer wrote to Swedenborg to tell him that a feeling was growing stronger in him every day to read all the books of the Writings.

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(This was long after Penny's day, when some twenty volumes of the Writings had been published.) Here is what Dr. Beyer said in his letter to Swedenborg about these Writings.

I have succeeded in getting most of them into my hands and have also had the opportunity to read a great part of them. I refrain from describing to you the joy I have often experienced, and how the glorious truths are beginning to shine before me; also how, in accordance with my wishes, I should not rest until I had read all the writings over and over again, were I not prevented by my daily occupations and engagements.

     There can be no doubt about Dr. Beyer's joy in the Writings. He actually lost his job as a theology instructor and suffered considerably as a direct result of his declared loyalty to the Writings. But he continued to read them for the rest of his life.
     In 1769 Swedenborg received a letter from a man in London by the name of Thomas Hartley. Without going into the story, let one part of this letter speak for itself.

I consider myself thrice blessed that your writings by the Divine Providence have fallen into my hands, for from them, as from a living fountain, I have drawn so many things, as well for instruction and edification as for my great delight, and I have been freed by them from so many fears, and from so many errors, doubts, and opinions which held my mind in perplexity and bondage that I seem to myself sometimes as if transferred among the angels.

     The experience of these three men is different from our own. As you look at what Hartley said you realize that his previous frustrating and troubling experiences had a lot to do with the good feelings that came when he finally found the Writings. We are not saying that the experience of these three men proves that everybody will read with the same feelings. We merely take note for now that one man spoke of "pleasure, another of "joy" and another of "great delight."

     (To be continued)

     Note: The three accounts above come from Tafel's Documents Vol II, pages 498 and 238 and Volume I page 4.



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GENERAL CHURCH WORD COMMITTEE 1987

GENERAL CHURCH WORD COMMITTEE       N. Bruce Rogers       1987

     Annual Report

     1986

     The task of the Word Committee continued to be consideration of alternative readings to the New King James Version of books of the Word and extending the list of suggested emendations.
     The committee met five times in 1986. Of the number of suggestions considered, it adopted twenty-seven additional suggested emended readings, bringing the total to one hundred and twenty-one so far adopted by the end of the year. A list containing 102 of these suggested emendations was made available to the Council of the Clergy at its annual meetings in March of the past year, and a further, updated list will be made available to members of the council at its next meetings in June, 1987.


     Again, no decision has been made regarding a date for publication of this list for use by the church at large. The list grows slowly, because each suggested emendation requires careful, painstaking doctrinal and linguistic research and consideration before it can be adopted. Furthermore, a number of suggestions are researched that are then not considered certain enough or significant enough to be included in the final list. Most of these are, however, duly preserved, with commentary and a record of the research done on them, in their own separate list. All of this requires hours and hours of scholarly and technical work.
     Current members of the committee include the Rev. Messrs. Alfred Acton, Andrew J. Heilman, Prescott A. Rogers, Donald L. Rose, Frederick L. Schnarr, Lorentz R. Soneson, and candidate Jonathan S. Rose.
     The committee remains interested in receiving further suggestions for alternative readings to the New King James Version. We prefer that these suggestions be accompanied by a statement explaining the reasons for the suggested changes, lest we fail to note the significance. In order to prevent the list of suggested emendations from growing cumbersomely long, the committee maintains a policy of adding only suggested emendations that seem sufficiently important to warrant a change. In making this determination, the committee considers both linguistic and doctrinal arguments. Our aim continues to be a proper understanding of the literal sense in its own context and in relation to the Heavenly Doctrines.
     N. Bruce Rogers,
          Chairman

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GENERAL CHURCH TRANSLATION COMMITTEE 1987

GENERAL CHURCH TRANSLATION COMMITTEE       N. Bruce Rogers       1987

     Annual Report

     1986

     Thanks to the efforts of several dedicated people, the work of this committee continued to progress. Our task is to produce new and reliable editions of Latin manuscripts unpublished by Swedenborg but generally included in his theological works; to provide new translations of the Writings into current standard English; and to undertake such other related activities or projects that support these two goals and advance the work of editing and translating. Our funding continued to be generally adequate for us to carry on our primary projects. More is needed, however, to enable us to provide for more consultants and to increase the man-hours we can give to this work. Because of the painstaking care required, the work progresses slowly-more slowly than any of us would wish-and the only way to speed completion of our projects and to extend the number of projects we can accomplish is to find means of devoting more people's time to them.
     Experientiae Spirituales (formerly Diarium Spirituale). Preparation of a new Latin edition of this work, Spiritual Experiences, formerly published under the title Spiritual Diary remained our primary project. Unpublished by Swedenborg himself, it was published in the main only once before, by Dr. Immanuel Tafel in the last century. Since that time, it has become clear that Dr. Tafel missed some material considered by the author as part of this work, and a new, scholarly edition is much needed as a basis for new translations which may be considerably more accurate than the ones now hitherto or currently available.
     Edited by Dr. J. Durban Odhner, volume I appeared in 1983, published by the Academy of the New Church. Volume II was completed in 1985 and is still in process of publication, owing mainly to delays in obtaining adequate assistance for proofreading, correcting, typesetting footnotes, and similar tasks. No one so far has been found to do the final "paste-up." Dr. Odhner devoted a good deal of his time this past year to furthering publication of this volume, including the preliminary layout, progressing about halfway through the second volume. Initial editing of Volumes III and IV has been completed, but the edited text still awaits review by consultants before these volumes can be finally revised and readied for publication. We have experienced serious difficulty in finding suitable consultants with sufficient time to carry on this aspect of the work.

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Volume IV will be the last to contain the actual text of the work. Fifth and sixth volumes are also planned, which will contain Swedenborg's indexes to the work, as well as an appendix. Some initial work has already been done on the index material.
     It is clear that the committee must do something to provide Dr. Odhner with the assistance he needs. Dr. Odhner has been assisted in recent years by Mr. Jonathan S. Rose, and Mr. Rose was able to give some further assistance in the summer, both as a consultant and in furthering publication of Volume II. Since Mr. Rose is also pursuing a doctoral degree, however, and in the summer months was engaged in other projects as well, he consequently had limited time to give. Dr. Odhner also had some assistance in the summer from Mrs. Kirsten Gyllenhaal and Mr. Michael V. David, who spent the majority of their time proofreading and correcting available galleys for Volume II, but it became necessary for Mrs. Gyllenhaal to take other employment in the fall, and Mr. David has likewise been engaged in other activities. Mrs. Chara C. Daum was then employed to continue with this work, which she did part-time, engaged again primarily in furthering publication of Volume II-photo typesetting, printing galleys, making corrections, and the like. What is needed is more consultant time, which Mrs. Daum may be able to give once publication of Volume II has been completed. More time will be needed than she can give, however, in order to catch up with the point Dr. Odhner has reached in his initial editing; and this in turn will require a greater expenditure of funds in order to provide the necessary employment, since publication tasks have been supported separately by the Academy Publication Committee.
     De Verbo. A new Latin edition of this work, prepared by the Rev. N. Bruce Rogers, continues to await publication until it can be published with De Ultimo Judicio (posthumous) and other companion material found in the same Codex (Codex 12).
     The Word of the Lord. A new English translation of De Verbo, also prepared by Mr. Rogers, likewise continues to await publication until it can be published with The Last Judgment (posthumous) and other companion material from Codex 12.
     De Ultimo Judicio (posthumous). The primary editing of this new Latin edition, first by the Rev. Prescott A. Rogers and then by Mr. B. Erikson Odhner, was completed three years ago. Mr. Odhner then reviewed the material in 1985 and this past summer Mr. Rogers proceeded with his own review as consultant to Mr. Odhner. The final revision is now complete through about three quarters of the text. Decisions still remain to be made over the placement of certain paragraphs and the handling of some other, miscellaneous material in the same codex (Codex 12).

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Discovery of Swedenborg's system of pagination in this Codex and replacement into an appendix of certain interpolated paragraphs that do not properly belong to this work will require renumbering of paragraphs (not numbered by the author) according to the new order of the material.
     The Last Judgment (posthumous) Mr. B. Erikson Odhner had previously drafted a new English translation of most of this work, this past summer he transferred it to computer diskettes for processing. He then proceeded to revise this draft, progressing about three quarters of the text. This portion is now ready for review by his consultant, Mr. Prescott Rogers. As with the Latin edition, still remain to be made over the placement of certain paragraphs, the handling of some other miscellaneous material in the same Codex, and subsequent renumbering of paragraphs according to the new order the material.
     Conjugial Love. The Rev. N. Bruce Rogers continued with his new English translation. Assisting him are Mrs. Chara C. Daum as Latin consultant, and Prof. Robert W. Gladish and Mrs. Kirsten R. Rogers as English readers. Mr. Rogers spent most of the summer revising the first four chapters of his translation after review by his consultant and readers, and then continued on with his draft translation through chapter eight ("The Conjunction of Souls and Minds by Marriage"), completing about a third of the work. Mrs. Daum, Prof. Gladish and Mrs. Rogers also completed their review of chapters five and six, in preparation for Mr. Rogers' final revision.
     The Old and New Testaments in Latin According to the Writings: This collection of verses as quoted in the Writings remained in a state of suspension, owing to limitations in funding and a lack of personnel to carry on the project.
     Swedenborg Lexicon. Compiled and edited by Dr. John Chadwick of England, this valuable Lexicon to the Latin Text of the Theological Writings of Emanuel Swedenborg is being published in installments by the Swedenborg Society. Mr. Jonathan Rose continued to assist by verifying quotations and references and proofreading the text, this past summer reviewing pages 15 to 21 of "Su," all, that he received from Dr. Chadwick this year.
     Selected Memorable Relations. As previously reported, several years ago Mrs. Lisa H. Cooper prepared nineteen simplified translations for the young of nineteen selected memorable relations. Nine have been reviewed by consultants. This past summer Mr. Jonathan Rose reviewed two more in preparation for final revision by Mrs. Cooper.

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     Parallel Passages in the Writings. This project remains nearly completed. The goal was to discover all those passages in the Writings which were either copied or rewritten by Swedenborg from one work to another. The first installment of this work, edited by Miss Marcia Smith, was published in 1982 by the Academy of the New Church. Final editing of the entire work is in the hands of Mr. Edward Gyllenhaal. Mr. Gyllenhaal has transferred the lists to computer diskette, and this past year he continued with his revision in preparation for publication. Thanks to a generous special contribution for this purpose, we already have the funds to publish the completed work as soon as it is ready.
     "Translator's Corner." Edited by Dr. J. Durban Odhner, this special feature appears occasionally in The New Philosophy. It did not appear, however, in 1986.
     Computerizing the Translation Committee. Mr. Jonathan Rose continued his research into computers and word processors with a view to the most efficient and effective means of interacting with the photo typesetting equipment of the General Church Press. The General Church Press is now able to electronically transcribe text from IBM diskettes written with the WordPerfect word processing program (produced by the Word Perfect Corporation). Thanks to a generous special contribution, Dr. Odhner was provided with an IBM computer and Word Perfect software in 1985. At the end of this year, the committee was able to provide Mr. Erikson Odhner with an IBM compatible computer and Word Perfect software as well. In addition, Mr. Rose reports that Mr. Geoffrey Odhner and one of his brothers have used computers to initiate the typesetting process for two thirds of Volume II of Experientiae Spirituales. It remains to be seen how this will affect the efficiency of production.
     Producing new editions and translations of the Writings is a very satisfying endeavor. New editions look as an important goal to serving as a basis for newer and better translations, and new translations in turn look to serving the church in communicating the Heavenly Doctrines more clearly and more invitingly to a modern readership. We are spurred on by the potential usefulness of our work-to the worship of the church, to instructional and educational programs in which these books may be used, to evangelization efforts and activities, to private and public reading. Through these means we may help to occasion and promote the continued descent of the New Jerusalem on earth.
     N. Bruce Rogers,
          Chairman

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GENERAL CHURCH PUBLICATION COMMITTEE REPORT 1987

GENERAL CHURCH PUBLICATION COMMITTEE REPORT       Lorentz R. Soneson       1987

     1986

     Mentioned in last year's report was the manuscript submitted by Rev. Geoffrey S. Childs entitled The Golden Thread-Spiritual and Mental Health. This has now been reproduced and is available through our General Church book centers. Also produced in 1986 was a short story for preschool children by Edna Schnarr entitled A Garden for Sarah. Funds are now available for re-issuing the following publications:

     The Wedding Garment by Louis Pendleton
     In the King's Service by Gertrude Diem
     The Golden Heart Stories by Amena Pendleton

     Hopefully these reprints will be available in the summer of 1987 from the General Church Press.
     A Readers' Guide has been updated by Rev. Daniel Fitzpatrick and is now on a computer for continual updating. Copies of this 60-page pamphlet are available on request. They are photocopied and inserted in the old Readers' Guide cover. This has reviews of books and pamphlets of general interest, graded by subject and level of comprehension.
     Plans for the future include a revision of the General Church Handbook, last revised by the Secretary of the General Church in 1976, and also a biography of Swedenborg in time for the 300th anniversary. This manuscript is promised the Publication Committee based on the material written by Rt. Rev. Alfred Acton in his Introduction to the Word Explained.
     Manuscripts to be considered for publication should be forwarded to the Chairman at Cairncrest, Box 278, Bryn Athyn, Pennsylvania 19009.
     Lorentz R. Soneson,
          Chairman
BRYN ATHYN CATHEDRAL CURATOR POSITION 1987

BRYN ATHYN CATHEDRAL CURATOR POSITION       Editor       1987

     Applications are being considered for the position of Curator/Verger for the Bryn Athyn Cathedral as the present Curator will retire as of February 1988. Inquiries or applications with resume and salary requirements should be sent to: Bryn Athyn Business Office, P.O. Box 277, Bryn Athyn, PA 19009.

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30TH GENERAL ASSEMBLY GENERAL CHURCH OF THE NEW JERUSALEM BUSINESS MEETING 1987

30TH GENERAL ASSEMBLY GENERAL CHURCH OF THE NEW JERUSALEM BUSINESS MEETING       Lorentz Soneson       1987

     30TH GENERAL ASSEMBLY

     GENERAL CHURCH OF THE NEW JERUSALEM

     BUSINESS MEETING

     Prior to the business meeting on June 4th, 1987 at the 30th General Assembly Bishop King read selections from New Jerusalem and Its Heavenly Doctrine in the section entitled "Civil and Ecclesiastical Government."
     The minutes that were published in New Church Life from the 29th General Assembly were approved.
     Greetings were read by the Bishop from Rev. Ian Arnold, in Australia; Rev. Norman Rider, President of Conference in England; and from Neville Jarvis in Australia.
     The Bishop announced that there were books on the seats from the Development Office describing the Leonard E. Gyllenhaal Fund and that these were to be taken home.
     The Bishop then called on the Secretary of the General Church to offer a nomination for Assistant Bishop as follows:

     As Secretary of the General Church, it is my honored privilege to present to you at this session of the Thirtieth General Assembly of the General Church of the New Jerusalem the name of the Right Rev. Peter M. Buss as the priest the Council of the Clergy deem best qualified at this time to serve in the office of Assistant Bishop of the General Church of the New Jerusalem. After careful consideration the priesthood of this church are satisfied that Bishop Buss has the intellectual qualifications and doctrinal knowledge as well as the pastoral and educational experience to meet the needs of both the clergy and laity of the General Church of the New Jerusalem as Assistant Bishop, and that he has the ability to give whatever assistance the Executive Bishop of our church may need. The name of Bishop Buss to be Assistant Bishop is before you.

     This was seconded by the Secretary of the Corporation of the General Church, Mr. Stephen Pitcairn, with these words:

     The Council of the Clergy has named Bishop Peter M. Buss as its choice for the office of Assistant Bishop of the General Church of the New Jerusalem, and the Board of Directors, at a meeting held March 7, 1986, has wholeheartedly supported this choice of Bishop Peter M. Buss as Assistant Bishop.
     As Secretary of the General Church of the New Jerusalem, a corporation, I have the honor to second the nomination of Bishop Peter M. Buss as Assistant Bishop of the General Church of the New Jerusalem.

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     A motion then was made from the floor by Mr. Alexander Lindsay that there be no written ballot and that the Secretary be instructed to cast a unanimous vote for the one nomination. However, after a short discussion this motion was defeated and written ballots were distributed. In addition, it was moved and passed that those sending in absentee ballots be permitted to include them in the final balloting. While the ballots were being counted, Bishop King read some statistics regarding changes in the status of the General Church since the last General Assembly. He reported the following:

     Six churches were dedicated, twenty-eight homes and three other buildings.
     Two circles were recognized as societies.
     Six groups were recognized as circles.
     There were three hundred seventy-three new members received; of these one hundred and twenty were baptized as adults.
     There were ten ordinations into the first degree of the priesthood; ten ordinations into the second degree; and one ordination into the third degree.

     Furthermore Bishop King emphasized the importance of the Leonard E. Gyllenhaal Fund to continue growth and development in the three areas of General Church schools, evangelization, more readable translations of the Writings, and the publication of these translations, and to assist in the financial autonomy of our districts, societies and circles. The current plan is to achieve a total of $8,000,000 in endowment: $2,000,000 for districts, societies, and circles; %1,000,000 to support translation and publication; $2,000,000 to enhance and develop evangelization programs; and $3,000,000 to assist societies in carrying on the uses of New Church education. He explained that for every dollar contributed an additional $4.00 will be placed in the endowment fund from the Glencairn and Cairncrest Foundations. That means we need to raise only 1.6 million dollars from individuals to meet our goal. It was reported that over $400,000 of this has already been contributed to get the fund going. The Bishop also emphasized that unless we help financially and every other way to continue New Church education that the General Church will not survive, and also that we need adequate translations for our own children and for newcomers. Fortunately, we are blessed at the present time with some fine translators to do the work.
     The Bishop also announced that he plans to grant permission for all first degree ministers to perform both sacraments, baptism and the Holy Supper, starting June 19th of this year.

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     Bishop King announced that the Rev. Alfred Acton will take on chairmanship of the Translation Committee and he gave public acknowledgment to Rev. N. Bruce Rogers for the fine work he has done in the past as chairman of this committee. Mr. Rogers will now be leaving most of his teaching work load to become a full-time General Church translator. The Bishop also reported that studies are in progress regarding women on boards and will be reported on at next year's Council of the Clergy meetings.
     Bishop King also wanted to publicly acknowledge and thank the wives of our ministers for the important role they have been keeping in the work of spreading the church and maintaining our different societies and circles. A round of applause by those attending the assembly acknowledged their role.
     The Bishop also mentioned that he had appointed Rev. Kurt Asplundh as the chairman of a committee to investigate the subject of the physically and mentally handicapped in our church to find ways to assist them and utilize their skills.
     The question was raised as to whether more copies of the New King James Version bound in red, with only the books of the Word, would be made available to the public. There were 100 copies made and distributed in some of our societies during this period of trial. The Bishop asked those interested to speak to the Secretary of the General Church for a consensus and the possibility of making more books available.
     Bishop King also said that he has asked Bishop Peter Buss to focus on the two areas of evangelization and education starting this summer. He then thanked Rev. Douglas Taylor who has been evangelization director for the church for the past ten years and will now be turning over this leadership to Bishop Buss. He then invited Mr. Taylor to give a report on evangelization at this time.
     Mr. Taylor invited those who are interested in receiving the Missionary Memo to sign up and they will be sent copies. He explained also that the appointment of Mr. King Wille to assist in the administrative work of the Evangelization Committee was a wise and useful move. Mr. Taylor also mentioned that the video program has been actively launched, and a library is now available to those interested in receiving tapes on the series, "Death and Dying." He said the TV producer, Jo Davis, who completed the Caryndale document is currently working on seven more and that two of those films, the Caryndale one and one on Divine Providence, would be shown during the assembly.
     Rev. Terry Schnarr, who is conducting the evangelization program out of the Toronto Society spoke to the Assembly of their activities.

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He explained how their bookstore has had over 83,000 people visiting it in the last three years and nearly 6,000 books have been purchased, and less than 5% of these purchasers are in the church. Mr. Schnarr also said he has conducted nineteen lectures across Canada to inquirers about the church, where about 1,800 people have attended in total. Their names are placed on mailing lists for future notification of lectures as well as articles and sermons. At present there are 2,200 people on their mailing list who have been receiving sermons in the last seven years. Another program for evangelization was the sending out of 30,000 copies of a volume of the Arcana to ministers and libraries in Canada. Only 1,000 of these were returned, many for legitimate reasons.
     Mr. Taylor then introduced Rev. Grant Schnarr who has been conducting a missionary program out of the Glenview Society in Chicago. Starting with a handful of people responding to ads in local papers, Mr. Schnarr said interested people have been attending classes and services in a restaurant known as "No Exit" on Sunday mornings. There have been about a total of 130 who have visited so far and Mr. Schnarr hopes that it will eventually become a General Church Society. They have recently applied and received circle status. He explained that they have services with hymns, prayers, recitations and sermons. Some of the ritual is less formal (the minister does not wear a robe), but it in no way detracts from the reverence in their sphere of worship. Mr. Schnarr's enthusiasm for spreading the church was obviously a key factor in this fastest growing group in the church. He explained that we are the disciples and that we should set our mind to the task. He said the church is more than doctrine. It is the life according to it, and this can be exemplified in our gatherings for worship and social life. Even if the project dwindles to nothing Mr. Schnarr felt that we can safely say "We tried," and that's extremely important in our mission of evangelization.
     In his closing remarks Mr. Taylor thanked his speakers and emphasized again that personal contact is the best form of evangelization. We must use our experience and knowledge to date in spreading the Lord's church.
     The Bishop invited response from the assembly for any questions or discussion of any subject before the church at this time. Mr. Alexander Lindsay from the Freeport Group outside of Pittsburgh described their delight in establishing a new chapel just recently. Mr. Peter Klippenstein described their new chapel in South Dakota and pleaded with the assembly to exercise their skills of listening and friendliness when contacting the neighbor about the church.     
     Bishop King then invited Mr. Robert Beiswenger, the Judge Elections, to give his report.

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He said they tallied 571 votes for the affirmation of Bishop Buss as the Executive Bishop and 14 against and 6 abstaining. When Bishop Buss and his wife were invited into the assembly the congregation rose and sang "Here's to Our Friends." Bishop King announced that the overwhelming vote was confirming his new position and he invited Bishop Buss to respond. In moving words, Bishop Buss described his delight in the opportunity to assist our current bishop, especially in the roles of evangelization and education. He sees these two uses as similar and yet in many ways different. Teaching our young in our formal school system is a different approach from appealing to adults on a rational level, yet the goals are the same. He reminded us that churches grow in individuals, and as long as we protect and look to the individual freedom while sharing our doctrines we are carrying out the Lord's charge of spreading His church to the world.
     Before adjourning, Bishop King expressed his deep appreciation for Mr. Stephen Pitcairn who has served as Secretary to the General Church Corporate Board of Directors for thirty years and is now asking to be relieved of this important role. Bishop King said that Mr. Pitcairn performed an amazing service to the church, especially in legal matters and numerous other administrative details that are so necessary for proper maintenance of a church organization. The assembly responded with loud ovation for Mr. Pitcairn's three decades of service.
     The business meeting was then adjourned.
          Lorentz Soneson,
               Secretary
NCL 50 YEARS AGO 1987

NCL 50 YEARS AGO       Editor       1987

     At the Sixteenth General Assembly in 1937 Bishop de Charms presented an overview of the history of the General Church. This overview is printed in the July issue of that year. In its conclusion Bishop de Charms states that "we face with confidence the unseen morrow, praying that the Lord, despite human weakness and the recurrence of proprial states, may bless our labors in His name, and provide each day, out of the storehouse of His Word, what is needful to our spiritual life."

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PATRIOTISM IS JUST AS IMPORTANT TODAY AS IT EVER WAS! 1987

PATRIOTISM IS JUST AS IMPORTANT TODAY AS IT EVER WAS!       JOHN SABOL       1987

     "A man's country is his neighbor in a higher degree than a society or an individual" (AC 6819-6821).

     The more things change the more they stay the same. In past history patriotism has always been one of the virtues. In essence patriotism is "love of country." We of the New Church know the two good and the two bad loves. Patriotism or love of country is a particular love of the neighbor.
     The True Christian Religion 305e tells us that "In the widest sense, by the fourth commandment is meant to love our country, because it feeds and protects us; therefore country or fatherland is named from father." In Arcana Coelestia 6821 we also find that "mother" in the natural sense signifies one's country. AC 8900e ratifies this by saying: Our country is our mother in the natural sense, as the church is in the spiritual sense.
     If the Concordance lists over 21 references to the word "country, love of country or patriotism must be important to every concerned New Church person. It cannot be ignored or watered down.
     The Writings tell us in TCR 414 that our country is a neighbor more than our society, because our country consists of many societies. Therefore our patriotism, or love of country, is of a more extensive and higher kind. If we truly love our country we then also love the public welfare or the common good. Our country is our neighbor because it resembles our parents. We were born in our country and our country has fed and still feeds us and it continues to protect us, as it has always done.
     We are bound from love to do good to our country according to its needs. The Writings state that these needs are divided into two needs, natural and spiritual. Natural needs regard civil life and order and which carry out the points of purpose as stated in The Preamble to the U.S. Constitution.
     All who understand history will quickly agree that every man is bound to love his country, and not only as he loves himself, but with even a greater love. The Writings confirm this and also tell us that this law is inscribed on every human heart. This is easily proven from that universal maxim which states: "If ruin threatens one's country from an enemy or any other source, it is noble to die for it, and glorious for a soldier to shed his blood for its defense."

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     Every upright man will subscribe to this! Only a coward will defer the fighting that is at times necessary and let his sons in their time do the fighting while the cowardly father appeases the enemy in his time but he fails to solve the problem.
     This maxim also expresses the emphasis on how greatly our country should be loved. In our confused, troubled, and permissive times there are some who are not heeding this maxim and are losing faith in "the last great hope on earth," words which President Abraham Lincoln used in describing these United States, words which still apply.
     Those who study the Writings will also know that those who love their country and render it good service from good-will will love the Lord's kingdom, for it will be their country after death. In AC 6821 we read: "Our country is the neighbor above a society, because it is in the place of a parent. For there a man is born; it feeds him and guards him from injuries. Our country is to be benefited from love according to its necessities, which chiefly regard its sustenance, its civil life, and spiritual life. He who loves his country, and from good-will benefits it, in the other life loves the Lord's kingdom; for there the Lord's kingdom is his country."
     Since we live in a time of vastation, it is especially important for us to understand what true love, and its various forms such as patriotism, is. We are surrounded with so much false liberalism and permissiveness that we tend to forget. Please note strongly what Doctrine of Charity 86 states: "Even if I cannot love my country on account of its spiritual good, I can do so with regard to its moral and civil good, so far as this is not dependent upon its spiritual good, even if that country hates me. Thus I must not in hatred regard it as an enemy, nor as a stranger, but must still love it, doing it no injury, but consulting its good insofar as it is good for it."
     And Doctrine of Charity 85 has the point "Hence our country is to be loved in a higher degree [than other kingdoms]."
     As the Ancients have always accepted the concept that one's country was to be loved, so today we must come to appreciate patriotism. For to fight and die for one's country was the greatest love. Let us reflect on the heroes of the past, who gave their most precious gift-their lives. Let us realize that by their sacrifices we are here today. Thus we will deeply honor the virtue of patriotism.

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VISION CONTINUES 1987

VISION CONTINUES       Carol Skinner Lawson       1987

     Be Part of It

     What a scene . . . people of all ages in cheerful summer clothes are mingling with obvious delight on a shady outdoor terrace. A few autumn color leaves get crunched on the warm flagstones by the crowd. A pleasant conversational buzz bums above-it is almost orchestral- as ideas are exchanged. I catch the phrases "whole-person development," "the brain-mind connection," "near-death experience, "transpersonal psychology," "what Swedenborg says," and "Swedenborg 101."
     Scholarly academic accents-European, Far-Eastern, and Australian-resonate in the conversational melee. I also hear, "Fantastic!" and other bright exclamation points put out with teen- and college-age vitality. What an enchanting end-of-the-summer scene. How I animated the engagement of mind and spirit!
     Suddenly, I recognize the event, of course! It is 1988, the last week of August, at a lovely country resort just outside New York City. Scholars, people from church groups, physical and biological scientists, agnostics and inquirers, psychologists, members of professional organizations, and so forth-a great mix of thoughtful people from throughout the world, representing 1988-have come together for a world conference. There is a symposium and series of workshops. Sponsors are the Swedenborg Foundation and several public-interest and professional organizations. The common denominator is Emanuel Swedenborg, eighteenth-century scientist and theologian.
     All of these people have come together because of their interest in what Swedenborg has to say to those who grapple with questions of faith and science in the post-modern world. Tonight there will be a final dinner party where one of the scientists will give the results of the scholarly symposium; workshop leaders will respond with how these ideas affect near-death, transpersonal psychology, and other humanistic studies. Tomorrow, the Swedenborg Foundation, at its newly renovated offices and library in New York City, will host an open house where the symposium and workshop participants will say their farewells to each other.
     Today many people are finding Swedenborg's work relevant, three hundred years after his birth. Thus the theme for the Swedenborg Foundation's tricentennial program, which will culminate in the 1988 world conference described in the imagery above, is The Vision Continues. The Foundation's program includes a number of events taking place throughout 1988, as well as the production of new information materials to support these events. These are:

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     - The 1988 World Conference in the New York City area, a program in which scientists and scholars will speak and lead interested participants. The conference will emphasize holistic thought and bridge-building between various disciplines. Several organizations will be invited to sponsor workshops on related studies.
     - A Swedenborg Film Festival to be held in this country and abroad at universities, public libraries, medical centers, hospices, nature centers, etc., throughout the 1988 year. The viewings will often be followed by discussion periods. Sponsors will be the universities, public libraries, and other centers where the Swedenborg Foundation films will be shown, made possible by small grants from local New Church societies and groups. Information on the Film Festival has already been sent out to New Church groups in the U.S. and abroad.
     - A new motion picture, Swedenborg, Scientist, is now in the research phase and planned for release at the 1988 World Conference.
     - A traveling museum exhibit, Swedenborg, Scientist, will be shown at approximately six major science and air museums throughout 1988.
     - New pamphlets on Swedenborg Scientist and on the work of the Swedenborg Foundation are now being written. These will be suitable as handouts for the Film Festival at the science and air museum exhibits in the U.S. and at other Swedenborg tricentennial celebrations being planned by other groups throughout the world.
     - A comprehensive Swedenborg Pictorial Anthology is now in press. There will be an opportunity shortly for New Church people to place pre-publication orders.

     In forming the above program, the Swedenborg Foundation has contacted all Swedenborgian organizations worldwide, and obtained suggestions from many people. These church groups have been encouraged to join the Foundation in using the theme The Vision Continues together with the symbol designed by Paul Maring, Messenger Art Director, as shown above. Although we are strictly a publishing house and not connected officially to any New Church organizations, the Foundation will, nevertheless, do everything possible to support-with copies of the tricentennial symbol, the Foundation films, a special tricentennial press release heading, and the new pamphlets-the Swedenborg Tricentennial events being sponsored by New Church groups throughout the world.
     We will be making further announcements as plans progress.
          Carol Skinner Lawson,
          Chairman, Tricentennial Committee,
          The Swedenborg Foundation

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HISTORICAL EVENT 1987

HISTORICAL EVENT       Rev. J. DURBAN ODHNER       1987

     On May 9th, 1987, the General Church of the New Jerusalem and the Academy of the New Church received on loan from the University of Stockholm Library two original manuscripts of the Writings of Emanuel Swedenborg-marking the first time in history that any major manuscripts of the New Word have reached the western hemisphere. Now on display at the Glencairn Museum, they will be transferred to the new Academy Library building when it is ready.
     Actually, all the originals presently domiciled at the University Library are the property of the Swedish Royal Academy of Sciences, but were moved there because of the better conditions for preserving old books. The Swedish Academy is in the process of renovating its library at the present time, and the scientific collections, probably including all the Swedenborg manuscripts, will be moved back in a few years.
     In January 1986, when I was invited by the Scandinavian Swedenborg Society to speak at the House of Nobles for their celebration of Swedenborg's 298th birthday, I was accompanied by my spouse, Carroll, who had received a grant from the Carpenter Fund to acquaint herself with the people and collections connected with Swedenborgiana in Sweden and at the same time to acquaint them with the impressive plans of the Academy for a new Swedenborg library. She was also asked by Bishop King to convey a letter requesting the loan of an original manuscript of the Writings to whoever was concerned. Carroll presented this letter to Mr. Inge Jonsson, Vice President of the University of Stockholm.
     After more than a year of waiting and some additional correspondence back and forth, the word finally arrived from Stockholm that we were welcome to borrow the manuscripts as requested.
     I was privileged to be asked by President Buss to serve as courier to bring these precious books back from Sweden. It was, of course, both delightful and frightening to face this great responsibility. On May 6th, after a pleasant luncheon offered by the Head Librarian, Mr. Lars-Erik Sanner, to me together with librarians Mr. Strand and Miss Backman (and the Rev. Olle Hern, who had accompanied me), I selected two books from the shelves of the vault, and packed them.
     The first of the two manuscripts was Volume II of the Arcana Coelestia, containing the explanation of Genesis Chapters 16 to 21 (paragraphs 1886 to 2759), first draft. This Volume is Codex 10 of the Royal Academy's collection (see Hyde's Bibliography no. 550; Tafel's Documents 11.2, pp. 841, 974).

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It is bound up with pages of different sizes, as one sees immediately, and this is because the original leaves of the Arcana Coelestia seem not to have been bound into volumes:

     The whole of this original draught of the Arcana Coelestia was unbound when it was conveyed to the Academy of Sciences by Swedenborg's heirs. It is described in their catalogue (Document 304) thus: "Theological Writings, no. 14.-Three large parcels, in which, according to their superscriptions, is contained the first systematic composition of the Arcana Coelestia and the Apocalypsis Revelata." The sheets belonging to the Arcana Coelestia were bound by A. Nordenskjold in fifteen substantial volumes (Documents II:2, p. 841).

     Of course, there is no Volume I manuscript of the Arcana, for its only draft was the one Swedenborg personally placed in the hands of the printer, Mr. John Lewis, while he was still in London. He always sent the final drafts, after Volume I, to the printer from Sweden, but they were never returned.
     This second volume of the Arcana is the thinnest of eight in the set published by Swedenborg between 1749 and 1756. It has the distinction of being the only book of the New Word that the author had translated into English and so published. It is also the only one of the volumes which was sold in installments, six of them, chapter by chapter. These went for a mere eightpence or ninepence each! (The proceeds went "toward the charge of the propagation of the gospel.")
     The second of the two manuscripts is Volume II:1 manuscript of the work Spiritual Experiences (formerly called The Spiritual Diary, Swedenborgii Diarium, and Memorabilia; see Experientiae Spirituales Vol. I, ANC 1983, pp. iv to xi). This contains paragraphs 3428 to 5001,and constitutes part of Codex 3 of the Royal Academy's collection (see Hyde's Bibliography nos. 896 and 2163; Tafel's Documents II:2, pp. 837, 978).
     Originally, Codex 3, numbering from 3428 to 6096, was in one parchment volume. This volume (together with a number of other manuscripts) was brought to England by a Mr. C. B. Wadstrom and underwent a series of bizarre adventures which R. L. Tafel, with marked understatement, describes as "a curious history, the particulars of which are related in Document 309 (pp. 810 to 817)" (11.2, p. 837). However, it was rebound, out of misplaced courtesy (perhaps it had come back from Dr. J. F. I. Tafel in Germany in a rather sorry condition), into two morocco volumes like this one by the Swedenborg Society, just before they returned it to the Royal Academy of Sciences in about 1845. And it was rebound erroneously also from the point of view of chronology: for the break should have been after n. 4544, allowing for the insertion of the small octave volume hitherto known as the "Diarium Minus" ("Minor Diary," Codex 95) which Swedenborg had numbered from 4545 to 4715 and which belongs chronologically before the continuation Codex 3 that again begins with n. 4545 and goes on to 6096.

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[Two photos of Dr. Odhner receives the manuscripts in Stockholm and presents them to Rev. Martin Pryke in Bryn Athyn]

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While requesting a manuscript of Arcana Coelestia, Bishops King and Buss added a note of keen interest in the second volume of Spiritual Experiences because it is presently being edited by myself, and certain things are difficult to make out from the photolithograph copies of the manuscript. I was therefore very pleased that Mr. Sanner obligingly offered us this tome and, in fact, Volume 11:2 manuscript as well. However, I felt that one Arcana volume and this half of the Experientiae Spirituales volume was enough to carry on one trip.
     It should be noted that the work Spiritual Experiences was written over a period of many years, starting in the year 1745 and continuing some time after April 29, 1765-only seven years before Swedenborg's death. That it constitutes an integral part of the Revelation of the Lord's Second Coming is therefore a matter beyond any reasonable doubt. (For details concerning the dating of Experientiae Spirituales in its entirety, see Vol. I referred to above, pp. xiv to xvi.)
TECHNOLOGY OF THE WRITINGS 1987

TECHNOLOGY OF THE WRITINGS       ERIN C. MARTZ       1987

     Since use is "the central purpose of a good human life by the faithful performance of the duties of his office, profession, calling, or occupation" (Rev. C. Giles), then the Writings are an important tool, for the Writings provide instruction on how we should prioritize various uses, and what we should esteem as the highest functions that our lives can fulfill.
     Therefore, the Writings are not just a basis of a religious system, but they are an invaluable guide for modern-day society. Man can only be guided so far as the literal sense. He knows that he should follow the Lord and love the neighbor above himself, but it does not say how this can be accomplished in everyday life. He knows he should "lay down his life for his friend," but this presents a semantic dilemma-who really is his friend, and what does laying down his life imply? These are essential but puzzling problems for those who are trying to live a good life by the literal sense of the Word.
     Many in the Christian world believe that they are serving the Lord to the fullest extent by going out, as commanded in the New Testament, and "baptizing all in the name of the Lord Jesus Christ"-hence the evangelical fervor.

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But many of these fail to have any longer a sense of the objectivity of truth: that we can know and understand, and that it is not wrong to have questions and doubts. They esteem uncertainty as a sign of "weakness of faith" and not the inquisitiveness of a rational man.
     Hence, the evangelical movement is definitely one of conformity to fundamental principles, though investigation within those boundaries is encouraged. It is admirable that they are trying to live their religion; according to the truths that they have, but often their motives can be faulty. Even so, since true use is fulfilled through our attitude toward our daily obligations, they might truly be serving one of the highest uses. But still they are basically unapproachable as a result of their rigid fundamentalism. In our evangelism efforts, we have to bear in mind that we must present the Writings as a "marketable product." One of the essential teachings that should be presented first is the doctrine of the Trinity. All things will fall into place if a true idea is accepted. If asked, "What do Swedenborgians believe?" try replying that "Just as a man has a soul, mind, and body, that is how we should think of the Lord." Also, to the question, "What form of religion is that?" a solid reply is "advanced Christianity."
     Once the Trinity is understood and the process of the Lord's glorification, then they will begin to apply it to their world. The newcomer will discover that the Writings give the technology of the spirit and repentance; why there is suffering in the world; how the whole world is a kingdom of uses, made for man's use, so that man may be useful; that the natural world is not inherently evil, yet man is and must be regenerated; and that man will go through temptations-that sin is not just "separation from God" but willing evil.
     An interesting parallel can be made of the application of the Writings versus the evolution of technologies, as Si Goodmen described: "1) an experimental rarity, often an entrepreneurial discovery; 2) an exotic tool or toy used by a small group of experts; 3) products that are well known and manufactured in modest quantity, but direct use is in limited and industrial or other institutional environments; 4) widespread production and availability, with direct use, requiring little or modest training," in a broad domain by a sizeable minority of the population; and 5) the technology has become a part of the fabric and infrastructure of daily life, and its absence is often more noticeable than its presence." The parallels to both regeneration and the growth of the church can be easily made.

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     I heard once that 70% of America's workers were unsatisfied with their jobs. Just think how more productive our country could be if we all served willingly and cheerfully!! Maybe this is the solution to the economic woes.
     The Writings give the technology of spiritual development, and state that the essence of our development and life is in our use. Hence, we have use of the technology-that of the Writings, and the technology of use-the application of truth in our lives.
MIDWEST WOMEN'S RENEWAL WEEKEND 1987

MIDWEST WOMEN'S RENEWAL WEEKEND       Editor       1987

     Glenview, Illinois

     September 25-27, 1987

     Friday, 7:00 p.m. - Sunday, 10:30 a.m.

     Come share your insights, strengths, and hopes on the subject of "Thy Will Be Done." How do you practice this in your everyday life in regard to the church, your family, your job, and yourself?

     Lovely accommodations in a beautiful setting at Divine Word Inter-Conference Center in Techny, Illinois, about three miles north Glenview.

Guest speaker:      Louise Rose
Staff:                Fran Blaesing, Marie Odhner, Jacquie Chapman, Audrey Grant, Cindy Edmonds, Dawn Caldwell, Josie Smith.
Price:                $60.00 covers comfortable lodging, food, and mailing costs (limited number of $10.00 scholarships available upon request).
Registrar:           Mrs. Audrey Grant
                         2344 Dewes Street
                         Glenview, Illinois 60025

     Reservation with $20.00 deposit must be received by September 10th. Limited enrollment. Check payable to Mrs. Audrey Grant. Call Fran Blaesing at (312) 272-3724 if any questions.
     You are welcome to join us at the first Midwest weekend for rest, reflection, spiritual growth, and fellowship.

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Editorial Pages 1987

Editorial Pages       Editor       1987

     A TWO HUNDREDTH ANNIVERSARY

     The first baptisms into the New Church took place two hundred years ago this month. In our lifetime there seems to be no more suitable time to call attention to this event. We look back at the publications of a hundred years ago and find that people were giving this attention. A writer in the Morning Light called it a matter "of great interest to the New Church at large" that "the sacraments of Baptism and the Holy Supper were solemnized for the first time in the New Church" in July of 1787 (Morning Light, July 1887, p. 285). In the Intellectual Repository of July 1887 we read, "On the 31st of July, 1787, the external worship of the New Church was solemnly introduced upon earth in the presence of sixteen members, at the house of Mr. Thomas Wright" (p. 237).
     Five people were baptized into the New Church in that home in London two hundred years ago. The first one was Robert Hindmarsh. Hindmarsh first heard of Swedenborg when he was 19 years old, and he first held a copy of the Writings in his hands at the age of 23. (Some of the story is told in a fairly recent editorial of this magazine, June 1982, p. 265.) Hindmarsh was 28 when he was baptized into the New Church. During the years that followed, this gentleman made New Church history, and at the age of 65 he began to write New Church history, beginning a book entitled, Rise and Progress of the New Jerusalem Church in England, America, and Other Parts. A subtitle of the 500-page book is "Particularly Its External Manifestation by Public Worship, Preaching, and the Administration of the Sacraments, with Other Ordinances of the Church."
     On page 58 of this book Hindmarsh speaks of that first New Church service of worship. "The Society, having thus made solemn preparation for what they conceived to be an event of great importance and interest to all who should thereafter be admitted as actual and visible members of the Lord's New Church on earth, proceeded to appoint a day for carrying their intentions into effect . . . . The 31st of July was fixed upon for that purpose. The proceedings of that day, as entered in the Society's Book, are thus recorded."
     The recorded proceedings show that after the Holy Supper "Robert Hindmarsh was called; and the Faith of the New Heaven and the New Church from Emanuel Swedenborg's Universal Theology, being read to him, he was questioned whether he firmly believed the same, and was desirous of being Baptized into that Faith.

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On his answering in the affirmative, he was marked with the sign of the Cross on his Forehead and Breast, and Baptised in the name of the Father, and of the Son, and of the Holy Ghost."
     When the five had been baptized, the proceedings closed with the reading of the Glorification for the Lord's Advent in no. 625 of True Christian Religion. This was followed by the Lord's prayer and a benediction.
     Hindmarsh continues: "Such was the commencement of the New Church in its External and Visible Form, in the city of London . . . . We had confidence in the divine promises, and firmly believed that the Church, now begun in much weakness and imperfection, is yet destined to become, in the Lord's appointed time, the Crown and Glory of all the Churches that have hitherto existed on this earthly globe. We therefore did what we conceived to be a duty imposed upon us, as the first Society in the known world, that was disposed to bring into ultimate effect the true worship of the Lord . . . ."

     PAMPHLETS AND BOOKLETS FOR IMMEDIATE USE

     Congratulations to the Evangelization Committee for making available free of any charge a new Pamphlet Reading Guide. First of all it lists pamphlets (with prices) under subjects. You can choose from a dozen pamphlets on life after death and from more than a dozen on the spiritual sense of the Word. There are four under Providence and permission.
     Then the same pamphlets are listed with information on their length and contents. Take one of the titles as an example. A Great Revelation by Basil Later is a 26-page booklet that costs one dollar and is described as follows:

     A sincere and compelling account of how a "searcher" came to discover Swedenborg, followed by well-chosen selections from the Writings. This is a good, well-written introductory piece; especially for a thoughtful person with a real interest in the deeper things of religion. Could also be used later after shorter pieces have been read.

     The guide lists separately an impressive array of pamphlets produced in Glenview. It would be a rare person who has read the majority of these pamphlets, and you may very well want to order some for your own interests, but above all, think about how you could put these pamphlets to use. What ones would you like to have on hand in case you are faced with an opportunity to help someone who is looking for something? Send for the Pamphlet Reading Guide to The Evangelization Committee, Cairncrest, Box 278, Bryn Athyn, PA 19009.

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     We would mention a 50-page booklet published this year and not yet listed among available pieces of literature. Rev. Jan H. Weiss has written and is distributing for a $5.00 contribution a nicely bound booklet entitled Sexuality and the Word of God. There are more passages in the Bible than one might expect which say puzzling and even troubling things about the sexes. Verse 12 of the 19th chapter of Matthew talks about eunuchs and those who have "made themselves eunuchs for the kingdom of heaven's sake." Readers of the Bible, unaware of the spiritual sense, must wonder about such things. Mr. Weiss explains them in a patient manner, always encouraging a spiritual application of sayings in the Word.
     In a section headed "The Story of the Garden of Eden Correctly. Understood" we are shown that: "Woman was not the first to become evil. She did not tempt man to do evil. The Lord did not punish women for this 'first sin' with the pain of childbearing. It is not God's will that men rule over women. The book of Genesis does not teach such ideas."
     Because the Epistles of Paul have condescending passages about women and about marriage, it is important to this booklet to address the question of what books belong in the Word. We learn that "the New Testament canon was finally settled on April 8, 1564 by dogmatic decree, and proclaimed as divine doctrine by the Pope."
     In a section called "Practical Implications" the writer says, "A father may think his wife is below him because of what he believes the Word teaches or because he learned this from his parents. For whatever reason a mother is degraded, such behavior has a bad influence on the marriage and on the children. It creates a chain of causes and effects that needs to be broken. So I am writing this book to communicate to every father and mother and child that women are equal to men. They are on the same level as men . . . Just because they are different from men does not make them unequal."
     The author invites people to write to him at New Church Outreach, P.O. Box 7066, Industry, CA 91744.

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CHURCH GROWTH 1987

CHURCH GROWTH       Will Smith       1987




     Communications
Dear Editor,
     Ivan Scott's paper given to the Sons in January 1987 and printed in New Church Life, April 1987, makes some good points and asks a few questions to which I would like to respond.
     The first question concerns church growth. Should we concentrate our efforts on bringing new people to the church, or should we put our efforts into more personal study of the Word, and living a life of use according to the truth?
     I don't see why either of these should in any way exclude the other. By meeting potential newcomers to the church and discussing our doctrines with them, we can actually improve our own understanding of the Word.
     Some of the new members that I know have done a great deal of "reading," including some of the more difficult to understand manuscripts. What is more important is that they also appear to have a very real love of the Writings.
     Now, my question is, are they yet a part of the church specific, and if they are, isn't the church specific stronger for their presence, and isn't our conjunction with heaven that much better? I think so.
     The Lord is constantly leading us by degrees away from evil and toward Him. Even people who don't have the Word can be conjoined to the Lord through the Word if they acknowledge God and live a life of charity (see Heaven and Hell 308).
     There must be a great many people who have been led by the Lord to a point where, if they encounter the Writings, they can immediately see them as truth.
     We don't have to sell people something they don't want, and we don't have to water it down in order for them to accept it. If they are ready, they will accept it.
     Also, there is the question of profanation. It seems to me that there is not a real danger to the church from profanation, but it is more of a personal danger. We also know that the Lord doesn't lead people into faith and charity unless they can be kept in them for their whole life (see DP 232).

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     There is a danger of negative comments about the church, but this isn't always bad. I know of one person who has become interested in the church through negative comments.
     I can hardly think of a greater use that we can perform than to make the Writings available to people who are ready for them, who are in fact searching for them.
     We know that when we study the Word, there is a conjunction between us and heaven and that this conjunction is reciprocal. We can't actually see it, but perhaps we can feel it in our hearts.
     Will Smith,
          Glenview, Illinois
JUDGING ACTS 1987

JUDGING ACTS       Patricia K. Rose       1987

Dear Editor,
     In her response to my letter "In Itself" (March issue), a reader sums up my ideas as, "an act is to be called 'good' or 'bad' solely according to the motive of the doer," pointing out that an action can also be called good quite apart from the motive behind it. Yes, I was speaking of what its quality is, not what it appears to be, although I didn't discount the latter.
     I took the suggestion and reread Doctrine of charity 8, reading even further. No. 40 expresses both our views: "The evil equally with the good can do good. He can assist another, can do him many good services, from good will, from kindness, from friendship, from compassion. These, however, are not charity with him who does them, but with him to whom they are done. In outward appearance it is charity." Two of the numbers I originally quoted state plainly that the action's quality comes from the motive in spite of how it appears.
     A matter of concern is the comment that in judging others it is important to be able to separate acts from motives, "because the Lord forbids us to judge motives . . . but requires us to judge acts." This is a belief commonly held in the church.
     Are there teachings that tell us to judge acts and not motives? I am aware of ones that tell us we are to judge people even as to their intention as reflected in their acts. One such passage even talks about not separating the act from the will when we judge: "This much is known, that nothing is done in or through the body except from the will through the thought; and because both of these act, it must necessarily be that each and all things of the will and thought are present in the action. They cannot be separated; consequently, from a man's deeds or works others judge of the thought of his will, which is called his intention" (DLW 215).

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Obviously we can't make this evaluation about someone we don't know at all-it requires some knowledge of the person. The more knowledge, the better the judgment, hopefully. HH 499 refers to this in reference to those who are evil but pretend good: "With such an end contained in the good that they seek and do, their good is evidently not good but is infected with evil, however good it may appear in outward form to those not acquainted with their interiors" (emphasis added).
     AE 185 also speaks of not judging acts but intentions: ". . . for it is the spirit in man that intends and thinks. Without this life in works they would be only motions like those of automatons. For this reason the wise do not look at the works but at the life that is in the works, namely, at the intention. This is especially true of the angels who are with man."
     True Christian Religion 226:5 enlightens us on the importance of doctrine to help us understand the Lord's warning, Judge not that ye be not judged: "Without doctrine one might be led to conclude from this that he ought not to judge an evil man to be evil; but according to doctrine it is lawful to judge, but justly, for the Lord says: 'Judge righteous judgment' (John 7:24)."
     I have trouble picturing why the Lord sanctions such an extreme judgment of another as stated in CL 523: "If you are in internals such as you appear in externals you will be saved or condemned." (Of course, the "if" is important here because we could be absolutely wrong about the person, as noted in SD 4425, 4426.) Apparently the reason for judging at all is so that we will know how to relate to the person, because the Lord does tell us, ". . . it is the part of Christian prudence to examine well the quality of a man's life and to exercise charity according to it" (AC 6704). Since charity should be done differently to good and evil states in people (see AC 6703-6712), obviously we have to be able to distinguish between them. This does not mean that we need to categorize as fundamentally good or evil the people we know. What we can do when we see that a person seems to have a problem in a certain area of his life (e.g., with dishonesty, dominating, contempt for others) is try to help him recognize the tendency, the point being not to punish him but to evoke the good that is obscured or threatened.
     We all know that before we can help others remove their "motes," we have to look first for "beams" in our own eyes and work on removing them. AC 1909:2 tells us how to start going about that. We don't have to be regenerated before we can help others in this way-we regenerate to eternity. If we are shunning our own evils, we will I have a desire to help the neighbor in his spiritual journey.

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     Is it wrong, then, to judge a person's intention? Should we only judge acts? Evidently not. But there's a strong caveat: Judge righteous judgment. If we are working on our own evils, and react to the evils of others not from hatred and revenge but from a real desire to help, we will be living the kind of life the Lord has prescribed for us. That doesn't mean we have to do something about everything that seems evil to us. Involved in the judgment is to know when to try to help and when to ignore the problem as not having to do with us-and to accept it when a person doesn't want our help.

     *     *     *     *

     A question was raised that I think is very important to consider. If intentions are the key to actions, what about things like euthanasia-mercy killing? If the intention is good, how can euthanasia be wrong? This is where the teaching (DLW 215) that both the will and the thought are present in intention is vital. Someone may convince himself that he would be sparing another in pain from further suffering for a good motive. But he has to try to justify it because intellectually he suspects it would be wrong (understanding as well as will).
     He could ask himself, "Is my mercy greater than the Lord's?" Also, "Can I really question the Lord's omniscience and Providence and decide when someone should die?"
     Just as spiritual temptations do not cease until they have performed their use (see AC 8179), so also must life continue until the person is prepared to "enter" the other world (see SD 5003). Even the Lord when He was on earth and His soul was "exceedingly sorrowful, even to death" wanted to be removed from the situation. When we entertain the thought of euthanasia or are in the despair of spiritual temptation, we can respond as He did: "nevertheless, not what I will, but what You will."
     So, along with the idea that a person's intention or motive is what gives all his actions their quality, we have to remember that thought from the will through the understanding makes up every intention. It is not charity alone nor faith alone that should determine our actions, but charity and faith conjoined.
     Patricia K. Rose,
          Bryn Athyn, Pennsylvania

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OAK LEAF CAMP 1987

OAK LEAF CAMP       Editor       1987




     Announcements






     You are cordially invited to attend Oak Leaf Camp in Oxford, Wisconsin (near Madison), August 8 and 9, 1987. To register contact Joel Smith, 32 Park Drive, Glenview, IL 60025, phone (312) 998-5674 or Warren Brown, Rt. 2, Box I-F, Elroy, WI 53929, phone (608) 462-8123.

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A LIGHT BURDEN 1987

A LIGHT BURDEN        Rev. John Odhner       1987

     This is taken from the "Light Burden" pamphlet by John Odhner adapted from the recent series in this magazine.

     A LIGHT BURDEN

     Easier Ways to Shun Evils
Most of the people I talk to in this church seem to realize that shunning evils plays a very important part in one's spiritual growth. Of course, it is one of the fundamental doctrines of the church, and I guess we ministers tend to talk about it fairly often. Sometimes I hear people complain, "Why do we have to hear so much about shunning evils? Why not focus on more positive things?"
     This kind of complaint makes me reflective, and a little sad. I ask myself, "How could anyone be turned off by a concept that is so inspiring, hopeful, and excitingly powerful?" I wonder whether we possibly have paid too much attention to the bare fact that we ought to shun evils, and not enough attention to the encouraging instructions on how to shun evils.
PUBLIC WORSHIP AND DOCTRINAL CLASSES 1987

PUBLIC WORSHIP AND DOCTRINAL CLASSES       Editor       1987

     GENERAL CHURCH OF THE NEW JERUSALEM
RIGHT REV. LOUIS B. KING, BISHOP
Bryn Athyn, Pennsylvania, 19009, U. S. A.
PUBLIC WORSHIP AND DOCTRINAL CLASSES
Only USA Addresses
Information on public worship and doctrinal classes provided either regularly or occasionally may be obtained at the locations listed below. For details use the local phone number of the contact person mentioned or communicate with the Secretary of the General Church, Rev. L. R. Soneson, Cairncrest, Bryn Athyn, PA 19009, Phone (215) 947-4660.

     UNITED STATES OF AMERICA

     Alabama:

     BIRMINGHAM
Dr. R. Shepard, 4537 Dolly Ridge Road, Birmingham, AL 35243. Phone:(205) 967-3442.

     Arizona:

     PHOENIX
Mr. Hubert Rydstrom, 3640 E. Piccadilly Rd., Phoenix, AZ 85018. Phone: (602) 955-2290.

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     TUCSON
Rev. Frank S. Rose, 2536 N. Stewart Ave., Tucson, AZ 85716. Phone: (602) 327-2612.

     Arkansas:

     LITTLE ROCK
Mr. and Mrs. Kenneth Holmes, Rt. 6, Box 447, Batesville, AR 72501. (501) 251-2383

     California:

     LOS ANGELES
Rev. Donald Rogers, 5022 Carolyn Way, La Crescenta, CA 91214. Phone: (818) 249-5031.

     SACRAMENTO
Mr. and Mrs. Robert Ripley, 2310 N. Cirby Way, Roseville, CA 95678. Phone: (916) 782-7837

     SAN DIEGO
Rev. Nathan Gladish, 7911 Canary Way, San Diego, CA 92123. Phone: (619) 268-0379. Office: (619) 571-8599.

     SAN FRANCISCO
Rev. Mark Carlson, 4638 Royal Garden Place, San Jose, CA 95136. Phone: (408) 224-8521.

     Colorado:

     COLORADO SPRINGS
Mr. and Mrs. William Reinstra, 708 Manitou Ave., Manitou Springs, CO 80829. Phone: (303) 685-9519.

     DENVER
Rev. Clark Echols, 3371 W. 94th Ave., Westminster, CO 80030. Phone (303) 429-1239

     Connecticut:

     HARTFORD

     SHELTON
Rev. Paul Schorran, 21 Crestwood Rd., Stratford, CT 06497

     Delaware:

     WILMINGTON
Mrs. Justin Hyatt, 417 Delaware Ave., McDaniel Crest, Wilmington, DE 19803. Phone: (302) 478-4213.

     District of Columbia see Mitchellville. Maryland.

     Florida:

     MIAMI
Rev. Daniel Heinrichs, 15101 N. W. Fifth Ave., Miami, FL 33169. Phone: (305) 687-1337.

     Georgia:

     AMERICUS
Mr. W. H. Eubanks, Rt. #2, S. Lee St., Americus, GA 31709. Phone: (912) 924-9221.

     ATLANTA
Rev. Christopher Bown, 3795 Montford Drive, Chamblee, GA 30341. Phone: (Home) (404) 457-4726. (Office) (404) 452-0518.

     Idaho:

     FRUITLAND
(Idaho-Oregon border) Mr. Harold Rand, 1705 Whitley Dr., Fruitland, ID 83619. Phone: (208) 452-3181.

     Illinois:

     CHICAGO
Rev. Grant Schnarr, 73A Park Dr., Glenview, IL 60025. Phone: (312) 729-0130 (home) (312) 724-6130 (office).

     DECATUR
Mr. John Aymer, 380 Oak Lane, Decatur, IL 62562. Phone: (217) 875-3215.

     GLENVIEW
Rev. Brian Keith, 73 Park Dr., Glenview, IL 60025. Phone: (312) 724-0120.

     Indiana:
Contact Mr. James Wood, R. R. 1, Lapel, IN 46051. Phone (317) 534-3546

     Louisiana:

     BATON ROUGE
Mr. Henry Bruser, Jr., 1652 Ormandy Dr., Baton Rouge, LA 70808. Phone: (504) 921-3089.

     Maine

     BATH
Rev. Gene Barry, Middle and Winter Station, Bath, ME 04530.

     Maryland:

     BALTIMORE
Rev. Frederick Chapin, #12 Pawleys Ct., S. Belmont, Baltimore, MD 21236. Phone: (301) 682- 3397.

     MITCHELLVILLE
Rev. Lawson Smith, 3805 Enterprise Rd., Mitchellville, MD 20716. Phone: (301) 262-2349.

     Massachusetts:

     BOSTON
Rev. Grant Odhner, 4 Park Ave., Natick, MA 01760. Phone: (617) 651-1127.

     Michigan:

     DETROIT
Rev. Walter Orthwein, 395 Olivewood Court, Rochester, MI 48064. Phone: (313) 656-1267.

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     EAST LANSING
Mr. Christopher Clark, 5853 Smithfield, East Lansing, MI 48823. Phone: (517) 351-2880.

     Minnesota:

     ST. PAUL-MINNEAPOLIS
Rev. Michael Cowley, 3153 McKight Road #340, White Bear Lake, MN 55110. (612) 770-9242

     Missouri:

     COLUMBIA
Mr. and Mrs. Paul Johnson, 103 S. Greenwood, Columbia, MO 65201. Phone: (314) 442-3475.

     KANSAS CITY
Mr. Glen Klippenstein, Glenkirk Farms, Maysville, MO 64469. Phone: (816) 449-2167.

     New Jersey-New York:

     RIDGEWOOD, N.J.
Mrs. Fred E. Munich, 474 S. Maple Ave., Glen Rock, NJ 07452. Phone: (201) 445-1141.

     New Mexico:

     ALBUQUERQUE
Mrs. Howard Leach, 4215 12th NW, Albuquerque, NM 87107. Phone: (505) 344-6735.

     North Carolina:

     CHARLOTTE
Mr. John deMaine, 3509 Highridge Rd., Matthews, NC 28105. Phone: (704) 845-4058.

     Ohio:

     CINCINNATI
Rev. Stephen Cole, 6431 Mayflower Ave., Cincinnati, OH 45237. Phone: (513) 631-1210.

     CLEVELAND
Mr. Alan Childs, 19680 Beachcliff Blvd., Rocky River, OH 44116. Phone: (216) 333-4413.

     COLUMBUS
Mr. Hubert Heinrichs, 8372 Todd Street Rd., Sunbury. OH 43074. Phone: (614) 524-2738.

     Oklahoma:

     TULSA
Mrs. Louise Tennis, 3546 S. Marion, Tulsa, OK 74135. Phone: (918) 742-8495.

     Oregon-Idaho Border.-Se Idaho, Fruitland.

     Pennsylvania:

     BRYN ATHYN
Rev. Kurt Asplundh, Box 277, Bryn Athyn, PA 19009. Phone: (215) 947-3665.

     ERIE
Mrs. Paul Murray, 5648 Zuck Rd., Erie, PA 16506. Phone: (814) 833-0962.

     FREEPORT
Rev. Ragnar Boyesen, 126 Iron Bridge Rd., Sarver, PA 16055. Phone: Office (412) 353-2220 or Home 295-9855

     KEMPTON
Rev. Jeremy Simons, RD 2, Box 217-A, Kempton, PA 19529. Phone: (Home) (215) 756-4301; (Office) (215) 756-6140.

     PAUPACK
Mr. Richard Kintner, Box 172, Paupack, PA 18451. Phone: (717) 857-0688.

     PITTSBURGH
Rev. Ray Silverman, 299 Le Roi Road., Pittsburgh, PA 15208. Phone: (Church) (412) 731-1061.

     South Carolina:- see North Carolina.

     South Dakota:

     ORAL-HOT SPRINGS
Contact Linda Klippenstein, 537 Albany, Hot Springs, SD 57745 Phone: (605) 745-6629

     Texas:

     FORT WORTH
Mrs. Charles Grubb, 604 Highland Ave., Austin, TX 78703. Phone: (512) 472-3575.

     DALLAS-FORT WORTH
Mr. Fred Dunlap, 13410 Castleton, Dallas, TX 75234-5117. Phone: (214) 247-7775.

     HOUSTON
Dr. James Carter, 30 Williamsburg Ln., Houston, TX 77024. Phone: (713) 456-4057.

     Washington:

     SEATTLE
Rev. Kent Junge, 14812 N. E. 75th Street, Redmond, WA 98033. Phone: (206) 881-1955.

     Wisconsin:

     MADISON               
Mrs. Charles Howell, 3912 Plymouth Circle, Madison, WI 53705. Phone: (608) 233-0209.

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WORDS IN SWEDENBORG AND THEIR MEANINGS IN MODERN ENGLISH 1987

WORDS IN SWEDENBORG AND THEIR MEANINGS IN MODERN ENGLISH       Editor       1987


     WORDS

     IN

     SWEDENBORG

     AND THEIR MEANINGS IN MODERN ENGLISH

by the Rev. Frank S. Rose
General Church Publication Committee
1985
Postpaid $3.20

     General Church Book Center           Hours: Mon-Fri 9-12
Box 278                              or by appointment
Bryn Athyn. PA 19009               Phone: (215) 947-3920

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Notes on This Issue 1987

Notes on This Issue       Editor       1987

Vol. CVII     August, 1987          No. 8
NEW CHURCH LIFE

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     Notes on This Issue

     We feature this month the address given at the General Assembly in June by Rev. Daniel Goodenough. Other assembly material will be published in the months ahead. The series for young people will be discontinued for a few months as we have a plentiful supply of material just now including series of interest to young people. We were hoping in this issue to print the page of addresses of hospitality committees of various church centers. Space would not permit this, but we would note that the Bryn Athyn Hospitality Committee is now headed by Mrs. Edward Cranch, Box 465, Bryn Athyn, PA 19009 (phone 947-1211). If no answer, phone G. Anne Synnestvedt (947-3725).
     We will be presenting two reviews of the book The Golden Thread, which is currently selling very well. The review in this issue is from the point of view of a professional psychologist. The next issue of the magazine Chrysalis will be devoted to the subject of gardens and architecture. The review this month is on the issue devoted to the subject of angels.
     Two of the people who visited Bryn Athyn for the assembly came from Ghana in West Africa. See the letter on p. 381. The address of the New Church in Ghana is: Assembly of the New Church, P.O. Box 450, Tema, Ghana, West Africa.
     Fifty years ago this month the editor of New Church Life printed his annual report and noted that much of the contents of this magazine was addressed to the adult mind, but he went on to make the following comment:

     Yet I believe that our young people of the high school age and older will usually find something to interest them in a number of the Life if encouraged to read it.
     The hope is that in their freedom they will gradually find it delightful to go to church, to attend doctrinal classes, and other public meetings, to support the uses of the church in various ways and perchance to read New Church Life. I can now recall that, in attending church as a boy, the service and sermon were not as prominent in my mind as the prospect of meeting other boys and girls after church. It has been said that "the love of the church with the young begins in the love of pleasure"-the pleasure of social life. I am sure that many of our young people find pleasure in scanning the news columns of the Life, if only to see whether a new engagement is announced therein. By degrees, through the love of pleasure as a beginning, they enter into the delight of the higher uses of the church.

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EXPECTATIONS 1987

EXPECTATIONS       Rev. DANIEL W. GOODENOUGH       1987

     Address to 30th General Assembly

     "But what will you do in the end?" So asked Jeremiah the prophet (5:31). What will be our future? How can we know what are reasonable expectations for the months, years and generations ahead?
     We should think about Jeremiah's question. Where do most of our expectations come from? One major input is surely from our upbringing and treatment by others. Those who know by experience that they are loved at home, and that people in school and society will treat them fairly and honestly, are likely to have high expectations for their lives, eternal as well as earthly. How you treat your neighbor will in some little way affect what he expects in his future. When home and education and other experiences do not convey a sense of being loved, or of direction from a Divine light, one's expectations are lower, more "realistic" we might say. Life is seen more as a struggle against people out to take you. An older generation brought up on the Great Depression and world wars sees hard work, self-sacrifice, and service as the human norm; life has hardship, struggle and some pain. A younger generation surrounded by material pleasures and balm for the natural man is conditioned by the experience of having needs met (and quickly too), and may be inclined to see life and religion in terms of finding happiness. Heaven can almost become a smorgasbord of delights to savor and enjoy. If the pursuit of happiness is the reason for our existence then it also will become our expectation.
     A second major element in our expectations is probably our will or inner love: what we decide we want will gradually shape our expectations of what we will get. Unless we think wisely, probably most of our expectations for the future will come from some combination of past experience and what we choose to want from life. The person used to success comes to expect it and is disappointed when his efforts aren't crowned with success, while one familiar with failure learns to expect more failure and may not believe in his abilities. But our experience and will are limited and do not give reliable forecasts of our future, especially the distant future.
     Thoughtful study of other people, other societies, and other ages should add realism to our expectations. Are we of all people throughout the history of all mankind entitled to radically different prospects for the future? How quickly can we expect human nature to change? History lends a somewhat sobering perspective to human expectations.

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History can also encourage us when we're tempted to see life as getting worse and worse in every way. History shows both the bad and the good, and should impress us with the need to be realistic in our expectations, to be ready for surprise and change.
     But history is just human experience, and by itself offers no goal or clear picture of the future. While history is a necessary component of realistic expectations, all human inputs about our future are fallible. Past experiences, our earnest desires, knowledge of other people and ages explain reality only as we choose to see it, and human expectations have so often been deluded precisely because of the lack of Divine input. The crucial ingredient in our expectations for the future is not something we can manipulate, but an understanding of the eternal order that we cannot change.
     It is interesting how the first Christians understood this. Overwhelmed with a sense of the Lord's love and power, they marveled at the cosmic change that somehow had taken place through the incarnation of the Word of God in Christ Jesus, and in His triumph as Son of God: over death and all principalities and powers. How He overcame death and evil they didn't grasp, but somehow a world of pain, indifference and cruelty, dominated by material and sensual ends and sin and selfishness and slavery and death and hopelessness, was changed by the Lord into a world of love, mercy, forgiveness, and eternal life. Basing their expectations not on the cross but on the Lord's teachings and His life and resurrection, the first Christians saw life not without pain, but as essentially joyful because love is joyful. The ideal of love and the promise of resurrection made "all things new."
     The key to their confidence was the concept of repentance as a gift given them from God. Think about that: repentance as a gift from God to us. Literally, repentance first meant changing the mind. Realists about worldly pain and sorrow, these people became optimists about the future because they saw eternal value coming from their struggles, even from their shedding of blood. And if we can use repentance as a gift from the Lord to us, we can share their joyful but realistic optimism for the future.
     What destroyed this joy and confidence was the failure of repentance and the rise of original sin doctrine. Augustine's emphasis on the Fall of man replaced optimism with a growing pessimism and gloom. For centuries and even to today many religious people have felt duty-bound to see human life through dark gray glasses, through which it is clear the majority will go to the hell they deserve and the saved will be few. Dare I suggest that something of Augustine's expectations for mankind has been known in the New Church?

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Certainly an emphasis on the Fall in New Church doctrinal studies and general discussion goes far beyond the treatments in the Writings. Though they discuss particular falls, the Heavenly Doctrines ignore the Fall as a single momentous event and explain the human predicament in much less simple and more interesting and realistic terms than the leftover Christian heritage that we start off just plain bad. We cannot have true expectations in the New Church without freeing ourselves from Augustinian glasses darkened by an instantaneous Fall that still curses us with almost overwhelming darkness.
     Not that simple promises of heavenly joy are the answer. We have study to do and new thinking, about freedom and evil, about hereditary tendencies and remains, about how humans change for good or for bad. These doctrines point to our real future. Past experience is not a valid indicator of what to expect, nor will our own desires, even good desires, tell us the future. The Word of God will not foretell the future, but it will show us how to think when we look to the future, and will test our assumptions and our wishes.
     As we look in the Lord's Word, we may at first be most struck by the future's unpredictability. How suddenly changes can take place! Think of Jacob, Joseph, Moses, David, Elijah, or many others. Who could have dreamed such dramatic changes might transform one's life? The Lord often has in mind experiences, tests and uses far different from what we expect. The Lord's disciples must know how to tell when He is leading us, and be ready to follow Him wherever this is.
     Look at the ups and downs of Peter, who from his confession of the Lord's Divinity stood for the rock upon which the church would be built, yet was soon after rebuked-"Get behind Me, Satan . . . for you are not mindful of the things of God but the things of men" (Matt. 16:13-23). Led by the Lord to Gethsemane, he couldn't stay awake, and a few hours later he three times denied his Lord whom he had just promised never, ever to forsake. The first apostle to enter the Lord's tomb, Peter became the first leader of the Christians, preached the first sermon after the miracle of Pentecost, and risked life to preach Jesus' resurrection in defiance of the Sanhedrin. Not Paul but Peter was the first Christian to grasp that this new church was meant for all human beings, not just for Jews. And after a generation of preaching midst conflicts and dangers and pains of which we see but a few shadows, this one-time Galilean fisherman was executed in Nero's Rome, evidently crucified upside down because he felt himself unworthy to die the same death as his Lord. If the people described in the Word of God are any indication, we may expect the Lord's work for us to include many things we do not expect or think ourselves fitted for or capable of. Many here today can confirm this from experience.

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     Judging from the letter of the Word, the need to stay obedient to the Lord through surprising changes should be part of our expectations. We should be ready for sudden changes and resolve to remain in the Lord's love and wisdom. And the Writings show that the unexpected in the next life is as prominent as here. (But probably not in hell. Hellish states have their dramatics, but come to be pretty dull once you realize you can't beat the system.)
     On the other hand, the letter of the Word treats mostly of external, natural things, and while these can change as suddenly as the Lord healed a paralytic, internals do not change so fast. The spiritual elements in people change slowly and imperceptibly, like a tree growing. The Heavenly Doctrines show why expectations of sudden or miraculous change in our internals is unrealistic. Our internals are spiritual and organic, and sudden changes uprooting our loves would leave us lifeless and without freedom. "Such progressions and derivations with the man who is being regenerated are perpetual, from his infancy even to the last hour of his life in the world, and also afterward even to eternity; and yet he can never be so regenerated that he can in any way be said to be perfect; for there are things to be regenerated that are innumerable, . . . both in the rational and in the natural, and every one of them has shoots without limit, that is, progressions and derivations toward interior things and inward things. Man knows nothing at all of this . . ." (AC 5122:3). We may wish unregenerate affections in ourselves and others would sooner disappear. But internals change slowly.
     No, not a dramatic message for our internals, but suggestive of what we can expect for internal states in ourselves and others. Our spiritual life should change continually, but we kid ourselves if we expect some shortcut or breakthrough to bring sudden and lasting change in our inner loves. Instantaneous spiritual perfection, called the fiery flying serpent in the church, is the product of faith alone. This or that help may inspire us, grant peace of mind, renew our stability and confidence, but our essential loves, and thus our character, change only with persistent repentance, organically like a fruitful orchard growing from a field at first dry and wild with rocks and brush. Especially in marriage realistic expectations require us to understand how internals change.
     Rather than a heaven on earth, realistic expectations will prepare for a great diversity of human states in the church. The New Church has always known conflict and disagreement, and so did the primitive Christians from the very beginning. Moses faced the same. We don't enjoy such states, but they should not surprise us. Judging from what the Lord reveals about ourselves, a realistic prospect is not to disharmonies, but to learn to handle disagreement, conflict of interest and disunity with fairness and charity.

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When opponents treat each other with respect, and refuse to attack persons or to manipulate or politicize, and instead listen and give and cooperate for goals of use, then their underlying common purpose surfaces and binds them together. And listening to views that conflict with our own shows us our limits. Why should we fear to disagree with each other openly, honestly, fairly? The masculine in the church needs debate. The church's future depends not on avoiding conflict, but on how justly and fairly we learn to deal with internal diversity. And this is our problem, not just the bishops'.
     So in externals we may expect surprises more abrupt than are comfortable for the contented material life. But in internals we should gear for the long haul, the slow development, the spiritual improvement that we may not notice unless we reflect, and even then with uncertainty. And this means that our outlook should be to the long term, however caught up we are in short-term planning for immediate uses or fun this weekend. If our expectations do not look to the eternal, they will tell us nothing of real value. The Divine Providence looks always to eternal good, and so should we, evaluating goals of quick success in light of our long-term hopes. This is not easy to do when we want to win now, make money now, be popular now, feel good now. Hear Pascal over 300 years ago: "Nothing is so important to man as his own state, nothing is so formidable to him as eternity; and thus it is not natural that there should be men indifferent to the loss of their existence, and to the perils of everlasting suffering. They are quite different with regard to all other things. They are afraid of mere trifles; they foresee them; they feel them. And this same man who spends so many days and nights in rage and despair for the loss of office, or for some imaginary insult to his honor, is the very one who knows without anxiety and without emotion that he will lose all by death. It is a monstrous thing to see in the same heart and the same time this sensibility to trifles and this strange insensibility to the greatest objects" (Pensees, 194).
     Does this concern for permanent consequences put us at variance with the spirit of our age that insists on finding immediate answers? What if it does? Impatience is a corporeal affection, an affection of the body. What would we choose as guide to our future, the instant analysis dear to speedy communication, or the Word of God given for eternity? In the words of Jeremiah, "The Lord is good to those who wait for Him . . . . It is good that one should hope and wait quietly for the salvation of the Lord. It is good for a man to bear the yoke in his youth . . ." (Lam. 3:25-27). A major ingredient of our expectations should be patience, waiting for the light we seek from the Word of God. But the Word of God won't direct our thought unless we see what it says. And don't let the priest do all your looking for you-if you want the Lord's light you have to go to the Word yourself.

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     This is no criticism of short-term goals and planning. Proper care for the morrow means planning for the future as well as we can foresee it; "for it is not against order for anyone to look out for himself and his own" (AC 8478). But we live in a balance between the present and the eternal, and as we evaluate what we think we need now may we keep our focus on eternity.
     What expectations, we may well ask, can we realistically have for the New Jerusalem, descending from God out of heaven? This subject could easily occupy the whole morning, or a whole General Assembly. Let me here make only a few observations.

     Perhaps most striking is the absence from the Writings of any specific outlines about the exact natural progression of the New Church on earth. In contrast to full discussion of churches past and present, the Writings just do not say how long the church will be in the wilderness of slow growth among a few. At times Swedenborg seems to have been optimistic that Christian leaders would receive the clear light of the truths he was revealing; like others who as adults accepted the Lord in His Second Coming Swedenborg thought many would welcome such wonderful truths. But near the end of his work he was more cautious and steadfastly refused to predict, other than to say that after the publication of True Christian Religion "the Lord our Savior will operate mediately as well as immediately to establish the New Church" (Letter 18 to Beyer).
     Both in the published Writings and in private correspondence, moreover, he stressed the crucial role of the New Christian Heaven in the growth of the New Jerusalem on earth. Growth on earth is linked with the states of the New Heaven. Strongly defending the Heavenly Doctrines in the years of the Gothenburg Trial, Swedenborg saw more and more that their real opponent was faith alone. The three harmful spheres described in TCR 619 also tell us much. These spheres reject the Lord's Divinity, bring on lethargy or boredom about one God and true regeneration, and separate faith from the life of religion. "Spheres of spiritual truth in the spiritual world are as yet few," and the negative spheres in our world, so obnoxious to angels, cannot be dispersed "as long as the dragon is on the earth" (TCR 619). Many such passages show that the principal struggles the young New Church should expect will be against faith alone and its offshoots.
     Perhaps this is why Brief Exposition offers surprisingly high expectations for Catholics in the New Jerusalem. Because they think of the Lord as Divine and see repentance, good works and life as essential to salvation, and because faith-alone falsities are hidden behind their elaborate external rituals, Roman Catholics may enter into the New Jerusalem more easily than many Protestants (see BE 105-108).

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Though easy applications of this teaching do not come to mind, these expectations should at least affect our approach and what doctrines we focus on.
     Many more intriguing expectations the Writings suggest for the New Jerusalem, in many scattered passages, especially in Apocalypse Revealed. You have to read and think about them to see them. Look especially at the perils and protection of the woman clothed with the sun. Yet no overall picture of how growth will take place. The angels were as uncertain as Swedenborg about this. They had "slender hope for the men of the Christian Church," but high expectations "of some nation far distant from the Christian world, and therefore removed from infesters." China? Japan? Korea? America? Most indications suggest the angels meant Africans. But remember that the angels did not know, and the essence of their hope for the future was that since the Last Judgment all humans everywhere are spiritually freed from slavery and captivity to false doctrines. Spiritual equilibrium, freedom, and balance have been restored to all people, because the spiritual world has been cleared of all those false heavens and external societies that for centuries inflowed into people on earth and held their affections bound to the traditional faith of parents and society.
     The principal expectation that the Word shows the New Church is freedom, the restored human capability of considering religious ideas on their own merits, and freely practicing or rejecting them. This freedom is frightening because of its abuses-just read the paper-but according to the Writings it is our principal expectation as a church. Our challenge is how to present the Heavenly Doctrines to individuals young and old, both in and out of the church, so that they may be seriously considered in states of freedom.
     Maybe this should concern us more than just what peoples to target. The Lord said to preach the Gospel everywhere. I submit we still lack a clear understanding of the remnant, or of how the teachings about Gentiles fit together with the hopeful messages to the states of Christians in Apocalypse Revealed, Chapters 2 and 3. Experience suggests our prospects in an increasingly unbelieving Europe are poor; moderate and steady in North America and some Third World areas; and most hopeful among some Africans. But the Swedes and French need Divine truth as desperately as Americans. May our motive for evangelization not be our prospects for success, but the cogency of the message. Whether we are inspired by successes or discouraged by spiritual indifference, the importance of the Lord's truths and not their popularity is what should impel us to talk about them, with many people. All good evangelists have known this. Look at Paul in Athens (Acts 17:16-34).

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And if we don't know people with whom we should be talking, maybe that is the place to begin. For the essential element of this age is a new freedom of mind and spirit, and we should more and more know how to operate in that environment.
     Though the Word says much more about expectations for the church, we should consider the most important arena of future prospects-the individual's spiritual life. Unless New Church people progress spiritually as the Lord directs in our own lives and regeneration, evangelization success will attract numbers to a church declining as did First Christianity, like the crowds of easy converts that trooped to the church of Constantine.
     Clearly the teachings that should frame and define our individual futures are the doctrines of repentance and regeneration. "Truly, truly say to you, unless a person is born again, he cannot see the kingdom of God" (John 3:3). "REPENTANCE IS THE FIRST OF THE CHURCH IN A PERSON . . . . There are many things which in early life prepare a person for the church and introduce him into it; but what causes the church to be in him are acts of repentance" (TCR 5:10). In the infancy of Christianity the Apostles everywhere preached "repentance and faith in the Lord God the Savior" (TCR 4). The better we understand what repentance and regeneration really are, through study, reflection and practice in life, the more accurately will we see our individual futures.
     What do these doctrines tell us about ourselves? That we may anticipate an arduous and difficult life fighting through painful temptations against our almost hopelessly evil selves? That we should expect lives of joy and contentment even on earth because the Lord wants us happy and provides beautiful goods and truths to lift us to Him? At different times we can probably identify with either of these extremes, but neither by itself is realistic.
     The fact is that we are in freedom, in balance between good and evil, at liberty to incline either way. And the Lord continually restores us to this balance after our painful bouts against self-will and conceit, as also after states of unselfish joy we know did not originate with ourselves. When we fail and when we are given to love others as ourselves, we can know that the abiding constant will be a return to balance between the warm light and the dark cold. Confused or inspired today, spiritually we face tomorrow a new state of balance and challenge for which past answers will not be enough. Yesterday's anger or pride or mistakes will not prejudice our future any more than will past good works. However low we fall, the Lord can lift us up, and usually soon if we so choose; and however high He may lift us, we are soon free to turn back. We are kept by the Lord in balance, free to continue establishing our character through our choice of habits, and equally free to change direction in mid-course and follow some new good or evil way.

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We may feel more when good delights us than when we weaken and fail, and freedom requires that we do not perceive the precise limits of our free will, but the Lord tells us that whatever our perception, He guards our freedom of will as the pupil of one's eye (DP 97). If the actions of others limit our free choice, yet within there remains a balance, some choice of good or we can make tomorrow if not right this minute.
     So may we learn from doctrine. But by itself knowledge will not do the job. Partly this is because we need the wisdom of practical experience that comes from actually living by doctrine, but even more because in the long run, as we live so will we understand. We won't believe what the Word says about our future unless we live according to it. If we live repentance, then we are acting freely and daily experiencing the balance between good and evil. By shunning evils in our lives and regenerating actually, we more and more come to recognize that evil is from hell and belongs there, not in us; and that good is not from ourselves but the Lord, a ready gift when we turn from absorption with self and the world. The life of repentance and regeneration shows us that despite evil tendencies, we are not inherently evil, and that whatever of good may sometimes bless us, we have no good from our own natures. The life of regeneration shows us we are in equilibrium. Balance between good and evil remains our essential expectation throughout this life. After death the balances will be different because our character will be formed, but freedom and balance will be at the core of our lives to eternity.
     This is not the answer given by faith alone. Faith alone sees mankind as incurably evil and incapable of freely acting to improve one's spiritual state. By no good works can a person affect his state of condemnation. God alone chooses to forgive by grace through faith only. Though faith offers some hope for those who think they have faith, it offers an overwhelmingly pessimistic view of human expectations, because it sees even the forgiven sinner as remaining inherently depraved and sinful, even if now forgiven and saved. Faith alone built on Augustinian permission contributed to the feeling among many generations of Christians that not a whole lot of good can be expected from life here. Evil seemed stronger than good.
     But faith alone carries its own seeds of destruction. When enough people lived by it, and so failed to experience a sense of sin through their own shunning of evils, inside themselves they gradually stopped believing they were evil. You won't believe in evil unless you see it and shun it in yourself, whatever the church says about it.

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Being saved by faith alone, if you really live that way, leads to ignorance and denial of evil. And so finally the Augustinian gray glasses were discarded, add out of late Christianity there grew the notion that man is good, and that evil is not anything in human beings, but faulty organization of society, to be cured by proper education and social change. I think it no coincidence that Jean Jacques Rousseau, the first great prophet of the goodness of man and the badness of society, grew up in Geneva, the former citadel of faith-alone theology. What an irony! The optimism and confidence in human progress that resulted were as unrealistic as was Christian pessimism based on the Fall.
     But unless in our lives we confront evils and seek the Lord's goods, are as prone to false optimism and unrealistic hopes as secular humanists. After all, we have the most beautiful ideals ever known to humankind. In dozens of ways our contemporaries assure us that the ideas, the right programs and techniques, or the right therapy will do the trick and our dreams will be fulfilled-as if the shunning of evil is a small sideshow and not the main event. Let us thank the Lord for all helps can get, and use them. But fresh insights, even new ways of evangelizing and good New Church education, should not raise up false expectations. People are not soul-less machines just waiting for spiritual natural truths to go out and live well and cooperate. People are free, in balance between good and evil. We need the right instructions, but mostly we need to make wise decisions and live well.
     So we anticipate a future of good decisions and bad decisions made, by people who are in balance. This is a less comforting prospect than we would like. It is but human to seek security, to remove uncertainties, to search for assurance. Certainly a leading goal of our times has been to make life predictable, and it is easy to hope for the same assurance in our spiritual lives that has come to be expected in our material lives. Confidence about the future is almost becoming our inherent right. Will this last? Fundamental uncertainties about natural life have been human lot throughout history, and remain such today for the majority of humans. And it may well happen that dangers to human health will fundamentally shake the modern prejudice that at least in physical life we can count on predictability.
     But whatever our degree of security in natural life, the Writings show that a full sense of security in our spiritual life is not good for us (DP 340:4; BE 93, 114). Talk with those who know with the profoundest certainty that they are saved. What effect does this knowledge have them? How much does it open them to consider new truths and basic changes of life? In fact throughout history those most confident of spiritual security have done the most damage to others. Look at South Africa. Look at the Mideast.

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[I speak here of the great human harm brought to others by those who from religious doctrine rest assured that God is on their side and that their opponents are spiritually inferior: the heritage of Calvinism in South Africa, Shiite fanaticism in the Mideast. Perhaps I should have mentioned Northern Ireland. History has many more examples.]
     Every religious person thinks he would like assurance of his spiritual place. This problem soon confronted the early Christians, and in finding methods to give people the spiritual assurance they craved, the Church turned itself into a Babylon that claimed the key to salvation for the hands of the priests. Excessive concern with the question, Are my sins forgiven, rather than the question of how to live as the Lord teaches, was the opening wedge of a hellish campaign against the life of repentance that alone leads to heaven. The results of that subtle campaign were confession and priestly absolution, penance and then faith alone, not to mention the sacrificial blood atonement and three separate Persons in God. Is the New Church exempt from similar possibilities? The Writings say the primitive Christians "never could have conceived" that such perversions could result (TCR 638). What assurance can we have? Only that if we closely follow the Lord in our teaching and living, He will guide us away from danger, and lift us when we fall.
     If we stop to reflect, it is easy to see why uncertainty about our future is necessary for human life. Sure knowledge of the future would destroy the human itself, because we would not be free. To plan for the future, to hope and predict and provide-to expect-is supremely human, and it is in organizing our lives with a view to the future that we choose in freedom what we wish to be. But knowledge of the future would remove this free activity, and we are taught that with sure foreknowledge we would either deny God or make ourselves God (DP 178-9, 182-3). We are also taught that most people long to know the future; "but this longing derives its origin from love of evil. It is therefore taken away from those who believe in the Divine Providence; and there is given them a trust that the Lord is disposing their lot. Consequently they do not desire to know it beforehand lest they should in any way set themselves against the Divine Providence" (DP 179). Plan and predict, provide and hope we should, yet our central expectation is freedom, being balanced between good and evil.
     Reading over passages about the future, the reader is struck with how forcefully the Writings urge us not to worry about it-not that we shouldn't plan, but that we should see the future as not assured, because humans-including ourselves-are free. How often our great plans-not just our stupid plans but the really good ideas too-go completely astray and produce nothing! But the Lord is wary lest we feel we can shape the future the way we want it.

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His underlying purpose in our rebirth begins with our sense of humility and impotence-that we may acknowledge all good and truth are from Him and remain His in us. Our own prudence, the grand wisdom issuing from our egos, is nothing, void (DP 191-2 13). This is often why our great schemes-including the good ones-may come to nought: some good could result, but our apparent ability to control the future might reinforce the human conceit that power belongs to our own intelligence. "No one can be reformed by himself by means of his own prudence, but only by the Lord by means of His Divine Providence"(DP 202:2). We should not be surprised to read, "Those who are in faith rarely obtain the objects of their desire while they desire them, but yet, if it be for their good, they obtain them afterwards, when not thinking of them" (SD 3538). The Lord does want us happy, but He knows the key to this is not our getting what we want, but learning the humility to accept Him as the only source of every good. That is the real point of regeneration and the key to human contentment.
     The Epistle of James speaks to the same point: "Come now, you who say, 'Today or tomorrow we will go to such and such a city, spend a year there, buy and sell, and make a profit'; whereas you do not know what will happen tomorrow. For what is your life? It is even a vapor that appears for a little time and then vanishes away. Instead you ought to say, 'If the Lord wills, we shall live and do this or that.' But now you boast in your arrogance. All such boasting is evil" (4:13-16). The uncertainty of the future is healthier for us than thinking our own wits will control what happens.
     Marriage is a good example. Think of the many, many unpredictable unknowns a young couple commit themselves to-some probably, would decide not to marry if they foreknew them. Yet these very same things, unforeseen, can be the occasion for stronger love and enormous spiritual growth if the couple learns the humility to follow the Lord's principles even in situations they didn't expect. Often in life your greatest opportunities come when you face unforeseen challenges. Life is full of so many things that no one could ever predict for you. But the things we don't know should make us more willing to be led by the Lord. Of course we should try to plan wisely, but we should know also that the future belongs more to the Lord and the actions of others than to our own prudence.
     So why do our best-laid plans and intentions sometimes come to nought? Often we think it's from someone else's fault, but listen to this: "The Divine Providence operates so secretly that scarcely anyone knows of its existence . . . . Man's own prudence is continually raising [the head of the serpent, which is self-love], and the Divine Providence is continually putting it down.

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If man felt this he would be enraged and exasperated against God, and would perish; but while he does not feel this he may be enraged and exasperated against men, and against himself, and also against fortune, without perishing. Hence . . . the Lord continually leads man in freedom . . ." (DP 211; see also AE 1159:5). It won't explain all our misfortunes, but think about it. Certainly we should try our best, but the passage shows that the essence of a wise effort is acknowledging that good and truth are not our own but from God. Sometimes when we don't accept that, events have a way of bringing the reality home.
     So we should expect real ups and downs in our spiritual and natural fortunes. These are more normal than the calm and happy stability we may aim for. Jeremiah once regretted that he was born. Human regeneration follows the pattern of the Lord's glorification, and the Writings tell us that spiritual progress is not possible without alternating states of temptation and conjunction with God; and in the temptation or emptying out state, God appears to be absent; we will not feel His closest presence and operation in us (TCR 105, 126). We know He's not gone, but in spiritual emptiness we will not feel the help He is secretly giving from within. For the inner purpose of temptation is to replace our confidence in self with confidence in the Lord.
     "The temptations in which a person is victorious entail the belief that all others are more worthy than he, and that he is more like those in hell than those in heaven, for ideas such as these present themselves to him in temptations. When therefore after temptations he enters into thoughts contrary to these, it is a sign that he has not been victorious . . ." (AC 2273:2; see also AC 2694). What does this say about feeling good about ourselves? No, we should not hate ourselves either. The Lord loves us and provides signs for our hope, yet happiness and use come from accepting that we are but vessels of life. A love of self, when subordinated, is useful, but our goal and expectation should be less to feel good about ourselves than to trust in our Savior and to do the goods for others that He leads us into.
     We know from doctrine that for those who trust in the Divine rather than in themselves, everything advances "towards a happy state to eternity, and . . . whatever happens to them in time still conduces thereto" (AC 8478:3; see also 8480:3). And from regeneration we should come to feel this increasingly. Yet we can expect many times when this beautiful truth will seem remote from reality, because we remain in freedom, in balance between good and evil. Only if we become celestial beings may we expect to have no fear of hell (AC 3519:4).
     But would we really want it any other way? Would we enjoy the assurances and security that our natural mind longs for?

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The Writings show why ignorance of the future allows us to be human and to enjoy all the delight we have from choosing freely (DP 178-9). The first great Christian theologian, Irenaeus, understood this: "The harder we strive, so much is it the more valuable; while so much the more valuable it is, so much the more should we esteem it. And indeed those things are not esteemed so highly which come spontaneously as those which are reached by much anxious care. Since, then, this power has been conferred upon us, both the Lord has taught and the apostle has enjoined us the more to love God, that we may reach this [prize] for ourselves by striving after it. For otherwise, no doubt, this our good would be irrational, because not the result of trial. Moreover, the faculty of seeing would not appear to be so desirable unless we had known what a loss it were to be devoid of sight . . . ; light, also, by contrasting it with darkness; and life with death. Just in the same way is the heavenly kingdom honorable to those who have known the earthly one" (Against Heresies 4.37:7; see also 4.37:6). Whatever eastern religions tell us about the virtues of passive acceptance, the delight of life comes from effort and striving into an uncertain future. The Lord's greatest blessing is leaving us in balance, because true joy lies in effort.          
     Finally, an appeal to the young, young in age and young in heart. As you grow and decide for yourselves your spiritual direction, as you marry and settle into uses of all kinds, if you choose to live by the ideals of these Heavenly Doctrines, give serious thought to where you should locate. Reflect seriously about putting yourself geographically into a situation where you are in an equilibrium that matches the spiritual equilibrium you will be in. Should you and your family live in a church community, a smaller society, or in so-called isolation? Think about the spiritual implications of where you may live. Most of us need contact with other New Church people, to discuss and test our thinking, to change our own and others' lives, to reassure and strengthen each other. This assembly testifies in abundance to the need New Church people feel to share and discuss, to challenge and correct, to confirm and build up. Though such uses can come in isolation, in living alone the equilibrium can be weighted in favor of the ideals of alien systems of life.
     A community or large society, on the other hand, may seem to weight the balance in the opposite direction-so strongly in fact that we may lose sight of the actual spiritual equilibrium in which the New Church now stands, in the world and in ourselves. With its treasury of spiritual riches of worship, classes, discussions, meetings, programs, not to mention social life and even sports and dramatics, the large society can be so warm and intellectually overpowering that as we fit into well-structured activities and traditions we are not so much choosing our life of religion as simply going with the flow.

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Following the path of least resistance within the organized church may be less dangerous than going with the flow of the loves of self and the world, but it can have the drawback of making us think being New Church means less than it does, and of raising unrealistic expectations. Who does not feel New Church when surrounded by a group of soul-mates? But it is the decision we make freely from our own sight of the Lord's purposes that makes us His vessels. The strength and warmth and light of a large community should be our priceless oasis, but if you never leave the oasis you can forget the real character of the equilibrium in which we live today. In fact the New Church is in the wilderness, among a few, and we should experience this in our lives if we are to help the church. The powerful ideals of monastic separation from the world in the long run did not protect the first Christian Church from evils, but rather discouraged the life of religion in the world.
     In many ways the smaller society, like the small discussion class, would seem to reflect most exactly our spiritual equilibrium. The centers we especially need today are small centers. Yes, those in isolation can find effective ways to maintain balance and keep the Lord's light and leading strong. And those of us in communities and large societies can find the means, if we want to, of developing relations with non-New Church people and so of living in the equilibrium in which the New Church stands today. But participating in a small society forces people to think for themselves and make decisions, to take stands and make statements with their lives, and by this the church in individuals and at large may grow and see itself truly in balance. The uncertain futures of small societies and schools matches the uncertainty in our expectations because their lack of structure and tradition offers more balance for free decision. I urge that the small society or circle is the natural and most fitting setting for the growth of the New Church today, because it most closely matches the equilibrium we are in-offering enough New Church strength to progress, and enough challenges, problems, questions and adventures to compel us to look beyond ourselves, confront the deep needs of a post-Christian culture, and communicate heavenly treasures to the world's spiritually empty.
     If you are young, in age or in heart, seriously consider living in such a location, not encompassed by family and friends, but not alone either. Consider it not just for convenience or worldly reasons, but for the spiritual growth of the church in yourself and in others. If you want a field to grow, scatter seed broadly.

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ON DEATH AND DYING 1987

ON DEATH AND DYING       ZOE G. SIMONS       1987

     It's all very well to have a strong belief in the life after death. We know intellectually and believe in our hearts that life is eternal. This acknowledgment changes the way we think about ourselves and the life that we lead. But how does it actually affect our emotional thinking and acting when we face death ourselves, or the death of a loved one?
     There are physical, mental and spiritual states involved which have to be recognized and sorted through. Most of us do not spend very much time thinking about this and preparing for this state before we are actually faced with the reality. Why should we? It's not even very emotionally healthful to dwell on the subject. Life has enough problems without borrowing the troubles of death and dying before it is necessary. In fact, thinking about dying involves taking more responsibility for living and we tend to avoid that! And we do not want to face the emotional factors involved. But perhaps we can help others and help prepare ourselves by some discussion of the mechanics and the effects.
     Looking at our gardens in the spring, before the Lord has sent the leaves to sprout and cover up all the bare bones of the garden, we dream of how beautiful it will be. And if we get busy and prune and clear away the debris that winter has strewn about, the garden will be more beautiful and easier to care for in the summer. When a loved one leaves this life, it is useful and cathartic to clear up the odds and ends left behind; to see that our emotions as well as their personal effects are put in order, so that our memories of them are clear and unclouded.
     As each of our children left home, the first thing I always did was to clean up his/her room. Putting away their clothes and belongings and making the bed fresh prepared for their return or for others to use, and eased my feeling of loss at their leaving.
     We face death in so many ways and so many forms. The first time we consciously focus on death has long-reaching effects. This is why when there is a child or children involved, say in the death of a parent or sibling, we should be very careful to give them special affection, support and instruction. Even when the one dying is not apparently so close, I such as in the case of a friend, a removed relative or even a pet, special care should be given to allow the right kind of grief to be recognized and comforted. Sometimes a child is ignored as adults receive the first thoughts of relatives and friends. Sometimes people fear to tell a child about the death of a loved one, not realizing that as children are closer to heaven, they can accept more easily the idea of someone going to heaven, and they in turn can help our more worldly attitudes.

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     It is a particularly difficult time for parents when a child dies or is killed by some accident. There tends to be guilt and jealousy involved. One parent may feel guilty that it was somehow his fault that the child has died. One parent may feel that the other did not love, or does not miss, the child as much as the other. It is particularly necessary for parents to comfort and cling to each other at this time, and for friends and relatives to give love and comfort impartially! We each mourn our loved ones in different ways, and go through states of grief and despair at different times, so it is especially necessary to exercise charity and patience with each other at this time.
     A sudden death has the paralyzing and numbing effect of shock, which sometimes carries us through the first trauma. As friends rush in to help in all physical and emotional ways possible, we feel as if it is all unreal and that we will soon wake from the nightmare. And then the backlash of emotion is often worse-the pain is so great when the anesthetic has worn off. This is a time when wise and caring friends return with gentle support and give the bereaved person an opportunity to talk out his grief. This is a phase too many of us forget. Too many of us are unskilled in listening to our friends let their grief come out. This is a phase of comfort we should learn how to give. How many of us have had the feeling that we want to talk about our loved one, but no one seems to want to listen? We may feel we should not burden others with our grief, which seems somehow selfish, so we cover it up and it becomes hard rock in our breast.
     Perhaps hardest of all deaths to bear is the slow one-the sure knowledge that parent or child or friend has been given a death notice, a few months to live because of some fatal disease. It is hard to wait for old people to die, to watch them sink into the despair of uselessness. Here, the inevitability of death does not contain sharp grief, but it does require patience and subordination to the Lord's will. We cling to the faith that will take this one in His Own good time. But to watch a child or young adult, or person still in the prime of usefulness, slowly succumbing to the inroads of fatal disease exercises our submission to the Lord's Providence to the limit "Why? How? What for?" we cry. And beyond inner cry of our hearts, how can we best comfort our friend, our child, our loved one? We feel so helpless.
     One way we can help is to face the inevitable squarely. Not all people to talk about death, particularly their own. But many do want to about this wonderful trip into the unknown that they are about to take, and we should never deny them this relief, this pleasure, because of our own discomfort. Yet we do. We fear to talk about death directly to one about to die, or to one just having experienced death of a loved one, for many reasons.

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We excuse ourselves by saying we do not want to depress our friend. We want to encourage happy and affirmative thoughts-affirmative to life! But what is more affirmative to life than eternal life? And what do people like to talk about more than about themselves? Perhaps they have special plans for their family that they would like to outline. Perhaps they would like to reminisce about past events in their life. It is amazing how little interest in general we have about each other's lives. A person comes back from a wonderful trip and after a few questions about his experiences, our attention wanders and the subject turns to happenings closer to home! People need to be able to express doubts and concerns about the life after death without soporific assurances! While we should not rush in with didactic expressions of authoritarian faith, we should be sensitive to the concern and need of friends in this time of special preparation. Just because we do not believe in deathbed repentance does not mean that people are not given the time, when they have sure knowledge of the imminent death of the body, to reorganize their thinking, prioritize their values and so make special preparation for the life after death.
     "[Man] is kept continually in the possibility of repentance and conversion, for the Lord is continually present with every man and urgent to be received . . . ." (TCR 720). To "put one's affairs in order" is a comforting and satisfying action for many. For further doctrine on repentance and self-examination see TCR 529-532 and other numbers.
     In thoughts of how we can best help our friends through their time of grief and pain, we can forget our own sense of loss. This is the only way to face death trauma. With all our belief in the other world, the death of a loved one is a special loss to us, no matter how strong our belief that we shall meet again. There is physical pain involved and while we must endure it, we do not need to deny it. We pray with the Lord as in the garden of Gethsemane, "Father if it is Your will, remove this cup from Me; nevertheless not My will but Yours be done" (Luke 22:42).
NCL 100 YEARS AGO 1987

NCL 100 YEARS AGO       Editor       1987

     In August of 1887 it was reported that a library in New Zealand had on application been supplied with forty volumes of "New Church Works."
     Now in 1987 two New Church ministers are active in that country.

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TABERNACLE OF DAVID 1987

TABERNACLE OF DAVID       JOHN RAYMOND       1987

A Prophecy of Worship in the Church

     The tabernacle of David is referred to by name in the following words from the Book of Amos. "'On that day I will raise up the tabernacle of David, which has fallen down, and repair its damages; I will raise up its ruins, and rebuild it as in the days of old, that they may possess the remnant of Edom, and all the gentiles who are called by My name,' says the Lord who does this thing" (Amos 9:11, 12 NKJV).
     These words of Amos were prophetic of the church of the Lord Jesus Christ and its holy worship, which was to be celestial, that is springing from and expressive of love (see PP, AC 10545:7, 10248:8). As a prophecy, they looked to the future, but, in speaking of the tabernacle of David, they drew from the long-forgotten past, for they referred to the worship of the Lord established by King David when the ark of the covenant came to rest at Jerusalem (see 2 Samuel 6:17). A just appreciation of the prophecy must therefore involve a knowledge of what form this worship took and what distinguished it from preceding forms of worship. It must also answer the question of why the tabernacle of David and not the tabernacle of Moses was chosen by the Lord for this prophecy of His church and its worship. And, finally, it must show how the answers to these questions bear upon worship in the church at this day. In seeking to understand the prophecy, we begin, therefore, with a brief review of the history of worship as described in the Old Testament.
     In Most Ancient times, men worshipped the Lord in the tents or tabernacles that also served them as homes (AC 414:3). This practice persisted into ancient times. Thus, it is not surprising that the Lord appeared to Abraham by the terebinth trees of Mamre, as he was sitting in the tent door in the heat of the day (see Genesis 18:1). Indeed. the very terms for tabernacle or tent are used in the Word to represent the I celestial and holy things of love that are at the heart of all genuine worship (see AC 414:3). And when people began to profane their own tents by profane kinds of worship, a communal tabernacle was built (ibid.). So also, communal tabernacle worship was established by Moses in the wilderness at the Lord's command (Exodus 25 et seq.). In this sense, the Old Testament speaks of three tabernacles: the tabernacle of meeting; the tabernacle of Moses (commonly called the tabernacle of Israel); and the tabernacle of David.

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     The Tabernacle of Meeting

     This was a provisional structure set up by Moses outside the camp of the Children of Israel in the wilderness to serve as the meeting place of God with man while the larger tabernacle was being built. The people would stand in the doors of their tents and watch while Moses went out to it. When he entered in to speak with the Lord, and the pillar of cloud descended and stood at the door of the tabernacle, "all the people rose and worshiped, each man in his tent door" (Exodus 33:7-10).

     The Tabernacle of Moses

     This, commonly called the tabernacle of Israel, was the portable sanctuary, built according to the Divine design revealed to Moses on Mount Sinai to house the ark of the covenant, the sacred repository containing the two tables of stone on which were inscribed the ten commandments. Both its structure and contents are described in great detail in the book of Exodus (chapters 25-28 and 3640). This tabernacle was set up in the centre of the camp, with all the tribes arranged in a prescribed order around it (see Numbers 2). The worship consisted primarily in animal sacrifices of various kinds.
     The significance of the tabernacle of Moses and its worship is dealt with extensively in Bishop George de Charms' book The Tabernacle of Israel. Bishop de Charms points out that this tabernacle represented "the dwelling place of God with man, and the medium of his conjunction with the Divine" (page 6). It "represents the human mind built according to Divine plan that it may serve as a 'tent of meeting' [of the Lord with man]" (p. 7). And because it thus represented what is essentially human, the tabernacle of Moses also represented the Lord's church, His kingdom in the heavens and, inmostly, "the Human of the Lord, the temple of His body" (p. 7). Truly, as Bishop de Charms writes: "The truth involved in the building of the tabernacle is infinite in scope" (p. 8).
     In the context of the present article, two points should be especially noted about the tabernacle of Moses: firstly, it existed to house the ark of the covenant. Without the ark, the tabernacle lost its primary reason for existing, for the ark represented the presence of the Lord (see AC 2576:2). From its mercy seat, the golden slab that served as its lid, the Lord spoke to His people (see Exodus 25:22). When the ark was in the tabernacle"s holy of holies, the glory of God was present in His house, as when Moses finished the work of building the tabernacle and "the cloud covered the tabernacle . . . and the glory of the Lord filled the tabernacle. And Moses was not able to enter the tabernacle . . . because the cloud rested above it, and the glory of the Lord filled the tabernacle" (Exodus 40:34, 35).

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     The second point to be noted is that the animal sacrifices, in which the worship in the tabernacle of Moses chiefly consisted, were permitted, not willed, by the Lord (see AC 2180:7). They were permitted lest the Children of Israel fall into the infernal practice of human sacrifice, which was very prevalent among the surrounding nations (see AC 1241). And the various animal sacrifices could represent the spiritual things of genuine worship (see AC 10022).
     Throughout the years in the wilderness and during the conquest of the land of Canaan, the tabernacle of Moses, with the ark of the covenant reposing in its holy of holies, served, despite their frequent backslidings into idolatry, as the centre of worship for the Children of Israel. But, in the time of Eli, who was both priest and judge, disaster struck. Faced with military defeat at the hands of the Philistines, the elders of Israel persuaded the wicked and dissolute sons of Eli to allow the ark to be carried into battle (see 1 Samuel 4:1-5). The Philistines were victorious and the ark was captured (verses 10, 11). And although the tabernacle of Moses remained as a centre of worship for nearly another 150 years, and animal sacrifices continued to be offered in its court, the ark of the covenant never returned to this tabernacle.
     The significance of this loss was expressed by Eli's daughter-in-law, who was carrying her husband's child. When she heard the news that the ark was captured and that both her husband and father-in-law were dead, she gave birth. Before dying herself, she named the child Ichabod, meaning inglorious; for she said: "The glory has departed from Israel, for the ark of God has been captured" (1 Samuel 4: 19-22).
     The Philistines kept the ark for just seven months. Its presence resulted in the destruction of their chief idol and brought them nothing but disease and death. Overcome with fear, they sent the ark back to Israel with a trespass offering. It came first to Beth Shemesh, where seventy men died because they looked into the ark (see 1 Samuel 6: 1-19). "Then the men of Kirjath Jearim came and took the ark of the Lord, I and brought it into the house of Abinadab on the hill, and consecrated Eleazar his son to keep the ark of the Lord. So it was that the ark remained in Kirjath Jearim a long time . . . ." (I Samuel 7:1, 2). In fact, it appears to have stayed there for close to a hundred years-throughout Samuel's judgeship, the forty-two years of Saul's reign and during the initial years of David's kingship. Throughout all these long years, the Lord no longer spoke to His people from between the cherubim. Truly, the glory had departed from Israel.

     The Restoration of the Ark and the Tabernacle of David

     It was King David, representing the Lord as to Divine truth (see AC 4391:4), who restored the ark to its central role in the worship of Israel (see 2 Samuel 6).

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But he did not return it to the tabernacle of Moses. (That tabernacle was still at Gibeon and remained there as the center of sacrificial worship even following the restoration of the ark, until it was taken down and stored in the temple in the days of Solomon.) Instead, David brought the ark to Jerusalem, his new capital city on the sides of Mount Zion, where he set up a new tabernacle to house it (see 2 Samuel 6:1-17). In rejecting the tabernacle of Moses as a resting place for the ark at this time, and in setting up the new tabernacle (the tabernacle of David) at Jerusalem, David was merely following the Lord's command, as expressed in the psalm: "For the Lord has chosen Zion; He has desired it for His habitation: This is my resting place forever; here I will dwell, for I have desired it" (Psalm 132:13, 14). By Zion and Jerusalem are signified the Lord's church (see AE 850:2).
     When the ark was brought back to Jerusalem, "David and all the house of Israel played music before the Lord on all kinds of instruments made of fir wood, on harps, on stringed instruments, on tambourines, on sistrums, and on cymbals . . . . So David and all the house of Israel brought up the ark of the Lord with shouting and with the sound of the trumpet." "Then David danced before the Lord with all his might . . . leaping and whirling before the Lord" (2 Sam. 6:5, 14, 15, 16).
     The music and shouting, the dancing and rejoicing, with which the ark was brought to Jerusalem did not end when it arrived at its destination. The book of Chronicles tells us that David "appointed some of the Levites to minister before the ark of the Lord, to commemorate, to thank, and to praise the Lord God of Israel. He also appointed Levites to play on stringed instruments, harps, cymbals and trumpets in a permanent daily ministry of thanksgiving and praise (see 1 Chronicles 16:4-6, 37).
     Here in the tabernacle of David were undoubtedly first sung many of the psalms that appear in the book of Psalms; for the Levites-Asaph, Heman and the sons of Korah-who are named in the book of Chronicles as participating in the ministry of this tabernacle are also named as the authors of many of the psalms, along with King David himself, who had something of a priestly function (see AC 8770). The Hebrew name for the book of Psalms means "Songs of Praise," and indeed we are told that the "psalms of David are nothing but songs, for they were played and sung" (AR 279:2). It is likely that they poured forth in spontaneous inspired singing before the Lord. and were written down, even while they were being sung, by the "commemorators" David had appointed for this task.
     It is clear that, as regards external forms at least, worship in the tabernacle of David differed markedly from that of the tabernacle of Moses.

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Instead of the emphasis on animal sacrifices and blood, there was emphasis on the sacrifices of praise. Clearly, this new form of worship needs to be examined more closely, but before doing so, two principles should be noted.
     The first is that the essential thing of worship is not its external form but is the adoration of the Lord from the heart, and that this is impossible unless there is charity, or love to the neighbor (see AC 1150).
     So Jesus taught: "And whenever you stand praying, if you have anything against anyone, forgive him, that your Father in heaven may also forgive you your trespasses" (Mark 11:25). And again: "Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar and go your way. First be reconciled to your brother and then come and offer your gift" (Matthew 5:23, 24). Again we are told that "the Lord cannot be worshiped except from charity" (AC 440). External worship without this internal is nothing; indeed, it is lifeless (see AC 1094, 1102).
     Thus, the validity of worship does not depend on external forms, no matter how appropriate these may be. Indeed, we are told that those "err who believe that they can make themselves receptive of influx [from the Lord] by prayers, adorations and the externals of worship; these things are of no effect unless man abstains from thinking and doing evils, and by truths from the Word leads himself, as of himself, to things good in respect to life" (AE 248:4). All true worship is from love (see AE 1151), and, as the Lord taught: "He who has My commandments and keeps them, it is he who loves Me"(John 14:21).
     Finally, "all true worship consists in adoration of the Lord, adoration of the Lord in humiliation, and humiliation in one's acknowledgment that in himself there is nothing living, and nothing good, but that all within him is dead, yea, cadaverous, and in the acknowledgment that everything living and everything good is from the Lord. The more a man acknowledges these things, not with the mouth but with the heart, the more he is in humiliation; and consequently the more he is in adoration, that is, in true worship, and the more he is in love and charity, and the more in happiness" (AC 1153:2).
     The second principle relates specifically to the externals of worship, that is, to the activities and attitudes in which the living internals of true worship are brought into and terminated in the life of the body. The principle is this: that "all affections, whatsoever they are, have corresponding gestures in the body. Into these gestures the body is borne and falls of itself, when man is interiorly in the affection" (AE 77; see also AC 5323).
     The example given is "humiliation that springs from the heart in presence of the Divine," and its effect, which is "total prostration."

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"Humiliation before a man produces a bowing down, according to the estimation of him; but in presence of the Divine it produces total prostration, especially when man thinks that the Divine in respect of power and wisdom is everything, and man in comparison is nothing, or that from the Divine is all good and from man nothing but evil" (AE 77).
     This principle means that the Lord has provided a very specific "gesture" of the body for every interior affection of worship. Moreover, the benefits that are inherent in these interior affections cannot be received fully in the absence of the corresponding bodily "gesture," for "power and strength reside in ultimates" (AC 9836:2). We are told that "each and all things advance from the first or inmost successively to their ultimates, and there rest; also prior or interior things have a connection with ultimates in successive order. Wherefore, if the ultimates are removed, the interior things also are dispersed" (AC 9216:3).
     It follows that the precious state of "humiliation that springs from the heart in presence of the Divine" can "rest" only in "total prostration," because that is the gesture that the affection spontaneously produces. If another gesture is substituted-perhaps the related gesture of kneeling-the affection of humiliation that springs from the heart in presence of the Divine must be dispersed, to be replaced, perhaps, by a lesser blessing.
     This principle has been elaborated at length because it bears strongly on the question of what is appropriate to worship in the church at the present day, which is one of the concerns of this study. It is emphasized in the context of the worship in the tabernacle of David because in that worship, as described in the Word, the Lord provided most of the specific bodily gestures that the inmost affections of true worship produce and in which they can rest. For the principle is universal, applying not only to deepest humiliation and its attendant total prostration, but to every other worshipful affection and its attendant "gesture" that is named.
     It is in this, specifically, that the worship in the tabernacle of David is prophetic of worship in the church of the Lord Jesus Christ. And although that tabernacle and its worship lasted for only a brief forty years, the prophecy of Amos was a promise it would be restored.

     Worship in the Tabernacle of David

     The external "gestures" that accompanied worship in the tabernacle of David included bowing, kneeling and total prostration; standing, praying with upraised hands, and blessing; singing and playing on musical instruments; joyful shouting and the clapping of hands; and dancing before the Lord.

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There was spontaneity of prayer, thanksgiving and praise. How do we know this? The book of Psalms tells us, and the assumption is that it means what it says. Although it is not possible within the context of this study to give each of the "gestures" named the attention it deserves, each requires at least brief consideration.
     Kneeling and bowing down, total prostration. "Oh come, let us worship and bow down; let us kneel before the Lord our Maker" (Psalm 95:6). In the original Hebrew, three verbs are employed in this text, which mean (in reverse order) to bend the knee, to bend the body, and to totally prostrate oneself (translated here as worship"). It has been shown that these gestures are the spontaneous effects of the various degrees of humiliation.
     Standing, praying with upraised hands, and blessing. "Behold, bless the Lord all you servants of the Lord, who by night stand in the house of the Lord! Lift up your hands in the sanctuary, and bless the Lord. The Lord who made heaven and earth bless you from Zion!" (Psalm 134). We are told that "by standing before God is signified to hear and do what He commands, as he who stands before a king" (AR 336). Lifting the hands toward heaven "signifies directing attention to heaven and the approach of heaven" (AC 7568). "To bless the Lord is to sing to Him, to proclaim the good tidings of His salvation, to preach His wisdom and power, and thus to confess and acknowledge the Lord from the heart. They who do this cannot but be blessed by the Lord, that is, be gifted with those things that belong to blessing, namely, with celestial, spiritual, natural, worldly, and corporeal good" (AC 1422:2).
     Singing and playing on musical instruments; joyful shouting and the clapping of hands. "Praise the Lord with the harp; make melody to Him with an instrument of ten strings. Sing to Him a new song; play skillfully with a shout of joy" (Psalm 33:2, 3). "O clap your hands all you peoples! Shout to God with the voice of triumph!" (Psalm 47:1). We are told that "every affection of the heart . . . produces singing, and consequently what is connected with singing" (AC 418). "Joy of heart, when it is in fullness, expresses itself in song . . . it pours itself forth in singing" (AE 326). Clapping with the hands "expresses joy in the goods and truths triumph that express living confession or acknowledgment from faith that are from the Lord with man because these make joy for man" (AE 405). And "the exaltation of joy from its fullness" produces shouts of (see AE 326, AC 5323:3).
     Dancing before the Lord; spontaneity in prayer, thanksgiving and praise. "Let Israel rejoice in their Maker; let the children of Zion be joyful in their King. Let them praise His name with the dance" (Psalm 149:2, 3). We are told that "joys of the heart or interior joys burst forth in the body into various acts, as into songs, and also into dances" (AC 8339).

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The words "burst forth" surely imply great spontaneity.

     When "David danced before the Lord with all his might . . . Michal, Saul's daughter, looked through a window and saw David leaping and whirling before the Lord; and she despised him in her heart." When she later reproached him for acting "shamelessly," David replied: "It was before the Lord, who chose me instead of your father and all his house to appoint me ruler over the people of the Lord, over Israel. Therefore I will play music before the Lord. And I will be even more undignified than this, and will be humble in my own sight" (2 Samuel 6:14-22).
     David admitted that his worship was "undignified," but he knew that human standards of dignity were not to be the criterion of acceptable worship in the house of the Lord. It is clear, for example, that the dancing in the tabernacle of David would not have been tastefully choreographed with the aim of presenting what the world or even the worshipers themselves regarded as dignified. And as with the dancing, so with all the other "gestures" of worship in that tabernacle as they "burst forth" spontaneously from "joys of the heart." Self-dignity was forgotten, self-consciousness swept away, in an overwhelming glorification of the Lord.
     Such is the worship that the Lord desires. He desires it not for His own sake but "for the sake of man and his salvation; for he who worships the Lord and gives glory to the Lord is in humiliation; and what is his own departs from the man who is in humiliation; and insofar as this departs, so far the Divine is received" (AC 10646:3).
     That the Divine-the Lord Jesus Christ Himself with all of His power to heal, to restore and to save-may be received is the purpose and end of all worship. For the Lord wills to give Himself to every living creature that all men might be saved (see AC 6478). So He taught those who followed Him in the world: "Do not fear, little flock, for it is your Father's good pleasure to give you the kingdom"(Luke 12:32). It is for this cause and no other that we are enjoined to worship the Lord, to "enter into His gates with thanksgiving, and into His courts with praise" (Psalm 100:4). And it is for this cause and no other that the Lord promised to "raise up the tabernacle of David, which has fallen down, and repair its damages;" to "raise up its ruins, and rebuild it as in the days of old" (Amos 9:11).

     The Tabernacle of David and Worship in the Church Today

     When the Lord was in the world, we are told, he abrogated all the blood sacrifices of which worship in the tabernacle of Moses chiefly consisted, replacing them with the two sacraments of baptism and the holy supper (see AC 4904).

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But the "sacrifices of praise" of which worship in the tabernacle of David chiefly consisted were never abrogated. This has profound implications for the forms of worship in the church of the Lord Jesus Christ.
     Nevertheless, there are strong reasons for leaving each reader free to draw his or her own conclusions from what has been presented. Worship has to do with the way in which we relate to the Lord, and that should not be made the subject of argument or controversy. For this reason, and others, only the following observations are offered.
     Clearly, the worship that most of us are familiar and comfortable with at the present day approximates only in part the kind of worship that existed in the tabernacle of David and that has been held up in this study as approaching the ideal. On the other hand, we are told that in the heavens there are innumerable differences in worship (see AC 1155) and that such variety contributes to perfection (see HH 56). Moreover, "worship of the Lord from charity can never differ, howsoever the externals are varied" (AC 1083:3).
     One thing is certain. Changes in worship, even when seen to be desirable, are not to be made suddenly, or without regard to the hold that familiar forms may have on the worshippers' affections. For we are told that "the holy state of worship that has been inrooted from infancy is of such a nature that it cannot endure violence, but only a gentle and kindly bending" (AC 1992:4).
     In this lies concealed one of the miracles of the Lord's Divine mercy. For so great is His longing to bless men with the fruits of true worship that He will accept gentile, yes, even idolatrous worship as a means to disposing the worshipper's will for salvation (see AC 2598, 6289). For the Lord regards even a falsity as like truth if the man allows himself interiorly to be kept by the Lord in good. With such, a falsity is called an apparent falsity only, because it proceeds from good (see AR 625).
     Finally, it is hoped that this study of the tabernacle of David and its worship may lead to increased tolerance for certain expressive and spontaneous forms of worship that do not conform to what some may have until now regarded as the limits of acceptability. Yes, many of us would be uncomfortable in a service in which the worshipers literally, like King David, danced before the Lord with all their might. But that does not mean that such worship should be condemned or the worshipers dismissed as shallow or insincere. Certainly, we ought never to make fun of the worship of others.
     When all is said and done, worship-even its external forms-is not ours. It belongs to the Lord who has provided it for our salvation. Because it is the Lord's it holds promise of endless perfection.

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It may be that one day-perhaps sooner than we expect-the New Church will include congregations in which such familiar externals of worship as kneeling, singing, and the use of musical instruments will be joined by the other elements of Davidic worship: total prostration, praying with upraised hands, clapping and even dancing with joyful shouts of "Hallelujah!" and "Amen!"
     For "the hour is coming, and now is, when the true worshippers will worship the Father in spirit and in truth, for the Father is seeking such to worship Him" (John 4:23). For "Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself will be with them and be their God" (Revelation 21:3).
DECLARATION OF FAITH AND PURPOSE 1987

DECLARATION OF FAITH AND PURPOSE       JONATHAN S. ROSE       1987

     I believe in the Lord Jesus Christ. I believe that He is Jehovah and Messiah, the Creator and Redeemer, Father, Son and Holy Spirit in one. I believe that He came into the world at a time when all mankind would have been lost had He not. I believe that by combats with the hells and by glorifying His Human He restored order to the spiritual world; He made visible the Father, meaning His Own Divine Love; and He made salvation once more possible for all those who turn to Him and walk in His ways. I believe that He has made His second coming in a the theological writings given by means of Emanuel Swedenborg.
     I believe that the Lord is the only life, the only love and the only wisdom. I believe that we have no life, love or wisdom of our own, but are only receptacles of His life; and for that reason we are truly alive when we turn from evil and follow Him. I believe that the Word is His believe that a life according to the Lord's commandments is the life of voice, teaching us that we need to follow Him and how to do so. I heaven, a life of joy in being useful to others. I also believe in the power of prayer.
     As for my purpose in entering the ministry, it is my desire to feed the Lord's sheep-to teach the truth of the Lord's Word and to lead by truth to Him. It is my desire to work in the Lord's harvest-to proclaim the good news of His second coming. And it is my desire to feed the Lord's sheep and to work in His harvest not only through preaching, teaching and pastoral work, but also by translating.
     Lord, be with me, I pray, as I walk upon this path, and remove from me those things which are obstacles to You.

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MINISTER'S FAVORITE PASSAGE (14) 1987

MINISTER'S FAVORITE PASSAGE (14)       Rev. Erik E. Sandstrom       1987

De Verbo 6 is my current favourite, because to me it is the Writings explaining themselves as nowhere else in any single number.
     De Verbo is "Concerning the Sacred Scripture, or the Word of the Lord from Experience," written in 1762, published posthumously.
     De Verbo 4 clarifies the difference between the three heavens, that there "is no ratio between them." "The heavens are distinct."
     Swedenborg vainly tried to retain what the angels had talked about "when I returned into my natural state, in which every man is in the world. I then wished to bring it [the conversation with angels in their heavens] forth from the former memory, and describe it, but I could I not; it was impossible" (Ibid.).
     Swedenborg was frustrated: he could speak as an angel among angels, but he could not remember a thing they spoke about when he returned into his natural state. How then did the Writings get written? For they are natural paper and print!
     The "inexpressible ideas of angels" have given rise to a belief in the New Church that the Writings have an as yet to be explained "internal sense" of their own. For Swedenborg "heard things unutterable and inexpressible, as we read happened with Paul" (De Verbo 6; cf 2 Corinthians 12:4). Swedenborg (and Paul too) heard angelic conversations on "the arcana concerning the Lord, redemption, regeneration, providence and other similar things" (Ibid.).
     And then he could not remember a thing! But we know the Writings do contain such arcana. So how could Swedenborg express inexpressible arcana from angels? The Divine Love and Wisdom is entitled "Angelic Wisdom Concerning . . .", so obviously Swedenborg "succeeded. How? For it is impossible to express what angels talk about.
     Here is my favorite passage:

     . . . after which it was given me to understand that I could not utter nor describe them by any spiritual or celestial expression, but that nevertheless they could be described even to their rational comprehension by words of natural language. And it was told me that there is not any Divine arcanum which may not be perceived, and even expressed naturally, although more generally and imperfectly (De Verbo 6).

     The Lord Himself has done it in the Writings. Everything came directly from the Lord's own mouth, inspiring natural terminology drawn from Swedenborg's memory, so as to express all possible arcana in print. De Verbo 4 plus Apocalypse Revealed 36 make it clear that nothing from angels ever made it into print. But the "inexpressible contents of angels' conversations" have been expressed by the Lord in print.

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     That is the miracle surpassing all miracles effecting communication between angels and men (see Inv. 43, 44). Since there is nothing beyond expression by the Lord, the Writings have no internal sense; yet we too will be astounded by the way the angels see the same things we see in the Writings.
     The Writings therefore are the very essential Word of the Lord in His Second Coming:

     [The angelic arcana] could be described even to their rational comprehension by words of natural language . . . . There is not any Divine arcanum which may not be perceived and expressed naturally, although more generally and imperfectly (De Verbo 6).

     [Photo of Rev. Erik E. Sandstrom]

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SERIES FOR YOUNG PEOPLE (3) 1987

SERIES FOR YOUNG PEOPLE (3)       Rev. DONALD L. ROSE       1987

     We have been discussing the subject of reading the Writings, not just with mild interest but with real delight. Last month we talked about three of the earliest readers of the Writings and showed what a pleasure it was for them to read them. Let us illustrate this a little more. One of the great stories of a man finding the Writings and delighting in them is the story of John Clowes. This is of special importance, because this brilliant man was determined to make it possible for others to find the delight that he found, and he did more work translating the Writings from Latin into English than anyone else has done.
     In 1773 (the year after Swedenborg died) Clowes was given a copy of True Christian Religion. He set it aside and did not look at it for a long time. The actual story of how he came to read it is told on a single page in The Swedenborg Epic (p. 496). If you do not already know the story, you have something to look forward to. In this article we just want to focus on how he felt when he started to read. Here is what he says:

     The delight produced in my mind by the first perusal of the work entitled Vera Christiana Religio no language could fully express. . . It seemed as if a continual blaze of re-creating light had been poured forth on my delighted understanding.

     Although the story of John Clowes is inspiring it may seem remote from your own experience. Let us look at one more of the very first readers of the Writings and see if we can relate more readily to his testimony. Major General Christian Tuxen lived in Denmark, which is where he met Swedenborg at a port where sailing ships to England often stopped. Tuxen was a fascinating gentleman who had among other assignments to spy on Russian affairs for the Danish government. Before he became a "secret agent" as well as a military general he had an eventful life in which religious interest had its ups and downs. Here is part of his testimony:

     In my childhood and youth I was religiously brought up by my parents, who never set me any evil example. My tutor having compelled me to learn by heart and without judgment the whole of the orthodox system of divinity, I was at that time more afraid of God than of the Devil, and when I went to the University I abhorred going to church, and hated even the very name of it. In my youth I was of a lively and gay disposition . . . I could never approve of the general explanation of the articles of faith.
     Once as I was walking in the street, the idea started into my mind, "When I die, I shall be annihilated!"

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     Tuxen had been attracted to arguments that are negative to religion. There were arguments against the Bible which Tuxen later found to be "resolved and refuted by the explanation of the internal sense of the Word, in the writings of our late great friend." The great friend, of course, was Swedenborg. The testimony continues:

I confess, when I first began to read his works, and just cast my eye on the following passage, that a horse signifies the understanding of the Word, that I found myself as it were repelled, and not very well pleased: but afterwards when I read his works in series from the beginning with attention, though I found many things which surpassed my understanding and knowledge, yet happily I recollected at the same time the answer of Socrates to the other Athenian philosophers, who asked his opinion on the writings of Heraclitus.

     Socrates had said that he did not understand Heraclitus everywhere but what he did understand was so excellent and good that he did not doubt but the rest which he understood not was equally so. This thought really helped Tuxen in reading the Writings. He calls it an encouragement:

This encouraged me to read more and more, and what I understood I found for my own advantage; and it appears to me that no system of divinity is more worthy of the dignity of God, or more consolatory to man and by the Divine help I will always retain this thought in my mind, until I can be convinced that any part thereof is either contrary to the Word and Scripture of God, or to sound reason.

     The above is taken from Tafel's Documents (p. 1148). We hope to continue this theme in a later issue.
AS IF THEY DID NOT HEAR 1987

AS IF THEY DID NOT HEAR       Editor       1987

     I have seen good spirits talking together about truths, and the good who were present listened eagerly to the conversation, but the evil who were present paid no attention to it, as if they did not hear it (Heaven and Hell 479).     
TUCSON, ARIZONA 1987

TUCSON, ARIZONA       Editor       1987

     On June 19th, 1987, Bishop King recognized the Tucson Circle as the Tucson Society of the General Church of the New Jerusalem. This recognition will take effect when the society has completed its process of incorporation, which will enable it to function as a legal entity.

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REVIEWS 1987

REVIEWS       Various       1987

The Golden Thread: by Rev. Geoffrey S. Childs, General Church Publication Committee, 195 pp., $7.95

     Rev. Geoffrey Childs' book The Golden Thread: Spiritual and Mental Health seeks to link the stages of human growth with the regeneration process depicted in the Writings of Emanuel Swedenborg. Throughout the book, Mr. Childs examines the interplay between the Writings and concepts drawn from the field of mental health. The Golden Thread creates a gentle and uplifting vision of an ideal progression through the regeneration process beginning with the patriarch Abraham as a symbol of early childhood, and culminating with Joseph who represents the peace and harmony of old age when, ideally, celestial remains attain fruition.
     The Golden Thread constructs a bridge between the insights generated by the mental health professions and the revelations present in the Writings. As Mr. Childs points out in his introduction, New Church attitudes toward secular mental health theories and practices are mixed. Some Swedenborgians tend to emphasize the feeling aspects of experience, while others conclude that the Writings contain all the insights necessary to live a spiritual life. Many New Church people are inclined to view traditional mental health interventions such as psychotherapy as a self-indulgent digression from the "truths" provided by revelation. Mr. Childs considers this polarization of psychology and religion as unfortunate and calls for a greater integration of psychological studies with principles drawn from the Scriptures and from the Writings.
     Mr. Childs' effort to integrate mental health and religion rests on a profound truth, namely, that all knowledge and experience can be of benefit to spiritual development. Mental illness does exist. No discussion about religion can afford to ignore human suffering, and human suffering is perhaps nowhere as poignant as in the emotional disorders. New Church people are not immune to alcoholism, psychosis, drug abuse or marital and family conflict. In this reviewer's opinion, Mr. Childs is correct in challenging polarized thinking that would isolate the Writings from the wealth of information accumulated through empirical studies of behavior.
     While The Golden Thread is idealistic and describes the prototype of regeneration, it is not unrealistic. Thus Mr. Childs does not view all mental health endeavors as legitimate or all religious leadership as inherently valid; there are charlatans in both areas. Nevertheless, one must keep an open mind.

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On page 84 he poses the hypothetical question, "Isn't faith enough to meet all emergencies?" Why then should one seek out psychotherapy if he or she has religion to turn to in the hour of despair? His answer is that there are a great many competent and caring therapists and counselors whose joy is to help others in times of need-this serves an important use in the humanization process and may lead to spiritual progress both directly and indirectly. Mr. Childs appears to imply that mere reading, even reading the Writings, will not always take the place of a human helper, especially when the helper is a concerned professional trained to deal with conflict, guilt and anxiety. As a psychotherapist, this reviewer fully agrees. One can become overly zealous about the efficacy of religion in the same way that a secular mental health worker might see only science as useful in understanding human development.
     It is evident that The Golden Thread does not purport to substitute for a secular text on psychotherapy or developmental psychology. While referring to the ideas of luminaries such as Sigmund Freud, Carl Jung and Eric Erickson, Mr. Childs is careful to avoid the jargon of pop psychology. His methodology is to use extensive quotes from the Writings and from the Scriptures to support his conclusions. He therefore remains consistent with the principles elucidated in the Writings and with New Church Biblical exegesis.
     The Golden Thread is clearly written for New Church people with an extensive background in the Writings. The book assumes a rather comprehensive New Church orientation and probably will be of limited use to anyone outside the New Church. This reviewer would have welcomed more comprehensive definitions of New Church concepts such as "remains," "regeneration," and other concepts from the Writings so that this book might address a broader audience. While The Golden Thread will be easy reading for most New Church people, it will be entirely esoteric to non-New Church readers, who will probably fail to appreciate the comparison of developmental stages with the activities of Biblical patriarchs. Likewise, without a more extensive introduction to the doctrine of correspondences, many readers will be completely in the dark when hearing that the activities of Biblical Jews symbolize and represent states of spiritual development.
     There is a caveat attached to any attempt to integrate psychological studies with a particular religious viewpoint. One problem is a tendency to see correlations between concepts that are in no way similar. In short, there are serious semantic difficulties in attempts to unify empirical findings with matters of faith. In the present case, Mr. Childs is impressed with what he views as psychology's increasing attempt to place mental health issues in a more religious context. He mentions Carl Jung's comment that all cures are "religious" in nature.

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But this is an illusory comparison since Carl Jung did not use the term "religion" in the same way that Christian apologists might use it. For Jung, repetitive experiences over millennia result in mental structures called archetypes which become the organizing principles of contemporary experience. Religion is a process of establishing a psychic balance so that no one mental element of psychic life becomes too dominant. Jung's statements about religion have been consistently misinterpreted by clergy familiar with his writings as an effort on his part to legitimatize religion in the Judeo-Christian sense. The fact is that Carl Jung was as secular in his views as Sigmund Freud although he used the language of theology in formulating his ideas. This is an example of the kind of semantic confusion which attends attempts to bring religion and psychology into harmony. Psychology is a secular science whose methodology is that of conducting objective studies for the purpose of formulating demonstrable generalizations about motivation, perception, memory and other aspects of behavior. Mr. Childs sees trends like "holistic healing" as a sign that psychology is moving toward a synthesis with religion but this, unfortunately, may be wishful thinking. While it may be true that greater numbers of individuals in psychiatry or psychology are espousing religious views, the substantive content of mental health itself remains strictly empirical.

     Mr. Childs points out that mental health workers have focused on the biochemical aspects of illnesses like schizophrenia and affective disorders which is consistent with Swedenborg's statement that a 'vitiated condition of the blood" may be responsible for certain disorders. While such consistency is necessary in harmonizing the Writings with secular mental health practices, we still are in the dark about the causes of most major mental illnesses. If statements from the Writings can point the way to empirical investigations of an illness such as schizophrenia, then we have succeeded in making the best use of revelation as applied to human suffering. As Mr. Childs wisely states, it is not enough to say that spirits are present in madness; instead we must investigate what it is in the individual that allows him to become host to particular kinds of spirits. So far, however, attempts to answer this critical question become mere intellectual exercises that do not bear much practical fruit. Malachi Martin, a Jesuit priest and former adviser to the Pope, unsuccessfully addresses this problem in Hostage to the Devil.
     Mr. Childs must be commended for undertaking the task of urging New Church people to rethink their attitudes toward the findings of mental health professionals. It seems to this reviewer that the Writings are more useful when combined with supporting secular knowledge. The concept of looking to the Writings for new insights into adjustment problems and looking to the findings of mental health field for a deeper understanding of the Writings is a sound and necessary step in the development of a more comprehensive understanding of reality.

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     Thomas W. Keiser Ph.D., J.D.


CHRYSALIS, spring issue, 1987; subject: Angels

     In this reviewer's opinion, "Angels" is the best issue of Chrysalis to be published since the magazine's inception one year ago.
     Beginning with the complimentary issue, in 1986, this quarterly has established a high journalistic tone that must be an inspiration to all who have the pleasure of reading its pages.
     Each issue has a theme. Angels, the subject of the spring issue, is a subject particularly suited to the chosen style of Chrysalis. 1) The subject of angels is fresh-it has not been overdone by other magazines. 2) There is an innate curiosity in all of us about angels. 3) We have all found a favorite author who discussed angels in fiction, film, poetry or true story, and we all want to know more in case what is claimed by some should prove true-that we are all destined to become angels someday ourselves.
     There is a wide range of ideas shared in this issue of Chrysalis, from The Screwtape Letters by C. S. Lewis to Billy Graham's classic book on angels. Highly readable is the study of Hollywood's depiction of angels in the movies. (The illustrations are outstanding.)
     Brian Kingslake writes a deeply touching story of one human being transported to angelhood.
     Alice Skinner has collected a marvelous montage of angel lore from tombstones, greeting cards, etc.
     Leon Le Van's "poems" from Swedenborg's Writings are here in all their power.
     Don Rose gives a succinct, terse commentary on the elusive subject of angels.
     And there is much more.
     Chrysalis, in my opinion, has proven itself with this issue. At the beginning one wondered if their high editorial standards could be met, quarter after quarter. It seems that they not only can be, but will be met.
     New subjects for future issues have been announced. It makes one's intellectual mouth water in anticipation! And writers as well as readers are sought in this latest, exciting enterprise of the Swedenborg Foundation. I recommend you subscribe to Chrysalis today!
     Majorie Rose Soneson

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Editorial Pages 1987

Editorial Pages       Editor       1987

     SOMETHING "IMPORTANT" TO KNOW

     This editorial arises out of tracing out those few passages in the Writings that use the word "important." Here are two examples (in addition to such examples as HH 201 and AC 9128).
     Early in Heaven and Hell is a statement that human beings, differently from beasts, have an inmost something into which the Lord most directly flows. This enables human beings to be uplifted and to be moved by love to the Lord and to see Him. This is called an arcanum which has not hitherto come into people's minds, and the number expressing this arcanum (no. 39) is repeated later in Heaven and Hell because of its importance in dispelling fallacies (HH 435). It is important in thinking of human beings in general and also of ourselves in particular to keep that arcanum in mind.
     After the chapters in the book Conjugial Love there are striking "memorabilia." The first such after-chapter description begins dramatically with a voice like a trumpet from the highest heaven. Angels of that heaven said that people on earth did not know what conjugial love is in its origin and in its essence. They added that "it is important that it should be known" (CL 42). Swedenborg was enjoined to explain certain things to the understanding, and in a subsequent drama was told to "write" (CL 43). What has been written is for us to know and to pass on to our children and to make available to others, because it is important.

     Note: Three years ago an editorial in this magazine was entitled. "Allowed to Attend Important Meetings." In it was a quotation about spirits who were much concerned with their own image. As they were very eager to be set over others "they were allowed to associate with those who were consulting about matters of great importance; but it was perceived that they were unable to give any thought to the business under discussion" (HH 563, NCL, 1984 p. 516).

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EPORT OF THE EDITOR OF NEW CHURCH LIFE 1987

EPORT OF THE EDITOR OF NEW CHURCH LIFE       Donald L. Rose       1987

     1986

     Below are the statistics on the Life for 1986. For example, ninety people wrote for us during the year. The number of pages devoted Church News decreased, but there was an increase in the category of "Articles." The actual contents are more interesting than statistics about them. We notice that some of the good things that appeared during the year in the Life have been commended for use in other media. The "Light Burden" series is coming out as a pamphlet. The "True Liberator of Modern Women" article in the January issue has been commended for a wider readership (see May issue, p. 228). The "Cult Question" series in May and June is partly now in pamphlet form. The "Retrospect on a Divorce" (November, p. 510) has been suggested as "must" reading for those contemplating marriage. The "Uncertainty of Life" talk about the astronauts (April, p. 163) has been reprinted separately (and copies are available).
     I think 1986 will be remembered as the year we first came out with a 12-page supplement portraying our many ministers. It will be marked as the year we began (with the May issue) the series on a minister's favorite passage. Since this publication is devoted to the teachings of the Writings, it is particularly gratifying to observe the good effects of this series.
     At the risk of leaving many good things out, I would just mention a few of the items that stood out during the year:

     Jim Cooper's major presentation on New Church education (p. 391);
     The sermon "Risks of the Promised Land" (p. 387)-this was called "both delightful and profound" by a minister writing in Jan. of '87 (p. 41);
     The doctrinal class on "Consent" (p. 313);
     The sermon on "Choices" published by popular demand (p. 339);
     Far more than simply a review was Claud Presland's commentary on the Benade biography by R. R. Gladish (p. 325).

     One more thing-we changed the color of the cover with the January issue of 1986, and reaction has been quite positive.

     Statistics for 1986:

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                                   1985     1986
                                   Pages     pages
Articles                              201     224
Sermons                              52     58
Reports                              58     40
Communications                         63     56
Announcements                         28     36
Church News                              35     13
Editorials                              34     31
Reviews                              13     27
Directories                              30     21 (+ 12-page supplement)
Memorials                              4     5
Miscellaneous                         49     59
Total pages                              567     570

     Number of Contributors:     
     Priests                         34     42
     Laity
          Men          15     30
          Women          12     18          47     49
               Total Contributors     81     91

     Circulation: Our total subscriptions were 1,779 (1,705 the previous year). Of these, 284 were sent free to libraries, new members, clergy (341 last year); 322 were paid gift subscriptions, and 1,173 were paid by the subscriber. (See p. 39 of this year's January issue for some figures from previous years.)
     Donald L. Rose,
          Editor
FROM GHANA 1987

FROM GHANA       Benjamin Garna       1987




     Communications
Dear Editor,
     After attending the 30th General Assembly of the General Church of the New Jerusalem in Bryn Athyn, PA from June 3-17, 1987, the Rev. William Ankra-Badu and I returned to Ghana on June 17th.
     We shall therefore be grateful if you will convey through the medium of the New Church Life our sincere gratitude to the Rt. Rev. Louis B. King, the clergy and the entire members of the New Church in Bryn Athyn, for making our stay during the General Assembly meeting very enjoyable.

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     It appeared that most of the people we met from outside Bryn Athyn, and even some in Bryn Athyn, had little or no knowledge at all of the growth of the New Church in Ghana and were eager to get information from us. That was why we viewed our interview on video by Rev. Wendel Barnett on 6/4/87 as opportune, and we hope that our interview will be widely circulated throughout the New Church societies to convey the necessary information about Ghana, badly needed by them.
     The growth of the New Church in Ghana is not an accident; it is according to the prophecy in the Writings, and we are happy to that almost anyone we met during our stay was willing to help in one way or the other, but lacked information which would motivate him or her to do so.
     We are back to Ghana with fresh ideas of promoting the growth of the New Church here and we hope to give the New Church societies reports about our progress from time to time in our newsletters. Any aid: should be addressed to the Church in Ghana, not to any individual. See "Notes on This Issue."
     Benjamin Garna,
          Ghana
ON ABORTION 1987

ON ABORTION       Kurt Simons       1987

Dear Editor,
     In the ongoing discussion in the church on the question of abortion, two aspects might receive more emphasis, perhaps.

     One is just how evil in principle the intent to commit abortion really is. Killing people, even babies, only ends life in this world. Their life continues on the other side. But abortion attempts to prevent life entirely, spiritual as well as physical. This flies directly in the face of the Lord's fundamental reason for creation, to create a heaven from the human race. It would thus appear to be a uniquely terrible form hatred to the Lord such as Rev. Alden was discussing in your February issue, calling forth and responding to the influence of some dark hells indeed. Woe indeed to those by whom this offense comes (as in Matt. 18:7) if they know better.
     But this brings up the second point-of knowing better. We live in a time when children are saturated with violence from their earliest ages-violence in cartoons and some sports, killing in other TV shows, killing in missile-blasting video games and with the war toys under the Christmas tree. The total effect is a moral anesthetic. It might even be said that violence addiction develops. Certainly the threshold of tolerance for this kind of disorder rises. Sticking a knife into someone standing in front of you stays above that threshold, and so continues to be seen as wrong (at least for most viewers).

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But what about the tolerance for violence to a fetus you can't see and that someone else-the doctor-will stick the knife in for you?
     Countering this anesthetizing influence, hopefully, is the kids' exposure to their religion. But-be honest, now-which side of this competition do the kids spend the most time with, and which is most vividly presented to them-the twenty minutes, maybe an hour, a week in church-type settings, or even a few hours a week in school religion courses, or the 4-5 hours per day, "under the influence" of TV and those other settings?
     One reassuring thing in the midst of this whole tragic situation and discussion is that the Writings appear to leave open the question of whether the Lord really allows man to bring to fruition that terrible intent in abortion of preventing spiritual life. It's hard to believe He would. In all the reviews of this issue in the church, and there have been good number in the last few years, one thing seems clear-the Writings just aren't definitive on the exact state of the fetal infant in terms of disorder. Is a specific individual really halted in coming into spiritual existence? There are doctrinal-based arguments both ways, but it seems clear that the Lord has not chosen to speak in Ten Commandment-like clarity on the matter. Perhaps that's just the point, however. Abortion, like drugs, AIDS and other modern horrors, is more a symptom of deeper disorders than the problem itself.
     Maybe what Providence is trying to tell us is to go down to the root causes of these problems that get kids, and grownups, into situations where they think of abortion in the first place. Kids-or grownups-with a strong sense of the conjugial and a realistic understanding of their sexual drives are going to be more effective at coping with the endless "allurements" (CL 502c) in our culture to promiscuous fornication and adultery. For it is these acts, of course, that typically set the stage for abortion demand. And kids who haven't developed a violence addiction early in life won't support a peer-group thinking syndrome that says abortion-or other violence-is OK, let alone cool.
     So maybe one important way to stop abortion is to "just say no" to exposing kids to sex and violence in the media. All those TV shows, rock songs, video games, etc., become a part of the experience of life that form a child's mind and outlook. Taking this trouble to monitor your children, of course, violates another goal of our culture-convenience. But as a teacher once pointed out, the only way to coast is downhill. So if you think the show, song, game, etc., would turn an angel off, turn it off instead. You may be saving a baby.
     Kurt Simons,
          Lutherville, Maryland

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ORDINATION 1987

ORDINATION       Editor       1987



Announcements
     Rose-At Bryn Athyn, Pennsylvania, May 31, 1987, Candidate Jonathan Rose into the first degree of the priesthood, Rt. Rev. Louis B. King officiating.
PUBLIC WORSHIP AND DOCTRINAL CLASSES 1987

PUBLIC WORSHIP AND DOCTRINAL CLASSES       Editor       1987

     GENERAL CHURCH OF THE NEW JERUSALEM
RIGHT REV. LOUIS B. KING, BISHOP
Bryn Athyn, Pennsylvania, 19009, U. S. A.
PUBLIC WORSHIP AND DOCTRINAL CLASSES
Information on public worship and doctrinal classes provided either regularly or occasionally may be obtained at the locations listed below. For details use the local phone number of the contact person mentioned or communicate with the Secretary of the General Church, Rev. L. R. Soneson, Cairncrest, Bryn Athyn, PA 19009, Phone (215) 947-4660.

     (U. S. A. addresses next month)

     AUSTRALIA          

     CANBERRA
Mr. and Mrs. Barrie Ridgway, 68 Hilder St., Weston, Canberra, A. C. T. 2611.                                         
     SYDNEY, N.S.W.                                   
Rev. Erik E. Sandstrom, 22 Dudley Street, Penshurst, N.S.W. 2222. Phone: 57-1589.

     BRAZIL

     RIO DE JANEIRO
Rev. Cristovao Rabelo Nobre, Rua Lina Teixeira, 109, ap. 101, Rocha, CEP 20.970., Rio de Janeiro. Phone: (021) 201-8455.

     CANADA

     Alberta:

     CALGARY
Mr. Thomas R. Fountain, 1115 Southglen Drive S. W., Calgary 13, Alberta T2W 0X2. Phone: 403-255-7283.

     EDMONTON
Mr. Daniel L. Horigan, 10524 82nd St., Edmonton, Alberta T6A 3M8. Phone: 403-469-0078.

     British Columbia:

     DAWSON CREEK
Rev. Glenn G. Alden, Dawson Creek Church, 9013 8th St., Dawson Creek, B. C., Canada V1G 3N3.

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     Ontario:

     KITCHENER
Rev. Louis D. Synnestvedt, 58 Chapel Hill Drive, Kitchener, Ontario, Canada N2G 3W5.

     OTTAWA
Mr. and Mrs. Donald McMaster, 726 Edison Avenue, Apt. 33, Ottawa, Ontario K2C 3P8. Phone: (613) 729-6452.

     TORONTO
Rev. Michael Gladish, 279 Burnhampthorpe Rd., Islington, Ontario M9B 4Z4. Phone: (416) 239-3054.

     Quebec:

     MONTREAL
Mr. Denis de Chazal, 17 Baliantyne Ave. So., Montreal West, Quebec H4X 281. Phone: (514) 489-9861.

     DENMARK

     COPENHAGEN
Mr. Jorgen Hauptmann, Strandvejen 22, Jyllinge, 4000 Roskilde. Phone: 03-389968.

     ENGLAND

     COLCHESTER
Rev. Kenneth O. Stroh, 2 Christchurch Court, Colchester, Essex C03 3AU Phone: 0206-43712

     LETCHWORTH
Mr. and Mrs. R. Evans, 24 Berkeley, Letchworth, Herts. SG6 2HA. Phone: 0462-684751.

     LONDON
Rev. Frederick Elphick, 21B Hayne Rd., Beckenham, Kent BR3 4JA. Phone: 01-658-6320.

     MANCHESTER
Mrs. Neil Rowcliffe, 135 Bury Old Road, Heywood, Lanes. Phone: Heywood 68189.

     FRANCE

     BOURGUINON-MEURSANGES
Rev. Alain Nicolier, 21200 Beaune, France. Phone: (80) 22.47.88.

     HOLLAND

     THE HAGUE
Mr. Ed Verschoor, Olmenlaan 17, 3862 VG Nijkerk

     NEW ZEALAND

     AUCKLAND
Mrs. H. J. Keal, Secretary, 4 Derwent Crescent, Titirange, Auckland 7. Phone: 817-8203.

     NORWAY

     OSLO
Mr. and Mrs. Klaus Bierman, Axel Flindersvei 3, Oslo 11. Phone: 28-3783.

     SCOTLAND

     EDINBURGH
Mr. and Mrs. N. Laidlaw, 35 Swanspring Ave., Edinburgh EH 10-6NA. Phone: 0 31-445- 2377.

     GLASGOW
Mrs. J. Clarkson, Hillview, Balmore, Nr. Torrance, Glasgow. Phone: Balmore 262.

     SOUTH AFRICA

     Natal:

     DURBAN
Rev. Geoffrey Howard, 30 Perth Rd., Westville, Natal. 3630. Phone: 031-821 136.

     Transvaal:

     TRANSVAAL SOCIETY
Rev. Norman E. Riley, 8 Iris Lane, Irene, 1675 R. S. A., Phone: 012-632679.
     
Zululand:

     KENT MANOR
Rev. James Cooper, visiting pastor
Mrs. D. G. Liversage, Box 7088, Empangeni Rail, 3910, Natal, South Africa. Phone: 0351- 23241.

     Mission in South Africa:
Superintendent-The Rev. Norman E. Riley (Address as above)

     SWEDEN

     STOCKHOLM
Contact Rev. Daniel Fitzpatrick, Aladdinsvagen 27, S-161 38 Bromma. Phone: (08) 26 79 85.
Correction 1987

Correction       Lorentz Soneson       1987

     In the report of the 30th General Assembly business meeting (July 1987 issue), reference is made on page 316 to the Freeport, Pennsylvania, Group. Freeport is a society and we regret the error.
     Lorentz Soneson, Secretary

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PROVIDENCE AND FREE WILLIN HUMAN ACTIONS 1987

PROVIDENCE AND FREE WILLIN HUMAN ACTIONS       Editor       1987


     PROVIDENCE AND FREE WILL
IN HUMAN ACTIONS

     DANIEL W. GOODENOUGH
Published by
Swedenborg Scientific Association
1986

     Paperback, 132 pages postage paid                         $6.65

     General Church Book Center      Hours: Mon-Fri 9-12
Box 278                               or by appointment
Bryn Athyn. PA 19009                    Phone: (215) 947-3920

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Notes on This Issue 1987

Notes on This Issue       Editor       1987

Vol. CVII     September, 1987          No. 9
NEW CHURCH LIFE

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     Notes on This Issue

     Do sermons seem too cold to you? Or, on the contrary, do they seem too warm and even mushy? Consider what is said on page 407 of this issue. We have two talks from the assembly banquet, which we print with apologies to the genial toastmaster, the Rev. Bruce Rogers. You see, he had a theme and a deliberate sequence of speeches. We are not following that, but you could get the entire banquet with its laughter and applause from the Sound Recording Committee, Box 278, Bryn Athyn, PA 19009. All the assembly speeches are on tape. As we go to print we note that twenty copies of the tape of Tom Kline's speech are in circulation. The tape could prove whether or not there was that certain response alluded to in a letter on page 430 of this issue.
     Brian Wohlin from California was at the assembly, he and his wife visiting Bryn Athyn for the first time. His review of The Golden Thread is the second we have published. The author of this book is pictured on page 419.
     If you are called upon to give a commencement address, remember that the one by flank Bruser in June was called a masterpiece of brevity (n. 414).
     In his assembly address Bishop Peter M. Buss spoke of what keeps us "dedicated to New Church education in our homes or churches or schools." He said, "We long to be able to promote a generation in the Writings are a Divinely revealed psychology. The wisdom of the human mind is contained in their pages. Its ideas can and will produce generations whose mental health far exceeds this one, children growing strong in the light of the New Jerusalem, happy children who know their God and understand clearly what He expects of them, and feel the wonder of the goodness which he has in store for them."
HOLY SUPPER AND THE FIRST DEGREE OF THE PRIESTHOOD 1987

HOLY SUPPER AND THE FIRST DEGREE OF THE PRIESTHOOD       Editor       1987

     After consideration by the Council of the Clergy, the Bishop has authorized ministers in the first degree of the priesthood of the General Church to perform the sacrament of the holy supper as well as the sacrament of baptism.

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FORESIGHT, FREEDOM AND FINITION 1987

FORESIGHT, FREEDOM AND FINITION       Rev. ALFRED ACTON       1987

"Oh Lord, You have searched me, and known me. You know my sitting down and my rising up. You understand my thought afar off You comprehend my path and my lying down, and are acquainted with ah my ways. For there is not a word in my tongue, but behold, O Lord, You know it altogether. You have hedged me behind and before, and laid Your hand upon me. Such knowledge is too wonderful for me: it is high, I cannot attain it . . . . Search me, O God, and know my heart: try me, and know my anxieties; and see if there is any wicked way in me, and lead me in the way everlasting" (Psalm 139:1-6, 23, 24).

It is a law of the Divine Providence that man should act from freedom in accordance with reason" (Divine Providence 71).

     The acknowledgment of the Lord's Divine Providence and His tender care for all His children is a cardinal tenet of faith. No New Churchman could possibly believe in the Lord God our Savior Jesus Christ and not at the same time accept His merciful Providence. No one could accept a God of love who did not actively seek union with that which He loves. Unless the Divine love of the Lord constantly sought a heaven from the human race, or, to put it another way, unless Divine love sought selfless return of its outpouring love, God would be inconceivable. Providence is the operation of the Lord that seeks such union. To deny it is to deny the Lord Himself. So the humble words of the psalmist must necessarily strike respondent chords in the hearts of all New Churchmen. The beauty of submission to the leading of Providence, the confidence manifest in accepting God's will as perfect, is indeed a heavenly state, a state greatly to be desired by all men of good will. "Search me, O God, and know my anxieties . . . . lead me in the way everlasting."
     But the question at once arises, "What is the way everlasting?" Can we see the Lord's leading? Can we know His way? Of course, we know that the Word of God is a revelation of that way, but still must we not wonder how He leads, and why so many blocks to that way seem to rise up as we seek to follow it? Does not the presence of evil cause bewilderment? How can the Lord love mankind and still allow such suffering as is manifest in the world about us?
     Some Christians have answered many of these questions with fatalistic predestination. By whim, God has decided who shall be His elect. He has predestined men to both heaven and hell.

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Though people appear to have freedom, though they seem to have choice as to the things which they do, still there is nothing they do that is not predetermined. Things happen by absolute necessity. We are fated. We are not free to determine the course of our own destiny. The New Church can accept no such predetermination. Revelation testifies that we are free to act in accord with our reason. The as-of-self is a reality as far as human life is concerned. No one should ever believe that the things he does are not his own, predetermined, beyond one's control, even though he can see that the degree of his spiritual responsibility in the things he does differs according to the extent of the operation of his reason. The New Churchman must accept his freedom and the full implications of it. He must recognize that he has a vital part to play in the course of his own destiny and in the destiny of others. He must accept the fact that the things he freely does will affect himself eternally, even as they also will affect his fellows, both those now living and those yet unborn. As the New Word teaches: "Every most minute moment of man's life has a series of consequences to eternity."
     Stress on free will is, of course, not a unique doctrine to the New Church. The existence of evil as a problem for Christian monotheists can find no other solution than in this concept. If God has not created evil, mankind must be responsible for it. If so, man must have the freedom to bring it into existence. He must be able to do that which God does not will. Also, this freedom must be eternal in its consequence else there is no freedom, and so no human being.
     So we see two apparently conflicting facts: God must know all things and provide for all things so that His love can find return in heaven, and man must be free to reject eternally God's love. How can God know all things and man be free to do that which he wills? Must we, like the psalmist, when faced with this question simply express our frail mortal limitations? Must we simply pass the question as being too high for us? Must we say, "Such knowledge is too wonderful for me: it is high, I cannot attain it." No! In the New Word we are given permission to enter into such mysteries. We are not to reject consideration of theological matters on the basis that they are mysterious: too high for us. We have a responsibility to try to understand, though of course our understanding will be limited to our own finite frame.
     But before considering this question we must first assure ourselves that the question is valid. There are many questions that occur to us which by the nature of their formation are impossible of solution. They are, in fact, illogical, abusing the very definitions of the terms used. An example of such a question is, "What did the Lord do before creation?" By definition, creation is the beginning of time.

393


If we accept this definition, the question asking about before creation in effect asks what time it was before time, and so is a meaningless question. If there was no time until creation, there is no such thing as "before" creation; and the question must be rejected as unsound. Is the question concerning foresight and freedom such a question: Is it, in fact, illogical? Are we asking the same type of question as what time it was before time when we ask, "How can God know what I am going to do and I still be free to do it?" The fact is that we are. The question implies that the Lord knows things in a time sequence. In other words, it makes Him limited by time and space. The New Word, on the other hand, clearly states that God cannot know things as man knows them. We read: "Knowing, when predicated of God, [is] foresight and providence; for it cannot be said of God that He takes knowledge of things, because He knows all things from Himself, and the faculty of taking knowledge in man is from Him" (Arcana Coelestia 5309). With God there is no future and no past. With Him there is only present. For us to try to limit the infinite wisdom of the Lord by trying to conceive of that wisdom in terms of time is a faulty imposition upon Him. The question is logically inconsistent and deserves no answer.
     The more pertinent questions concerning freedom and foresight begin from a different premise. We know that freedom is the first of humanity. The faculties of Liberty and rationality are those unique qualities which separate men from beasts and so make them human. The first law of Divine Providence is to preserve human freedom. Without freedom men simply do not exist. In other words, the first operation of the Divine Providence is the preservation of human freedom. Ah other operations of Providence must begin with this first consideration. If there are no humans, which happens when freedom is destroyed, then there is no heaven, no reciprocation of Divine love.
     Now because the first of Providence is human freedom, and because it follows from this that the Lord must operate by means of human freedom, we can never set freedom on the one hand and foresight on the other. Our questions in terms of freedom and foresight must rather try to see how the Lord operates by means of human freedom. In other words, what does the Lord's foresight do in relation to freedom, or how does the Lord use freedom in terms of foresight?
     Consider the fact that every present moment has the future within it. The consequences of our free choices in the present are inherent in those choices. All potential consequences of any single event are present with God as reality; in other words, that which is potential in time is actual in the infinite wisdom of our merciful Maker. It is only finition that determines future and past. God is infinite and so transcends such finition.

394


God, then, must know all possible consequences of any human free choice; but the future, which to God is present, is not limited or made finite by such infinite knowledge. The freedom of man to fashion his future is the first of Divine foresight. So man can freely choose evil, and that evil will have eternal consequences both for that man and other men; for example, the willful act of murder. But as we recognize this fact, we must also remember that the Lord has limited the framework in which freedom can operate. We are only free in terms of the limits of our own finition. Just as the physical body is only free because of many unfree or involuntary acts, so is the spiritual body, that is the mind, similarly limited. For example, a person is free to move his hand only because his nervous system, his heart, and so forth, all involuntarily cooperate to keep him in a state where that hand can move. Other physical factors, such as gravity and the like, limit him in such a way that he is free to move his hand. The spiritual body is equally limited. Free choices of others limit the arena in which the freedom of an individual can operate. Heredity and environment finite us. So too does revelation serve as a factor from without to make spiritual freedom possible. And, most importantly, the loves and affections we receive from birth on operate to guide us. Indeed, these inward feelings are, if good, the very stream of Providence. The operation of Providence is such that all these factors are balanced in a marvelous manner so that all will be bent toward good. Just as gravity constantly bends us toward the earth, so does the operation of Divine love which we call Providence bend us to the Lord.
     But note here the distinction between saying that the Lord provides for men by bending evil events to good and by saying evil events happen for the sake of good. The Lord never wills evil; He permits it. To say that an evil happens because it is the best thing that could have happened in effect is saying that the Lord wills it. Had man never fallen this world would have been a better place. Things do not happen by absolute necessity, but rather in accordance with the freedom of men. True, Divine love inflowing, and the other factors already noted, limit the extremes of human choices; but the fact is that man himself must face the reality of his own faulty choices and their consequences. Man cannot reject striving for that which is perfect in his life on the grounds that God will do what is best for him. Nor can he reject working for the well-being of others on similar grounds. The spread of the church, for example, is not a predestined matter. It is dependent upon the free choices of the men in the church. Do we want to inform others of what is with us? Will we allow our free acts to make one with what we see taught in the Word, that is, with the life of charity?

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Have we the courage to accept the fact that although the Lord builds the church, our free acts are the first of that operation? We must accept this reality in our own regeneration. We must recognize that unless we freely open the door, the Lord cannot enter in. Can we accept it in terms of our church? Or in another field, can we face the fact that our free acts place finite limits upon the acts of our children? Can we see that the heredity and environment which we provide for our children make up the finiting framework in which their freedom operates? Can we recognize the eternal limits which such factors can have? Are we willing to use our reason to turn to the one true source of wisdom, God in His Word, so that our free acts may look to the betterment of ourselves and all mankind as well? Have we the humility to expose ourselves to the piercing light of truth so that the Lord can indeed search our hearts and try our ways? Let us pray that God will give us such strength. Let us hope that in His mercy we can, in fact, freely turn to Him, trusting in His leading, trusting in His power to uplift, trusting in His mercy to bring us into the full happiness of His heavenly kingdom.
     Let us, as did the psalmist, freely and rationally open our hearts in prayer: "Search me. O God, and know my anxieties: try me, and know my thoughts: and see if there is any wicked way in me, and lead me in the way everlasting." Amen.

     LESSONS: Psalm 139, Arcana Coelestia 3854Arcana Coelestia 3854:2

     As regards foresight and providence in general, it is foresight relatively to man and providence relatively to the Lord. The Lord foresaw from eternity what the human race would be, and what would be the quality of each member of it, and that evil would continually increase, until at last man of himself would rush headlong into hell. On this account the Lord has not only provided means by which man may be turned from hell and led to heaven, but also from providence He continually turns and leads him. The Lord also foresaw that it would be impossible for any good to be rooted in man except in his freedom, for whatever is not rooted in freedom is dissipated on the first approach of evil and temptation. This the Lord foresaw, and also that man of himself, or from his freedom, would incline toward the deepest hell; and therefore the Lord provides that if a man should not suffer himself to be led in freedom to heaven, he may still be bent toward a milder hell; but that if he should suffer himself to be led in freedom to good, he may be led to heaven. This shows what foresight means, and what providence, and that what is foreseen is thus provided.

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HEALING OF THE NATIONS 1987

HEALING OF THE NATIONS       Rev. PETER M. BUSS       1987

     An Address to the 31st General Assembly

     "And God shall wipe away all tears from their eyes, and there shall be no more death neither sorrow nor crying, neither shall there be any more pain: for the former things are passed away" (Rev. 21:4). How many of us have learned these words, recited them as children, believing that they have meaning for this earth? Even as children we probably sensed that the Lord wasn't promising to take away all physical ills. He was speaking of the ailments in the human mind and heart. In the New Church, which is meant by the New Jerusalem, something will be different. There will be more happiness, less sorrow.
     That is what the Writings promise, as they unfold the internal meaning of these words. Spiritual tears, they say, are grief of mind from evils. Spiritual death is damnation. Sorrow represents fear-fear that evil will bring misery; and crying represents fear for what false values will bring. Pain is brought about by temptations.
     These things will be no more, for the former things are passed away. What are the former things? They are the evasions of faith alone. In the past the church has refused to hear the Lord's call to repentance and charity, and because of that there was sorrow, death, crying, and pain. But all that has ended. The New Church will have the courage to face up to its challenges; it won't avoid them. As a result it will live in the presence of the Lord Himself. "Behold the tabernacle of God is with men and He will dwell with them and they shall be His people. And God Himself shall be with them and be their God" (Rev. 21:3).
     The promise for our church is wonderful. The happiness the Lord has been wanting to offer the world is now presented in its fullness, and we can look forward to it with bright hope, if only we will worship Him in His complete Word.
     But in presenting the vision of the New Jerusalem the Lord does not only speak of the ideal, and of the rewards for the good. He also promises solace for those who are sick. He spoke also of the tree of life in the holy city, which bore twelve fruits, yielding its fruit according to each month. "And the leaves of the tree were for the healing of the nations" (Rev. 22:1-3).
     "The leaves of the tree were for the healing of the nations." These words have a special meaning to us as we gather to honor the infant church of the Lord, and to hope that we will be a part of it. For although we may love it, and strive to serve it, there are illnesses in many of us.

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We live in a world which has much disorder, and it affects us. We have desires which clamor for our attention, and we often give in to them. It is not only those nations not yet in the New Church that the Word addresses here. It is we too who need the Divine Physician to heal us. In the Writings He has given us a most powerful medicine-the leaves of the tree of life.
     Who are the nations who need to be healed? The Writings tell us that they are all who are in evil and falsity, for that is spiritual sickness (see AR 936; AE 365:32; AC 9031, 8364, 8365). Which people in the New Church, then, might fall into the category of the nations? I would suggest three kinds of people. First, there are many who have not yet started to follow the Lord. They may be willing to do so, but at this moment they are in evils and falsities. They are the sick who need a physician, for the Lord came not to call the righteous but sinners to repentance (see 9031, 8364, 8365, 6502, 885).
     Secondly, there are many who are in ignorance and therefore in falsity, and because of that they are not living as they should live. Yes, this can happen in the organized New Church. Many of our members have not been well instructed in the Heavenly Doctrines. Because of falsity they suffer in ways in which they need not.
     Finally there are those who have started along the road to heaven. Their internal minds have received something of heaven's love, but their lower minds have not. As that love begins to flow down it meets with resistance from selfish feelings. They need the healing medicine of truth (AC 3469-3471).
     For each of these the leaves of the tree of life are medicine. In explaining this the Writings say that by the fruit of the tree is meant spiritual good from spiritual truth. But people in evil and falsity don't hear spiritual truth, because they don't read the Word (see AR 936). In His mercy, therefore, the Lord gives them a lower truth-rational truth-and that is what is represented by the leaves of the tree (see AR 936; cf. AC 6502:3, 885; AE 365:32).
     It is of this rational truth, and its importance in healing our culture, that I want to speak this evening. For in one sense, this is the most hopeful promise of all. To all who are sick the Lord says, "I can heal you. In My New Jerusalem there is a new and powerful medicine which will make you well and strong, able to find the happiness which I want to give to you."
     What is the difference between rational truth and spiritual truth? Spiritual truth speaks of the nature of the Lord Jesus Christ. It tells the miracle of His birth and glorification. It reveals the laws of eternal life. It tells us what true charity and faith are.

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It speaks of the origin and correspondence of love truly conjugial. It is that wonderful series in The Arcana Coelestia from Abraham to Joseph, which tells how the Lord regenerates us into His image.
     But spiritual truth is not attractive to the unregenerate person on earth who is very busy making a livelihood for himself or herself and trying to have as much fun as possible. It seems too theoretical, too impractical, irksome, hard to understand. Before regeneration, a person finds little response in himself to spiritual truths. Talk to him about them, the Writings say, "and he will say that such things are of no benefit to him and that he understands nothing about them. . . . He feels the subject irksome and turns his back on it" (AC 4096).
     It sounds like the classic catch 22-he needs this truth to regenerate, but because he isn't regenerate he doesn't want it.
     The Lord in His mercy offers a kind of truth that is more palatable. The normal, natural person can be rational, and such a person can tell right from wrong (see AC 265, 1588, 2621, 1904, 4156:3, 4741, 6222:5, 6125, 6055). Before regeneration he sees on this lower plane, and is able to know truth from falsity (see AC 4156 et al.).
     The rational mind sees causes (see AC 3533). It understands the reasons for things (see AC 7130). It has the ability to organize ideas so that they can be used, so that truth may appear to oneself and to others (AE 569:6). Because it is the intelligence of the external, natural person, it sees things in relation to this earth.
     That is why the leaves of the tree can heal us. The natural rational sees things in relation to this world we live in. Of this ability to make applications the Writings say, "To know these things and not to see them in their applications to existing things is simply to know abstractions . . . . A mere knowledge of abstractions is like an airy something which flies away, but when abstractions are applied to such things as are in the world they become like what is seen with the eyes on earth and remains in the memory" (DLW 189; see also AC 2588).
     How often do we hear people in the New Church ask for "practical truths"? We know that the Lord in His infinite wisdom revealed high and spiritual truths in the Writings. We know that if we cared enough and took the time to enter into these spiritual truths we would find the answers to all questions. But we also know that we are often earthbound people, and our affection does not reach as high as it should. To those less ideal states the Lord speaks also in the Word. He gives us rational, practical truth as well. He explains reasons and causes.
     Let us consider some examples of this kind of truth in the Writings.
     A little earlier I said that there are three kinds of people who may be in need of this healing medicine from the tree of life.

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The first are those in evils and falsities who may wish to repent. For them the spiritual truth of the Writings means little. But there are certain very specific teachings that help a great deal and that are very practical. Take, for example, the seven steps of repentance given in The True Christian Religion. What is more easily understood than this list, what more easily applied? A person is to examine himself, see and acknowledge his evils, make himself guilty of them, confess them to the Lord, pray for help in overcoming them, and then desist from them and start living a new life. The seventh step is to be aware that the temptation to commit them will return, and when it does to resist it because these things are sins against God (TCR 567).
     This is a rational process. It is medicine for a state of sickness. It is clearly understood by a natural person, and it is applicable. But the Lord goes much further than these seven basic steps. He explains each one of them. Take the first step. We find clear teachings about how we are to examine ourselves. There are teachings about how easy it is to put it off, and to apply truth to other people instead of to ourselves (John 3:20, 21; AR 531; DP 278b; AR 634:4; TCR 536). The Writings warn us against justifying our evils (DP 278). They urge us not to make some general confession that we are bad, evil people, but to look for specific problems that need addressing (TCR 518, 564, 566, 517, 529).
     They suggest a positive view of self-examination-doing it in the light of the Lord's presence (Psalm 139; cf. DP 73e). They urge us to look more deeply than the surface, and see not only what we do but what we are inclined to do (TCR 532; NJHD 164; Char. 5). They also stress the importance of choosing one or two serious evils-not all of them-and they comfort us with the clear, repeated teaching that if we from intention shun one evil as a sin, the Lord will keep us in the intention of shunning them all-and one day we will do so! (TCR 523, 509, 566).
     In respect to step three, we are told what we should be guilty of and when guilty feelings are not necessary. There is immense healing power in the simple, clear, intelligent truths of the Word about necessary and unnecessary guilt (see for example on necessary guilt AC 9009, 9012, 9013, 6571, 139; on those evils of which we are not guilty see AC 9011, 9069, 9071-9075, 2364, 3796:3, 4839, 5037, 10225).
     There is an altogether different set of practical teachings which also helps a person who is fighting his evils. They speak about how useful activity helps banish the allure of evil. Time and again we find in the Writings reflections on how the love of use puts a boundary around the mind and stops evil from intruding on the thought and overcoming us (see D. Love XV; AE 831:5; SD 6072; CL 249, 207; AC 454; D. Wis XI:4; see also Char. 158).

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When we are wrestling with our weaknesses, we find a real solace in our useful endeavors, a haven from temptation.
     Let us take the second group of people who need healing: those who are in falsity and therefore afflicted by evils. There are many people in our church who suffer from anxiety or a sense of guilt due to ignorance of what the Word teaches concerning it. They are represented by those who weep in the passage from Revelation: "There shall be no more death neither sorrow nor crying."
     To take a few simple examples: How many busy housewives feel guilty when they take time off for themselves despite the fact that the Writings teach that recreation is valuable? How many people in the New Church harbor a secret sense of total guilt, a feeling that they have done something so bad that the Lord has almost surely abandoned them? How many people worry about a tragedy which just might befall them-or worse, which might befall someone they love dearly-and suffer in their imaginations from these tragedies, which never occur? How many of us have been anxious because we're wondering what someone is thinking of us only to find that we had no cause for concern? How often do we spend a lot of fruitless time worrying about future events? We wish we could stop but our minds keep coming back to them.
     There is a great deal of unnecessary distress in the world. People are afraid of things when they need not be; they are anxious about events or human relationships when there is no rational reason for their concern. With some this kind of attitude becomes a mental illness which needs very specific medical help, but it afflicts most of us to a degree. The Writings have many beautiful, rational truths which heal such states, if we learn them and apply them.
     For example, they teach that there are four causes of needless anxiety. The first is the circumstance itself-sometimes we are overly concerned because our values are out of perspective (see AC 2689, 951; CL 8; also about the future: AC 8247, 94912493, 5178 et al.). The second is an unhealthy state of mind which is subject to worry and to negative emotions (see SD 3624, 3625; AC 5178, 8478; HH 299, et al.). The third is ignorance of the truth. The fourth is the presence of spirits with us.
     Taken together these teachings enable us to combat needless worries, and to overcome those states of mind which sap us of our enjoyment in the things of life. A few more words can be said, however, about the presence of spirits with us, because this unique teaching helps us understand many aspects of mental life.
     The Writings speak of spirits who enjoy making things a matter of conscience. Whatever subject comes to mind they can make us feel guilty of it.

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They are people who, while they were in the world, enjoyed making a big thing out of something small, and they continue to plague people on earth when they enter the other world (AC 5386, 5724; HH 360; SD 5070, 1240, 1241. 1242).
     The Writings also speak of the danger of keeping the mind fixed on any one subject. If we think too long on any subject, they say, there are spirits who will inflow and cause anxiety where there need be none. In fact, Swedenborg records that when he didn't think about certain things, there was no worry in his mind, but when the thought returned, so did the anxiety (SD 3624-3626; cf. AC 5391 et al.).
     Using these and many other teachings, people in the New Church can develop patterns of thought which control anxiety, fear, worry, and guilt. They can apply rational concepts drawn from the Word and overcome unhealthy negative feelings. They can learn how to control their mental environment, using the truths the Lord has given, sure of His power to dispel these spheres which are so contrary to the spirit of heaven. Such truths are medicine for the nations.
     The third category of people who need help is that group which has started along the path to heaven but still has a way to go. There is a conflict in a good person's mind when in his deepest being he longs to be a truly charitable person but his weaknesses intrude and cause him to act unkindly. There is no one, for example, who hasn't given in to anger and said or done something unjust that hurt another person. How do we get healed of this weakness? We certainly won't take it with us into heaven.
     The Writings abound with teachings about how people on the road to heaven use lower truths because as yet they do not properly love higher ones. The whole story of Esau and Jacob deals with this concept. Jacob loved only Rachel, who represents the interior affection for truth-that beautiful idealism which sees the vision of heaven and longs for it. But he married and had children by Leah and two handmaids before Joseph was born of Rachel. So too we may long for spiritual truth. We may pray to the Lord to make us truly charitable beings who serve others with a wisdom and gentleness that breathes the spirit of heaven. But along the way we need rational, applicable truths to bridge the gap between what we are and what we hope the Lord will make us.
     How, for example, do we behave when our anger has hurt someone? There is a beautiful teaching contained in the internal sense of a law of Exodus. "If a fire breaks out and catches in thorns, so that stacked grain or a field is consumed, he who kindled the fire shall surely make restitution" (Ex 22:6). The fire is anger. When in anger we destroy someone's confidence in himself or herself, and in his or her judgment and sense of values, what should we do? The Writings are very clear.

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We are not only to apologize. We are to restore the damage that is done (AC 9144ff).
     Someone who is trying to follow the Lord finds a teaching like this most valuable. He realizes that the problem with his anger is that after it is spent, the damage remains. He asks himself how he can go about repairing the hurt. For example, he may have been angry with his wife and said hurtful things about her abilities. Afterwards it seems enough to say he is sorry, and she will probably accept it. But it is not enough, because he leaves her with the suspicion that he was speaking the truth-that she really is incompetent in some area in which it is important for her to shine.
     To heal the hurt, he might say to her, "Honey, when I said those things it wasn't the truth. It was my anger speaking, and I abused the truth to make my point." An admission like that takes courage, but it heals a hurt which might otherwise remain for many years.
     Rational truths such as these heal us, and they help others to heal as well. They are part of the leaves which are for the healing of the nations. They are to be found all over the Writings. They cause us to reflect on life as we know it, and see it from the Lord's perspective. They give us reasons to change our way of life.
     In this age of ours, when our heredity and our environment, and often our own choices produce many illnesses, the church has a great challenge to find these teachings, to present them boldly and clearly, to show how they heal us. The clearer these teachings become to the people of our church, the more will health be restored to us.
     And surely we must believe that one of our most precious dreams is that we will be able to teach them diligently to our children and thereby indulge in prevention rather than cure. How much easier it would be if we could teach our young people how to restrain their anger, instead of having to help them to repair the damage once they have hurt those who love them. How much happier they will be if they can approach their human relationships with a knowledge of how to behave as rational, intelligent people, because the Lord Himself has given them principles for that kind of behavior.     
     It is this that keeps us dedicated to New Church education in our homes or churches or schools. We long to be able to promote a generation in the church which is better versed in healing truth than we were, and therefore takes its medicine earlier and suffers less from sickness. The Writings are a Divinely revealed psychology. The wisdom of the human mind is contained in their pages. Its ideas can and will produce generations whose mental health far exceeds this one, children growing strong in the light of the New Jerusalem, happy children who know their God and understand clearly what He expects of them, and who feel the wonder of the goodness which He has in store for them.

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     Yet there are times when it seems we claim too much for the New Church. Aren't there rational truths elsewhere in the world? Haven't the great thinkers and writers of our heritage articulated many useful theories? Isn't it true that the twelve steps of Alcoholics Anonymous are remarkably similar to the seven steps of repentance?
     Yes, because the Lord wants everyone to get to heaven, not just those who know of the Writings. He has been revealing His truth since time began, and much of it remains in the history of human thought. Yet the leaves of the tree of life heal in a way that no others do. The reason is that in the last analysis people will be healed of their diseases only by the power of the Lord in His Divine Human. In this world or in the next, that will be what makes them whole (AE 815:5, 422:15; AC 8365, 7337, 2588; see AR 931, 937).
     The leaves which heal are in the New Jerusalem, and they are on the tree of life. Rational truths in the Writings come directly from the Lord. When they are applied, the Lord Himself is present and saves.
     This is illustrated in two stories about healing, one from each Testament. In the New Testament a woman with an issue of blood crept up and touched the hem of the Lord's garment. Before this she had spent all her money on physicians and only got worse (Mark 5:26). A physician is one who preserves people from evils and falsities (AC 6502). These doctors had not been able to help her. Presumably they had useful cures, but in this case they did no good. Spiritual healing is from the Lord alone. The wisdom of mankind is not good enough.
     A similar illustration is found in the Old Testament. Naaman was the captain of the army of Syria, and he was a leper. He came to Elisha, hoping to be healed. Elisha told him to wash in the Jordan River, and Naaman was angry. Why could he not wash in the Abanah and the Pharpar, the rivers of Damascus? he asked. "Abanah" means "made of stone," and it seems to represent the temptation to follow some rigid set of rules from a human philosophy in order to heal ourselves. "Pharpar" means "producing fruit." We may also be tempted to believe that if we do abundant good works we will be made clean miraculously.
     There was nothing wrong with the waters of those two rivers, but if Naaman had washed in either of them he would still have had his leprosy. The rivers of Jordan represent truths from the Word itself, which introduce us into the church through repentance.
     Both these stories illustrate the promise of the Writings-that healing is from the Lord alone, using the leaves of the tree of life. Recently I read a most interesting article on "delayed gratification." To take an example: You need to lose ten pounds. You enjoy ice cream.

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If you are willing to delay your enjoyment of this delicacy for several months, you will meet your target weight, and then can gratify your wish for ice cream.
     Do the Writings teach "delayed gratification"! I think they do. But there is a difference between the way they teach the idea and the way I have just described it. For example, they teach that we should delay the enjoyment of sexual pleasure until marriage. But they add the promise that if we do this because it is the Lord's command He actually changes the quality of that pleasure! He makes it a beautiful expression of love instead of a selfish enjoyment.
     The concept of "delayed gratification," therefore, takes on a totally new dimension when it is seen as one of the leaves on the tree of life. It has connection with the Lord, with His infinite power. It shows how He makes new people out of us, how He turns our initially selfish loves into good ones. It is ideas that have a direct connection with that infinite creative power that can heal, and heal forever.
     Consider the miracles of healing which the Lord performed on earth, for they represent His power to heal us today. The basic prerequisite was that people have faith. "The Lord healed [the centurion's servant] and others according to their faith because the first and primary thing of the church then to be established was to believe that the Lord is God Almighty, for without that faith no church could have been established" (AE 815:2). When there was not faith, His miracles ceased. Peter walked on the water and then doubted, and began to sink, and the Lord: rebuked him: "O man of little faith, why did you doubt? (Matthew 14:31; cf. AE 815:2; 514:21). When a father brought to the disciples his son who was obsessed by a demon and the disciples could not cast him out, the Lord rebuked them for their lack of faith (Matt. 17:14-20); and He did not do miracles in Nazareth because the villagers did not believe in Him (AE 815:5).
     It is surely true of us as well. When we learn from the Writings truths that can heal us, they will have no effect on us unless we believe in their power. A hesitant approach to them will not work. This is one reason why the General Church believes that only when we acknowledge that the Lord Himself is in the Writings can His New Church be built among us.
     We must have faith. We must believe that the truths we hear will heal us, and then we must commit ourselves to them if they are to work.
     Yet what kind of faith did the people have whom the Lord healed? They hardly knew Him. Most of them had heard of Him from others, and knew little if anything of His teachings. The Writings tell us that the faith they had was "historic faith"-believing on the word of others (AE 815:5). Nevertheless it was enough: they acknowledged His Divine omnipotence and He healed them.

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     Think of the woman with the issue of blood who touched the hem of His garment. She believed she would be healed by this most humble act. What a remarkable faith it was, since her experience with physicians: had been so bad (Mark 5:26). Yet what did she know of Jesus? Apparently little "but there must always be this historical faith before it becomes a saving faith," the Writings say (AE 815:4). It was her willingness to believe, her longing to believe and be healed, which allowed her to receive virtue from the Lord.
     I think this tells us how we can be healed today. At first we don't truly believe in the Lord, especially if we are giving in to evil temptations. Yet there is in us a longing to believe, implanted by the Lord from birth. Hopefully also the church has given us a sense that the Lord has almighty power. Therefore when we hear His truths we are disposed to accept them. When we show faith by living according to them, the miracle of healing takes place (see AC 2588 on the importance of an affirmative principle).
     In His mercy the Lord saves us although our faith is small. One person whom He helped seems to have seen that. To the father of the boy obsessed with a demon the Lord said, "if you can believe, all things are possible to him who believes." This man apparently saw how weak was his faith, for he cried out, right away, through his tears, "Lord, I believe; help my unbelief" (Mark 9:24). What a remarkable insight he had!
     The second ingredient in the healing miracles is touch. Often the Lord reached out and touched people, and they were made well. Some of them, like the woman with the issue of blood, touched Him.
     To touch represents communication of affection, and also, incidentally of thoughts (AC 4404e; SD 6094; cf. AE 391:6, 8; DLW 220; AR 55). It is the effort to communicate what is yours to someone else, presumably in order to help or bring happiness. Therefore they brought young children to Jesus that He should touch them, and He did more. He took them up in His arms, laid His hands upon them, and blessed them. By this is represented the Lord's love of innocence with all, children and adults, and His communicating His power to them and saving them (AC 10023:8, 9; AE 79 refs; cf. CL 396; SD 6094).
     All the healing miracles which were done by touch represent the Lord's communicating His Divine power and the people's receiving it and being made spiritually whole (AE 706:14; AC 10023:4,9, AC 10130, 10277).
     But faith had to come first, for implied in touch also is that the will of the one person is in agreement with that of the other, so that communication can take place and power be transferred from the one to the other (AC 10130; AR 55).

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Therefore touch also represents that breakthrough between two people where they share their feelings (see AC 8797, 8798).
     The Lord did His miracles of healing through touch to represent that if faith is present, and the willingness to obey, He can reach us, and give us His incredible power. There is a most beautiful definition of power in the Writings. "Spiritual power," they say, "is to will the good of someone else, and to want to convey to that person as far as possible what is from oneself" (AE 79). This is the power that is communicated by the Lord's touch. He touches us to heal us. Then, when we are ready to receive what He offers in innocence, He lays His hands upon us and blesses us.
     Rational truth-the leaves of the tree-is the means by which we receive faith and reach out to the Lord and are made whole. There are numberless such truths in the Writings, and each of them is a specific medicine. As we use them more and more, ours will become a healthy church.
     But let us remember that the leaves of a fruit tree do not tell its real purpose. They foretell the fruit that will come. The wonder of the New Church is that it restores the link, long lost, between heaven and earth, for it reveals spiritual truth in a natural manner (see AE 1061). The Heavenly Doctrine is now given to us. We can see the same truths that the angels see, and become a part of the Lord's heaven, here on earth (DP 30). The gentleness of heaven, its wisdom, its joy and beauty can be felt to some degree here on earth; "Behold the tabernacle of God is with men and He will dwell with them and they shall be His people" (Rev. 21:3).
     By rational truths we are healed. But by spiritual, truth we will be uplifted and transformed, and the spiritual peace and glory of life promised for the New Church will begin to become a reality here on earth.
     So let us embrace the clear, coherent and applicable truths of the Writings and use them so that disease will be lessened. Then we will hear the Lord when He calls us to drink more deeply. "And the Spirit and the Bride say, Come. And let him who hears say, Come. And let him who thirsts come. And whoever desires, let him take the water of life freely" (Rev. 22:17). May our church become increasingly healthy so that it can stand up and say with one voice, "Even so, Come, Lord Jesus" (Rev. 22:20).

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HOLY CITY: TRUTH AS THE MEANS 1987

HOLY CITY: TRUTH AS THE MEANS       Rev. CHRISTOPHER R. J. SMITH       1987

     Assembly Banquet, June 6, 1987

     Mr. Toastmaster, Bishop King, Bishop Buss, Bishop Pendleton, ladies and gentlemen. If given the choice, which would you prefer, mush or cold?
     Be mushy, or be cold. Which?
     Our table just had a heated discussion about two sermons recently preached hereabout. One person complained that the sermon he heard was mushy. It was all about tolerance, forgiveness, being merciful. Nothing was mentioned about truth, about doctrine, about the need for judgment!
     Another person at our table countered with a rather hurt reaction. He thought it was wonderful, and then brought up the sermon of just two Sundays ago. As far as he was concerned, it was a long doctrinal class. It left him feeling rather cold.
     After this exchange I got Mushy's attention, and asked him, "Who do you like more, your father or your mother?" "Mother." he answered. Then I fixed Coldie's attention with the best icy glare I could manage, and asked him the same question. "Father," he replied.
     There it was! Mushy people prefer their mothers. Cold people prefer their fathers. This means mushy types will end up in the celestial kingdom of heaven, while the cold types, who naturally prefer their fathers, end up in the spiritual kingdom.
     This observation is simply a fact of life. And it takes a cold type of person to be even interested in pointing it out.
     "What on earth is he getting at, George?"
     Well, just open your imagination and look. See the holy city over there, in the distance, rising above the plains. Tell me, what do you see first? The light! The incredible light. The "glory of God" shining from it.
     That sermon that seemed so cold, that seemed so truth-oriented, why, it came out of that light. It drew your attention to the very existence of the holy city. It served as a guiding light for you to understand what needs to be done so that you can visit it.
     Go closer and what do you see next? The walls! Magnificent walls, "great and high," surrounding the city.
     Again, that sermon that seemed so cold, that seemed so truth-oriented, why, it came out of that wall. Its purpose was to show you how to take a stone, a teaching in the Word, and build your own wall-a wall to surround your own city.

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     If you know anything about the "great city, the holy Jerusalem" and have decided that it's worth living in, that you want to live in it, then you have to build it yourself. You can't live in someone else's city any more than you can find heaven over here or over there. "For behold, the kingdom of God is within you" (Luke 17:21). More accurately, you can't let others (minister. teacher, grandparent) do all the work!
     Now where did you get the idea that you might enjoy living in the holy city? It was those mushy sermons and talks! Their purpose was to describe how good and pleasant it is to live in the New Jerusalem. They gave an idea of what it feels like to live with no more death, no more pain, no more night-what it feels like to have confidence that the walls around the city provide an armor of truth that will protect you from all abominations, all things that are "unclean."
     Mush, or cold-my facetious reference to good and truth-you may feel more attracted to one rather than the other, but the point is, just as you need a mother and a father to come into the world and be given a physical home, you must have both good and truth in order to find your spiritual home with an address in the New Jerusalem! That is why it is designed with the length being exactly the same as the breadth.
     Note that both these measurements, the length and breadth-good and truth-are on the outside of the city. The focus, therefore, of mushy as well as cold sermons is still on learning. Occasionally we have to learn, relearn why life at any given time may not be satisfying. We forget that good and truth must go together. Of course it's going to be uncomfortable living in a room with only half the walls constructed!
     Contrary to the appearance, mushy sermons are also doctrinal. They also are drawn from the light and walls of the holy city. They give a different emphasis-pointing out the beauty to be seen, telling us about the goodness there, as shown in the various colors, especially those that reflect red. At the same time, they are designed to stir our affections, so that we may rekindle our interest in knowing and then using what are called the goods and truths of the church, the building blocks of life.
     We will always have to learn, to be reminded, to have our understanding sharpened, about what is good and what is true. For this to happen, we need the city's light to give us understanding; we need the actual statements of the Word, as represented by the walls; and we need the spiritual sense, as illustrated by the "pure river of the water of life" flowing through the city.
     If you could now take all that you know about good and truth and put it on the table in front of you, what would it look like? Would it be translucent, clear as crystal? Or would it be murky, hazy?
     What happens when our idea of what the Lord says is good turns out to be rather tainted, polluted?

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Answer: we cannot build the walls of our spiritual home, let alone live within them.
     Some time soon take an honest look at the walls of your spiritual home. When was the last time you seriously improved your doctrinal understanding of any teaching in the Word? For some of us, we may have to say high school. High school is the last time some of us may have given really serious thought to what is said in the Word and what we should be doing about it in our lives.
     Learning the truth, improving our knowledge of it and, most important, reflecting on it: if this is not done with regular care, then we become like a society with women, women everywhere and not a man in sight! In the Word, we are pictured as a widow, which, we are told, is worse than being a widower.
     Another picture that may be a good illustration of this state of affairs is that of a spineless man-a man who we might say has no backbone.
      Look at this man and the pathetic figure he is. For starters, he has deserted the opposite sex. How? By not growing in wisdom. By not honoring the Lord in living a life with high moral standards. And when deserted, women feel very vulnerable. The walls of the city crumble, falling victim to neglect, and all within, both men and women, are exposed to abominations and things unclean.
     Oh, come on, Smith, you're stretching it!
     Women are born with an innate desire for marriage (see CL 217, 225, 409). Why, then, do we see such a prevalent disregard for marriage among western women? How is it that so many seem to have destroyed that inner love to be a wife and cherish the very name of wife:, Why the drive to get out of the home, to establish careers, to prefer the title, "Ms."?
     The answer, my friends, and those who may be bristling or muttering under their breath at this moment, the answer is men, spineless men! "Wives love the bonds of marriage if only men love those bonds" (CL 217, 200). "Wives love the bonds of marriage if only men love those bonds," says the Lord.
     Men have not taken care to know the Lord, to uphold the doctrine, to be His disciples. The consequence is that western man, generally speaking, has not built and cherished the bonds of marriage. He has not maintained a high standard of moral integrity-the morals that women need not just for their own protection but to love and to use for the bearing of natural and spiritual offspring.
     But let us not pick up stones to cast at others or at each other. For then we undermine the very foundation of the city's walls.
     "A man's foes are those of his own household," his own mind. And those foes are well trained in the art of distracting our attention, so that we fail to either notice the holy city or to keep it in sight.

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     But the power of those foes, the influence of their art, has been exposed and broken. The Lord God Almighty and the Lamb has done this. This is the truth. If we will see it, know it, believe it, act on it, then, when the final truth is known, our names will be "written in the Lamb's Book of Life" (Rev. 21:27). We will find our home to be not outside but inside the walls of the holy city, New Jerusalem. The truth is given as the means, showing us how this can be made to happen.
ASSEMBLY BANQUET FIFTY YEARS AGO 1987

ASSEMBLY BANQUET FIFTY YEARS AGO       Rev. William Whitehead       1987

     The September issue of NCL in 1937 contains assembly banquet speeches. The theme was "Gratitude," and one of the speakers, Rev. William Whitehead, spoke of "Gratitude for Our Leaders." Here are a few examples of his eloquence.

     "I have never in my life seen a more exquisite sensibility to the essential freedom of others than was displayed day by day and year by year during the last thirty years by our last two bishops. And I have never seen a clearer sign of ability to govern than was given when they decided that another could better govern changes that occurred . . . .
     "After all, history judges every church by its attitude to the revelation given to it. The external relations of a church-the thickness of its buttresses, its material supports, its powerful friends and allies in the natural world-will not justify it when the trumpets of history summon it to judgment. If its internal life, its internal relations, are corrupt, it is an already condemned to die. The mere verbal acknowledgment of one God, the physical possession of a book or a set of books called the Word of God; the mere possession, by inheritance or tradition, of a body of doctrines drawn, however scientifically and profoundly, from the Word; the building up of many churches and schools-none of these things will sustain a church if its attitude toward its own revelation is anything less than the unreserved devotion of a single heart and mind.
     "Doubtless we are but a tiny sect, a small band of idealists trying to keep our feet on the ground and our eyes on far-off worlds. But how can we measure a church, save by the record of its living devotion and loyalty to its own highest standards-the record written in uses, not dreams, in deeds rather than words? The spiritual standard of judgment for a church is nothing but its own revelation and its fidelity to it. Varieties of interpretation, yes; but no blurring or eclipsing of the central sun. This is our greatest heritage."



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NEED FOR DOCTRINAL STUDY 1987

NEED FOR DOCTRINAL STUDY       Rev. WALTER E. ORTHWEIN       1987

     (Remarks delivered at the Assembly Banquet, June 6, 1987)

     I was very pleased with the title Mr. Rogers assigned me: "The Need for Doctrinal Study." For it is a need, and we should think of it as such. It is not just a responsibility or something worthwhile to do, but a need.
     We have all heard about the importance of doctrinal study many times, but these appeals will mean little unless we feel this need within ourselves. And I think anyone will feel this need who reflects upon the nature of doctrine in the New Church, and what that doctrine makes possible in our lives.
     In the New Church, the word "doctrine" has an entirely new meaning. The reason is the source of the doctrine and the authority behind it. It is not the fallible speculation of any human thinker or council, which may or may not be of use to anyone even at the time it is formulated, much less centuries later. But the doctrine of the New Church has been revealed by the Lord Himself, and it is forever new and powerful.
     This is why the Writings are unique. It isn't just their amazing breadth and consistency and wonderful insights, but the fact that they are Divine doctrine. The Lord is in them!
     This, then, is the key point: when we speak of "doctrinal study" we are really speaking of getting to know the Lord, who has revealed Himself anew in the Heavenly Doctrine of the New Jerusalem.
     Historically, the Lord has come again. But perhaps we are too comfortable thinking of His second advent like that, as something safely accomplished. That historical event must become a present reality in our own lives. The Lord has come again as the Spirit of truth, but that truth must be received in our minds if the Lord is to be present with us in His second coming. This is why doctrinal study is so necessary.
     The doctrine of the New Church does not just teach about spiritual things, but actually forms us, spiritually, so that we can receive new spiritual life. The use of doctrinal study is to open our minds to the light of heaven, and our hearts to the warmth of the Lord's love.
     The tree of life-the Lord's love-grows again in the New Jerusalem as in Eden; only now it is in the midst of a city, that is, the approach to it is through doctrine.
     The need for charity in the church and in our personal lives is a need we probably all feel; and that need goes hand in hand with the need for doctrinal study. As the Writings say: "When a person is in good, that is, in love toward the neighbor, he is also in the love of truth . . . [and] desires to be enlightened from the Word as to what truth is . . ." (AC 5355).

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     Doctrinal study is therefore not opposed to, and is not an alternative to, charity, but is vital to the growth of genuine charity in the church.
     And conversely, charity, or love, is essential to the vitality of doctrinal study in the church. For the purpose of doctrine is nothing other than to teach us how to live; that is, how to live lives of charity and use. If the doctrine does not bear fruit in our lives, the delight in it-and the feeling of need for it-will wither away.
     Doctrinal study is thus an expression of love to the Lord and love to the neighbor. For the doctrine is from the Lord, and conjoins us with Him; and it teaches us how we can truly love our neighbors and be conjoined with them.
     Consider, also, that the love of the Lord's truth which we share is the most powerful force binding us together in the New Jerusalem.
     And never imagine that doctrinal study is just a selfish or in-turned activity. The teaching that the church universal receives light from the New Church through the spiritual world shows that others benefit from our enlightenment even if they have never heard of the New Church. So in studying the Writings we are truly serving all mankind, and in a way is no other group of people can serve. (See AE 313:3; HH 308.)
     The church as an organization has many needs, but most of all it needs a living, growing understanding of Divine truth. The priesthood leads in this, but it shouldn't be just ministers who study the doctrines. The New Church is an internal, rational church, in which the truth that counts is not what someone tells you, but what you see for yourself: So individual reading and reflection is most important to the spiritual life of the church.
     It is not just the Word, but the understanding of the Word that makes the church (and, of course, a life according to that understanding). Doctrinal study is thus needed to keep alive that Spirit of truth from which the church lives.
     The General Church has a rich history and proud traditions, but the primary thing that distinguished this church from the beginning was the vitality of doctrine in it. If the richness and vitality of the church's life is to continue, that commitment to doctrine must remain strong.
     Our church has been blessed with fine buildings, a generous endowment, the expertise of many talented people; but those things alone cannot sustain the church. The Cathedral to me symbolizes the depth and beauty of the spiritual life in this church; it is very beautiful, but without living truth it would be nothing more than an ornate, empty box from which the precious jewel is missing.

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     Doctrinal study may not seem to be an exciting topic. It may be hard to work up enthusiasm for it. It is a quiet, reflective thing. But the church formed in this way is strong and deep and lasting.
     This has been the way of the General Church, which today is the most vital New Church body on earth, and is thus able now to reach out to others from a solid base.
     In thinking about what our church could be and should be doing to grow, let us always be encouraged and guided by what it has done, and remember how and why that has worked. For the future must be built upon the principles which have been tested and proved true in the past-those great principles that have made this church the dynamic body it is today.
     And as we contemplate the possibility of future persecution from the world, let's not forget the persecution that is always with us-that is, our own apathy toward the truth. This is an inner crisis that each of us must deal with continually. We read: "The church is founded upon doctrine, for doctrine teaches how we are to believe, and how we are to live . . ." (AR 902). The church is founded upon doctrine.
     The walls of the New Jerusalem are made of beautiful translucent white stone-pure truth which lets the light of heaven shine through. And those walls rest upon a foundation of twelve precious stones, just as on the breastplate of Aaron, in which truth from the Lord was seen as gleaming lights (see AR 914-915).
     Those precious stones stand for the letter of the Word, which is said to be pellucid when its spiritual sense is seen shining through. That's a fine word, I think-"pellucid." It means clear, letting light pass through. This is the foundation of the New Jerusalem-those precious stones, those priceless truths of doctrine that transmit the light of heaven-and how beautiful they are when they gleam and twinkle and flash!

     The Word is truly the Word with us when that light from above illuminates the knowledges of truth we have gained from without, so that those knowledges then sparkle and gleam with a sacred flame (see TCR 11). This is the living Word. This is the Spirit of truth that gives life to the New Church.
     May our minds be opened increasingly to this light, by means of doctrinal study and reflection and application, so that we may see the Light of heaven-which is also the Light of the world, that is, the Lord Himself-shining in splendor in His holy city, the New Jerusalem.
     Then, doctrinal study will be not just a need or a duty but a delight. And the New Jerusalem will be a city set on a hill, a beacon for the whole world.

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ACADEMY COMMENCEMENT ADDRESS 1987 1987

ACADEMY COMMENCEMENT ADDRESS 1987       Jr. HENRY BRUSER       1987

     When the Bishop first asked me to make this address, I tried long and hard to think of something that might be of interest today-maybe something that you could look back to or grow on throughout your lifetime. I hope I found that, and at the end of the talk you'll have to decide for yourself whether I did or not.
     Oh, by the way-if you finish listening before I finish talking, don't leave! There's more to come.
     I don't know if you've ever heard the expression that there are three types of people in this world. If you haven't you will, very often throughout your life. The first type are the people who make things happen. The second type are the people things happen to, and the third type are the people who ask, what happened?
     You'll find as you get into the business community that you'll have this theme given to you over and over again in some form. Generally speaking, the speakers will tell you there are two groups you don't want to be in. You don't want to be the one who said, what happened? or the one that it happened to, at least in their viewpoint, the secular viewpoint, because they're only considering that you are the master of your fate, and what you do is unlimited.
     I submit to you that that is not in keeping with the theme of our church of Divine Providence or the teaching of uses that we're all given on this earth.
     Let me take a moment to share a couple of experiences. You know we're all given, the Bible tells us, threescore and ten years. When you get close to that point (I think I've used up 90%) you can look back and see what has happened in your life, and can see where the Lord was leading you and where friends came through to help you out. I'd like to share with you two incidents in my life that I can see now were most significant in my being here today.
     When I was extremely young, pre-high school, a new family moved into our neighborhood. The young boy and I became very close friends. We proceeded into high school, we discovered girls, dating, going to parties. I got to a point, late in the teens, when I wasn't dating anyone; didn't have anyone who was of any interest to me. He had a young lady he was very interested in. We had a deal where we shared the car one night on a weekend and double-dated.
     Frequently, I was the fifth wheel on the wagon. So, his solution was to find a blind date for me: someone I didn't know and who didn't know me.

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The Lord willing, September 26th of this year, that blind date and I will celebrate our 46th wedding anniversary.
     The other incident in my life where I feel Providence was really on my side occurred in World War II. The bombardier and I had just returned from a plane raid. We'd gone back to our six-man tent after debriefing, and we were discussing our experiences with the copilot we had trained with in the states. He had not been on a mission yet. While we were talking about this particular raid over some target in Germany, the squadron operations officer and the squadron navigation officer came in looking for me. I'd been in combat about seven days, and so I was approached with the idea that if I would take a promotion when I returned from the mission the next day and agree to go to the lead navigation school, it would happen-both the promotion and the lead navigation school. He asked if I had any questions. Yes and no. Yes, I would go, and no, I had no questions. However, my bombardier was sitting there not nearly so caught up in what was happening to me. He said, "Hank, why not ask the captain why you can't get a parachute harness to fit your" Now, if any of you has ever had the opportunity to enjoy a flight in a bomber, you know that a parachute harness buckles all around you and through your legs. Due to my size, I think you can see why I'd flown my previous five missions without a proper parachute. I had the chute and I had the harness, but they didn't fit. The captain, operations officer, was quite put out, so he said let's go to a supply officer and find out. After an ear blistering exchange, I was fitted on the spot. So what's the point of the story? I didn't get back from that next mission. At eleven o'clock the next morning, the pilot hit the button and we all bailed out. Was Divine Providence leading me? Were natural uses being performed? You bet.
     We aren't always aware, most of the time, how an event shapes our lives. This too is as it should be. You are all reaching jumping-off points. Up until now your parents and your teachers have made a large share of your decisions-providentially, I believe. May I urge you from this point forward, if you haven't started, always to ask the Lord's help in your decisions. Pray, read the Word, and if you are really sincere, you will get an answer. Also, remember that the answer may not be the one you want to hear at the moment, but it will be the right one for you. If you listen, you will receive what the banner last night says; peace will be within your walls.

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WORDS OF SPIRIT AND LIFE 1987

WORDS OF SPIRIT AND LIFE       Rev. Grant H. ODHNER       1987

     (First in a Series on Reading the Word)

     Most of us want to be readers of the Word. We regard this as an ideal. But, somehow, we just aren't. Many reasons and excuses might be given (e.g., too busy, lazy, disorganized, etc.). But part of the problem may be that we don't know how to read it properly, and as a result we don't find it as interesting, helpful, or rewar-ding as it should be.
     In this series of articles, I hope to address some of the attitudes that subtly stand in the way of our reading and benefiting from the Word. I will also suggest what kinds of approach to reading will open the Word to a sincere seeker.

What to Expect from the Word (I)

     If we approach the Word with unrealistic expectations, we are likely to become frustrated and discouraged in our efforts. Our first attempts may render the Word unapproachable and foreign to us. Having the right expectations hinges first on understanding the Word's style and purpose.
     The Word is not an ordinary book. One glance at any of its three testaments shows this. If you pick it up thinking that you are going to understand each and every thing there, or that it will all be equally appealing, you are bound to be disappointed. Sure, it is all true; it is all understandable; it is all appealing-that is, to the person who is in a state to appreciate what is being said. But the fact is, it was written for all states of life (even to the angelic), and for all ages of mankind! One must realize this at the outset.
     The Word is written in a Divine style. This style is sublime not on account of its logic or its popular or elegant composition, but on account of its inner depth and universality, and on account of its ability to lead the faithful seeker to true perceptions about God and about the eternal purposes of life.
     Swedenborg was aware of the fact that the Old and New Testaments were considered by many to be rude and unpolished (see SS 1, 3). He also knew that some regarded his own writings in a similar way (see Eccl. Hist. 4; cp. SE 2185. 4133). Still, the Lord chose these styles. The Lord wrote His Word.
     The Word's surface meaning is ever subservient to its deeper meanings (which are within it as a soul within its body). So, unlike all other writings, the Word is not expressed as it is on its own account, but on account of something higher and often unseen.

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The result is a "letter" that is at times awkward and cryptic.
     In addition, the Word's letter is filled with scientific and historical matters that seem dated and untrue. Of course! Whenever the infinite and eternal God reveals Himself in time, this is inevitable. This should not be a barrier for us. The Word was given to teach spiritual, and not natural, facts.
     These things that seem like liabilities when we approach the Word are upon reflection found to be assets. The Word's unique style makes us look more deeply-to see essential matters of the heart and life, to see more universal concepts. It also leaves us a lot of room for personal interpretation in less essential matters. How vital this is to our freedom to accept and follow!
     We need to feel comfortable with the fact that the Word has its own style. When we accept this and appreciate it, we will be a lot less frustrated and we will begin to see more and more of its treasures!
     So, to sum up with a few concrete suggestions; when you read the Word . . .

     1.      Don't demand that it all make sense to you. Each time you read, try to "crack" one tough phrase or teaching, by reflecting on its relevance to the spiritual life; but don't get hung up on it. Sweep on to something that does edify or delight you. And patience! You've got eternity.
     2.      Keep in mind the purpose of the Word: to lead you to see and love the Lord, and to lead you to love your fellow men and women. Don't let less essential things (like dated science or historical inaccuracies) distract you from the basics.

     The grass withers, the flower fades, but the Word of our God stands forever" (Isaiah 40:8).
GENERAL CHURCH RELIGION LESSONS 1987

GENERAL CHURCH RELIGION LESSONS       Editor       1987

     The new school year is just beginning. Why not add GCRL to your family's curriculum this year? We offer a variety of programs, from hands-on projects to advanced studies, enabling the isolated to bring New Church education into the home. "It is the primary aim of General Church Religion Lessons to help bring families together in their mutual effort to learn and follow the Lord's teachings."
     For more information please write to General Church Religion Lessons, Box 278, Bryn Athyn, PA 19009.

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MINISTER'S FAVORITE PASSAGE (15) 1987

MINISTER'S FAVORITE PASSAGE (15)       Rev. Geoffrey S. Childs       1987

     "Like a strong current . . . ."          

     Picture yourself on a ship, being carried on a large ocean. You can see and feel that your ship is being carried along, moved eastward by a current. At times you pass near islands, some quite desolate, others of quiet beauty. You feel complete trust in the captain, and a sense of freedom about this journey. But still, in talking with him, you learn new things. You wonder about the boat's destination, and he explains that in time you will reach a land of great wonder, of unimaginable beauty. But more than this, the people there will be your friends, close and completely caring. It will be like coming home. The captain explains these people are utterly unselfish, loving and gentle.
     In thinking about this, you begin to feel so unworthy. You feel you are evil, even though recently you have done no open evil, nor do you want to. Still, you do feel guilty in some undefinable way. But the; captain looks right at you, into your eyes, and simply says, "You are wrong; the Lord doesn't feel that way about you. He looks upon you as good, as a future angel of heaven." And then a sense of peace comes like dawn in springtime. You trust the Lord and this captain. You know it is the Lord, though, who can bring you home, to this distant land of wonder.

     That the Lord imputes good to every person, and evil to none, consequently that He does not condemn anyone to hell, but so far as a person follows, raises all to heaven, is evident from His words: 'Jesus said, When I am lifted up from the earth, I will draw all men unto Myself . . . . There is actually a sphere proceeding continually from the Lord and filling the entire spiritual and natural worlds which raises all toward heaven. It is like a strong current in the ocean which unobservedly draws a vessel. All who believe in the Lord and live according to His precepts enter that sphere or current and are elevated, while those who do not believe are unwilling to enter, but withdraw themselves to the sides, and are there carried away by a current that sets toward hell (TCR 652).

     A parallel passage, quite different but poetically linked, is from the 46th Psalm: "There is a river whose streams shall gladden the city off God" (verse 4). And in the Writings, there is the directly related number from AC 8478:4 which speaks of the stream of Providence. "Be it known that the Divine Providence is universal, that is, in things most minute, and that they who are in the stream of Providence are all the time carried along toward everything that is happy, whatever may be the appearance of the means; and that those are in the stream of Providence who put their trust in the Divine and attribute all things to Him."

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     As we all know, evil is a real counterforce with us through hereditary tendencies; how powerful is seen in the direct teachings of AC 1594. Of our own hereditary selves, we are "worthless and filthy." But the Lord does not impute this to us if we are faithful to the commandments and look to Him. Rather, He imputes good to us! "That the Lord imputes to a person good and not evil, while the devil [meaning hell] imputes evil and not good to him is a new thing in the church" (TCR 650-emphasis added).
     The captain was right. We are not automatically damned to hell. Rather, "there is actually a sphere . . . which raises all to heaven" (TCR 652). That land awaits. The Lord is there, drawing us to Him.

     [Photo of Rev. Geoffrey S. Childs]

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Golden Thread 1987

Golden Thread       Brian Wohlin       1987

The Golden Thread. Spiritual and Mental Health by Rev. Geoffrey S. Childs; General Church Book Center, 1986, Paper pp. 206. Price $7.45.

     Rev. Geoffrey Childs has published a new book. It is a handsome little volume, blue and white on the cover, with drawings and even diagrams of the fundamental concepts throughout the text. It was a: good book for me as a relative newcomer to the church to read. I now feel more comfortable not only with some of the symbolism of the stones in Genesis but also with some of the basic Swedenborgian psychological (using the word in a very broad sense) categories.
     Rev. Childs' new book is entitled, The Golden Thread: Spiritual and Mental Health. In the preface Mr. Childs states that his purpose in writing the book was to bring psychology and religion, the emotional and spiritual-doctrinal, together. He writes that those who insist on holding to doctrine and higher religious truths while looking upon psychological studies with suspicion may come to ignore the feeling side of their existence and consequently "not receive God fully." On the other hand, people who see value in psychology but who discount religious truths as mere theories having little or nothing to do with real life reject God. Mr. Childs sees his book as "a step towards integrating the two beautiful fields of study and healing."
     "The Golden Thread" refers to a path we can all follow from the Lord's gift of innocence in infancy to the goal of the innocence of wisdom in old age. The golden thread is in essence God's gentle leading in our lives. It comes as no surprise, then, that Mr. Childs' book should follow the same path in thought.
     The Golden Thread is divided into two parts. The first part deals centrally with concepts which are psychological. This section is given the title, "Mental Health." Mr. Childs opens this section with an exposition of the different sorts of self-identity to be found in the Writings. After that he writes successively about the first innocent and trusting states of infancy, the sort of love and attention children often receive from their parents as they get older, the many possible forms of emotional disorders that can arise in our lives, and the way to eventual psychic health.
     "Spiritual Health" is the title of the second part of the book. Here Mr. Childs is concerned with spiritual growth as it is recounted by the internal sense of the Genesis stories of Abraham, Isaac, Jacob and Joseph. These stones tell us about spiritual growth and regeneration.

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They start at a time of innocence in childhood and proceed through stages to the ideal culmination of spiritual regeneration and the innocence of wisdom in old age. The book concludes with a chapter about the Divine Humanity of the Lord.
     What is the relationship Mr. Childs sees between these two sections of this book? What is the relationship between psychology and religion? He says that most of us have experienced or will experience some form of emotional disorder in our lives. When these psychological disturbances are severe they can actually block the way to spiritual regeneration.
     Instances of such severity are out of the ordinary, however. In most cases spiritual growth may proceed despite the presence of mild emotional disturbances. Childs believes that more attention to psychological development can lead all of us to lead more fulfilling lives. We will not only learn to help those who are severely disturbed, where we are able, but we will also learn to alleviate the effects of the more ordinary emotional blocks to psychological and spiritual development. He writes, "We can combine the Divine teachings of the Writings with new psychological ideas to enhance our lives and our children's lives" (p. 101).
     A couple of the highlights of The Golden Thread for me were the author's discussion of the different senses of self-identity found in the Writings of Swedenborg and the internal sense of the story about Abraham's sons, Ishmael and Isaac. The first of these accounts occurs in the first chapter of the book. Mr. Childs raises the perennial philosophical and psychological questions: Who am I? What constitutes my "self"! He quotes Swedenborg from Conjugial Love where it is stated that "everyone has his own love, or a love distinct from another's love . . . . The reason why his love remains with every man after death is because . . . love is man's life, and hence is the man himself." Childs concludes from this passage that "the essence of our 'self' is what we love" (p. 3). It seems plain from experience that we "pass through many selves or loves throughout our lives" (p. 4).
     The first of these different self-identities Mr. Childs mentions is the "Divine endowment." This endowment is an angel's or a human's inmost soul, the Lord's dwelling place in his or her inner nature. It is by virtue of this Divine endowment that a man or woman is unique and has the potential to fill a special role in heaven. The Divine endowment makes human nature separate from animal nature, allows human beings to be raised up by the Lord, to love the Lord, and to receive intelligence and reason.
     Another sense of self Mr. Childs writes about is the first sense of self we all experience, i.e., the innocence and peace of early childhood.

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During the period of earliest infancy, all are protected by celestial angels and are left with a sense of themselves as "trusting, loving, and receptive." Such experiences of the good loves of infancy remain deep in our memories and so are called "remains" in the Writings. Indeed, throughout our lives, honestly living the truths we apprehend leads to good loves which remain as "a part of us from the Lord" (p. 9). So remains are implanted in our memories throughout our lives, but most powerfully in infancy.
     There is also "the hereditary love of self." This love of self is represented by the eating of the fruit of the tree of the knowledge of good and evil. It is displayed both in an approach to the questions of life which thinks from the senses alone, and in a feeling of being independently alive and free. The former can result in a belief in our own innate goodness independent of heavenly influx. The latter can result in selfish feelings and tendencies which can actually lead to evil and cruel behavior.
     From the influence of the hereditary love of self, it is possible for a person to mature to the point where a "subordinated love of self" arises. Contrary to the demands of a sort of natural self-love. some people begin to realize that their own claims do not come first. Such people are able to lead their lives from the recognition that the claims of the love of God and of the neighbor must come before concerns about one's own welfare.
     This subordinated love of self can eventually lead to the sort of life the Lord desires for us all, the possession of a "heavenly proprium." Mr. Childs reminds us that "proprium" is a Latin word meaning "what we take to ourselves or claim as our own." This proprium is, in a sense, "a receiving vessel." Heavenly proprium is received by an individual when he or she is able to cut through the illusion that life is possessed independent of God. Instead, a person who has reached this stage of self-development acknowledges that life is the Lord's gift to us, and that human beings are mere receptacles of that life.
     The author discusses several other senses of self that he has found in the Writings. These are the distorted sense of self arising from severe emotional and mental disorders, the sense of self arising from the exercise of freedom of choice, and the self of mediate goodness, where goodness from the Lord is mingled with tendencies to self-love. More could be said about all of these but, since time and space do not permit such an elaboration here, let us proceed to discuss the story of Ishmael and Isaac.
     Abraham's sons, Ishmael and Isaac, are said to represent two different forms of rationality. Ishmael represents a sort of cold, hard reason, unsoftened by affection or feeling.

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This form of rationality reasons "through . . . the senses" and "sees in the light of the world." The Isaac form of reason, on the other hand, springs from an affection for "spiritual truth and good, and sees in the light of heaven." Mr. Childs summarizes this distinction, "Ishmael reasons from his senses; Isaac perceives spiritual truths" (p. 118).
     I think that this distinction between two different kinds of rationality is not only a fascinating topic in its own right but it is also of central theological importance for the New Church. New Church people are fond of claiming that they have a set of theological doctrines which are rational. It seems fairly obvious that rational is intended as the Isaac sort of reason in such claims. Mr. Childs appears to think that this distinction is important also, for he pauses in his account of the stories of Genesis to consider the implications presented in these two forms of reason.
     I was first struck by the fact that the Isaac form of reason is actually viewed as a sort of perception or intuition of spiritual truth. How can this be a form of reason? Reason seems to be an enterprise which is discursive in nature, i.e., it proceeds from premises and draws conclusions. The Isaac form of reason simply seems to perceive the truth of the propositions of revelation. I think that this Isaac form is called a form of "reason" because once reason in the ordinary sense (analytical reason) is subordinated to this higher faculty, it is able to "confirm" spiritual truths, to accept them as premises or axioms, and reason from them to obtain a more complete picture of reality. Mr. Childs appears to concur with this assessment. He writes:

     The truth is that spiritual truth is perceived in revelation and then confirmed by reason. Creation is to be viewed in Divine light-a priori-from above. Then reason and experience can assume their proper roles, and the world of our lower mind is flooded with the light of heaven (p. 120).

     The author proceeds to expand on the Isaac/Ishmael distinction. He has a section of the chapter on this subject titled "Ishmael Today." He sees Ishmael as a symbol for the sort of reasoning which is commonplace in scientific endeavors. "Its approach is a posteriori; that is through induction, in which effects are analyzed to arrive at causes" (p. 119). So Ishmael represents not only a form of reason but, indeed, science itself. This comes as no surprise since Ishmael corresponds to rationality "through . . . the senses."
     There is nothing amiss with the scientific method according to Mr. Childs, "but if it is made a god and turned to the heavens, then it becomes Ishmael perverted" (p. 119). What does this mean? He elaborates:

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The abuse of the rational comes in the endeavor to analyze a discretely higher plane from one below it. The attempt has been made to do the impossible-to discover spiritual causes from natural effects (P 120).

     Many adherents of the modern scientific method have committed this very error. They have

. . . applied the inductive method to realms in which it has no place, using it to explain God, the Word and spiritual causes. Gradually, human reason itself was made God and it was believed that all our knowledge comes through experience and through the senses (p. 120).

     What Mr. Childs seems to mean when he talks about turning scientific method toward heaven and God is not that some group pernicious scientists are out to set up their own scientific theology and put all ministers and theologians out of work. Instead, seeing that Ishmael-reason reasons from the senses alone, once turned toward; matters of faith and religion, it would naturally draw the conclusion that these are nothing but superstition, since their proposed object of devotion is not apparent to the senses. Mr. Childs writes,

Induction has made some people think that God is dead . . . . False induction, if carried into life, can crucify the Lord for us (p. 123).

     I am a little puzzled by Mr. Childs' account here. It may be that his language at this point is just too picturesque for my taste. The scientific: method is turned toward heaven and God, apparently in search of "spiritual causes." Since this method is bound to the senses, it can find no God and is led to the conclusion that He does not exist. Does this; entail that reason itself is set up as a God? I guess what he intends here is that human reason becomes the sole determiner of reality for people who have taken this sort of approach to the world. I suppose one might call reason a God then.
     However, I am not so sure that a perverted human reason, a misdirected scientific method, is the culprit in these matters. It seems to me that Mr. Childs wants to point to an idea which lies behind and above the scientific method. His real target is not the scientific method and induction, but a philosophical materialism. The scientific method, in and of itself, does not entail that the world apprehended by our senses completely constitutes reality, as Mr. Childs admits. A doctrine of philosophical materialism, however, can, and often does, entail that the sensed material world is the sum total of reality.
     What is philosophical materialism? It is the idea that all of reality is ultimately composed of matter.

425


Matter can be apprehended by our senses, albeit often with the help of scientific instruments of investigation. So, it seems to follow that a God who cannot be sensed or by scientific instruments has no place in a materialistic universe.
     This is certainly not a great problem with The Golden Thread. Mr. Childs is writing for people interested in religious and psychological themes. A heavy emphasis on philosophical questions concerning ideas about the ultimate structure of reality would have been out of place.
     There is much more that I could say about this interesting little book, but why take away all the excitement some of the rest of you will certainly find in reading it? I enjoyed reading this book, and it has given me a substantial boost in understanding Swedenborgian theology. I hope some of you will read it and tell me what you think.
     Brian Wohlin
CHURCH AND ITS RELATIONSHIP TO THE HOME AND SCHOOL 1987

CHURCH AND ITS RELATIONSHIP TO THE HOME AND SCHOOL       Rev. DANIEL W. HEINRICHS       1987

     It may be said that the church exists to nourish, sustain and promote the spiritual life of men. This it does by two principal means: (1) the provision of regular, weekly services of Divine worship, and (2) provision of regular doctrinal instruction. A third means is worthy of mention, but we will not elaborate on it now; and that is the establishment and perfection of a social environment which is conducive to spiritual growth and development.
     The fundamental use of worship is the implanting and arousing of affections for what is true and good. Also, by worship man is introduced into states of humility which result from his realization of his relationship with God the Creator. A third use of worship is the reception of general instruction from the Word which looks directly to life. These uses which are provided for by the church are the primary uses for which the church exists.
     However, in addition the church also provides regular doctrinal instruction for its members. Of primary importance is the adult doctrinal class. The first and most important use of these classes is to deepen and extend one's understanding of the Lord's will and His laws of order. A further use is to bring the congregation into a harmonious state through thinking together from the same principles of truth. In addition to the regular adult doctrinal instruction, the church also provides doctrinal instruction accommodated to the various age levels of children and young people.

426



     In summing up the uses of the church, we may say that it exists to make known to men who God is, what His will or ends and purposes are, and to make known what the Divine laws of order are, to lead to an understanding of them, and to inspire men to live according to them.
     The subject under consideration here is the relationship of the church to the home and the school. Thus far we have dealt only with the uses of the church. I thought it might be good first to clarify what the primary uses of the church are in order that its relationship to the home and, school may be seen more clearly.
     The tendency in the world today is to separate the home, the church and the school. As often as not parents do not go to church themselves, but send their children to Sunday School. In many such cases the religious instruction of the children does not begin in the home-it begins in the church; and so, in the eyes of the child (and of the parents) the church is separated from the home. It is not in the home but apart from it.
     A somewhat similar situation exists in regard to education. The children are sent to schools to be educated. And in the minds of the parents, the education of children is considered to be the responsibility of the school, not of the home. And so, in thought the school is separated from the home.
     The general attitude is: the home is for living, the school for education, and the church for religious instruction-three separate and distinct functions, completely independent of one another.
     What is the result of this separation between home, church and school? The result is that the child so raised has his life fragmented. Very frequently the principles taught in the church are contradicted in the home and the school. The standards and values of the home are brought into question in the church and the school. And, similarly, the teaching and discipline of the school is questioned in the home and by the church.
     How can a child find security in such a situation? The inevitable result of such an upbringing is confusion of mind, the degree of confusion depending on the disparity that exists between the principles of the church, the values of the home, and the teaching of the school. Children raised in circumstances like these are eventually faced with the questions of whom they are to believe, whom they are to trust. When they reach the state of youth they are very likely to revolt against their parents and the values of the home; they are inclined to reject the discipline and authority of the school; and they question and often reject religion.
     This fragmentation of life is one of the fundamental causes of the social upheaval among youth which we have been witnessing in recent and which is causing so much concern among thinking people.

427


What can we as New Church people do about this situation?
     I believe that part of the answer lies in unifying life through the church, the home and the school. As we have said, the church draws from the Word and communicates to the people the principles of truth and life which should govern in the home. Obviously, if these principles are to rule in the home, the parents must know, understand, and embrace them. This means that parents ought to avail themselves of the services provided by the church. They should go to church with their children, and deepen and extend their own understanding of the Lord's Divine will and order through adult doctrinal instruction. In this way they will be able to initiate, in the home, their children's religious instruction. The church will be in the home and not apart from it. In connection with regular church attendance, I would like to quote something worthy of reflection: "Going to church must seem a terrible waste of time to someone who does not believe in God. But it is a tragedy when it seems a waste of time to someone who professes a belief . . . . If we believe, we should also act as if we did" (Rev. Christopher V. A. Hasler: The New Church Herald, No. 1772, Vol. XLIX, p. 86).
     In addition to providing for public worship and doctrinal instruction of adults, the church should also establish, maintain and supervise schools which are based upon the primary truths of revelation, schools which promote the true and orderly development of the minds of the children, schools which can strengthen and support the work that is done in the home and the church.
     Let us picture a triangle, the church at the top, the home at one end of the base and the school at the other. The church does something for both the home and the school-it provides the principles from the Word which should govern in each. The school does something for both the home and the church. It strengthens and extends what is done in the home and it strengthens the church by sending into it members whose rational faculties have been opened and developed by a love of truth. The home also does something for both the school and the church. Each home unit which is properly oriented and governed by true principles, each home which establishes and supports true values, strengthens the church, and it sends children to the school who are affirmative to the truth, and to the aims and objectives of the school. The work of each, ideally, strengthens and supports the other. And the child who lives within this triangle has his or her life unified. Such a person will be spiritually, emotionally, intellectually and socially integrated. The person will have security and stability.

428



     We are all concerned with the state of the world and of society-widespread moral laxity, the spread of international communism, the tendency to anarchy exhibited by many young people. These things disturb us, and well they might. We often wonder what we can do about the deteriorating trends we observe in the world. The state of modern society often looks hopeless and we so powerless.
     But there is something we can do. We have children and young people who are growing up. Most of them will marry and have children. If we do everything in our power to see that these children are rightly oriented, that they have true values, are truly educated and well balanced-in other words, if we see to it that a proper relationship exists between the church, the home and the school, that each plays its role fully and in concert-then these children will have a very good chance to develop into true, strong and effective men and women. They will be able to contribute significantly to the strength and influence of the church and to the general improvement of society.
     We should not allow ourselves to be disheartened, for there is something we can do. Each one of us can derive the full benefit of the worship and instruction which the church provides so that our homes can be strong and true. We can properly educate our children in our homes and in our schools. We can give our full support to the spiritual and natural uses of the church. If we do these things with diligence, intelligence, sincerity and enthusiasm, I believe the results will be both surprising and gratifying.
NEW EDITION OF THE WORD FOR CHURCHES AND SCHOOLS 1987

NEW EDITION OF THE WORD FOR CHURCHES AND SCHOOLS       Editor       1987

     Copies of the newly prepared Word containing the Old Testament in Hebrew, the New Testament in Greek, and the complete work of True Christian Religion in Latin are available to General Church societies, circles, groups, and schools wishing to purchase them. They are bound in red leather and "The Word of God" is lettered in gold on the front in the three languages.
     Please contact the Rev. Alfred Acton's office, P.O. Box 278, Cairncrest, Bryn Athyn, PA 19009 (phone: 215-947-6812). The cost is $100 each for an altar copy of the Word (size 103/4" X 131/211, and for a school repository is $75 (size 7'/2"x 10"). Please add $2.50 per book for postage and handling. Checks should be made payable to General Church of the New Jerusalem.

429


Editorial Pages 1987

Editorial Pages       Editor       1987

     LEARNING "MANY THINGS"

     The Lord saw a multitude and was moved with compassion for them and began to teach them "many things" (Mark 6:34). Each one of us may realize that the Lord has yet "many things" to say to us (John 16:12).
     People learn "many things" which will be of use to them and "many things" that will not be of use. This statement begins a section of the Doctrine of Faith, a section which goes on to say that we should not confine our thinking to uses for life in this world only but should also consider life in heaven (Faith 26).
     You may be looking at courses you or your children may be taking in school this year, and you may ponder as to how useful certain knowledges will be. The Writings point out that we learn "many things" in infancy and childhood that are just for the purpose of helping us to learn still more useful things later on.

A person learns many things in infancy and childhood for the sole use that by them as means he may learn those which are more useful; and successively by these such as are still more useful . . . (AC 3982).

     (The above passage was quoted by the principal of one of our elementary schools in a full presentation on the case for New Church education. See last September's New Church Life, or ask us for a copy of this.)
     Beware of the state in which we undervalue the most excellent knowledges of all. Swedenborg lamented that many excellent things had been revealed but that some regarded them as of "no value" and muttered, "What does it matter whether we know these things or not?" (CL 533). Some knowledges are basic and absolutely necessary for truly intelligent thought. "Unless these knowledges precede and lay the first stone, as it were, the mind can never be sufficiently equipped . . ." (CL 333). Last month we mentioned a lack of a knowledge about conjugial love and the saying from heaven that "it is important that it should be known" (CL 42). With the beginning of a school year we reaffirm our dedication to the cause of New Church education, and we acknowledge the Lord's will that we shall continue to learn "many things." Those many things are not ends in themselves but are for the purpose of uses in this world and in the world to come.

430


One of the uses of learning more that our faith, instead of growing dim, will become brighter and brighter.
     Faith in the Lord destitute of truths may be compared to a new star appearing in the expanse of heaven, which in time grows dim; but faith in the Lord together with truths may be compared to a fixed star which remains constant . . . . Faith from truths shines in heaven like a star (TCR 348).
DELAYED RESPONSE 1987

DELAYED RESPONSE       Richard Linquist       1987




     Communications
Dear Editor,
     Odd, rather vacant stares have been directed toward me recently after I asked several people if they had enjoyed my speech at the assembly. Surely you remember it. After Rev. Thomas Kline's address on discipleship, I arose and gave a brief response, didn't I? To refresh your memory and the memory of those who listened with you that happy morning, I would like to repeat it in this journal.
     "Thank you very much, Mr. Kline, for a colorful display of your affections for spiritual truth. The revealing of the goods of your will as well as the truths of your understanding inspired us to give you a standing ovation. Most heartily I agree that the Lord calls all men to become His disciples but are all New Churchmen also called to become His apostles? In an editorial by Rev. Cairns Henderson we find this definition: A disciple is one who learns; an apostle is one who, having been instructed, is sent to teach others what he himself has been taught.
     "It seems to me that the fundamental use of the New Revelation is to save the people who study it. Becoming a disciple is primary and essential, and becoming an apostle is secondary and optional. The quiet ones among us who appear to serve few uses might in reality be enduring most painful temptations, as, state by advancing state, they are being transformed by the Lord into angels.
     "Well, anyway, here we are, most of us members of General Church societies. Your expressed concern for the discipleship of the General Church brings to my mind one way in which the Lord purifies our human societies. If I dare to quote the Writings to a minister I would do so. 'Spiritual fermentations are effected in many ways, both in the heavens and on earth . . . . For there are evils and falsities together that do a work when introduced into societies, like that of leaven put into meal or ferments into new wine, by which heterogeneous things are separated and homogeneous things are united, and purity and clearness are the result' (DP 25).

431


An example of my understanding of this is the abuse called gossip. When the evil face of bearing false witness against the neighbor reveals itself in society, those who see it have a choice to make. Either they agree or disagree with the accuser. Whether they mock a man outside or inside of their society, the words sound the same notes of hatred: 'Look at him. What a useless, disagreeable fellow! He is not good at this and not good at that. His problem is, well, ah, the truth is that he just isn't one of us.'
     "Thus those who do enjoy evil and falsity are bound together, and good men who love truth are separated and bound together. Each of us, in whichever group we freely choose to belong, is thus prepared for the next life. Some day, sooner or later, each of us will walk through the doorway of death to his eternal and inescapable destiny.
     "I would like to speak further on this subject, but the moderator, Rev. Daniel Heinrichs, has requested that we keep our remarks to under three minutes; therefore I shall now retire into silence and watchfulness."
     Like some of you who read this review, I too enjoy dreaming of that perfect speech I could have given. The assembly itself still lives in the dream world of our memories and there, if you will, my speech now has been properly recorded.
     Richard Linquist,
          Huntingdon Valley, Pennsylvania
MORE ABOUT A BOOK 1987

MORE ABOUT A BOOK       Rev. Jan H. Weiss       1987

Dear Editor,
     Thank you very much for reviewing Sexuality and the Word of God. Please allow me to share with your readers the background of this book.
     Having read a number of atheistic books about the Bible, I became aware of how free-thinking feminists regard the sexual teachings of the Bible. First they despise what they believe the Bible says about the inequality of women and men. Second, they despise what the Bible says about human sexuality. My book therefore consists of two parts. The first part gives the New Church approach to the equality of men and women; the second part speaks about sexual passages in the Word.
     This book was written in the hope that it would become a missionary tool in the hands of New Church people who come into contact with dissatisfied Christian women who do not accept the inequality point of view of the Christian ethic.

432


Also, some New Church people may come into contact with unchurched people who are puzzled by the many sexual passages in the Bible.
     As far as I know, this book is a first in New Church literature in treating these aspects of human sexuality. I do not like the title and I consider it incomplete.
     First I say very little about the difference between men and women. Later I hope to expand this part of the book to include the differences as seen in Conjugial Love and psychology books, and separately under a better title.
     The second part does not explain all sexual passages in the Word. This I also hope to improve. However, I have a computer printout of all passages in the Bible, with references to the Writings.
     Your readers may be interested to know that this book was discussed for 28 minutes a few months ago on a major commercial TV station in Los Angeles.
     Rev. Jan H. Weiss
NCL 100 YEARS AGO-SHOULD THE WRITINGS BE VISIBLE IN CHURCH? 1987

NCL 100 YEARS AGO-SHOULD THE WRITINGS BE VISIBLE IN CHURCH?       Editor       1987

     In the September issue of this magazine in 1887 there is a report of a discussion by Swedenborgian ministers. One of those ministers suggested that in services of worship, passages from the Writings might be read after the reading of the Word. He said that this had actually been done in one church. There was no further discussion of this, but there was considerable discussion as to whether the Writings should be visible in a church building. One man "doubted the propriety of placing the Writings in a conspicuous place." Another agreed that "it is not useful to have them in a conspicuous place in the house of worship." Rev. John Whitehead took exception to these sentiments regretting "a disposition to hide the source of our knowledge." He said that we should exalt the Writings "and keep them before the public."

433


VISITORS TO CHURCH SOCIETIES 1987

VISITORS TO CHURCH SOCIETIES       Editor       1987

     Visitors to the following societies who are in need of hospitality accommodations are invited to contact in advance the appropriate Hospitality Committee head listed below:

Bryn Athyn, Pennsylvania                Colchester, England
Mrs. Edward Cranch                    Mrs. Donald A. Bowyer
Box 465                                   26 Allanbrooke Road
Bryn Athyn, PA 19009                     Colchester, Essex, C02 8EG
Phone: (215) 947-1211                     Phone: 0206-43712

Mrs. Anne T. Synnestvedt      
Phone: (215) 947-3725

Transvaal, South Africa                London, England
Mrs. Marlene Sharpe                     Mrs. Geoffrey P. Dawson
52 Keyes Ave., Rosebank                28 Parklands Road
TVL 2196, Rep. of South Africa           Streatham, London, SW 16 6TE
Phone (0011) 4472743                     Phone: 01-769-7922

Atlanta, Georgia                         Pittsburgh, Pennsylvania
Mrs. Harold Sellner                     Rev. Ray Silverman
1805 Roswell Road, Apt. 24F                299 Le Roi Road
Marietta, GA 30062                     Pittsburgh, PA 15208
Phone: (404) 971-6899                     Phone (home): (412) 731-3202
                                   (Office): (412) 731-7421

Detroit, Michigan                         San Jose, California
Mrs. Harvey Caldwell                     Mrs. T. L. Aye
410 Crane Avenue                         385 Chateau
Royal Oak, MI 48067                     la Salle drive
Phone: (313) 399-9243                     San Jose, CA 95111

Glenview, Illinois                         San Diego, California
Mrs. Donald Edmonds                    Mrs. Helen L. Brown
2740 Park Lane                         2810 Wilbee Court
Glenview, IL 60025                     San Diego, CA 92123
Phone: (312) 724-2834
                                             
Toronto, Ont., Canada                
Mr. and Mrs. John Parker                
17 Archerhill Drive                     
Islington, Ont. M9B 5P2                
Phone: (416) 622-5967
                                    Kitchener, Ont., Canada
Cincinnati, Ohio                         Mrs. Maurice Schnarr
Mrs. Donald P. Gladish                     98 Evenstone Ave., R.R. 2
4805 Drake Road                         Kitchener, Ont. N2G 3W5
Cincinnati, OH 45243
                                        Washington, D. C.
Tucson, Arizona                         Mrs. Frank Mitchell
Greta Lyman                              1708 Grace Church Rd.
1085 West Schafer Drive                Silver Spring, MD 20910
Tucson, AZ 85705                         Phone: (301) 589-4157
Phone: (602) 887-8367

     Kindly call at least two weeks in advance if possible.

434


1987 CHARTER DAY 1987

       Editor       1987

     All ex-students, members and friends of the General Church, and friends of the Academy are invited to attend the 71st Charter Day exercises, to be held in Bryn Athyn, Pennsylvania, Friday and Saturday, October 23rd and 24th. The program: Friday 10:30 a.m. cathedral service with address by Rev. Louis Synnestvedt; Friday, 9:00 p.m. dance; Saturday, 6:30 p.m. banquet with toastmaster Mr. Charles Lindsay.

     Banquet Tickets

     Tickets can be purchased by contacting Mrs. Donald L. Rose at Academy switchboard, Academy of the New Church, P.O. Box 278, Bryn Athyn, PA 19009 (215-9474200). Tickets must be ordered by Friday, October 16th. They can either be mailed (please send a self-addressed, stamped envelope) or held at the switchboard for pickup:
     Tickets can also be purchased in Bryn Athyn at the Development Office in Pitcairn Hall, and the College office in Pendleton Hall. Tickets will also be on sale in the society building before and after Friday suppers on the following Fridays: October 2, 9, 16.
     Tickets are not sold at the door because of advance arrangements with the caterer. The banquet is Saturday, October 24th at 6:30 p.m. Ticket prices are: Adults $8.00 and Students $4.00.
     Checks should be made payable to the Academy of the New Church.

     Theta Alpha Luncheon Tickets

     Tickets for the Theta Alpha luncheon, preceding the annual meeting on Saturday, October 24th, must be purchased in advance no later than Monday, October 19th. This is to assure that no one will have to be turned away at the door. Tickets will be sold in the same fashion as the banquet tickets. Price is $3.00 for adults and students.

     If you are ordering tickets for both the Charter Day banquet and the Theta Alpha luncheon, please send one check, made payable to the Academy of the New Church, to the attention of Mrs. Donald L. Rose.
     The deadline for picking up tickets is 10:00 a.m. at the Academy switchboard, Benade Hall, on Friday, October 23rd.

435


Title Unspecified 1987

Title Unspecified       Editor       1987




     Announcements






     SWEDENBORG SOCIETY-We hope next month to publish news of recent Swedenborg Society activities. The President is now Mr. John Chadwick, the Vice-President: Rev. Dennis Duckworth, Treasurer: Mr. Norman Turner.

437


SWEDENBORG SYMPOSIUM '88 1987

SWEDENBORG SYMPOSIUM '88       Editor       1987

     Swedenborg and His Influence

     Academy of the New Church, Bryn Athyn, Pennsylvania

     Sunday-Tuesday, February 7-9, 1988

     An international celebration of Emanuel Swedenborg's tricentennial examining his wide-ranging thought in relationship to his culture and to ours.

     Session Topics
Swedenborg and the American Enlightenment          Swedenborg and Science
Swedenborg and European Literature               Philosophy and Social Science
Swedenborg and the Arts                         Religion
History

1.     Full registration (includes program, proceedings volume,
          lunches, dinners, and banquet)                         $100.00
2.     Registration and banquet only                                   65.00
3.     Registration excluding meals and banquet                         50.00
4.     Students: Full registration                                   50.00
5.     Students: Registration excluding meals and banquet                    20.00
Discount of $10.00 for all registrants to November 30, 1987

     For further information, write or call: Dr. Jane K. Williams-Hogan, Academy of the New Church College, Box 278, Bryn Athyn, PA 19009, 215-947-4200 ext. 301.
PUBLIC WORSHIP AND DOCTRINAL CLASSES 1987

PUBLIC WORSHIP AND DOCTRINAL CLASSES       Editor       1987

     GENERAL CHURCH OF THE NEW JERUSALEM
RIGHT REV. LOUIS B. KING, BISHOP
Bryn Athyn, Pennsylvania, 19009, U. S. A.
PUBLIC WORSHIP AND DOCTRINAL CLASSES
USA addresses only
Information on public worship and doctrinal classes provided either regularly or occasionally may be obtained at the locations listed below. For details use the local phone number of the contact person mentioned or communicate with the Secretary of the General Church, Rev. L. R. Soneson, Cairncrest, Bryn Athyn, PA 19009, Phone (215) 947-4660.

     UNITED STATES OF AMERICA

     Alabama:

     BIRMINGHAM
Dr. R. Shepard, 4537 Dolly Ridge Road, Birmingham, AL 35243. Phone:(205) 967-3442.

     Arizona:

     PHOENIX
Mr. Hubert Rydstrom, 3640 E. Piccadilly Rd., Phoenix, AZ 85018. Phone: (602) 955-2290.

     TUCSON
Rev. Frank S. Rose, 2536 N. Stewart Ave., Tucson, AZ 85716. Phone: (602) 327-2612.

438




     Arkansas:

     LITTLE ROCK
Mr. and Mrs. Kenneth Holmes, Rt. 6, Box 447, Batesville, AR 72501. (501) 251-2383

     California:

     LOS ANGELES
Rev. Donald Rogers, 5022 Carolyn Way, La Crescenta, CA 91214. Phone: (818) 249-5031.

     SACRAMENTO
Mr. and Mrs. Robert Ripley, 2310 N. Cirby Way, Roseville, CA 95678. Phone: (916) 782-7837

     SAN DIEGO
Rev. Nathan Gladish, 7911 Canary Way, San Diego, CA 92123. Phone: (619) 268-0379. Office: (619) 571-8599.

     SAN FRANCISCO
Rev. Mark Carlson, 4638 Royal Garden Place, San Jose, CA 95136. Phone: (408) 224-8521.

     Colorado:

     COLORADO SPRINGS
Mr. and Mrs. William Reinstra, 708 Manitou Ave., Manitou Springs, CO 80829. Phone: (303) 685-9519.

     DENVER
Rev. Clark Echols, 3371 W. 94th Ave., Westminster, CO 80030. Phone (303) 429-1239

     Connecticut:

     HARTFORD

     SHELTON
Mr. and Mrs. James Tucker, 45 Honey Bee Lane, Shelton, CT 06484. Phone (203) 929-6455.

     Delaware:

     WILMINGTON
Mrs. Justin Hyatt, 417 Delaware Ave., McDaniel Crest, Wilmington, DE 19803. Phone: (302) 478-4213.

     District of Columbia see Mitchellville. Maryland.

     Florida:

     MIAMI
Rev. Daniel Heinrichs, 15101 N. W. Fifth Ave., Miami, FL 33169. Phone: (305) 687-1337.

     Georgia:

     AMERICUS
Mr. W. H. Eubanks, Rt. #2, S. Lee St., Americus, GA 31709. Phone: (912) 924-9221.

     ATLANTA
Rev. Christopher Bown, 3795 Montford Drive, Chamblee, GA 30341. Phone: (Home) (404) 457-4726. (Office) (404) 452-0518.

     Idaho:

     FRUITLAND
(Idaho-Oregon border) Mr. Harold Rand, 1705 Whitley Dr., Fruitland, ID 83619. Phone: (208) 452-3181.

     Illinois:

     CHICAGO
Rev. Grant Schnarr, 73A Park Dr., Glenview, IL 60025. Phone: (312) 729-0130 (home) (312) 724-6130 (office).

     DECATUR
Mr. John Aymer, 380 Oak Lane, Decatur, IL 62562. Phone: (217) 875-3215.

     GLENVIEW
Rev. Brian Keith, 73 Park Dr., Glenview, IL 60025. Phone: (312) 724-0120.

     Indiana:
Mr. James Wood, R. R. 1, Lapel, IN 46051. Phone (317) 534-3546

     Louisiana:

     BATON ROUGE
Mr. Henry Bruser, Jr., 1652 Ormandy Dr., Baton Rouge, LA 70808. Phone: (504) 921-3089.

     Maine

     BATH
Rev. Gene Barry, Middle and Winter Station, Bath, ME 04530.

     Maryland:

     BALTIMORE
Rev. Frederick Chapin, 37 Guinevere Court, Baltimore, MD 21237. Home phone: (301) 682- 3397; Office: (301) 435-5418.

     MITCHELLVILLE
Rev. Lawson Smith, 3805 Enterprise Rd., Mtichellville, MD 20716. Phone: (301) 262-2349.

     Massachusetts:

     BOSTON
Rev. Grant Odhner, 4 Park Ave., Natick, MA 01760. Phone: (617) 651-1127.

     Michigan:

     DETROIT
Rev. Walter Orthwein, 395 Olivewood Court, Rochester, MI 48064. Phone: (313) 656-1267.

439




     EAST LANSING
Mr. Christopher Clark, 5853 Smithfield, East Lansing, MI 48823. Phone: (517) 351-2880.

     Minnesota:

     ST. PAUL-MINNEAPOLIS
Rev. Michael Cowley, 3153 McKight Road #340, White Bear Lake, MN 55110. (612) 770-9242

     Missouri:

     COLUMBIA
Mr. and Mrs. Paul Johnson, 103 S. Greenwood, Columbia, MO 65201. Phone: (314) 442-3475.

     KANSAS CITY
Mr. Glen Klippenstein, Glenkirk Farms, Maysville, MO 64469. Phone: (816) 449-2167.

     New Jersey-New York:

     RIDGEWOOD. N.J.
Mrs. Fred E. Munich, 474 S. Maple Ave., Glen Rock, NJ 07452. Phone: (201) 445-1141.

     New Mexico:

     ALBUQUERQUE
Rev. John Odhner, 4009 Montgomery NE, Apt. L4, Albuquerque, NM 87109. Phone: (505) 881- 4930.

     North Carolina:

     CHARLOTTE
Mr. John deMaine, 3509 Highridge Rd., Matthews, NC 28105. Phone: (704) 845-4058.

     Ohio:

     CINCINNATI
Rev. Patrick Rose, 785 Ashcroft Ct., Cincinnati, OH 45240. Phone: (513) 825-7473.

     CLEVELAND
Mr. Alan Childs, 19680 Beachcliff Blvd., Rocky River, OH 44116. Phone: (216) 333-4413.

     COLUMBUS
Mr. Hubert Heinrichs, 8372 Todd Street Rd., Sunbury. OH 43074. Phone: (614) 524-2738.

     Oklahoma:

     TULSA
Mr. Robert Campbell, 3108 Eagle Pass Rd., Edmond, OK 73013. Phone: (405) 478-4729.

     Oregon-Idaho Border.-Se Idaho, Fruitland.

     Pennsylvania:

     BRYN ATHYN
Rev. Kurt Asplundh, Box 277, Bryn Athyn, PA 19009. Phone: (215) 947-3665.

     ERIE
Mrs. Paul Murray, 5648 Zuck Rd., Erie, PA 16506. Phone: (814) 833-0962.

     FREEPORT
Rev. Ragnar Boyesen, 126 Iron Bridge Rd., Sarver, PA 16055. Phone: Office (412) 353-2220 or Home 295-9855

     KEMPTON
Rev. Jeremy Simons, RD 2, Box 217-A, Kempton, PA 19529. Phone: (Home) (215) 756-4301; (Office) (215) 756-6140.

     PAUPACK
Mr. Richard Kintner, Box 172, Paupack, PA 18451. Phone: (717) 857-0688.

     PITTSBURGH
Rev. Ray Silverman, 299 Le Roi Road, Pittsburgh, PA 15208. Phone: (Church) (412) 731-1061.

     South Carolina:- see North Carolina.

     South Dakota:

     ORAL-HOT SPRINGS
Linda Klippenstein, 537 Albany, Hot Springs, SD 57745 Phone: (605) 745-6629

     Texas:

     AUSTIN
Mrs. Charles Grubb, 604 Highland Ave., Austin, TX 78703. Phone: (512) 472-3575.

     DALLAS-FORT WORTH
Mr. Fred Dunlap, 13410 Castleton, Dallas, TX 75234-5117. Phone: (214) 247-7775.

     HOUSTON
Dr. James Carter, 30 Williamsburg Ln., Houston, TX 77024. Phone: (713) 456-4057.

     Washington:

     SEATTLE
Rev. Kent Junge, 14812 N. E. 75th Street, Redmond, WA 98033. Phone: (206) 881-1955.

     Wisconsin:

     MADISON               
Mrs. Charles Howell, 3912 Plymouth Circle, Madison, WI 53705. Phone: (608) 233-0209.

440


TABERNACLE OF ISRAEL 1987

TABERNACLE OF ISRAEL       Editor       1987


     THE TABERNACLE OF ISRAEL
by
THE RT. REV. GEORGE DE CHARMS

     First Edition 1969
Second 1985
1000 copies

     Published by
The General Church Publication Committee
Bryn Athyn, Pennsylvania 19009
Hardcover $9.00 plus 95? postage

     General Church Book Center           Hours: Mon-Fri 9-12
Box 278                              or by appointment
Bryn Athyn. PA 19009               Phone: (215) 947-3920

441


Notes on This Issue 1987

Notes on This Issue       Editor       1987

Vol. CVII          October, 1987          No. 10
NEW CHURCH LIFE

442




     Notes on This Issue

     There were 425 people (and it was standing room only) at the dedication service for the new building called Swedenborg Library, Academy of the New Church. The photograph on page 465 was taken at that time, and we look forward to having a photograph of the building in its finished form.
     A series of chapel talks given at the Academy College was entitled "Why Be Religious?" One from that series centered on the attainment of true married love (page 450).
     The Swedenborg Symposium is now less than six months away. Please take note of the advertisement on page 473. We hope to have more particulars about the program next month.
     The 30th General Assembly has been called "the happiest ever." A letter on page 474 shows reactions of a couple from overseas.
     On July 31 in Bryn Athyn Rev. Erik Sandstrom gave a presentation on the 200th anniversary of the New Church. Leon and Judy Rhodes chose to attend the far more elaborate celebration at the place where the first New Church service was held (p. 476).

     It is one thing
     to love the neighbor
     on account of the good or use
     that he is to us,
     and another thing
     to love him for the good or use
     we may be to him.

     The above is a quotation used in the sermon, "How to Love the Neighbor Even When You Do Not Like Him."
ROYAL VISIT TO BRYN ATHYN 1987

ROYAL VISIT TO BRYN ATHYN       Editor       1987

     Queen Silvia of Sweden is expected to visit Bryn Athyn in April of 1988. More information on this will be forthcoming.

443


HOW TO LOVE THE NEIGHBOR EVEN WHEN YOU DO NOT LIKE HIM 1987

HOW TO LOVE THE NEIGHBOR EVEN WHEN YOU DO NOT LIKE HIM       Rev. DOUGLAS TAYLOR       1987

     "I say unto you which hear, Love your enemies" (Luke 6:27).

     The Lord is here commanding us never to hate anyone-not even an enemy, or one who hates us, or curses us, or despitefully uses us or persecutes us. We are to hate no one at all, for hatred is from hell and is the direct opposite of the Lord's universal love.
     It is to be especially noted, however, that we are not commanded to have a friendly affection for such an enemy; we are not required to like him and have warm feelings of friendship toward him. There is a great difference between loving and liking, although this distinction is not always known or understood.
     In the Greek language there are two distinct words, both of which are translated in English versions of the Word by the one word "love." However, one of these words means "to wish well to," while the other means "to be a friend to," or, "to be fond of." It is the first of these words that the Lord always uses whenever He commands us to love. He commands us to wish well to our enemies and not to hate them, for hatred is wishing well to oneself alone and wishing evil to others. We are not to wish evil to anyone, for that is hatred. We are to wish well even to those who persecute and torment us and make our life miserable.
     But we are not required to be a friend to them, and be fond of them. For, basically, that is impossible. Friendship is not something that can be commanded; it is a spontaneous feeling that can flourish only in freedom. Either we like a person or we do not. But note: it is the person who is liked or disliked. Feeling an affection for another is a personal matter. It cannot be commanded or enforced. Hence the Lord, who is wisdom itself, is not telling us to do something that is impossible. He is simply saying that we are to wish well to everyone without exception-even to those who bear malice and ill will toward us and try (consciously or unconsciously) to ensnare us in the sphere of hell. We are not to look to the person; we are to look to the good in the person, and strive to foster it by whatever means are appropriate.
     This is the way the Lord works. In His Divine love and wisdom, which is His providence, He unfailingly wishes well to every one of His creatures, without a single exception. Because He is love itself, He cannot but work for the greatest happiness possible for each individual, whether that person returns His love and good will or not.

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     This follows from the very essence of the Divine love itself. Its three essential characteristics are that it wills that there be others outside of itself; that it be conjoined with those others; and that it make those others eternally happy from itself (TCR 43). In other words, the Lord from His Divine love wishes an eternity of happiness to every member of the human race who has ever been born or will be born. That is what He wishes; and that is loving, or wishing well, in the supreme sense. It is the Lord's Divine and universal love going forth.
     The Lord's purpose of making everyone as happy as possible is not changed by those who reject Him and His proffered gifts. Even when despised and rejected of men, He still wishes well to them; He still forgives them; He still strives to make them blessed and minimize their misery. Even on the cross the Lord continued to wish well to His enemies; continued to do good to them that hated Him; He blessed them that cursed Him and prayed for those who despitefully used Him, saying, "Father, forgive them, for they know not what they do" (Luke 23:34). How infinitely true it is that "He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust" (Matthew 5:45). The sun that gives its warmth to both the good and the evil is the Divine love; while the rain that falls upon the just and the unjust is the Divine wisdom.
     The heat and light of the natural sun never alter or change, but they are changed in the way they are received. The same sunshine causes beautiful flowers and hideous thorns to germinate and grow; it is the different forms receiving that sunlight that cause the contrasting effects. So also with the Lord's warming love and enlightening truth. They too are differently received-in one way by the good, in the opposite by the evil. Still they never cease to go forth, for the Lord changes not.
     No one is ever outside the sphere of the Divine love. Though by means of regeneration we may come more interiorly into that sphere, we never, even in our most foolish and willful moments, place ourselves outside of it. The Lord abandons or rejects no one. "Whither shall I go from Thy Spirit?" the Psalmist gratefully asks, "Or, whither shall I flee from Thy presence? If I ascend up into heaven, Thou art there: if I make my bed in hell, behold, Thou art there" (Psalm 139:7, 8).
     Such is the Divine love, which wishes well to all, eternally. It cannot hate, it cannot wish well to Itself alone. The mind recoils in horror at the very beginning of such a monstrous, blasphemous thought. "The Lord is good to all; and His tender mercies are over all His works" (Psalm 145:9).
     Man is meant to have a similar aversion to hating anyone, for he was made in order to become an image of the Divine wisdom and a likeness of the Divine love.

445


He is meant to receive as much as possible of the Lord's love and wisdom, and become an image and likeness of it in his dealings with his fellow man. Or, to put it more personally, we are meant to image forth the Lord's wisdom and be a likeness of His love in our dealings with others-all others, even those whom we do not like and those who hate us. We are to wish well to everyone, and hate no one at all.
     But this we can do only from the Lord. We have to receive this kind of love-this wishing well to all others-from the Lord. No man is born with it. No man has it in himself. It has to flow in from the Lord and be received. For where else does it come from-this universal love, this Divine love?
     If, then, there is anyone whom we do not like personally, let us examine our attitude to that person. If we feel no charity in our heart toward that person, no good will, no wishing well, no wish for his amendment and salvation, that is only because we have not yet received this genuine love from the Lord. We have allowed our personal likes and dislikes, our natural affections and prejudices, to block out the Lord and the goodwill that flows forth continually from Him. By our uncharitable attitude to the neighbor who is not a personal friend, we have shut the door in the Lord's face.
     We do indeed have to wish well even to our enemies, but this does not mean that we have to help them destroy us by cooperating in their plans. This does not mean that an army, in wishing well to the army of the enemy, should wish success to that enemy. To wish well to another, even an enemy, means to rise above our personal feelings and not hate that enemy. For hatred invites-in fact, welcomes-the sphere of hell, where their very life is a life of hating each other. What man of the church would knowingly and deliberately summon hell into his mind?
     Furthermore, to resist an enemy out of hatred is to limit our resistance. If, as far as we can judge from outward appearance, the enemy seems to be devoted to what is evil, we limit our resistance to what is finite and human by resisting from hatred and natural, personal dislike. And we call on hell to fight hell. This is what the Lord meant when He said: "Resist not evil"-meaning that we are not to resist evil from self; for in self is the love of self, which is the soul of hatred. We may and must resist, but from the Lord. If we resist what is evil because it is against us, we offer only a finite resistance. But if we resist the enemies of goodness because their evil is against the Lord, then, instead of the sphere of hell, a finite sphere and influence, we invite and welcome the Divine sphere into our minds, and this is infinite in its power. To love our enemies and wish well to them means to look to their amendment.

446


We have to resist and thwart their plans; but we have to do it calmly and deliberately with a view to the instruction and amendment of our enemies. This is what is meant by loving them; it does not mean liking them as we do our personal friends. It is not necessary that we receive any delight from them at all. In order to love the neighbor, it is not necessary that the person of the neighbor please us. As the Lord said, we are to give, "hoping for nothing in return."
     This is the essence of love, the essence of the Lord's love. He keeps on wishing well to others even if they do not receive what He offers. But He acts in one way with the good, that is, those who do receive, and in the good the Lord is able to flow in with even more of love and charity, another way with the evil, that is, those who reject what He offers. With or, what is precisely the same, with even more of heavenly happiness greater misery. His efforts are directed to raising them to a lesser evil if possible, and certainly to acting against their sinking to lower depths of wretchedness. Even in the lowest hells, the hells of those who profane what is good and true, the Lord is present to restrain and protect.
     In heaven the Lord leads by influx, and the people there freely respond to what is good and true, and instantly recognize it. But in hell the Lord has to rule in a different way. He has to rule by afflux, that is, by external command, external compulsion. He has to restrain and curb. But note: the purpose is still the same, though the means are different. The purpose is the greatest happiness of everyone. He aims to fill everyone's cup of happiness to capacity. Even if, by reason of a selfish, evil life, man chooses for himself only a minute cup, still the Lord never ceases laboring to fill it.
     So must it be with us who are striving to follow the Lord. We are to wish or will as much happiness to another as is possible. We have to keep our eye always on the good of the other person, and not exclusively on our own good.
     Hence we return once more to the essence of loving. In the Old Testament the Lord said: "If thou meet thine enemy's ox or his ass going astray, thou shalt surely bring it back to him again. If thou see the ass of him that hateth thee lying under his burden, and wouldest forbear to help him, thou shalt surely help with him" (Exodus 23:4, 5). In the New Testament the Lord continues the same theme, saying: "Love your enemies, do good to them which hate you, bless them that curse you, and pray for them that despitefully use you . . . for if ye love them which love you, what thank have ye? for sinners also love those that love them." In the Heavenly Doctrine, He further explains the doctrine of love in this way: "Love consists in this, that its own should be another's; to feel the joy of another as joy in oneself, that is loving.

447


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" (DLW 47).
     Here we see the essential difference between loving and liking. To love or wish well to another is an outgoing love-a likeness of the Lord's love. It has the happiness of the other fellow as the end in view, or, if not the immediate happiness, at least the amendment and restoration of order that will put him on the road to happiness. It is not concerned primarily with one's own happiness. That is loving.
     But to like another person means that that other person is pleasing, that we find our delight in the other person. He pleases us, us. Self is at the center. Our joy and delight is of central importance. We like the other person because of his personality, because he pleases us. That is why we sometimes like those who have a strong and pleasing personality, even when their character leaves much to be desired. Yet as the Lord teaches so often in the Heavenly Doctrine, it is the character that we should regard first and foremost. We are to love the good that the neighbor has received from the Lord, and try to increase the reception of that. This is a principle that can apply in all cases-the more good he has received from the Lord, or seems to have received, the more easily we can love him, the more easily we can wish well to him. But whether or not his personal characteristics are pleasing to us has nothing to do with the matter. How we feel about him is not important-unless we think that we are important, and that our feelings should be what rule. It is good from the Lord that should rule and regulate our attitude, for good from the Lord is what is meant by the neighbor that is to be loved.
     The difference between selfish love and charitable love is strikingly brought out in this passage from the Doctrine of Faith: "It is one thing to love the neighbor on account of the good or use he is to us, and another thing to love him from the good or use we may be to him. Even an evil man can do the first, but only a good man the second, for a good man loves good from good, that is, he loves use from the affection of use" (21).
     The passage goes on to point out that the difference between the two is described by the Lord in the part of the Gospels that we are considering, where He asks: "if ye love them which love you, what thank have you? for sinners also love those that love them. And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same" (Luke 6:32, 33). It then continues: "Many say, I love such and such a man because he loves me and does me good; but to love anyone for this only is not to love him inwardly, unless he who so loves is himself in good, and from that loves the good of another.

448


In this latter case the man is in charity, but in the other he is in a friendship which is not charity. A man who loves the neighbor from charity conjoins himself with his good and not with his person except insofar and for so long as he is in good. Such a man is spiritual, and loves his neighbor spiritually, whereas one who loves another from mere friendship conjoins himself with his person and at the same time with his evil, and after death he cannot without difficulty be separated from the personality that is in evil, but the former can" (21).
     The big question is whether we love from the Lord or from self. If we love from the Lord, our love goes outward to others, even those who hate us, and we try to be of use to them. But if we love from self, we like only those who like us, and make one with us, and pay homage to us. Self is at the center, and whether a man is to be considered the neighbor or not is then decided on the basis of his relationship to self-whether he is a help or a hindrance.
     The great problem and difficulty with natural likes and dislikes is that they so easily run to extremes. Liking another, that is, being pleased and delighted by another, can easily become infatuation. On the other hand, dislike can all too easily increase to the burning fury of hatred if not checked. Who cannot see, then, that natural love or friendship cannot build the church; only genuine, charitable love flowing outward, the kind of love that has to be received first from the Lord, can build His kingdom on earth.
     We should, perhaps, look a little more closely at the concept of "enemies." In the Israelitish and Jewish Church enemies meant all who were not Jews-all outside of their own nation.
     In this context, "enemies" mean those who are outside of the church and are either ignorant of its teachings or opposed to them. The commandment of the Lord is that we are to love them (wish well to them) and do good to them, that is, to instruct them, and lead them, thereby, to the good of life. This is what is meant, specifically, by "lending"; for the truth that we teach is not ours; it is the Lord's, and we only lend it. But we are to lend it hoping for nothing in return, looking for no reward to ourselves, but thinking only of the use it will be to others. This is how we love our enemies in a more spiritual sense. We would note, in passing, that instruction and amendment are also meant by returning the ox or the ass of one's enemy when it is in trouble.
     But the spiritual sense itself always rises above people and refers itself to something in the mind. The "enemies" of our own minds are those states in us that are outside the kingdom of the Lord and are thus at variance with the truths of faith.

449


We have to love them, wish well to them, by instructing them and leading them back to the Lord. We do not have to like them and be pleased by them. We have to instruct and amend them, for this is how we love our enemies.
     The Lord uses everything as a means to His supreme end, a heaven made up of people from the human race. He uses even the evil as means. They serve as a means of contrast in order that we shall have one more encouragement to choose the life that leads to heaven. He uses them to bring out our hidden evils so that they stand forth before us, enabling us to conquer them by shunning them as sins against the Lord.
     If we would cooperate with the Lord and receive love, genuine charity from Him, we must learn also to love our enemies, to love those opposed to us and different from us. We have to love even those who are ruled by hate, not by giving them what they want, but giving them what they need, namely, instruction and amendment. We may sometimes be tempted to think that life would indeed be happy if we could be only with those who like us and who wish us well and praise us. But in order to be fitted for heaven, we must learn to love even our enemies and hate no one. For thus saith the Lord: "When ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses" (Mark 11:25). "Love ye your enemies, and do good, and lend, hoping for nothing again: and your reward shall be great, and ye shall be the children of the Highest: for He is kind unto the unthankful and to the evil" (Luke 6:35). Amen.

     LESSONS: Exodus 23:1-3, Luke 6:20-38, Arcana Coelestia 9174:3, 4 NEW COMMITTEE FOR "CHALLENGED" NEW CHURCHMEN 1987

NEW COMMITTEE FOR "CHALLENGED" NEW CHURCHMEN       Editor       1987

     Bishop King announced at the 30th General Assembly the establishment of a committee of the General Church "to look into and promote New Church education and community support for the handicapped people in the church." The Rev. Kurt H. Asplundh has been appointed chairman. The organization is being called the "Committee for Challenged New Churchmen." Anyone interested in the work of this committee should contact Mr. Asplundh for further information or to be added to the mailing list: The Rev. Kurt H. Asplundh, Box 277, Bryn Athyn, PA 19009.

450


WHY BE RELIGIOUS? 1987

WHY BE RELIGIOUS?       Rev. N. BRUCE ROGERS       1987

     THE ATTAINMENT OF TRUE MARRIED LOVE

     What religion does for us is to raise our sights, elevating us out of our merely natural selves to a vision and life of interior purpose and meaning. Practiced daily, it ennobles every aspect of life and deepens our relationships-with the Lord, and with each other. This is true not only of our ordinary relationships with each other, but of our special relationships as well. One of these is the relationship between married partners. If the most intimate relationship human beings can experience is their relationship with the Lord, the next most intimate is the relationship they can experience with a married partner. There is no other human relationship quite like it. Its potential for a mutual exchange of sympathy and warmth, for understanding and union in thought and will, for trust, confidence and mutual support, for interior, spiritual friendship, surpasses anything that any other relationship can offer. No one can love a man so well or so devotedly as a wife, and no one can love a woman so well or so tenderly as a husband.
     Yet, as in all things, when it comes to marriage, people are not naturally wise. People are prone to make mistakes, before marriage and after. Outward qualities are frequently more regarded than inward qualities. Temporary goals divert attention from deeper, more lasting ones. And selfish and worldly desires inevitably assert themselves, drawing the sight downward and away from the essential character of marriage. Anyone can fall in love. The trick is not in the falling, but in the rising-in rising to the requirements of love, to the kind of wise commitment that makes real love possible. Nobody automatically rises to that commitment. Again, the truth about human nature is that it is naturally quite foolish, driven by passions that do not uplift, confused by notions that do not teach. It is only too easy for us to lose sight of what real love is all about, and to substitute for love romantic fancies, founded more on what we hope to get than on what we commit ourselves to give.
     The Lord said, "A new commandment I give to you, that you love one another; as I have loved you, that you also love one another. By this will all know that you are My disciples, if you have love for one another" (John 13:34, 35). The course of history is strewn with the ruins of marriages in which married partners failed to love each other-in the final analysis, because husbands and wives failed to learn what real love is, the kind of love of which the Lord spoke, His own love for mankind, reflected in human love, in those who become His disciples.

451



     It takes a disciple of the Lord to learn that love, because it does not come naturally. To love truly requires us to be able to transcend ourselves, to rise beyond the here and now of our natural lives and characters, to set our sights on a vision from above, and to commit ourselves to living that vision, despite all the natural distractions and defects that mortal flesh is heir to.
     To live that vision demands that we live the life of religion. It is the function of religion to teach us that vision, and to encourage us in it, to warn of pitfalls and our proneness to error, and to lead us to the goal that we seek, despite our natural blindness in spiritual things and our preoccupation with ourselves and the things of this world.     
     The association of married love with the life of religion comes from the fact that both have to do with love, and both have to do with wisdom. To be religious is to learn to love, to love as the Lord loves us, unselfishly, and with steadfast commitment. And it is also to learn to become wise, to become wise as the Lord is wise, with clarity of vision in what is good and right in providing for the happiness and welfare of another.
     A man who would love a woman, and a woman who would love a man, must learn to love unselfishly and with steadfast commitment. And they must learn to love wisely, with clarity of vision in what is good and right, in order to provide for the happiness and welfare of the other. It is this responsibility that a man undertakes when he becomes a husband if he is truly to become a husband, and it is this responsibility that a woman undertakes when she becomes a wife if she is truly to become a wife. The achievement is possible through religion and the life of religion, which provides both the vision and the motive power necessary to sustain the vision, in theory and ultimately in actual practice.
     The Lord said: "What God has joined together, let not man separate" (Matt. 19:6). God joins married partners together when together they learn to live from Him, when through religion they learn to transcend their natural selves, to form a bond of mutual love and wisdom gained in living according to His precepts. It is then, through religion, that a woman is transformed into a wife, and a man into a husband, inwardly as well as outwardly, in an image and likeness of Him who made them to be thus united from the beginning. Amen.

     READINGS: Matt. 19:1-6, CL 534

452


MINISTER'S FAVORITE PASSAGE (16) 1987

MINISTER'S FAVORITE PASSAGE (16)       Rev. Daniel W. Heinrichs       1987

     If man believed, as is really true, that all good is from the Lord and all evil from hell, he would not make the good in him a matter of merit nor would evil be imputed to him; for he would then look to the Lord in all the good he thinks and does, and all the evil that inflows would be cast down to hell whence it comes. But because man does not believe that there is any influx into him either from heaven or from hell, and so supposes that all the things that he thinks and wills are in himself, and therefore from himself, he appropriates the evil to himself, and the inflowing good he defiles with merit (HH 301).

     This passage, which is repeated with slight variations at least fifteen times in the Writings, is a favorite of mine because it expresses a profoundly significant truth with beautiful directness and simplicity.
     The knowledge and acknowledgment of this truth is absolutely essential to our individual salvation, and when we do know it, the shunning of evils becomes so much easier. With this truth in mind we can avoid that vicious circle, that nasty pitfall of self-merit when we do good.
     Furthermore, it relieves us of the burden of pathological guilt: "I'm so evil, there is no hope for me!"
     If we acknowledge the real source of good and of evil, and act accordingly, there is hope for all of us!

     [Photo of Rev. Daniel W. Heinrichs]

453


JOY OF OUR RELIGION 1987

JOY OF OUR RELIGION       Rev. PRESCOTT A. ROGERS       1987

     A Banquet Speech

     I may be overstating this, but I believe that the Writings have received too much negative publicity, at least since I was young-which is not as long ago as you young people out there think. This negative publicity has not come from outside the New Church, but rather from ourselves. How many times have you heard that the Writings are intellectual-that they are difficult to read and to understand-and, worse yet, that they are dry? How many of you agree with these statements? Now because the Bishop and several pastors are here, perhaps you had better not respond to this last question by a show of hands. But you know what I mean, don't you? I am not here to disclaim the difficulty of reading the Writings for oneself, but their dryness.
     This attitude, which is too prevalent, has a negative impact on the internal and external growth of the church. We as individuals tend to read less when we feel that the material is dull. We discourage others from reading the Writings when we complain about their difficulty and dullness. And we lack enthusiasm in our sharing of the Writings themselves with others outside the church. The truths are exciting to us, but we think it's just too bad Swedenborg wrote so dryly. If it were otherwise, we would be more likely to read them and to share them.
     I am putting aside this evening the problem of aging translations, which really is a serious problem, and makes reading all the more difficult. The Writings already have a complexity of thought, and our present translations add to it an unnecessary complexity of language. It would be wonderful and useful if we could eliminate that complexity of language so that we would only have to worry about the complexity of thought.
     With regard to the apparent dryness of the Writings, I would appeal to you to look for the more enjoyable material in the Writings. Primarily this material is in the memorable relations, or the spiritual experiences with which Swedenborg was most impressed, and so recorded. In the past few years certain individuals have striven to make these more accessible and more noticeable. (I'm thinking of the new translations in New Church Home by Rev. John Odhner and by Mrs. Kent Cooper. Certain groups have also made productions of some of the relations and quite successfully, for the relations are dramatic in their descriptive and narrative nature.)

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     Perhaps the most enjoyed relation is found in the beginning of the work Conjugial Love. Because very many of you are familiar with this, I will simply summarize it here with only two quotes. Before Swedenborg begins his analytical discussion of marriage as the essence of heaven, he presents the idea of what heavenly happiness really is by contrasting it with what it is not. Newly arrived spirits are asked to describe their idea of heavenly happiness, and, of course, each one describes what he imagines heaven to be like. Their imaginations are faulty. One group believes that heavenly happiness comes from just being in heaven; another group believes it to come from very delightful companionship with angels; a third group, feasts with the patriarchs of Israel; a fourth group, a natural paradise; a fifth group, limitless dominion and wealth; a sixth group, continuous worship of God.
     What better way is there to demonstrate the accuracy or error of a person's imagination than to let him live as he imagines? And so, the groups were led to what they believed were heavens-gladly until, that is, they were there for a long time. Each group found its so-called heaven insufferable after a while. They did not find happiness. Instead they found boredom. Constant conversations and feastings drove two groups into a frenzy in their attempt to escape their heavens. The group who wanted power and riches felt foolish after a while, since everyone had power and riches, and everyone sat on his own throne with no one serving as a subject. Those who had wandered about paradise for several days wanted to leave. Listen to this part of the relation:

. . . The angel led his attendants hither and thither through winding ways, and finally to some who were sitting in a most beautiful rose-bed surrounded by olive, orange and citron trees. They were nodding and holding their hands to their cheeks, wailing and weeping. The attendants of the angel spoke to them, and said, "Why do you sit in this way?" They answered, "It is now the seventh day since we came into this paradise. When we entered, our minds seemed as if elevated into heaven and admitted to the inmost happiness of its joys. But after three days this happiness began to grow dull and to decrease in our minds and to become imperceptible, and so it came to no happiness. And when our imaginary joys thus ended, we feared the loss of all the delight of our life, and became doubtful about eternal happiness, even whether there is any eternal happiness. Afterwards we rambled through paths and open places seeking the gate by which we had entered; but we wandered round and round in circles. And we inquired of those we met. Some of them said, 'The gate cannot be found, because this paradise is a very large labyrinth, and whoever thinks of leaving it finds himself more deeply in it. Therefore you cannot help but stay here to eternity.

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You are in the middle of it where all delights are in their center.'" And they also said this to the attendants, "Here now have we sat for a day and a half. And since we are without hope of ever finding the way out, we have been resting ourselves on this bed of roses, and we see around us an abundance of olives, grapes, oranges, and citrons. But the more we look at them the more our eyes tire with looking, our nostrils with smelling, and our taste with tasting. This is the reason of the sadness, wailing and weeping in which you see us now." When he had heard this, the angel of the company said to them, "This paradisal labyrinth is really an entrance to heaven. I know the way out and will lead you." At these words the sitters arose quickly and embraced the angel, and followed him with his company.

     But best of all is the group who wanted to worship God constantly. The angel guide led them to a temple where they were told: "Take great care that you think nothing within yourselves and speak nothing with your companions but what is holy, pious, and religious." The relation continues in this way:

The angel then introduced his company into the temple, which was filled and crowded . . . , and guards were stationed at the gates lest anyone should go out before abiding there three days. And the angel said, "This is the second day since these people entered. Observe them, and you will see their glorification of God." And they observed and saw most of them sleeping, and they that were awake were yawning and gaping. And some they saw, from the continual uplifting of their thoughts to God and no return of them into the body, as faces cut off from the body . . . . Some looked wild in the eyes from their perpetual abstraction. In a word, all were oppressed at heart and weary in spirit from tedium. And they turned away from the pulpit crying out: "Our ears are numbed! End your preaching! We no longer hear a word, and are beginning to loathe the sound of your voices." They then arose and rushed in a body to the gates, broke them open, and pressed upon the guards and drove them away. When they saw this happening, the priests followed, and clung close beside them, teaching and teaching, praying, sighing and saying: "Celebrate the festival! Glorify God! Sanctify yourselves! In this entrance court of heaven we will induct you into the eternal glorification of God in a most magnificent and spacious temple which is in heaven, and so into the enjoyment of eternal happiness." But these entreaties were not understood and were scarcely heard by them, on account of the dullness from the two days' suspension of mental activity and separation from their affairs at home and at work. But when they tried to tear themselves away from the priests, the priests seized them by their arms, and also by their garments, urging them to the buildings where they were yet to preach. But they did so in vain, for the people cried out, "Leave us alone! We feel like fainting!"

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     [My wife told me that perhaps I should not read this passage during a three-day assembly. But I got the idea from the master of ceremonies when he strongly suggested that I keep my address to thirty minutes, since it ends a very long day. Besides, as I told Jill, Canadians are made of sterner stuff than Europeans described in the relation.]
     The point here is that the Lord does use humor and a sense of drama in the relations to declare important messages. In this relation the message is about genuine heavenly happiness, that it consists of the performance of uses from the Lord for the neighbor. All the groups in the relation learned that lesson gladly and with relief, and so may we without suffering the experience ourselves.
     The relations are easier to read than the rest of the Writings, and they too are a part of the Word. There is also obvious delight in the careful reading of the memorable relations, a delight which the Lord wants and a delight shared by the angels.
     This delight arises from the sensuous nature of these relations. We learn in the Heavenly Doctrines that our fullest delights come from the ultimates of our mental existence-the senses. And the Lord engages our senses in the relations. We see the darkness and feel the coldness of hell. We are taken aback by the horrible appearance of evil spirits so that the Lord can scare the hell out of us.
     The relations also tell us of the wonders that await us in the world of spirits when we awake in the other life. There we will see miracles occurring regularly. And everything will please us and draw our attention.
     The most delightful of the sensuous descriptions, of course, are about heaven. With our imaginations we can see the golden rain and the spectacular rainbows that accompany the state of conjugial love. We can sense the peace and, contentment that accompany the pleasant hillsides and groves where gentle animals play and flowers and flowering trees give off a most fragrant aroma.
     As some of our New Church educators have been saying for so long, all our senses are engaged in the sensuous aspects of the Lord's Word. The histories and the prophecies of the Old Testament, the narratives and the parables of the New Testament, and the memorable relations of the Writings all delight us.
     I gave a short address to the educational inservice for New Church teachers this past February in which I tried to show that the Lord has always tried to reach both the left and the right sides of our brains in the attempt to engage our whole mind. Arcana Coelestia 4570:2 tells us that the upper regions of our natural minds are engaged by analytical and analogical thought.

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And recent and extensive studies have shown that the left hemisphere of the brain is the seat of analytical thought, while the right hemisphere is the seat of analogical thought.
     Analytical thought is the mental process of separating something into smaller and more easily handled units. After each unit is examined and understood, the units are mentally reassembled so that the whole idea is no longer unknown but is known. The Writings use this process in the expositional works, such as the Arcana Coelestia, and in the topical works, such as the Doctrine of the Lord and the True Christian Religion. This is the primary way in which the Writings present doctrine to our rational minds. A subject is generally introduced, is systematically dissected, and then is summarized.
     But it is not the only way that the Writings present doctrine. They also use analogical thought. In this thought something unknown as a whole is compared to something that is known. The memorable relations are filled with analogies. For example, the wisdom of conjugial love is visualized by an early morning golden rain shower (see CL 155a). Analogies also exist here and there throughout the Writings, often embedded in the analytical parts. For example, the conflict of religions in a person's life is compared to an owl and a dove sharing the same nest (BE 102). A person who relies only on his senses for knowledge and understanding is compared to a chimney sweep at the bottom of a long, dark, and sooty chimney, who thinks he sees clearly and widely as he looks up the chimney (TCR 61e).
     The Lord has used sensuous language throughout His revelations to mankind. It predominates in the historical cast of the Old Testament which records what was seen and heard. It is strongly present in the New Testament, especially in the miracle accounts and in the parables. It is also in the Writings, as we have heard tonight, but not to the same extent as in the previous revelations. Is this why we have such a delight in the stories of the Old and New Testaments, and not so much in the doctrines of the Writings? Yes, it is. Which is more enjoyable, stories or teachings?
     But, there is a delight, we are told, in all the truths presented in the Writings, just as there is in the truths of the Old and New Testaments, although not the same delight. I have talked about the delight of sensuous truths, and this delight is fairly easy to convey. A harder task is to convey the delight of rational truths, which are more fully presented in analytical ways than in analogical ways. But I will try.
     The Writings appear to be the presentation of truths from the Lord. And they are. Even the Writings claim that about themselves. Also, all revelation is said to be the presentation of Divine truths. But the Writings also state that all truth is from good.

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And since truth is the product of wisdom, and good is the product of love, all the truths of the Writings are from the Lord's infinite love for the human race. Love is the very essence of the Heavenly Doctrines. But do we see that love?
     No, we don't. We can't. Love cannot be seen, for mental sight belongs to the understanding where truths are received. But love can be sensed or perceived in the will where the goods of love are received. It is to the will that we must turn if we are to become aware of our delight in the analytical sections of the Writings.
     No truth is received by anyone unless he wants it. If he doesn't want it, he is unaware of it, he ignores it, or he rejects it. And if he doesn't receive truths, he does not receive the Lord, who is the source of all truth and the source of all joy which accompanies every truth. To every truth is married a good, and from the two together flows all joy for the human race.
     The Lord from our birth gives us a most precious gift to combat those nasty hereditary evils our parents have given to us. And you thought your parents loved you! Ha! As I tell my students, "Your parents are the source of all your problems." And to this they readily agree. The Lord implants in everyone the affection for truth. No baby is born with any truth, but he is born with an affection to learn.
     An affection is the process of being affected by or of receiving an impact from something outside a person. All delights arise from good affections which are within us, and when we successfully think or do what affects us, then we feel delight. My early affection was to be a hero.
     As I said, the Lord gives every person the affection for truth-the ability to be affected by truth from which comes delight. But we are not aware of that affection, because we are aware only of our thoughts in which affections live as in a house. Here is the problem of sensing delight in reading the analytical portions of the Word. But we are taught in Divine Providence:

The affection of truth which proceeds from the Lord appears in an angel and in man as a perception and consequent thought of truth, because attention is given to the perception and thought, and but little attention to the affection from which these spring, although they proceed from the Lord as one with the affection of truth (DP 66, emphasis added).

     The problem is not so much in the Writings. The problem is more in us, and perhaps in our upbringing. The affection for truth is inside every thought of truth. It's just that we pay little or no attention to it. My belief is that, if we were to turn our attention to the interior affections, we would find a great delight in reading and hearing all of the Writings, either directly or in accommodated forms, such as sermons, pamphlets and the like.

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(There are passages in Divine Providence that are very important here, especially DP 172. They state that the best way for a person to receive the Lord's truth into his life, and so the Lord, is to read the Word for himself. That is the best way, but it is not the only way. Other ways are specifically mentioned: sermons, books, pamphlets, and instruction from parents and teachers. I believe that this list also includes conversations with others, for conversations are a way in which people learn. Whenever two people talk about religion in the affection for truth, the Lord enters into them, for they are gathered together then in His name.)
     There are three levels in the affection for truth. Everyone starts out life in the affection for knowing things, and this affection lasts throughout childhood. Preschoolers drive their family members crazy with their unceasing questions. Elementary school students generally love to learn new material, as long as they can succeed in that learning so that they can pass the tests.
     Most people then progress to the second level in the affection for truth, which is the affection for understanding. No longer content with a mere knowledge of something, most adolescents will want to understand why and how. They become concerned with purposes and causes. This even includes those who have an academic laziness. Many of these students can be turned on to a deep and penetrating idea in spite of their laziness. And even if a student is not interested in the academic pursuit of causation, he is in the realm of his or her personal life. A desire to understand his own life and the lives of his peers becomes very strong as an adolescent gains a social and moral conscience.
     Before we move on to the third category or level of the affection for truth, I would like to illustrate the affection for understanding that begins in adolescence. I became a minister in the General Church so that I could bring together two of my strongest loves: the love for teaching and the love for the Lord's Word. I have had the privilege-and I mean that sincerely, not tritely-of teaching doctrine in the Academy of the New Church College for three years. I wish you could see the great majority of our college students come alive in the classroom-I mean in terms of thought and affection, not just in terms of teenage antics. But I'm no fool! I know that if they could, my students would be on a warm beach in preference to hearing me talk. They come to class because they know they have to. But while they are there, most of the students do pay attention and see how things are the way they are. And with that new vision, they express their delight in various ways. That delight is from the vision, but the vision is from the affection for understanding. My job as a teacher is to teach truths, but at the same time to stir affections. And when I'm dealing with the Writings, it's easy.

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     All the religion teachers in the college feel the same way. And the response from the students about the religion courses as a whole in the college bears this out. Consistently our students very much appreciate our religion classes because their affection for understanding is satisfied.
     But what about after the formal education in New Church doctrine at a New Church institution? If people then continue to learn from the Writings from the affection for truth, their understanding of truth will increase. This is the promise given by the Lord, for He can then flow in more fully than ever before, and bless us with heavenly joy that accompanies enlightenment. Specifically, the affection for truth enters then into the third and highest stage: the affection for growing wise from truths applied to life. This affection is the essence of a genuinely good adult state. It is the deepest form of the affection of truth, and perhaps then seems to be too remote to be enjoyed. But it is not. Both angels and people on earth can gain spiritual enlightenment from spiritual truths, and for us that means from the Writings only. In that enlightenment is the affection for wisdom which gives a person a deep sense of joy, peace and contentment. This joy is great, but it may not always be sensed. An awareness must be cultivated.
     All of this reminds me of my very favorite definition of middle age. In the Reader's Digest last year appeared this definition: Middle age is the stage of life when you realize that you can be happy without having fun. You no longer need to smash bodies at the hockey rink, or go on a nauseating ride at the amusement park.
     There are levels of happiness or joy-deeper levels. And these levels coincide with the levels of affection for truth. The wisest of all angels are the celestial angels, and it is not by mere chance that they are also the happiest. While we are on earth we progress from our affection for knowing to an affection for understanding. And we can progress from there to an affection for growing wise, and because of the Writings we can gain that wisdom here in this life. And all along the way, our joy increases.
     The secret is to become aware of our affection for truth, an affection that is from our will in our understanding. The more we can tune in to that affection, the more we can feel the joy of our religion.
     Just as the Writings are primarily analytical and secondarily analogical, so too is wisdom gained more from the analytical sections. This is the case because the analytical sections present more particulars of truth than do the analogical sections, where more general truths are presented. Wisdom increases according to a person's possession of and use of particular truths. The memorable relation about heavenly happiness read at the start of this address gives a general idea of what that happiness is.

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It does not explain it by teaching the particulars about it. Those particulars are much more contained in the analytical portions of the work Conjugial Love and elsewhere, where the life of use and the essence of marriage are explained in detail.
     My appeal, then, is that as individuals and in groups we strive to read the Writings and collateral material in a deepening quest for truth, and at the same time strive to become aware of the affections and delights that are necessary elements in that quest. There is an affectional aspect to the Writings-in everything of them, including what appears to be dry and complex. The Writings are at times complex, and so they are difficult to read, for there are myriads of particular truths in them. But they are not too complex to preclude our vision of them. And the Writings are never dry! I won't let my students believe that. And if I were your pastor. I wouldn't let you believe that either! I would try to preserve your freedom in most matters, but this is not one of them.
     Our Word is exciting! And it brings great joy! The joy of the New Church-our religion-is from the Lord in His Word, and the Writings are the most important form of the Word for the New Church.
     I have heard that our church is too intellectual, and that it lacks the joy of our Christian brothers. To this I say, "Phooey!" I am glad when any religious person finds joy in his religion, be he Christian, Buddhist, or whoever. I do not deny that his joy exists either. What I do deny is that the New Church has less joy. I for one have tremendous joy in our religion. I have earnestly studied many world religions for which I have a great admiration. But no religion can offer the true heavenly joy that the New Church can offer, because only it has the Writings from which man's affection for truth can best be satisfied.
     The charismatic faiths do provide external joy in the form of hand clapping, uplifting songs, and general jubilation. And that is fine. And it would be fine for the New Church, I believe, but not as a replacement for the internal joy of a heavenly life. I can be happy without having fun, and so can the church.
     Because of the length of this speech, I cannot do justice to a very important aspect of the subject of joy in our religion. In spite of this very brief statement here, I must stress, as the Heavenly Doctrines do many times, that the fullness of joy is in the life of religion, not in the acquisition of truth, although it brings some joy indeed. The Lord is present in us when we receive His truths, but He is conjoined with us when we live our lives according to those truths. And conjunction brings far greater joy than presence. And yet, the necessary requisite for the life of religion is the acquisition of truth from the Lord's Word. The Lord has provided us with all the truths we could ever want for the life of religion here in this life.

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     The two greatest areas where we may live our religion and so feel its joy are, of course, in our marriages and in our occupations. These are where charity is to be especially performed. The more we put our effort into making these areas heaven on earth for ourselves, in spite of what may be going on around us, the fuller will be our joy from the Lord.
     Our success in satisfying our affection for truth, and in this way attaining a deep joy, hinges on other matters in addition to our quest in the reading of the Writings. Perhaps the most significant of these matters is our attitude or temperament. Some people are born with a happier temperament than others. Some people are "Tiggers," while others are "Eeyores."
     Let me address you "Eeyores" for a moment, for I used to be a card-carrying member of the Association for the Preservation of Gloominess. One of my heroes in this association, Rev. Ormond Odhner, told me of a passage that helped me break from my pessimism-that passage and a cheerful wife who set out to change me with reason, with love, and with threats. The passage said that a cheerful person sees life cheerfully, while a morose person sees it morosely (see AC 920:2). Our attitudes can hinder or enhance our quest for joy, although they can't prevent it. Even Eeyores make it to heaven, if they shun evils as sins in their gloomy fashion. But they do not enter heaven as Eeyores for no one is gloomy there. Try as they might, in heaven they feel the joy of heaven every moment to eternity. If you are an Eeyore, don't wait until you enter the next life. Look for the joy of our religion now. Please! Stop being Eeyores!
     I will close here with something that does not really belong in this address. I have already made my plea to seek joy in the Lord's Word, for that is where you can find it, even if the Word seems to contain some heavy reading. If it seems so to you, get help. Form reading or discussion groups so that you can support each other in your attempt to gain a fuller appreciation of the Writings and a greater ability to go to the Word for yourselves. Read the more enjoyable sections, such as the memorable relations. Read the easier works such as Heaven and Hell. Read the literature of the General Church and other churches, because their accommodated forms make reading and understanding easier. Invite a minister if you like, but you don't need him. Your ability to appreciate the truths of the Word for yourselves with understanding is a very precious item. And it can be enhanced with desire and practice. Thank you.

     [Given at the Canadian Assembly in Caryndale, May 1986]

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DEDICATION SERVICE SWEDENBORG LIBRARY 1987

DEDICATION SERVICE SWEDENBORG LIBRARY       Various       1987

     Academy of the New Church

     June 6, 1987

     Lessons (Read by Rt. Rev. Peter Buss)

     Jesus said, "let not your heart be troubled . . . . I will come again and receive you to Myself; that where I am, there you may be also" (John 14:1, 3)
     "I have yet many things to say unto you, but you cannot bear them now. However, when He, the Spirit of Truth, is come, He will guide you into all truth" (John 16:13).
     "And I saw a new heaven and a new earth, for the first heaven and the first earth had passed away . . . then I, John, saw the holy city. New Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband . . . then He who sat on the throne said, 'Behold, I make all things new'"(Revelation 21:1, 2, 5).
     "The Second Coming of the Lord is not a coming in person, but in the Word, which is from Him and is Himself" (TCR 776).
     "The Lord is the Word because the Word is from Him and He is in the Word . . . and as the Lord is the Word, He is also doctrine, for there is no other doctrine which is itself Divine" (AC 2533).
     "This Second Coming of the Lord is effected by means of a man to whom the Lord has manifested Himself in person, and whom He has filled with His spirit, that He may teach the doctrines of the New Church from the Lord by means of the Word" (TCR 779).
     "This New Church is the crown of all the churches that have hitherto existed on earth, because it is to worship one visible God" (TCR 787).
     "One day there appeared to me a magnificent temple . . . when I drew near, I saw this inscription above the door, Nunc Licet-it is now permitted-which signified that it is now permitted to enter understandingly into the mysteries of faith . . . . In the New Church . . . it is permitted to enter with understanding and penetrate into all her secrets, and to confirm them by the Word, because her doctrines are continuous truths laid open by the Lord by means of the Word, and confirmations of these truths by rational means cause the understanding to be opened above more and more, and thus to be raised into the light in which the angels of heaven are. That light in its essence is truth, and in that light, acknowledgment of the Lord as the God of heaven and earth shines in its glory. This is what is meant by the inscription Nunc Licet over the door of the temple" (TCR 508).

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     In the spiritual world Swedenborg "was admitted into a library containing a great number of books. Those there . . . said that there were books there from the Ancients, written by correspondences. Interiorly in other libraries there were books written by those who belonged to the Ancient Churches; and, still more interiorly, books for the Most Ancients, from which the society called 'Enoch' had collected correspondences . . . . There was a vast number who were studying the books, some of whom became learned, many intelligent, and others wise. The treasuries for the more interior libraries appeared brighter and brighter, but to me and them in a dimmer light, because we were not capable of entering into the things of wisdom which were there . . . . The places there were distinguished into many, according to the faculties of those who were studying" (SD 5999). Amen.

     Address by Bishop Louis B. King

     Within the wonderful workings of Divine Providence lies the Lord's goal of a heaven from the human race. And what makes heaven? The Divine of the Lord, proceeding from His glorified Human, received by the angels who constitute heaven.
     Without a true church on earth, in which the Lord in His Divine Human is seen, loved and worshiped, a heaven from the human race cannot possibly exist. Such a specific church on earth makes one with the Lord's kingdom of heaven, serving it as a foundation for its spiritual structure and quality. Purity and integrity of doctrine give form to the church specific, while life according to doctrine, that is, the life of religion, conjoins the church on earth with the Lord's kingdom in the heavens, and through the heavens with the Lord Himself.
     The Academy of the New Church was chartered for one primary goal, to promulgate the Heavenly Doctrines given by the Lord through His servant, Emanuel Swedenborg, so that the New Church referred to in the Apocalypse as "the holy city New Jerusalem" might be established on earth. In adopting this primary purpose the early academicians were mindful of the fact that worship of the Lord Jesus Christ and evangelization of the Heavenly Doctrines constitute the essential uses of the church. The founders of the Academy recognized in distinctive New Church education a most fruitful field for evangelization, and so set out with commitment to establish, support and maintain New Church education in all its branches. This conviction together with a full commitment to its implementation has continued to strengthen since the granting of the charter.
     Today we take a profound step toward the establishment of a New Church university.

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     [Photo of Swedenborg Library]

     What do we have here? A nerve center for the intellectual life of higher New Church education? a repository for the doctrinal development of the church? a citadel of distinctiveness and a treasure-trove of Swedenborgiana? a center of cultural development and historic reference for a vibrant community? an effective instrument for appropriate blending of truth founded upon nature and revelation? Indeed, the Swedenborg Library provides all of these things and more. Nunc licet intellectualiter intrare in arcana fidei: "now it is permitted to enter with understanding into the mysteries of faith." Let these words be our cornerstone, our inspiration, our motto.
     When the Lord was in the world and His disciples questioned Him about things to come He said to wait until He the Spirit of Truth comes, and "He will lead you into all truth." Again He said to His disciples, "I am the way, the truth and the life." And when, just before His crucifixion Jesus was questioned by Pilate, "What is truth?" He answered all skeptics in all ages, "Behold the Man." The Man is the Divine Human of our Lord. (See AC 9144:10.)
     In years to come these scriptural teachings will be increasingly understood as the sciences of today and tomorrow are rightly understood in the light of an affection for spiritual truth arising out of the Heavenly Doctrines. Within these walls future scholars will see with increasing clarity that all truth originates in the order which God inscribed upon His creation.

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It is the task of New Church education to correlate spiritual and natural truth, recognizing the reality of our spiritual environment as well as the fixed nature of our time and space world.
     The interdependence of angels and men astounds our comprehension. Without the Lord's influx through the medium of the angelic heavens and thence through spirit associates in the world of spirits, we would have no thoughts or affections to feel and use as our own. On the other hand, without the knowledges of experience and learning stored up in our natural memories, angels and spirits would have no foundation upon which to base their intellectual and affectional life. As our unseen spiritual associates depend upon our natural memories, may we come to depend upon this library as a vital memory or storehouse of knowledge, intelligence and wisdom, for the Academy of the New Church and the General Church of the New Jerusalem.

Mr. Stephen Pitcairn, presenting the building and symbolic original volumes from Swedenborg's library to the Chancellor, spoke as follows:

"Chancellor King,
     On behalf of the many contributors to this project I would like to express their affection for the uses of the Academy and the support of its future development. As chairman of the building committee and on behalf of those who have labored toward this day, I present to the Academy the Swedenborg Library. May it serve the uses of the Academy, the community both local and worldwide, and the General Church for which the Academy exists as its educational arm."

Chancellor's Response

     "Thank you, Mr. Pitcairn. In the name of the Corporation, the Board of Directors, the faculty, the staff, and all others who form the Academy family, I receive with gratitude this addition to the facilities which enable the Academy to carry out its charter purposes, for indeed the establishment of a library is a goal set forth in the charter.

The Bishop will now dedicate the Library

     In the name of the Lord Jesus Christ and in the presence of this assembly I dedicate this library, to be known as Swedenborg Library, the Academy of the New Church, to the spiritual and natural uses of New Church education, in all its branches and implications."

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     Let us bow our heads and pray.
     O Lord our Savior Jesus Christ, we how before You in humility of heart, and give thanks to You for the infinite mercy and love with which You have blessed us today and in days gone by. In Your Second Coming enkindle our hearts with the affection of spiritual truth that we may become wise in the Heavenly Doctrines and in their light understand the true meaning and use of all knowledge, that Your kingdom in the heavens may become the kingdom of Your church on earth. Bless all those who will gather in Your name in this building, and inspire them to further those spiritual and natural uses for which our Academy exists. As You were with our fathers before us, be with us now and with our children in days to come. Amen.

Benediction

     The Lord bless you and keep you, the Lord make His face to shine upon you and be gracious unto you, the Lord lift up His countenance upon you and give you peace. Amen.
WHAT TO EXPECT FROM THE WORD 1987

WHAT TO EXPECT FROM THE WORD       Rev. Grant H. ODHNER       1987

     Second in a Series entitled "Words of Spirit and Life"

     When we approach the Word it helps to understand its unique style. When we do, we won't be frustrated by the fact that everything is not perfectly clear to us on first (or tenth) reading. Also, when we keep in mind the Word's essential purpose (namely, to lead us to love the Lord and our neighbor), then we will find "daily bread" there-whatever else may seem "inedible."
     Another expectation that can cause frustration in reading the Word has to do with answers.
     Yes, the Word has answers. "When the Word is being read the Lord flows in and teaches" (AC 6516:3). As a person reads, he or she can experience an inward "shining forth . . . which dictates, and as it were, gives answers when truth is sought from the heart's affection, and when it is loved as good" (AC 9905:4).
     On the other hand, it seems clear that the Lord only tells us what is useful at a given time, and never what is counterproductive of our eternal advantage and well-being.

468



     What kinds of answers are useful? Certainly, answers on the most essential matters of faith-on what is to be believed and done by the would-be angel. These answers are general ones but vital too. Those who don't see the clear messages of the Word (about the Lord, the Word, the purpose of life, for example) and who don't hold them as primary, go astray-in their interpretations of the Word, in their beliefs, and in their life. And, in fact, it is just such basic things that the insincere or badly misled person fails to see, or fails to see the importance of! (See SS 51-60.)
     Another kind of useful answer that the Lord gives in His Word is a kind directed to the heart: new inspiration, peace, a sense that we are on the "right track," that the Lord is true, merciful, and loving. This sort of answer is like the "revelation" that comes in response to player. It is not a revelation of ideas, but one that is felt as "hope, consolation, or inward joy" (AC 2535).
     Of course, we may be led to actual insights too-ones which dispel doubt, affirm our own resolves, suggest new directions or courses of action, or put our life in a new perspective.
     Nevertheless, the Lord zealously guards and fosters our sense of responsibility, free choice, and initiative. As a result, He would never dictate answers to us in such a way as to take away our rational participation in the decision-making process or compel our choices. It would be wrong, for instance, to expect "thunderbolt" signs and pronouncements as we are reading the Word (see DP 321:3). What would be more destructive of our initiative than the expectation that the Divinely confirmed answer to every little life problem was to be found in the Word? Besides, such an expectation would leave us a prey to all kinds of false signs and suggestions from evil spirits.
     In going to the Word for answers, we must realize that the main factors that limit our enlightenment lie in us, not in the Word. Our eyes are opened by willingness and eagerness to see and accept, and by mental-preparedness to see and accept. All these presuppose a growing knowledge on our part (both from the Word and world), a growing maturity, integrity of life (shunning evil), faith, love of truth for its own sake, love of God.
     The more prepared our mind is, the more we ask the kinds of eternal questions that the Word was given to answer. Hence the Lord gives all things to those who have "faith," who "ask in His name" (John 14:13f; 15:16; 16:23f). If we "abide in Him," and His "words abide in us," what we ask is done for us (John 15:7).
     "Having faith," "asking in His name," "abiding in Him and His words in us" are not instantaneous achievements, mere matters of thought and utterance; they are a product of mental and spiritual growth!

469


They require some time, perseverance and commitment, and some humbling at life's hands.
     To sum up:

     1.      The Lord does give answers in His Word to the person who sincerely reads it.
     2.      Think of "answers" in the broad sense. Don't limit the Lord's ability to help you by having too narrow expectations.
     3.      Specifically, don't expect "lightning-bolt" replies to every life problem. Don't count on experiential thrills (inner light, satisfaction, peace) to validate your own insights or perceptions. These things certainly can (and do) happen when there is a use in it; but the main uses served by the Word don't require these phenomena, and in fact, can be compromised by them.
     4.      Take the long perspective. Work on preparing your mind to ask the right questions and receive the Lord's guidance: read the Word regularly, avoid the evils that are at issue, respond to the uses at hand, and the Lord will give you light.

     "Men ought to pray always and not lose heart . . . . Shall not God avenge His own elect who cry out day and night to Him, though He bears long with them? . . . Nevertheless, when the Son of Man comes, will He really find faith on the earth?" Luke 18: 1-8 MINISTERIAL CHANGES 1987

MINISTERIAL CHANGES       Editor       1987

     The Reverend Andrew Dibb has been called to serve as Pastor of the Transvaal Society, effective January 1st, 1988.
     The Reverend James Cooper has been called to serve as Pastor of the Durban Society, effective January 1st, 1988.
     The Reverend Norman Riley has been appointed by the Bishop to serve as minister to the Open Road in England, subject to the direction of the Reverend Kenneth Stroh, Bishop's Representative in Europe. Mr. Riley's appointment will take effect January 1st, 1988, and he will be resident in Manchester area, England.
     The Reverend Ottar Larsen has resigned as Pastor of the Open Road in England, effective July 1st, 1987.
     The Reverend Geoffrey Howard has resigned as Pastor of the Durban Society, effective December 31st, 1987.

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Editorial Pages 1987

Editorial Pages       Editor       1987

     TRAUMA AND VITALITY IN THE SMALLER CENTERS OF THE CHURCH

     The August issue of the Pittsburgh Reporter presents some stark facts about membership migration. Fourteen members of the Pittsburgh Society have moved out of the area in the last few months. And it is added, "during the same period six of our friends passed into the spiritual world."
     When twenty active members are no longer present, a small society has to take stock of itself. It is evident that the Pittsburgh Society has a special vitality. In 1984 we devoted two editorials to the phenomenon of moving membership and its effect on small centers. "The General Church consists of some fifty circles and societies plus small groups and isolated members. The larger societies are not seriously affected by occasional ebbing of numbers, and perhaps members of those societies are unaware of how seriously other areas can be affected . . . . Geographical moves in our membership are the most common causes of ebbing local memberships. Sometimes a loss is just a slightly depressing influence on pastor and congregation. Sometimes it leaves a little group wondering if they have a future" (Feb. 1984, p. 83).
     Recently we have become aware of the special vitality of small centers. (The article about the circle in Chicago last June is a special example.) It is obvious that the movement of people to the smaller groups is a benefit to the groups. There is also a benefit to those who move there. The Assembly address by Rev. Daniel Goodenough concluded with an appeal. The thoughtful address was entitled "Expectations," and the final few paragraphs are introduced with this phrase: "Finally, an appeal to the young, young in age and young in heart." He urged listeners to give serious thought to where they should locate. "Reflect seriously about putting yourself geographically into a situation where you are in an equilibrium that matches the spiritual equilibrium you will be in. Should you and your family live in a church community, a smaller society, or in so-called isolation?"

471



     Even if you heard or read that address in the August issue, you might want to look at those final paragraphs about where we live. He says, "In many ways the smaller society, like the small discussion class, would seem to reflect most exactly our spiritual equilibrium. The centers we especially need today are small centers . . . . I urge that the small society or circle is the natural and most fitting setting for the growth of the New Church today . . . . If you are young, in age or in heart, seriously consider living in such a location . . . ."

     REINCARNATION

     Next month we hope to publish an article on reincarnation. It is interesting that fifty years ago this month the Life reviewed a pamphlet on this subject written by Charles Hall. "The booklet gives a very satisfactory answer, in general terms, to the false concept of reincarnation, which 'flourishes in the East, and has invaded Western thought.'" Someone reading this booklet today might wish that it could be reprinted except that the language is a bit stilted and archaic in spots.
     Well, the good news is that someone has taken it upon himself to brush up the language and issue it as an attractive 21-page pamphlet. Lee S. Woofenden has done the revision, the title being Rebirth and Reincarnation. The first dozen pages are devoted to the subject of rebirth or regeneration. He has avoided any difficult jargon, but what can he do with the term "remains'? As we read of this in the new translation of the Arcana Coelestia we note that the word used is "remnants." This offends the ears of many, but among its advantages is that "remnant" is a common Scriptural word. In Isaiah 10 we have the phrase "the remnant will return, the remnant of Jacob." The previous rendering in such passages as Arcana Coelestia 468 is not ideal: "the remains shall return, the remains of Jacob." Mr. Woofenden has an interesting solution in speaking of "remains." He calls them "lasting memories." Not ideal, you will say, but as good a solution as has come along so far. The reader may wish to look this up in the booklet Words in Swedenborg and Their Meanings in Modern English. This may be obtained from the General Church Book Center in Bryn Athyn. Copies are also available of the pamphlet on reincarnation. Quantities may be obtained directly from the reviser, L. S. Woofenden, 383 South Shore Road, Guemes Island, WA 98221.

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     WINDOW TO ETERNITY

     Window to Eternity is a book that was well worth waiting for. It will be reviewed in New Church Life and it is advertised on the back page of the present issue. The cover is most attractive, and dozens of people ordered copies at the Assembly in June, attracted by the reputation of the author and quite possibly by the cover's appeal. So much is packed into this slim paperback of only ninety-two pages. There are ten chapters of very direct and very clear presentation. Bruce Henderson gives the teachings of Heaven and Hell in a wholesome and appealing manner. It is a human, readable treatment that you will enjoy and may wish to share with others. Congratulations to Mr. Henderson and to the Swedenborg Foundation.

     LORENTZ R. SONESON, NINE YEARS OF EDITING NEW CHURCH HOME

     The summer issue of New Church Home is a kind of valedictory from the man who has edited and developed this publication over the last several years. He speaks of the continuing usefulness of this publication, and in thanking his wife for her part in it, tells specifically of the work she has done both in the magazine itself and in the fifty-year index which has now been published. His concluding words are: "If health were not a factor, this would continue to be one of the highlight assignments in my career. May the next editor feel the rewards of use as much as I have.
WHAT IS MEANT BY THE "TORN" 1987

WHAT IS MEANT BY THE "TORN"              1987

Arcana Coelestia 4171:4     Take as an example the conjugial, which in the beginning some one regards as heavenly, but afterwards one of the married partners or both of them suffer themselves to be persuaded that it is only for the sake of order in the world, and for the education and individual care of children, and for the sake of inheritance; and further that the bond of marriage is nothing but a matter of compact, which may be dissolved or relaxed by either party, provided that it is done by consent; the result being that after he has received this persuasion the individual has no heavenly idea of marriage; and supposing that lasciviousness is the consequence, there then comes into existence that which is called "torn"; and so in all other cases.     
     Arcana Coelestia 4171:4

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SWEDENBORG SYMPOSIUM '88 1987

SWEDENBORG SYMPOSIUM '88       Editor       1987

     Swedenborg and His Influence

     Academy of the New Church, Bryn Athyn, Pennsylvania

     Sunday-Tuesday, February 7-9, 1988

     An international celebration of Emanuel Swedenborg's tricentennial examining his wide-ranging thought in relationship to his culture and to ours.

     Session Topics
Swedenborg and the American Enlightenment          Swedenborg and Science
Swedenborg and European Literature               Philosophy and Social Science
Swedenborg and the Arts                         Religion
History
1.     Full registration (includes program, proceedings volume,
          lunches, dinners, and banquet)                         $100.00
2.     Registration and banquet only                                   65.00
3.     Registration excluding meals and banquet                         50.00
4.     Students: Full registration                                   50.00
5.     Students: Registration excluding meals and banquet                    20.00
Discount of $10.00 for all registrants to November 30, 1987

     Accommodation and Travel
Bryn Athyn is located 15 miles northeast of Philadelphia. Upon request, information will be furnished regarding lodging options in the area and about travel to Bryn Athyn.

     I am interested. Please keep me informed.                         [ ]
I would like to attend. Please send registration material               [ ]
Registration option 1 2 3 4 5 ( see above)                         $               
Less discount                                             -10.00
Check enclosed                                                       

     Name:                                                                                     

     Address:                                                                                

                                                                                          
               State                    Zip
                                                                                     
               Country

     For further information, write or call: Dr. Jane K. Williams-Hogan, Academy of the New Church College, Box 278, Bryn Athyn, PA 19009, 215-947-4200 ext. 301.

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ASSEMBLY 1987

ASSEMBLY       Tatsuya Nagashima       1987




     Communications
Dear Editor:
     Coming back home from the 30th General Assembly, my wife and I have often talked about what we saw, listened to and also ate with all the New Church friends from around the world.
     One of the greatest things which I myself want to share with NCL readers is that the Lord is doing something particularly meaningful near the end of the 20th century at present on earth. The following five are what I put into my mind:

     1.      All revealed truths are explicitly (and implicitly) contained in the Writings. We are endowed with immeasurable treasures for the spiritual growth of all human beings in the present time as well as in the future.
     2.      Whatever weakness we might have, we thank Him for the subsistence of such an organization as the General Church. We have wonderful talents and personalities at present used by Him. The church organization enjoys a remarkable combination of the episcopality with the most possible freedom of participating members.
     3.      As one of the, as it were, isolated members, I thank Him who lets us hear, read and translate hundreds of outstanding sermons of highest quality, well prepared, and concluded with the practical advice. Each of the recorded or printed sermons has a harmonious coherence with one integral revelation as the Second Coming of the Lord.
     4.      Other spiritual blessings come through all the printed materials and publications, such as collateral theological books, magazines, music and children's books. All these books are to be remembered in the future as necessary human media used by the Lord throughout history.
     5.      We must thank the Lord, too, who is leading each specific New Church, whatever small organization it would be. Nobody is actually isolated from the Lord as far as each remains in His love.

     Nobody doubts, in the New Church, that human efforts are only the tiniest (but necessary) media for the Lord's universal disposition of His redemptive program. Growth is slow but steady. We have no big New Church propaganda nor whole scale mission projects, but it grows.
     I am reminded of Bishop W. F. Pendleton's saying that a priest should await each Sunday morning with highest possible relaxation of his mind so that it may be a best possible receptacle of heavenly influx.

475



     A good sermon expands. The Lord lets it be printed and translated into other languages, and He lets it be scattered into other countries of the world. The New Church grows, little by little, day by day, without being noticed, but steadily.
     Tatsuya Nagashima,
          Tokyo, Japan
"AN HISTORICAL EVENT" 1987

"AN HISTORICAL EVENT"       William Ross Woofenden       1987

Dear Editor,
     I read with great interest Durban Odhner's article in the July, 1987, issue of New Church Life, titled, "An Historical Event."
     Without in any way detracting from the value of the article and the wealth of detail it contains, I feel it incumbent on someone to call attention to a small error in fact in the article.
     On page 323, in the discussion of the second volume of the Arcana, Dr. Odhner's article states: "It has the distinction of being the only book of the New Word that the author had translated into English and so published." Certainly the basic thought is true, that Swedenborg did indeed commission an English version of Volume 2 and published it simultaneously, chapter by chapter, along with the Latin chapters. What is not so is that it was the only such instance of an English translation commissioned by Swedenborg of a volume of the theological works.
     I refer you to my article in the introductory issue of Chrysalis, Winter 1985, pp. 72-75. See the first full paragraph on page 75 where I note: ". . . only once again did [Swedenborg] publish any of his works in English. The occasion was when, in 1769, he published this Summaria Expositio Doctrinae Novae Ecclesiae he commissioned the same man who had translated Volume 2 of the Arcana . . . to prepare an English translation of this work, which was published the same year, in London, as A Brief Exposition of the Doctrine of the New Church."
     See Hyde's Bibliography for corroborating evidence, page 506, Hyde entry No. 2477.
     William Ross Woofenden,
          Sharon, Massachusetts

476


REPORT ON 200TH ANNIVERSARY OF THE FIRST NEW CHURCH SERVICE 1987

REPORT ON 200TH ANNIVERSARY OF THE FIRST NEW CHURCH SERVICE       LEON S. RHODES       1987

     Robert Hindmarsh (1759-1835) begins his monumental account, The Rise and Progress of the New Jerusalem Church, by identifying himself as "one of the earliest receivers of the heavenly doctrines of the New Jerusalem . . . and the first who took measures for the formation of a society in London." It is clear that Robert Hindmarsh was profoundly aware of the historic importance of the events he chronicled, as surely as the Lord's first followers had faith in the establishment of Christianity.
     Hindmarsh's faith in the humble genesis of the Crowning Church is to be treasured by all New Churchmen, because he laboriously and meticulously described the events, the people and the scenes from which the New Church on earth has developed. He knew how important was the gathering of fourteen men and two women as the first external manifestation of the Lord's New Church. He describes "the commencement of the New Church in its External and Visible Form" with a prayerful communion service on July 31st, 1787 at 7:30 p.m. in the home of Thomas Wright, watchmaker to the King.
     Organized and led by Pastor John Elliott and his associates, the 200th anniversary of this service was celebrated at the Greenhill New Church at New Barnet, Hertfordshire, England. Eight New Church priests conducted the reverent communion service on July 31st, 1987, at the same hour, using the same chalice and plate of that first service of worship. The Greenhill New Church is the direct descendant of that first congregation.
     The church was filled when my wife Judy and I finally arrived at the new Greenhill New Church in London's north suburbs. The small but attractive structure had been prepared for this memorable occasion by its dedicated members, and Pastor Elliott gave an introductory explanation to those assembled of the procedures to be followed. His intent was to reenact the original service as far as possible, but also to include ritual familiar to those present. Each of the eight ministers participated in the service which prepared for the administration of the Holy Supper. A powerful sphere of gratitude united the worshipers "gathered together unto the supper of the Great God."
     The participating priests included the Reverend Messrs. John Elliott, Olle Hjern, Richard Tafel, Dennis Duckworth, Obed Mooki, Norman Ryder, Claud Presland, Julian Duckworth, together with officers and lay leaders of church organizations from around the world.

477



     After the close of the service, a joyful gathering in the basement of the church provided the opportunity to meet new friends and old, sharing the common heritage which binds us together. It also provided the occasion to express appreciation to those members of the Greenhill congregation who had worked so hard in preparation for this unforgettable celebration.
     The following day, Saturday (an atypical day of bright sunshine), an energetic crowd gathered on the plaza of the historic Guildhall near St. Paul's Cathedral. Here the Rev. Dennis Duckworth shepherded them for what he called a "stroll," which proved to be a fascinating walking tour of a dozen places through circuitous paths and alleys (missing, I might mention, the two planned "rest stops"). Each place was of significance either as a spot in which Swedenborg lived and worked, or a location associated with the early days of the New Church.
     Some of the buildings no longer exist or bear little resemblance to the scenes of Swedenborg's time two centuries earlier. We visited Essex Street, where the Swedenborg Society had its beginning in 1810, the New Court Inner Temple where Hindmarsh and his friends met in 1783 and 1784 to study the Writings, and we walked along Fleet Street where the young Swedenborg first explored London in 1710, including Ye Olde Cheshire Cheese Inn where he dined. We saw the location of the Salisbury Court where Swedenborg lodged at the home of Paul Brockmer and the location of the Poppins Court printing house where the Arcana Coelestia was first printed. We were led to The Olde London Coffee House, still a pub, where five people met on January 5th, 1783, in response to an advertisement seeking readers of Swedenborg's books.
     We also gathered at Nicolas Lane and Cannon Street, site of the Great East Cheap first New Church chapel, which had been marked with an inscription above the door, Nunc Licet. Also in Cheapside (the word "cheap" means a marketplace), we concluded our tour where Thomas Wright's house stood and in which two hundred years earlier the first New Church celebration had taken place. The walking tour was in the neighborhood of the magnificent St. Paul's Cathedral which Swedenborg visited when he first came to London. It had been reconstructed after the disastrous 1666 fire which destroyed most of the area, and Swedenborg was properly impressed with the structure.
     The closing festivities were held in an underground room, the London Guildhall Crypt, a room of astonishing architecture, probably a thousand years old! The Guildhall above it had been destroyed during the 1666 fire and rebuilt, but the crypt with its fascinating columns and arches created a large room which made a most memorable setting for the conclusion to the bicentennial celebration.

478



     A series of speakers representing church groups from around the world expressed the gratitude of the New Church today for the Lord's guidance through two centuries. Many told of current work, and of hopes for future growth in their areas. Rev. Prescott Rogers from the General Church, who had just returned from the British Academy Summer School, drew an inspiring parallel between the simple beginnings of the New Church and those of the Christian Church. The Rev. Obed Mooki from Nigeria, and his dynamic wife, charmed the audience with their accounts of the church's efforts in the troubled areas of Africa. It was my privilege to convey to the gathering the following message from the Rt. Rev. Louis B. King, as Bishop of the General Church.

     May the Lord bless those who gather to celebrate the 200th anniversary of formal New Church worship on this planet. In His Second Advent the Lord has made clear the essential uses of worship, education and publication, and also the uses of evangelization. To see, love, and worship a visible God, the Lord God Jesus Christ in His Divine Humanity is a profound privilege. May we look forward to the next 200 years of worship of the Lord Jesus Christ and may we dare to dream of a new Christian church loved and attended in every city, in every country throughout the world. If we will evangelize the heavenly doctrine and faithfully live according to its principles, the Lord will extend His church in ways and to a degree that we cannot now begin to appreciate.

     The happy gathering for the two hundredth anniversary frequently showed evidence of preparation underway for the celebration in 1988 of the three hundredth anniversary of Swedenborg's birth. The friendships established by these contacts and activities will strengthen the awareness of our own roles, responsibilities and opportunities in the historic events by which the Lord is guiding His church toward the fulfillment of the prophecies of the descent of the New Jerusalem to earth.

     The photographs on the opposite page are of the Greenhill New Church and Ye Olde Cheshire Cheese in London.

479




     [Photographs of the exteriors of these two churches.]

480


30TH GENERAL ASSEMBLY TAPES AVAILABLE TO CANADIANS 1987

30TH GENERAL ASSEMBLY TAPES AVAILABLE TO CANADIANS       Editor       1987

     You can now borrow tapes of the 1987 General Assembly in Bryn Athyn, from the General Church Sound Recording Committee in Canada. Choose from the following:

     1.      Session 1 -      Bishop King: Jacob-Natural Life
     2.      Session 2 -      Revs. D. Taylor, A. W. Schnarr, Grant Schnarr: Evangelization
     3.      Session 3 -      Rev. C. Bown: Ministering to the Lord's Brethren
     4.      Session 4 -      Rev. T. Kline: Discipleship
     5.      Session 5 -      Rt. Rev. P. M. Buss: The Healing of the Nations
     6.      Session 6 -      Rev. D. Goodenough: Expectations
     7.      Banquet -           The Holy City (speakers and toasts)

     To receive tapes by mail, write (Canadians only, please): Mrs. G. T. Jorgenson, 101 Drummond Street, Cowansville, Quebec J2K 3G6.
     State your first and second preferences, and you will receive your tapes on a first-come, first-served basis. Eventually you will hear them all! No charges; donations gratefully accepted.
FIFTY YEARS AGO, WHAT OF THE FUTURE? 1987

FIFTY YEARS AGO, WHAT OF THE FUTURE?       Editor       1987

     The October issue of this magazine fifty years ago contains an address by Harold P. McQueen entitled "What of the Future?" There is something intriguing in looking at a future outlook in retrospect. Here are a few notable lines from that address:

     We experience strife, and friction, and wars, and crises; and each, as it looms on the horizon of our daily lives, seems to be fraught with danger. And yet the danger lies only in our foolish willingness to be led astray by signs other than that "still small voice." There will be dark days, which Time, in Providence, wrests from our passing grasp. But mingled with the ups and downs of life come Happy Days-days when engagements and weddings are announced-days of feasts of charity-days when newborn babes bring spheres of innocence to young and old, and admiring friends say, "What a perfect child !"-thinking not of the walkings of the night! Babes who make an ever-changing world! Joyous days these-bright spots in the always moving picture of life.
     . . . We ask, what of the future? And the answer comes like an echo-from tomorrow to today-the future will be as bright as we make our todays bright, and as happy as we make our todays happy.

481


PUBLIC WORSHIP AND DOCTRINAL CLASSES 1987

PUBLIC WORSHIP AND DOCTRINAL CLASSES       Editor       1987




     Announcements






     GENERAL CHURCH OF THE NEW JERUSALEM                    
RIGHT REV. LOUIS B. KING, BISHOP
Bryn Athyn, Pennsylvania, 19009, U. S. A.
PUBLIC WORSHIP AND DOCTRINAL CLASSES
Information on public worship and doctrinal classes provided either regularly or occasionally may be obtained at the locations listed below. For details use the local phone number of the contact person mentioned or communicate with the Secretary of the General Church, Rev. L. R. Soneson, Cairncrest, Bryn Athyn, PA 19009, Phone (215) 947-4660.

     (U. S. A. addresses next month)

     AUSTRALIA     

     CANBERRA
Mr. and Mrs. Barrie Ridgway, 68 Hilder St., Weston, Canberra, A. C. T. 2611.     

     SYDNEY, N.S.W.                                   
Rev. Erik E. Sandstrom, 22 Dudley Street, Penshurst, N.S.W. 2222. Phone: 57-1589.

     BRAZIL

     RIO DE JANEIRO
Rev. Cristovao Rabelo Nobre, Rua Lina Teixeira, 109, ap. 101, Rocha, CEP 20.970., Rio de Janeiro. Phone: (021) 201-8455.

483




     CANADA

     Alberta:

     CALGARY
Mr. Thomas R. Fountain, 1115 Southglen Drive S. W., Calgary 13, Alberta T2W 0X2. Phone: 403-255-7283.

     EDMONTON
Mr. Daniel L. Horigan, 10524 82nd St., Edmonton, Alberta T6A 3M8. Phone: 403-469-0078.

     British Columbia:

     DAWSON CREEK
Rev. Glenn G. Alden, Dawson Creek Church, 9013 8th St., Dawson Creek, B. C., Canada V1G 3N3.

     Ontario:

     KITCHENER
Rev. Louis D. Synnestvedt, 58 Chapel Hill Drive, Kitchener, Ontario, Canada N2G 3W5.

     OTTAWA
Mr. and Mrs. Donald McMaster, 726 Edison Avenue, Apt. 33, Ottawa, Ontario K2C 3P8. Phone: (613) 729-6452.

     TORONTO
Rev. Michael Gladish, 279 Burnhampthorpe Rd., Islington, Ontario M9B 4Z4. Phone: (416) 239-3054.

     Quebec:

     MONTREAL
Mr. Denis de Chazal, 17 Baliantyne Ave. So., Montreal West, Quebec H4X 281. Phone: (514) 489-9861.

     DENMARK

     COPENHAGEN
Mr. Jorgen Hauptmann, Strandvejen 22, Jyllinge, 4000 Roskilde. Phone: 03-389968.

     ENGLAND

     COLCHESTER
Rev. Kenneth O. Stroh, 2 Christchurch Court, Colchester, Essex C03 3AU Phone: 0206-43712

     LETCHWORTH
Mr. and Mrs. R. Evans, 24 Berkeley, Letchworth, Herts. SG6 2HA. Phone: 0462-684751.

     LONDON
Rev. Frederick Elphick, 21B Hayne Rd., Beckenham, Kent BR3 4JA. Phone: 01-658-6320.

     MANCHESTER
Mrs. Neil Rowcliffe, 135 Bury Old Road, Heywood, Lanes. Phone: Heywood 68189.

     FRANCE

     BOURGUINON-MEURSANGES
Rev. Alain Nicolier, 21200 Beaune, France. Phone: (80) 22.47.88.

     HOLLAND

     THE HAGUE
Mr. Ed Verschoor, Olmenlaan 17, 3862 VG Nijkerk

     NEW ZEALAND

     AUCKLAND
Mrs. H. J. Keal, Secretary, 4 Derwent Crescent, Titirange, Auckland 7. Phone: 817-8203.

     NORWAY
OSLO
Mr. and Mrs. Klaus Bierman, Axel Flindersvei 3, Oslo 11. Phone: 28-3783.

     SCOTLAND

     EDINBURGH
Mr. and Mrs. N. Laidlaw, 35 Swanspring Ave., Edinburgh EH 10-6NA. Phone: 0 31-445- 2377.

     GLASGOW
Mrs. J. Clarkson, Hillview, Balmore, Nr. Torrance, Glasgow. Phone: Balmore 262.

     SOUTH AFRICA

     Natal:

     DURBAN
Rev. Geoffrey Howard, 30 Perth Rd., Westville, Natal. 3630. Phone: 031-821 136.

     Transvaal:

     TRANSVAAL SOCIETY
Rev. Norman E. Riley, 8 Iris Lane, Irene, 1675 R. S. A., Phone: 012-632679.
     
     Zululand:

     KENT MANOR
Rev. James Cooper, visiting pastor
Mrs. D. G. Liversage, Box 7088, Empangeni Rail, 3910, Natal, South Africa. Phone: 0351- 23241.

     Mission in South Africa:
Rev. Geoffrey H. Howard (address as above)

     SWEDEN

     STOCKHOLM
Contact Rev. Daniel Fitzpatrick, Aladdinsvagen 27, S-161 38 Bromma. Phone: (08) 26 79 85.

484


Window to Eternity 1987

Window to Eternity       Editor       1987

     Window

     to

     Eternity

     Bruce Henderson

     this book meets, in a very direct and engaging manner, the questions that people have about life after death. It is an excellent choice when deciding what to give a friend who is interested in learning about the hereafter and about Swedenborg and the Writings.

     Softcover          postage paid $7.65

     General Church Book Center      Hours: Mon-Fri 9-12
Box 278                               or by appointment
Bryn Athyn. PA 19009                    Phone: (215) 947-3920

485


Notes on This Issue 1987

Notes on This Issue       Editor       1987

Vol. CVII     November, 1987     No. 11
NEW CHURCH LIFE

486




     Notes on This Issue

     The sermon by Alain Nicolier entitled "Les Deux Rois" was translated into English for us by Gloria Alden Smith.
     Was Emanuel Swedenborg a "mystic"? This is something that has been discussed from time to time. This magazine had four items relating to the question during 1978. In his short article in this issue Rev. John Elliott suggests that rather than be frightened by the term "mystic" we should become better acquainted with it. Mr. Elliott, whose translation of the fifth volume of the Arcana has now been published, also collaborates with Rev. Dennis Duckworth in an essay relating to the 200th anniversary of the New Church (p. 495).
     The Swedenborg Symposium begins in Bryn Athyn on February 7th. An outline of the program is on page 523.
     "Truths without good are like a city in which there is no one dwelling" (AC 2712). This is one of the teachings that inspired the banquet talk by Rev. Fred Elphick in which he speaks of the human mind as if it were a city. His talk "Good as the Goal" was part of the Assembly program which is available on tape.
     The report of the Bishop goes up to June 30th and so does not mention his visit to Africa. But we have photographs from that visit at the end of this issue. Bishop King will preside at the Australian National District Assembly in April (see p. 526).
     Eleven pages of this issue are devoted to the General Church directory. All the societies, circles and groups are listed. Please note that the addresses of General Church ministers are to be found in this directory, only some of whom are listed in the "Information on General Church Places of Worship" which we regularly publish at the end of the issue.
SYMPOSIUM IN TARRYTOWN, NEW YORK, IN AUGUST OF 1988 1987

SYMPOSIUM IN TARRYTOWN, NEW YORK, IN AUGUST OF 1988       Editor       1987

     The Swedenborg Foundation will be hosting this event at the Tarrytown Hilton Hotel from August 24th to 27th, 1988. It will be called "Symposium on Science and Spirituality, a Search for Unity." Please take note of the date. There will be further announcements, and you may write directly to the Foundation at 139 East 23rd Street, New York, NY 10010.

487


TWO KINGS 1987

TWO KINGS       Rev. ALAIN NICOLIER       1987

     We are accustomed to celebrating the coming of the Savior with joy at every Christmas, and this is good because He came to bring us light-that is, the truth that lights the path of our life. Christmas is a day of celebration because it celebrates the birth, the innocence of the Child, and each year our hearts are moved as we commemorate the Divine Incarnation in the baby Jesus of Bethlehem.
     However, we cannot-we should not-completely ignore all the events that occurred around this marvelous birth and, in a way, veiled with the shadow of death the bright image that can offer us the scene of the stable with its holy family, the shepherds and the wise men.
     Even though He was sought after and acclaimed as King of the Jews by the wise men from afar, and praised as the Messiah by the prophets and the simple, there were those who wanted to take His life, and who, from the moment of His birth, plotted for His overthrow. We see in our text a conflict between two kings-the King of the Jews whom the wise men sought and Herod himself, of Judea. These two kings are immediately in opposition, because they represent opposite values. We read that the wise men would arrive at Jerusalem, the capital, asking where was the King of the Jews who had just been born, and Herod, having heard them, was very anxious and immediately desired to assure himself of the reality of the birth of this King. He consulted the chief priests and scribes in order to find out what the Scriptures said.
     But before we can understand why Herod felt troubled by the wise men's question, it is necessary to examine the political situation in the Israelite nation at this period.
     First of all, we must remember that Caesar, who had conquered half of the world as it was known then, had conferred upon Herod the title of administrator of Judea. Herod was 25 years old. He had ten wives, who, with their children, were engaged in intrigues, often violent, to assure themselves of at least a part of the power. There were numerous plots against his life. Rendered partially mad by his suspicions, he had several of his wives and children put to death. He was hated by all for his pride, vanity and cruelty. Knowing that his own death would be occasion for great rejoicing and that few would come to his funeral, he had decreed that all the principal Jews be executed on the day of his death, in order to insure that there would be people there.
     Such a state of mind explains why the king was beside himself by the question of the wise men, "Where is He that is born King of the Jews?" and why he decreed the massacre of all children under two years of age in Bethlehem and its surroundings.

488


He was not ready to give up his throne!
     We can understand that these events made the Israelites wish for another king, a savior who would deliver them from Roman rule and from the cruelty of Herod. Meanwhile they did not understand the real cause of their enslavement-they did not understand that it was due to the fact that their hearts had turned away from Jehovah. The prophets warned them constantly, and every time they listened to them, peace and prosperity came to their nation; but when they disregarded the voice of the prophets and gave way to idolatrous worship, then war broke out, or famine and pestilence came, "the sword, the famine and the pestilence," and these plagues reduced them to slavery. This is what is written in many of the prophets and particularly in Jeremiah, Chapter 2:

Thus says the Lord:
"What injustice have your fathers found in Me, that they have gone far from Me, have followed idols, and have become idolators? Neither did they say, 'Where is the Lord, who brought us up out of the land of Egypt, who led us through the wilderness, through a land of deserts and pits, through a land of drought and the shadow of death, through a land that no one crossed and where no one dwelt?' I brought you into a bountiful country, to eat its fruit and its goodness. But when you entered you defiled My land and made My heritage an abomination . . . .
     "For My people have committed two evils; they have forsaken Me, the fountain of living waters, and hewn themselves cisterns-broken cisterns that can hold no water.
     "Is Israel a servant? Is he a homeborn slave? Why is he plundered . . .?
     "Have you not brought this on yourself, in that you have forsaken the Lord your God when He led you in the way?"

     It is not external obedience that counts, but the intention, the interior motive, that of the heart. And the human race had lost this important idea, the idea that peace and happiness comes from within and not from without, and that this idea had been true for all time.
     It is the same for the individual person: when we turn away from God-that is, from the eternal plan-when we have more confidence in ourselves than in Him, then that is the beginning of pain and suffering; because we then replace His light with our own light, His source of living waters with our broken cisterns. This brings the intellectual (mind) to plunge itself little by little into obscurity and no longer know what it is. We have become blinded by pride.

489



     It is for this reason that the birth of the Divine Child was announced in the night (see Luke 2:8), so as to represent the state of humanity, the state of spiritual darkness. Actually the church at this time, which was also the government, was entirely corrupt. The chief priest and scribes took all they could from the people in the name of religion and oblations. Herod himself, in order to make people like him, had a magnificent temple built for Jehovah, even though he was not a believer. It was a means of getting the respect of the people that He might dominate them.
     Herod therefore represents spiritual pride, love of self exclusively, the desire to dominate others and the hypocrisy that results. This state closes all spiritual influx, renders the individual completely external and superficial, led solely by sensual and corporeal appetites, having nothing else in view but his own profit. It is this egotism and pride which opposed the coming of the Savior, the reception of truth in the intellectual (mind), a truth that reveals and purifies, represented by the Firstborn Son, the Child of Bethlehem. The name of this town signifies "house of bread"-the bread of life which spiritually nourishes humanity; and the two names Jesus Christ represent love and light, the Messiah, the Anointed that was proclaimed by the prophets. "Jesus" means Jehovah saves and "Christ" means messenger, the Messiah, the Lord who has come in human form, Immanuel. The prophets called Him God Almighty, Father of Eternity, Prince of Peace, and it is He whom the prince of evil, the other king of the Jews, Herod, would destroy.
     As soon as he knows that the King of the Jews, foretold in the Torah, has been born, he wants to kill Him, because he thinks that this king will be powerful, chastise His enemies and deliver His people from the aggressor, and because of this, he wants to kill Him. To him, this is another king, an enemy who would take his place. In his materialistic heart, he does not see that the Messiah is a non-violent king who wants to purify hearts and minds. Moreover, it is interesting, though sad, to see that already the chief priests and scribes are accomplices of Herod in telling him of the place of birth of this new king. The members of the clergy of that epoch had perverted the Word and, along with the Romans, they subjugated the people. This did not stop them from later on denouncing the Christ for association with the Romans (see Matt. 8:6), the publicans and the fishermen, and when they saw Him teaching the throngs, to seek to kill Him, just as Herod did.
     In fact, the clergy were also waiting for the coming of the Messiah, for, even while collaborating hypocritically with the powerful Herod, they hoped one day to overthrow him, with the help of Him who would deliver Israel and once again regain their place of honor and respect with the people.

490


Realizing that the King of the Jews was a king full of wisdom and love, they plotted with the Roman authorities to condemn Him. At the death of Herod, spoken of as "the great," it was his son Herod Antipas who took power, in the same manner as his father. We find his followers, called Herodians in the gospels, allying themselves with the scribes and priests in trying to have Him seized for His deeds and words and to have Him perish. The Herodians were Jews, having important positions and favoring the Romans, who favored them, so that the majority of the nation was opposed to this regime. When they attacked Jesus with respect to the law or doctrine, it was always in order to preserve their riches, their privileges and their dominion, and not in order to protect the people (see Matt. 22:16, Mark 3:6, 8:15, 12:13). Herodias, sister-in-law of Herod, had John the Baptist killed by having her daughter dance and beguile Herod (see Mark 6:21).
     And so, in the course of the life of Jesus, Herod presents himself as an enemy. It doesn't matter that it was not the same Herod at the time of the Lord's ministry as at the time of His birth; the name is the same and represents the same thing: love of dominion through pride. It was from pride that he had had built not only the temple at Jerusalem, but also one in Samaria that was magnificent. This contribution to the embellishment of these temples was an image of his taste for grandeur rather than his faith in Jehovah; and he knew that by honoring the clergy he could better dominate the people.
     As we now rejoice in the coming of the Christ and His new kingdom, we should be aware that all was not well in that day, and that the Divine Incarnation did not occur in total felicity. Even as we read the descriptions of the nativity and we imagine it according to the accounts in the gospels-this Divine Child in the manger, with the shepherds, His mother and adopted father, celestial voices singing hymns to the glory of God that shone forth from the Divine Human-we should remember that Herod would seek to kill Him.
     The same thing happens in our lives when we desire to be regenerated by the Lord, when we open our hearts and He comes to us. Everyone perceives from personal experience that one's natural man resists this Divine coming; all our prejudices, excited by our self-love, are opposed to truth and love. Thus two kings are present in our life and in our temptations, as well as in those of Christians everywhere: the King of the Jews, who is in the power of truth and Divine love, who desires to instaurate His kingdom of peace in the human heart, and the king Herod with his egocentric kingdom, cruel and hypocritical. And, from the beginning of the process of regeneration, we see ourselves, as it were, tossed about, going from one to the other, suffering the cruelty of the one and feeling the consolations of the other.

491



     Indeed the Lord came into the world to conquer the evils that the human race had accumulated and which manifested themselves in each individual; and the only process that He could use in this work was to assume a human nature and to live in this world. The profound soul was God, Love Itself, and by means of Mary He clothed a finite mind and body with all the tendencies to evil that had developed in the course of the ages of the decline of true humanity. Only He could restore it, because the Word that He had given was perverted, used in an evil way. When we read in Isaiah (53:4) "Surely He hath borne our griefs" we cannot prevent ourselves from thinking, as many believers throughout time, that He was punished by God, in our place, since the interpretation attaches itself to the appearance. In reality, what He did, in our place, was to fight a victorious battle against all the infernal powers that encumbered us that we were incapable of fighting against. We have seen that even those of goodness of heart and who searched for the kingdom of God could not find it, due to circumstances and the powers that were. Humanity no longer knew that it had spiritual and celestial possibilities and that God wanted to touch human beings in a new way. In parallel with His interior battles, He came Himself to live the truth before everyone's eyes. He proved this complete power over suffering and temptations by His example of true humanity, so as to effect an impact sufficiently great that the human race could build itself eternally lather than annihilate itself totally. His impact would turn the human race around.
     So the question that comes to mind is: Why did He not come sooner? For God knew from eternity that the human race would fall and that He Himself would have to come into the world. The first prophecy of the coming appears in the third chapter of Genesis, so why did He wait until the human race fell so far away from Him and suffered so much before coming to save it?
     To answer this question, one must understand that God wanted to have a complete victory over the hells. If he had come into the world before man fell so low, there would still have been depths of evil which would not have attacked His humanity and from which He could not have shown the way of overcoming. David shows that the Lord had to reach every facet of man's mentality:

     O Lord, You have searched me and known me. You know my sitting down and my rising up; You understand my thought afar off. You comprehend my path and my lying down, and are acquainted with all my ways. For there is not a word on my tongue, but behold, O Lord, You know it altogether.

492


You have hedged me behind and before, and laid Your hand upon me. Such knowledge is too wonderful for me; it is high, I cannot attain it (Psalm 139:1-6).

     Because the Lord became incarnate at the lowest degree, there is no hell that we can know that He has not known and conquered in Himself, permitting us to conquer them as well by means of faith in His victory. He was tempted as we are in all things, without committing sin. It was in order to manifest, in the flesh, this state of spiritual darkness of the human race that He was born at night, and His coming marked the turning point of the spiritual history of man, a new birth, a new beginning.
     We can see well, moreover, that world history is centered around the Coming. Surely, the evil events that are occurring today often make us blind to the broad events of history. But we must nevertheless have confidence and realize the progress, slow but sure, that humanity has made since the first advent. In some ways, this state is improving. Until the incarnation of God the Savior, the human race was developing all its potential, passing through all the paths of life, from highest to lowest, moving further and further away from the celestial state. After His coming, an ascending cycle of regeneration began for humanity, because through the glorification He can move and guide us, if we wish, thanks to His Holy Spirit, and so help us to find the path of universal enlightenment.
     Meanwhile, we each have a new role to play in this new beginning, in this rebirth of humanity. The Lord has made it a rule never to take away man's freedom through external restraints; the regeneration of humanity cannot begin except through individual regeneration. If we decide to follow the example of Christ and His teachings, we will advance the spiritual development of the human race; but if we choose to follow our own tendencies, then we delay this rebirth for all. Christmas is therefore equally the symbol of our personal regeneration, and when we accept that our life be an eternal beginning, we will have understood a good part of the Christian message. From childhood to old age our life changes. We are at first guided in a visible way by our parents, then we live on our own, then with a partner, then for some, begin a new relationship to the Lord as a couple. Others change jobs, move, engage in new activities. Everywhere we meet new barriers to overcome, new things to learn. Everywhere and in each moment we have new beginnings, many of which are imposed on our external life.
     By His coming, the Lord shows us that we can change our path in our internal life to begin again, that we have a new chance to be reborn. He came as the light in the darkness. ". . . Through the tender mercy of our God, whereby the Dayspring from on high hath visited us, to give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace" (Luke 1:78).

493



     It is for this reason that we celebrate His birth at the time when the nights will become shorter and the days longer, and at the beginning of a new year, for in a new year we make resolutions and new vows, and new experiences await us that we can make use of according to our free will, either to move forward or to destroy ourselves.
     Thus, through His example, through His Word, we each have the possibility of taking part, as of ourselves, in the restoration of love and truth. In order that this be made possible, the Lord had to use allegorical language in order to, in this way, move us personally. He used all the correspondences that were at our disposal to make Himself understood and to eternally guide humanity, thanks to an eternal language, for to speak of spiritual things through a representative language is universal if one knows the key to it.
     The whole life of the Lord is thus a manual for regeneration. For example, we know that at the time of His advent, the Israelitish nation was subdivided into three parts: Judah to the south which represents the celestial state, innocence, trust, and which possesses Bethlehem, Jerusalem and the temple. This Judea corresponds to the will-to intentions and motives. The Lord is born in this celestial state and was glorified there. Galilee to the north corresponds to the natural state. It is where Jesus spent the largest part of His growing up and His ministry. Samaria, between the two former parts, represents the spiritual, the thought, the intellect which can know the truth and thus allows the passage from natural to celestial, just as Samaria allowed passage from Galilee to Judea. The voyages of the Lord thus depict His spiritual development and are a model for us.
     It is important to see that, in order to escape the massacre in Bethlehem, Mary and Joseph took Jesus Christ to Egypt. This nation corresponds to natural knowledges, the sciences, the things of the external memory. Let us remember that Abraham went to Egypt and also Jacob, in order to flee from famine, which symbolizes the lack of spiritual nourishment-in particular, truths that nourish the mind. Often in Biblical times, the Jews had to go to this nation, which was then the storehouse of the Middle East. When Jesus was a child in Egypt, He taught Himself solely from the Word, and He did not go back to Israel until after the death of Herod, that is, the death of false principles: pride, egotism, the desire to live for oneself.
     Natural knowledge from the appearances of the literal sense of the Word is the first stage of our walking toward the Lord. We would not think of wanting to explain to children all the profundities of the internal sense.

494


That is why the Lord taught much more often in Galilee. But He also gave remarkable teachings in Samaria, especially near the wells of Sychar, where, through the Samaritan woman, He invites us to search for living water, the waters of spiritual truth (John 4). The inhabitants of Sychar show us by their attitude how necessary it is to search the Scriptures for ourselves, "They said to the woman: it is not because of what you have told us that we believe; for we have heard Him ourselves and we know that He really is the Savior of the world.
     It is by this path, through natural knowledge, then spiritual, and by putting them into practice, that we can return to the celestial state represented by Judea, and that the Lord can be born in us in a real way, and that we can finally go to Him, either as the wise men, through wisdom, or as the shepherds, through love. It involves acknowledgment and an internal love which afterward is reflected in the external. Before consecrating His disciples with that beautiful priestly prayer (John 17), the Lord told them, "You will have tribulations in the world, but have courage; I have conquered the world." He had conquered it in Himself. He can now conquer it in us.
     Such is the testimony of the Lord at the end of His ministry. It is like an echo of the joy of Christmas. It confirms the value of this joy, despite the tribulation of our old personal Herod, that He would have us submit to. Take courage; the Lord reigns. Amen.

     LESSONS: Deut. 32:1-18, Matt. 2:13-23, John 1:1-18 LETTER FROM A CATHOLIC PRIEST 1987

LETTER FROM A CATHOLIC PRIEST       Editor       1987

     A recent issue of the Neukirchenblatt (New Church Newsletter) quotes a letter from a Catholic priest from Switzerland. Here, courtesy of Rev. Ray Silverman, is a translation from the German of part of that letter.

     I am overjoyed by the book which I have received. How could it be possible that I am in complete agreement on so many points without ever having heard of Swedenborg?
     So many things that I have taken a lifetime to work out are just placed right on my lap . . . ; on the other hand, when I am not in word-for-word agreement, I am nevertheless very near.
     The explanation of the Holy Supper is such a lofty concept that I, as a priest, can only receive it with the greatest thankfulness. As far as the rest of the Liturgy is concerned, I am in agreement with the orthodox view. One day we will speak about all these things. Perhaps I will be able to come to Zurich. Let us be led by the Lord. With thankfulness I send you deepest greetings from the heart.

495


TWO HUNDRED YEARS OF THE NEW CHURCH IN THE WORLD 1987

TWO HUNDRED YEARS OF THE NEW CHURCH IN THE WORLD       Rev. MESSRS. DENNIS DUCKWORTH AND JOHN ELLIOTT       1987

     FROM A COMMEMORATIVE ESSAY

     Swedenborg died in London on 29th March 1772, and his body was laid in the vault of the Swedish Church in Princes Square, Wapping-fifteen minutes' walk east of the Tower of London. He founded no church, left behind no following of disciples, and was mourned by few. Yet he left to the world the most precious of all bequests-his published and unpublished works containing the whole corpus of the Heavenly Doctrine of the New Church.
     How does a church begin? This is an intriguing question, not simple to answer. There is no problem with The Church-the spiritual church which is the kingdom of heaven on earth. This begins in God, and like the Lord's Word is universal and ubiquitous. The spiritual church has no beginning in time, just as it can have no temporal ending. But what of the church specific, the visible, external representative with its many parts and denominations? These "churches" have their clearly seen epochs and demarcations, and their temporal beginnings and endings. The New Church in its visible outer form in the world had such a beginning when a number of people deliberately and conscientiously decided to leave their former allegiances and to regard themselves as a distinct and separate body, calling themselves "The New Church on Earth." This movement and decision can be dated: 31st July 1787.
     During the ten years following Swedenborg's death just a few individuals privately read and studied his Latin theological works. In 1783 five persons first met together and decided to continue (the London Coffee House meeting). They increased in number, took a room in New Court, Inner Temple, and called themselves "The Theosophical Society." Influential persons of a speculative turn of mind were attracted to them, and they delved and prospered. Before long an inevitable question came to the fore: Was it possible to accept the faith of the New Church and stay within the confines of the Old Church? A movement toward separation began to develop, strongly fostered by Robert Hindmarsh of Clerkenwell, printer by appointment to the Prince of Wales. It was this that led to the meeting of 31st July 1787 at No. 6 Poultry, the home of Thomas Wright, Watchmaker to the King, when eleven persons took the bread and wine of the Holy Supper together and five others were baptized, and they called themselves "The New Church in the world in its visible and external form.

496



     There were those, of course, who considered it most unwise to separate in this way from the traditional Christian Church. And Rev. John Clowes, Rector of St. John's, Deansgate, Manchester-who had been reading and preaching the New Church doctrines for a number of years-came especially to London to appeal against such separation. "Let the new truths speak for themselves and so permeate through the historical church," he pleaded, "that all Christendom will be converted. But the London "separatists" remained unpersuaded; and this is why 31st July 1787 can fairly be regarded as the date of the commencement of the organized New Church. For historically speaking, the New Church as a distinct and separate entity has existed in the world from then till now, and we are now celebrating the 200th anniversary of that interesting and significant happening.
     Those present at No. 6 Poultry (sixteen in all) were:

James Hindmarsh-ordained by John Wesley
Robert Hindmarsh-his son, the moving spirit among them
John Augustus Tulk-a "gentleman" of influence and culture
Thomas Wright-a watchmaker and a Quaker
James Glen-from Scotland, a sugar planter of Demerara
John Willdon-active in the early New Church
Thomas Willdon-probably John's brother
Samuel Hands-from Derby, founder of the church in Birmingham
George Robinson-not otherwise known
Samuel Bembridge-not otherwise known
Robert Brant-became a leading member in Birmingham
James Raynor-not otherwise known
Isaac Brand-later to Liverpool
George Wright-son or brother of Thomas, otherwise not known
Margaret Parker-wife of Thomas Parker, Great East Cheap?
Jane Grant (Miss)-she lived on the Strand.

     After this inauguration, the New Church began to spread rapidly. James Glen, the sugar planter of Demerara, sailed to America, taking the Heavenly Doctrines with him. He lectured in Philadelphia before moving on, and the seeds of new truth germinated in the rich virgin soil of the New World.
     Just about this time also, Robert Hindmarsh sent a box of New Church books with the first colonist fleet to Australia under Captain Arthur Phillip. We have no record of the influence of the teachings among the early settlers in New South Wales-convicts, soldiers, and administrators-but as in America, the virgin soil was rich, and the New Church grew and still grows in the great new commonwealth "down under."

497


(Next year the Australian Commonwealth celebrates its bicentenary. A flotilla of "tall ships" sailed from Portsmouth in May 1987 to reenact the first sailing and settlement, and a box of New Church books was taken aboard again.)
     After the separation came the need for worship. Toward the end of 1787 a chapel was leased in Maidenhead Court, Great East Cheap (now Nicolas Lane, Cannon Street). It was "commodious," and over the entrance was the inscription Nunc licet ("now it is possible"), referring to the passage in The True Christian Religion, no. 508, that "it is now possible to enter with understanding into the hidden things of faith." Rev. James Hindmarsh was appointed minister; Sunday services were regularly held, and here were held the first five general conferences of people from many parts of the country and even from abroad. Here, tradition has it, at the first conference in 1789, William Blake-who was certainly present with his young wife-composed the poem "The Divine Image," based possibly upon Arcana Coelestia 222-224.

     THE DIVINE IMAGE

To Mercy, Pity, Peace and Love,
     All pray in their distress;
And, to these virtues of delight,
     Return their thankfulness.

For Mercy, Pity, Peace, and Love,
     Is God our Father dear;
And Mercy, Pity, Peace, and Love,
     Is man, His Child and care.

For Mercy has a human heart,
     Pity, a human face,
And love, the human form divine,
     And Peace, the human dress.

Then every man, of every clime,
     That prays in his distress,
Prays to the Human Form Divine,
     Love, Mercy, Pity, Peace.

And all must love the Human Form,
     In heathen, Turk or Jew:
Where Mercy, Love, and Pity dwell,
     There God is dwelling too.
               William Blake

498




     It is not possible in an article such as this even to outline the history and the vicissitudes of the early New Church in London (but the student should dig out Charles Wigham's masterly series, "The New Church in London" in The New-Church Weekly, commencing March 1916). Nor is it possible here to detail the developments in popular education in the early years of the New Church and to show that New Church members, such as Samuel Wilderspin and James Buchanan, were pioneers in infant education throughout the country. Suffice it to say that the Great East Cheap congregation eventually split into two parts, from which two large and prosperous churches developed-Cross Street, Hatton Garden (Rev. Samuel Noble) and Friar Street, Doctors' Commons (Rev. Manoah Sibly).
     Samuel Noble at Cross Street was missionary-minded. He wrote his famous Appeal on Behalf of the Writings of Swedenborg, a kind of New Church Magna Carta for the Victorian age. He traveled extensively throughout the southeast of England and established new groups and societies. He was the first secretary of the London Printing Society in 1810 (now the Swedenborg Society). Cross Street survived till 1872, when its members found new premises in the outer suburbs of Camden Road, Holloway.
     Manoah Sibly at Friar Street brought his gentle pastoral influence to bear upon his lively and somewhat volatile congregation. Worshiping in the shadow of St. Paul's Cathedral, they prospered in the things of charity, understanding, and practical beneficence till about 1844, when they gradually transformed themselves into a new society in Argyle Square, Kings Cross. (Closely connected with the early days of Argyle Square was the establishment of the New-Church College in Devonshire Street, Islington-handsome premises still standing, and since about 1930 the headquarters of the Polish Catholic Church in Great Britain, and during the war of 1939-45 the nerve center of the Polish Resistance Movement.)
     But all this time the New Church "in its visible and external form" was spreading abroad, in the counties and towns of Britain, in Scandinavia, Germany, and France, in America, in Africa, and in countries far afield. This is not our particular story here, yet what a fascinating story it is! Doctrine (being what it is) needs to be interpreted and assimilated into life. Not all New Church people and bodies have interpreted and assimilated doctrine in the same way. There have been conservative and liberal schools of thought, differences of emphasis, and divergences of practice. Toward the end of the last century the General Church made its own distinctive contribution, and took its place as part of the developing organization here and elsewhere.

499


In 1910 the Swedenborg Society celebrated its centenary, hosting an International Congress in London, which commanded the attention and the approval of the thinking world.
     The celebrations in July (see October New Church Life) found New Church people in good heart. in the New Church there seems to be now a greater tolerance, greater mutual respect, and a greater sharing of the essentials of the life of religion.
BEST IS YET TO COME 1987

BEST IS YET TO COME       OLIN DYGERT       1987

     I'm going to live forever; and so a re you! But, you say, we are all going to die; I say, "So what?" You had to be born to live and you have to die to live forever.
     From the time you were conceived, you were marked-for everlasting life. From that time on, no matter what happens, you simply can't avoid living forever.
     The very second you draw your last breath you will breathe again in a whole new dimension, the like of which no mortal can really imagine.
     You will again inhabit a body-a new, perfect body, one that will never wear out, one that never has aches and pains, a body just like the one you now have-a human body-male and female, but as perfect as only that dimension can provide.
     You will walk and you will talk; you will eat and you will drink, you will work and you will play.
     You will finally be home, as never before; because this is home-the home for which you were created, the one home where you can be truly and finally contented.
     Your ancestors are already there, and your descendants will follow. You will see old friends and make new ones.
     The beauty of this New Dimension is indescribable-with grass and trees, hills and lakes, cities and villages, farms and schools and libraries.
     The wisdom there is the wisdom of the ages and also the wisdom of God. Your knowledge and wisdom, feeble as it now is, will grow and continue to grow, until you finally become the man or woman you were meant to be when first conceived in your mother's womb.
     And best of all, you will not only meet the God who created you, face to face, but you will know Him and love Him as He does you.
     So relax, and be patient. The best is yet to come!

500


DIRECTORY 1987

DIRECTORY       Editor       1987

     GENERAL CHURCH OF THE NEW JERUSALEM

     1987-1988

     Officials and Councils
Bishop:           Rt. Rev. Louis B. King
Assistant Bishop:     Rt. Rev. Peter M. Buss
Bishops Emeriti:      Rt. Rev. George de Charms
                         Rt. Rev. Willard D. Pendleton
Secretary:           Rev. Lorentz R. Soneson

     Consistory
Bishop Louis B. King                              
Rt. Rev. Peter M. Buss; Rev. Messrs. Alfred Acton, Kurt H. Asplundh, Geoffrey S. Childs, Daniel W. Heinrichs, Geoffrey H. Howard, Robert S. Junge, Brian W. Keith, Thomas L. Kline, Donald L. Rose, Frank S. Rose, Erik Sandstrom, Frederick L. Schnarr, Lorentz R. Soneson, and Kenneth O. Stroh

     "General Church of the New Jerusalem"

     (A Corporation of Pennsylvania)

     Officers of the Corporation


President:                Rt. Rev. Louis B. King
Vice President:           Rt. Rev. Peter M. Buss
Secretary:                Mr. Stephen Pitcairn
Assistant Secretary:     Mr. E. Boyd Asplundh
Treasurer:                Mr. Neil M. Buss
Assistant Treasurer:      Mr. Bruce A. Fuller
Controller:           Mr. Ian K. Henderson

     Board of Directors of the Corporation
Rt. Rev. Louis B. King, Messrs. E. Boyd Asplundh, Kenneth B. Blair, Theodore W. Brickman, Jr., William W. Buick, Neil M. Buss, Philip D. Coffin, Thomas R. Cooper, Henry R. Dunlap, Roy B. Evans, John A. Frost, Dale B. Genzlinger, Donald P. Gladish, Terry K. Glenn, Geraldo C. Gomes, J. Daniel Heilman, Murray F. Heldon, Albert D. Henderson, Garry Hyatt, James F. Junge, Glen O. Klippenstein, Denis M. Kuhl, Robert D. Merrell, Basil C. L. Orchard, Lachlan Pitcairn, Stephen Pitcairn, Brian L. Schnarr, W. Roger M. Schrock, S. Brian Smith, Robert A. Smith, John H. Wyncoll.

Honorary Life Members: Rt. Rev. George de Charms and Rt. Rev. Willard D. Pendleton.
Ex officio Members: Rt. Rev. Louis B. King, Rev. Kurt H. Asplundh

501




     Bishops

     KING, LOUIS BLAIR. Ordained June 19, 1951; 2nd degree, April 19, 1953; 3rd degree, November 5, 1972. Continued to serve as Bishop of the General Church and General Pastor of the General Church, Chancellor of the Academy of the New Church, President of the General Church in Canada, President of the General Church International, Incorporated. Address: P.O. Box 278, Bryn Athyn, Pennsylvania 19009.

     BUSS, PETER MARTIN. Ordained June 19, 1964; 2nd degree, May 16, 1965; 3rd degree, June 1, 1986. Continued to serve as President of the Academy of the New Church and Bishop's Representative. As of the summer of 1987, he will serve as Assistant Bishop of the General Church, Head of Evangelization, Vice Chairman of Glencairn Awards Committee, Vice President of General Church Corporation and Director of General Church Religion Lessons. Address: Box 278, Bryn Athyn, Pennsylvania 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 of the Academy of the New Church. Retired. Served on the Bishop's Consistory, attended board meetings and wrote papers. Address: Box 247, Bryn Athyn, Pennsylvania 19009.

     PENDLETON, WILLARD DANDRIDGE. Ordained June 18, 1933; 2nd degree, September 12, 1934; 3rd degree, June 19, 1946. Bishop Emeritus of the General Church, Chancellor Emeritus of the Academy of the New Church. Retired. Continues to serve, conducting various rites and sacraments. Address: Box 338, Bryn Athyn, Pennsylvania 19009.

     Pastors

     ACTON, ALFRED. Ordained June 19, 1961; 2nd degree, October 30, 1966. Continued to serve as Bishop's Representative, Director of the General Church Correspondence School, teacher in the Academy schools, and Chairman of the General Church Liturgy Committee, Director of General Church Religion Lessons, Secretary of the Council of the Clergy, Chairman of the Sunday School Committee. Starting summer of 1987 he will devote 90% of his time to teaching at the Academy College and Theological School. He will serve as Chairman of the Liturgy Revision Committee, Secretary of the Council of the Clergy, Chairman of the General Church Translation Committee, and pursuing a graduate degree program. Address: Box 278, Bryn Athyn, Pennsylvania 19009.

     ALDEN, GLENN GRAHAM. Ordained June 19, 1974; 2nd degree, June 6, 1976. Served as resident pastor of the Northwestern District. Address: 9013 8th Street, Dawson Creek, B. C., Canada V1G 3N3.

     ALDEN, KENNETH JAMES. Ordained June 6, 1980; 2nd degree, May 16, 1982. Continued to serve as Assistant to the Pastor of the Washington Society, Principal of the Washington New Church School. Address: 3809 Enterprise Road, Mitchellville, Maryland 20716.

     ALDEN, MARK EDWARD. Ordained June 10, 1979; 2nd degree, May 17, 1981. Currently unassigned, attending medical school. Address: 2959 Sycamore Road, Huntingdon Valley, PA 19006.

     ASPLUNDH, KURT HORIGAN. Ordained June 19, 1960; 2nd degree, June 19, 1962. Continued to serve as Pastor of the Bryn Athyn Church. Summer of 1987 he became a Bishop's Representative. Address: Box 277, Bryn Athyn, Pennsylvania 19009.

     BARNETT, WENDEL RYAN. Ordained June 7, 1981; 2nd degree, June 20, 1982. Continued to serve as Assistant to the Pastor of the Bryn Athyn Church and principal of the Bryn Athyn Church School. Address: P. O. Box 277, Bryn Athyn, Pennsylvania, PA 19009.

502




     BAU-MADSEN, ARNE. Ordained June 6, 1976; 2nd degree, June 11, 1978. Continued to serve as Associate Pastor in Kempton and visiting pastor to the Wallenpaupack Circle and the Penn State Group. Address: Box 527, Rt. 1, Lenhartsville, Pennsylvania 19534.

     BOWN, CHRISTOPHER DUNCAN. Ordained June 18, 1978 2nd degree, December 23, 1979. Continued to serve as pastor of the Atlanta society. Address: 3375 Aztec Road, Apt. 72, Doraville, GA 30340.

     BOYESEN, BJORN ADOLPH HILDEMAR. Ordained June 19, 1939; 2nd degree, March 30, 1941. Retired; on active assignment. Continued serving as translator of the Writings from Latin to modern Swedish. He also continued to serve as Acting Pastor of the Stockholm Society and Pastor of the Jonkoping Circle. Address: Bruksater, Furusjo, S-566 00, Habo, Sweden.

     BOYESEN, RAGNAR. Ordained June 19, 1972; 2nd degree, June 17, 1973. Continued to serve as Pastor of the Freeport Society. Address: 122 McKean Road, Freeport, PA 16229.

     BURKE, WILLIAM HANSON. Ordained June 7, 1981; 2nd degree August 13, 1983. Continued to serve as visiting minister in the Southeast District. Address: 4672 E. Conway Drive, N. W., Atlanta, GA 30327.

     CARLSON, MARK ROBERT. Ordained June 10, 1973; 2nd degree, March 6, 1977. Continued to serve as pastor to the San Francisco Bay Area Circle, the Sacramento Circle, the Ashland and Days Creek, Oregon, Groups. Address: 4638 Royal Garden Court, San Jose, California 95136.

     CARSWELL, ERIC HUGH. Ordained June 10. 1979; 2nd degree, February 22, 1981. Continued to serve as Assistant Pastor of the Immanuel Church Society, and Principal of the Midwestern Academy. Address: 2700 Park Lane, Glenview, Illinois 60025.

     CHILDS, GEOFFREY STAFFORD. Ordained June 19, 1952; 2nd degree, June 19, 1954. Continued to serve as pastor of the Olivet Church society in Toronto, Ontario, Canada. He also continued to serve as Bishop's Representative in Canada. As of summer he became President of the Academy of the New Church. Address: P. O. Box 278, Bryn Athyn, PA 19009.

     CHILDS, ROBIN WAELCHLI. Ordained June 6, 1984; 2nd degree, June 8, 1986. Continued to serve as Assistant to the Pastor of the Hurstville Society in Australia, resident in Auckland, and Minister to the New Zealand Circle. Address: 132 Edmunton Road, Henderson, Auckland 8, New Zealand.

     CLIFFORD, WILLIAM HARRISON. Ordained June 6, 1976; 2nd degree, October 8, 1978. Resigned. Address: 509 Scarlett Lane #819, Lansing, MI 48917.

     COLE, ROBERT HUDSON PENDLETON. Ordained June 16, 1963; 2nd degree, October 30, 1966. Unassigned. Address: Box 278, Bryn Athyn, Pennsylvania 19009.

     COLE, STEPHEN DANDRIDGE. Ordained June 19, 1977; 2nd degree, October 15, 1978. Continued to serve as Pastor of the Cincinnati Society and visiting pastor to the South Ohio Circle. As of summer he became Assistant to the Pastor of the Detroit Society. Address: 5789 Orion Road, Rochester, MI 48064.

     COOPER, JAMES PENDLETON. Ordained June 13, 1982; 2nd degree, March 4, 1984. Continued to serve as Pastor of the Durban Society; Headmaster of the Kainon School, and visiting pastor to the Kent Manor Group. As of January 1, 1988, Pastor of the Durban Society. Address: 7 Sidney Drive, Westville, Natal, 3630, R. S. A.

     COWLEY, MICHAEL KEITH. Ordained June 13, 1983; 2nd degree, May 13, 1984. Continued to serve as resident pastor to Twin Cities, and visiting pastor to the Midwest District. Address: 201-5th Avenue, S. St. Paul, MN 55075.

503




     CRANCH, HAROLD COVERT. Ordained June 19, 1941; 2nd degree, October 25, 1942. Retired. Address: 501 Porter Street, Glendale, California 91205.

     DIBB, ANDREW MALCOLM. Ordained June 6, 1984; 2nd degree, May 18, 1986. Continued to serve as Assistant to the Pastor of Carmel Church, Kitchener. Visiting pastor to Erie, Pennsylvania. As of January 1, 1988, Pastor of the Transvaal Society. Address: 3 Chapel Hill Drive, RR 2, Kitchener, Ontario, Canada N2G 3W5.

     ECHOLS, JOHN CLARK, JR. Ordained August 20, 1978; 2nd degree, March 30, 1980. Continued to serve as Pastor of the Central Western District, resident in Denver, Colorado, Address: Box 1065, Westminster, Colorado 80030.

     ELPHICK, FREDERICK CHARLES. Ordained June 6, 1984; 2nd degree, September 23, 1984. Continued to serve as Pastor to the Michael Church, London, England. Address: 21B Hayne Road, Beckenham, Kent BR3 4JA, England.

     GLADISH, MICHAEL DAVID. Ordained June 10, 1973; 2nd degree, June 30, 1974. Continued to serve as pastor of the Los Angeles, California Society, and visiting pastor within a one hundred mile radius of Los Angeles. This summer he became the Pastor of Olivet Church, Toronto, Ontario, Canada. Address: 15 West Deane Valley Road, Etobicoke, Ontario, Canada M9B 3Z3.

     GLADISH, NATHAN DONALD. Ordained June 13, 1982; 2nd degree November 6, 1983. Continued serve as Pastor of the San Diego Society, and Headmaster of the San Diego Society day school. Address: 7911 Canary Way, San Diego, CA 92123.

     GLADISH, VICTOR JEREMIAH. Ordained June 17, 1928; 2nd degree, August 5, 1928. Retired. Address: 1015 Gladish Lane, Glenview, Illinois 60025.

     GOODENOUGH, DANIEL WEBSTER. Ordained June 19, 1965; 2nd degree, December 10, 1967. Continued to serve as associate professor of religion and history in the Academy of the New College and Theological School. Address: Box 278, Bryn Athyn, Pennsylvania 19009.

     HEILMAN, ANDREW JAMES. Ordained June 18, 1978; 2nd degree, March 8, 1981. Continued to serve on the faculty of the Academy of the New Church. Address: Box 278, Bryn Athyn, Pennsylvania 19009.

     HEINRICHS, DANIEL WINTHROP. Ordained June 19, 1957; 2nd degree, April 6, 1958. Continued to serve as Pastor of the Miami Circle and visiting pastor in the Florida District. Address: 15101 N. W. 5th Avenue, Miami, Florida 33169.

     HEINRICHS, WILLARD LEWIS DAVENPORT. Ordained June 19, 1965; 2nd degree, January 26, 1969. Continued to serve as instructor in theology and religion in the Academy of the New Church College and Theological School. Address: Box 278, Bryn Athyn, Pennsylvania 19009.

     HOWARD, GEOFFREY HORACE. Ordained June 18, 1961; 2nd degree, June 2, 1963. Continued to serve as pastor of the Durban Society in South Africa, Bishop's Representative in South Africa, Ghana and Brazil. Address: 30 Perth Road, Westville 3630, Natal, Republic of South Africa.

     JUNGE, KENT. Ordained June 10, 1979; 2nd degree, June 24, 1981. Continued to serve as pastor to the circle in Seattle, Washington, and visiting pastor to the Northwest District of the General Church and Vancouver and Cranbrook, B. C., Canada. Address: 14812 N.E. 75th Street, Redmond, Washington 98052.

     JUNGE, ROBERT SCHILL. Ordained June 19, 1955; 2nd degree, August 11, 1957. Continued to serve as Dean of the Academy of the New Church Theological School, and Pastor of the Hatboro-Horsham Group. Address: Box 278, Bryn Athyn, Pennsylvania 19009.

504




     KEITH, BRIAN WALTER. Ordained June 6, 1976; 2nd degree, June 4, 1978. Continued to serve as pastor of the Immanuel Church Society in Glenview, and President of the Midwestern Academy and Bishop's Representative for the midwest United States. Address: 73 Park Glenview, Illinois 60025.

     KING, CEDRIC. Ordained June 10, 1979; 2nd degree, November 27, 1980. Served as head of a special evangelization project in Orange County, California. Address: 21332 Forest Meadow, El Toro, CA 92630.

     KLINE, THOMAS LEROY. Ordained June 10, 1973; 2nd degree, June 15, 1975. Continued to serve as Assistant Pastor of the Bryn Athyn Church. Address: Box 277, Bryn Athyn, Pennsylvania 19009.

     LARSEN, OTTAR TROSVIK. Ordained June 19, 1974; 2nd degree, February 2, 1977. Continued to serve as visiting pastor to the isolated and small groups in Great Britain and Scandinavia. As of summer unassigned. Address: Box 311, Bryn Athyn, PA 19009.

     McCURDY, GEORGE DANIEL. Ordained June 15, 1967; recognized as a priest of the New Church in the 2nd degree, July 5, 1979; received into the priesthood of the General Church June 9, 1980. Continued to serve as instructor of religion in the Academy of the New Church secondary schools, chaplain for the secondary schools and head of the religion department. Address: Box 278, Bryn Athyn, Pennsylvania 19009.

     McMASTER, ROBERT DAVID. Ordained June 18, 1978; 2nd degree, February 15, 1981. Unassigned. Address: 53 Redberry St. #1, Las Vegas, NE 89108.

     NEMITZ, KURT PAUL. Ordained June 16, 1963; 2nd degree, March 27, 1966. Unassigned. Address: 887 Middle Street, Bath, Maine 04530.

     NICHOLSON, ALLISON LA MARR. Ordained September 9, 1979; 2nd degree, February 15, 1981. Retired. Address: HC33-Box 61N, Arrowsic, ME 04530.

     NOBRE, CRISTOVAO RABELO. Ordained June 6, 1984; 2nd degree August 25, 1985. Resident minister of the Rio de Janeiro Society in Brazil. Address: Rua Lino Teixeira 109, Apt. 101, Rocha, Rio de Janeiro, RJ 20970, Brazil.

     ODHNER. Grant HUGO. Ordained June 7, 1981; 2nd degree, May 9, 1982. Continued to Pastor of the Massachusetts Circle. Traveling pastor to Cape Cod and New Hampshire. Address: 53 School Street, Natick, Massachusetts 01760.

     ODHNER, JOHN LLEWELLYN. Ordained June 6, 1980; 2nd degree, November 22, 1981. Independent evangelization effort in Albuquerque, New Mexico; serves the Albuquerque Circle. Address: 4009 Montgomery N. E., Apt. L4, Albuquerque, NM 87109.

     ORTHWEIN, WALTER EDWARD III. Ordained July 22, 1973; 2nd degree, June 12, 1978. Continued to serve as Pastor of the Detroit Society and Principal of the Detroit Society Day School. Address: 395 Olivewood Court, Rochester, MI 48064.

     PENDLETON, DANDRIDGE. Ordained June 19, 1952; 2nd degree, June 19, 1954. Continued to serve as instructor of theology and religion in the Academy of the New Church College and Theological School. Address: Box 278, Bryn Athyn, Pennsylvania 19009.

     PRYKE, MARTIN. Ordained June 19, 1940; 2nd degree, March 1, 1942. Continued to serve as Director of the Glencairn Museum. Address: Box 278, Bryn Athyn, Pennsylvania 19009.

     REUTER, NORMAN HAROLD. Ordained June 17, 1928; 2nd degree, October 13, 1930. Retired. Address: 566 Anne Street, Huntingdon Valley, Pennsylvania 19006.

     RICH, MORLEY DYCKMAN. Ordained June 19, 1938; 2nd degree, October 13, 1940. Retired. Address: 2604 Inverness Lane, Birmingham, AL 35243.

505




     RILEY, NORMAN EDWARD. Recognized as a priest of the General Church January, 1978. Continued to serve as Pastor of the Transvaal Society; Secretary of the South African Mission. As of the end of this year will serve as Pastor of the Open Road, Great Britain. Address: 44 Queen Street, Irene, TV 1111, 1675, R. S. A.

     ROGERS, DONALD KENNETH, JR. Ordained June 6, 1984; 2nd degree, May 25, 1986. Continued to serve as Pastor of the Baltimore Society, Wilmington, Delaware, Group and Virginia District. As of summer, Acting Pastor of the Los Angeles Society. Address: 5022 Carolyn Way, La Crescenta, CA 91214.

     ROGERS, NORBERT HENRY. Ordained June 19, 1938; 2nd degree, October 13, 1940. Retired. Address: Box 278, Bryn Athyn, Pennsylvania 19009.

     ROSE, DONALD LESLIE. Ordained June 16, 1957; 2nd degree June 23, 1963. Continued to serve as Assistant to the Pastor of the Bryn Athyn Society and Editor of NEW CHURCH LIFE. Address: Box 277, Bryn Athyn, Pennsylvania 19009.

     ROSE, FRANK SHIRLEY. Ordained June 19, 1952; 2nd degree, August 2, 1953. Continued to serve as Pastor of the Tucson Society, visiting pastor to the group in Phoenix and others in Arizona. Served as Bishop's Representative in the west. Address: 9233 E. Helen Street, Tucson, Arizona 85715.

     ROSE, PATRICK ALAN. Ordained June 19, 1975; 2nd degree, September 5, 1977. Continued to serve as Assistant to the Pastor of the Detroit Society and visiting pastor of the North Ohio and Lansing Circles. As of summer he will serve as visiting minister of the North Ohio Circle and resident minister in Cincinnati, Ohio. Address: 785 Ashcroft Ct., Cincinnati, OH 45240.

     SANDSTROM, ERIK. Ordained June 10, 1934; 2nd degree, August 4, 1935. Retired. Address: 3566 Post Road, Huntingdon Valley, PA 19006.

     SANDSTROM, ERIK EMANUEL. Ordained May 23, 1971; 2nd degree, May 21, 1972. Continued to serve as Pastor of the Hurstville Society, visiting pastor to the New Zealand Group, and groups in Canberra, Tamworth, Brisbane, and the rest of Australia. Address: 22 Dudley Street, Penshurst, New South Wales, 2222, Australia.

     SCHNARR, ARTHUR WILLARD, JR. Ordained June 7, 1981; 2nd degree, June 19, 1983. Continued to serve as Assistant to the Pastor of the Olivet Church of the Olivet Church, Toronto, responsible for the evangelization program in Toronto. Address: 119 Martin Grove Road, Islington, Ontario, Canada M9B 4K7.

     SCHNARR. FREDERICK LAURIER. Ordained June 19, 1955; 2nd degree, May 12, 1957. Served as principal of the Bryn Athyn Church School, Assistant Pastor of the Bryn Athyn Society, permanent chairman of the Education Council, Chairman of the Headmasters Committee of the General Church Schools, and Bishop's Representative for General Church schools. Address: Box 277, Bryn Athyn, Pennsylvania 19009.

     SCHNARR, Grant RONALD. Ordained June 12, 1983; 2nd degree October 7, 1984. Assistant Pastor, Glenview, Illinois, visiting pastor Chicago Circle and Decatur group. Address: 73A Park Drive, Glenview, Illinois 60025.

     SILVERMAN, RAYMOND JOEL. Ordained June 6, 1984; 2nd degree June 19, 1985. Continued to serve as Pastor of the Pittsburgh Society and Headmaster of the Pittsburgh Church School. Address: 299 Le Roi Road, Pittsburgh, Pennsylvania 15208.

     SIMONS, DAVID RESTYN. Ordained June 19, 1948, 2nd degree, June 19, 1950. Retired. Address: P. O. Box 277, Bryn Athyn, Pennsylvania 19009.

506




     SIMONS, JEREMY FREDERICK. Ordained June 13, 1982; 2nd degree, July 31, 1983. Continued to serve as pastor of the Kempton Society and Principal of the Kempton Society school. Address: R. D. 2, Box 217A, Kempton, Pennsylvania 19529.

     SMITH, CHRISTOPHER RONALD JACK. Ordained June 19, 1969; 2nd degree, May 9, 1971. Continued to serve as instructor at the Academy of the New Church, and visiting pastor to New York/New Jersey Circle. Address: P. O. Box 278, Bryn Athyn, PA 19009.

     SMITH, LAWSON MERRELL. Ordained June 10, 1979; 2nd degree, February 1, 1981. Continued to serve as pastor of the Washington Society, Assistant Principal of the Washington New Church School. Address: 3805 Enterprise Road, Mitchellville, Maryland 20716.

     SONESON, LORENTZ RAY. Ordained June 16, 1963; 2nd degree, May 16, 1965. Served as Secretary of the General Church, Secretary of the Council of the Clergy, Editor of New Church Home, Chairman of the General Church Publication Committee, Chairman of the Traveling Priests Committee and Secretary of Consistory. Address: Box 278, Bryn Athyn, Pennsylvania 19009.

     STROH, KENNETH OLIVER. Ordained June 19, 1948; 2nd degree, June 19, 1950. Continued to serve as Pastor of the Colchester Society and Bishop's Representative in Europe. Address: 2 Christ Church Court, Colchester, England CO2 3AU.

     SYNNESTVEDT, LOUIS DANIEL. Ordained June 6, 1980. Continued to serve as Pastor of the Carmel Church Society, Kitchener, Ontario, Canada. Address: 58 Chapel Hill Drive, RR #2, Ontario, Canada N2G 3W5.

     TAYLOR, DOUGLAS McLEOD. Ordained June 19, 1960; 2nd degree, June 19, 1962. Continued to serve as Director of Evangelization, Chairman of the Evangelization Committee, and Chairman of the Sound Recording Committee. As of summer, Director of Information. Address: Box 278, Bryn Athyn, Pennsylvania 19009.

     WEISS, JAN HUGO. Ordained June 19, 1955; 2nd degree, May 12, 1957. Unassigned; has done volunteer missionary work, producing published material and serving as President of New Church Outreach. Address: 2650 Del Vista Drive, Hacienda Heights, California 91745.

     Ministers

     ANKRA-BADU, WILLIAM OFEI, Ordained June 15, 1986. Continued to serve as minister of the New Church, resident in Ghana, West Africa. Address: P. O. Box 1743, Accra, West Africa, Ghana.

     BARRY, EUGENE. Ordained June 15, 1986. Continued to serve as minister of Bath, Maine, Society, visiting minister to the Montreal Circle in Quebec and visiting minister to the Ottawa Group in Ontario. Address: 876 Middle Street, Bath, Maine 04530.

     CHAPIN, FREDERICK MERLE. Ordained June 15, 1986. Served as Assistant to the Pastor of the Kempton Society, Pennsylvania, visiting minister to the New York/New Jersey Circle. In the summer he became acting minister to the Baltimore Society, visiting minister to the Wilmington, Delaware Group and visiting minister to the Virginia District. Address: 37 Guinevere Ct., Baltimore, Maryland 21227.

     DE FIGUEIREDO, JOSE LOPES. Ordained October 24, 1965. Retired, on active assignment. Continued to give assistance to the Pastor and Vice President of the Rio de Janeiro Society in Brazil. He has been engaged in translating. Address: Rua Des Isidro 155, Apt. 202, Tijuca, Rio de Janeiro 20521 RJ Brazil.

     FITZPATRICK, DANIEL. Ordained June 6, 1984. Continued to serve as assistant pastor of the Stockholm Society in Sweden. Address: Aladdinsvagen 27, A-161-38, Bromma, Sweden.

507




     ROGERS, N. BRUCE. Ordained January 12, 1969. Continued to serve as associate professor of religion, Latin and Hebrew in the Academy of the New Church College, head of the division of religion and sacred languages at the Academy New Church College; chairman of the General Church Translation Committee, and head of the Committee for the Revision of the King James Version of the Word. Address: Box 278, Bryn Athyn, Pennsylvania 19009.

     ROGERS, PRESCOTT ANDREW. Ordained January 26, 1986. Served as teacher in the Academy of the New Church College and visiting minister to Lancaster, Pennsylvania.     Box 278, Bryn Athyn, Pennsylvania 19009.

     ROSE, JONATHAN SEARLE. Ordained May 31, 1987. Box 278, Bryn Athyn, Pennsylvania 19009.

     SCHORRAN, PAUL EDWARD. Ordained June 12, 1983. Served as Resident Minister of the Connecticut Circle. As of summer unassigned. Address: 6531 N. Avenida De pasada, Tucson, AZ 85718.

     Authorized Candidates
     
     Kwak, Dzin, Box 278, Bryn Athyn, PA 19009

     Rose, Thomas, Box 278, Bryn Athyn, PA 19009.

     Associate Minister

     NICOLIER, ALAIN. Ordained May 31, 1979; 2nd degree, September 16, 1984. Pastor to the New Church in France. Address: Bourguignon-Meursanges, 21200 Beaune, France.

     Evangelist

     EUBANKS, W. HAROLD. Rt. #2, S. Lee Street, Americus, Georgia 31709.

     South African Mission

     Pastors

     BUTELEZ, ISHBORN. Ordained August 18, 1985. Resident minister of Impaphala Society and visiting minister of the Umlazi Group. Address: P. O. Box 281, Ntumeni 3830, R. S. A.

     MBATHA, BHEKUYISE ALFRED. Ordained June 27, 1971; 2nd degree, June 23, 1974. District pastor in Natal, visiting pastor to the Kwa Mashu Group and resident of the Dondotha Group. Address: P.O. Box 27011, Kwa Mashu, Natal 4360, R. S. A.

     MBEDZI, PAULUS M. Ordained March 23, 1958; 2nd degree, March 14, 1965. Resident pastor to Alexandra, and visiting pastor to the Balfour Society, the Greylingstad Society, the Hambrook Society and the Rietfontain Group. Address: Alexandra Township, R. S. A.

     NKABINDE, PETER PIET. Ordained June 23, 1974; 2nd degree, November 13, 1977. District pastor of the Transvaal, resident pastor of the Diepkloof Society, visiting pastor of the Quthing Society and the Tembsia Group. Address: 2375 Diepkloof, Zone 2, Soweto, Johannesburg 2100, South Africa.

     NZIMANDE, BENJAMIN ISHMAEL. Ordained August 2 1, 1938; 2nd degree, October 3, 1948. Resident pastor of the Clermont Society, visiting pastor of the Enkumba Society. Address: 1701-31st Avenue, Clermont Township, P.O. Clernaville, Natal 3620, South Africa.

     ZUNGU, AARON. Ordained August 21, 1938; 2nd degree, October 3, 1948. Mission translator. Address: c/o Kent Manor Farm, P-B Ntumeni, Kwa-Zulu 3830, South Africa.

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     SOCIETIES AND CIRCLES

     Society                     Pastor
ATLANTA, GEORGIA               Rev. Christopher D. Bown
BALTIMORE, MARYLAND           Rev. Frederick M. Chapin
BATH, MAINE                    Rev. Eugene Barry
BRYN ATHYN CHURCH               Rev. Kurt H. Asplundh
                          Rev. Thomas L. Kline, assistant pastor
                         Rev. Frederick L. Schnarr, assistant pastor
                         Rev. Wendel R. Barnett, assistant to the pastor
                         Rev. Donald L. Rose, assistant to the pastor
CINCINNATI, OHIO               Rev. Patrick A. Rose
COLCHESTER. ENGLAND           Rev. Kenneth O. Stroh
DETROIT, MICHIGAN               Rev. Walter E. Orthwein
(Oak Arbor Church)           Rev. Stephen D. Cole, assistant to the pastor
DURBAN, NATAL, SOUTH AFRICA      Rev. Geoffrey H. Howard
                          Rev. James P. Cooper, assistant to the pastor
FREEPORT, PENNSYLVANIA          Rev. Ragnar Boyesen
GLENVIEW, ILLINOIS           Rev. Brian W. Keith
(Immanuel Church)               Rev. Eric H. Carswell, assistant pastor
                          Rev. Grant R. Schnarr, assistant pastor
HURSTVILLE, N.S.W., AUSTRALIA Rev. Erik E. Sandstrom
                         Rev. Robin W. Childs, assistant to the pastor
KEMPTON, PENNSYLVANIA          Rev. Jeremy F. Simons
                         Rev. Arne Bau-Madsen, associate pastor
KITCHENER, ONTARIO, CANADA     Rev. Louis D. Synnestvedt
(Carmel Church)               Rev. Andrew M. Dibb, assistant to the pastor
MICHAEL CHURCH, LONDON, ENGLAND Rev. Frederick C. Elphick
LOS ANGELES, CALIFORNIA      Rev. Donald K. Rogers
PITTSBURGH, PENNSYLVANIA      Rev. Raymond Silverman
RIO DE JANEIRO. BRAZIL      Rev. Cristovao R. Nobre, resident pastor
                         Rev. Jose L. de Figueiredo, retired; assistant minister
SAN DIEGO, CALIFORNIA           Rev. Nathan D. Gladish
STOCKHOLM, SWEDEN               Rev. Bjorn A. H. Boyesen
                         Rev. Daniel Fitzpatrick, assistant to the pastor
OLIVET CHURCH, TORONTO, ONTARIO,
CANADA                         Rev. Michael D. Gladish
                          Rev. Arthur W. Schnarr, assistant to the pastor
TRANSVAAL, REP. OF SOUTH AFRICA Rev. Norman Riley
TUCSON, ARIZONA               Rev. Frank S. Rose (resident)
WASHINGTON, DC               Rev. Lawson M. Smith
                         Rev. Kenneth J. Alden, assistant pastor

     Circle                         Visiting Pastor or Minister
ALBUQUERQUE, NEW MEXICO          Rev. John L. Odhner
AMERICUS, GEORGIA               Rev. Christopher D. Bown
                         Mr. W. Harold Eubanks, evangelist
AUCKLAND, NEW ZEALAND           Rev. Erik E. Sandstrom
                         Rev. Robin W. Childs, minister
BOSTON, MASSACHUSETTS          Rev. Grant H. Odhner (resident)
CHARLOTTE, NORTH CAROLINA     Rev. William H. Burke

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CHICAGO, ILLINOIS (Sharon Church)     Rev. Brian W. Keith
CONNECTICUT                Various Bryn Athyn pastors
COPENHAGEN, DENMARK           Rev. Bjorn A. H. Boyesen, visiting pastor
DAWSON CREEK, B.C., CANADA      Rev. Glenn G. Alden (resident)
DENVER, COLORADO               Rev. J. Clark Echols, Jr. (resident)
ERIE, PENNSYLVANIA               Rev. Andrew M. T. Dibb
FORT WORTH, TEXAS               Rev. J. Clark Echols, Jr.
THE HAGUE, HOLLAND               Rev. Frederick C. Elphick
JONKOPING, SWEDEN               Rev. Bjorn A. H. Boyesen
                         Rev. Daniel Fitzpatrick
LAKE HELEN, FLORIDA               Rev. Daniel W. Heinrichs
LANSING, MICHIGAN               Rev. Stephen D. Cole
LETCHWORTH, ENGLAND           Rev. Norman E. Riley (1988)
MADISON. WISCONSIN               Rev. Michael K. Cowley
MANCHESTER, ENGLAND           Rev. Norman E. Riley (1988)
MIAMI, FLORIDA               Rev. Daniel W. Heinrichs (resident)
MONTREAL, QUEBEC, CANADA     Rev. Eugene Barry
NORTH NEW JERSEY-NEW YORK      Rev. Christopher R. J. Smith
NORTH OHIO                Rev. Stephen D. Cole
OSLO, NORWAY               Rev. Bjorn A. H. Boyesen, visiting pastor
PHOENIX, ARIZONA               Rev. Frank S. Rose
SACRAMENTO, CALIFORNIA           Rev. Mark R. Carlson
ST. PAUL-MINNEAPOLIS. MINNESOTA Rev. Michael K. Cowley (resident)
SAN FRANCISCO, CALIFORNIA     Rev. Mark R. Carlson (resident)
SEATTLE, WASHINGTON               Rev. Kent Junge (resident)
SOUTH OHIO                Rev. Patrick A. Rose (resident)
WALLENPAUPACK, PENNSYLVANIA     Rev. Arne Bau-Madsen

     Group                         Visiting Pastor or Minister
ASHLAND, OREGON               Rev. Mark R. Carlson
BATESVILLE, ARKANSAS          Rev. Michael K. Cowley
BIRMINGHAM, ALABAMA           Rev. William H. Burke
BLACKSBURG, VIRGINIA          Rev. Frederick M. Chapin
BRISBANE, AUSTRALIA           Rev. Erik E. Sandstrom
CALGARY, ALBERTA, CANADA     Rev. Glenn G. Alden
CANBERRA, AUSTRALIA          Rev. Erik E. Sandstrom
CAPE COD, MASSACHUSETTS          Rev. Grant H. Odhner
CARLETONVILLE, AFRICA           Rev. Norman E. Riley (1987)
CROOKED CREEK, ALBERTA, CANADA Rev. Glenn G. Alden
DAYS CREEK, OREGON           Rev. Mark R. Carlson
DECATUR-WILMINGTON, ILLINOIS     Rev. Grant R. Schnarr
EDMONTON, ALBERTA, CANADA     Rev. Glenn G. Alden
ERWINNA, PENNSYLVANIA          Rev. Arne Bau-Madsen
FRANCE                    Rev. Alain Nicolier
GLASGOW, SCOTLAND               Rev. Norman E. Riley (1988)
HATBORO, PENNSYLVANIA          Rev. Robert S. Junge
KANSAS CITY, KANSAS          Rev. Michael K. Cowley

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KENT MANOR, AFRICA          Rev. Norman E. Riley (1987)
LANCASTER, PENNSYLVANIA          Rev. Prescott A. Rogers
LANGHORNE-NEWTON, PENNSYLVANIA Rev. Jonathan Rose
NEW HAMPSHIRE               Rev. Grant H. Odhner
NORFOLK, VIRGINIA               Rev. Frederick M. Chapin
ORAL-HOT SPRINGS, SOUTH DAKOTA Rev. J. Clark Echols, Jr.
OTTAWA, ONTARIO, CANADA          Rev. Eugene Barry
OYEN, ALBERTA, CANADA           Rev. Glenn G. Alden
PENN STATE, PENNSYLVANIA     Rev. Arne Bau-Madsen
PETERSTOWN, W. VIRGINIA          Rev. Frederick M. Chapin
RED DEER, ALBERTA, CANADA      Rev. Glenn G. Alden
RICHMOND, VIRGINIA          Rev. Frederick M. Chapin
STAUNTON, VIRGINIA          Rev. Frederick M. Chapin
TAMWORTH, AUSTRALIA           Rev. Erik E. Sandstrom
VANCOUVER, BC., CANADA           Rev. Kent Junge
WEST COUNTRY, ENGLAND           Rev. Norman E. Riley (1988)
WILMINGTON, DELAWARE           Rev. Frederick M. Chapin

     New Assignments for Ministers

     1987-1988

Rev. Frederick M. Chapin     Acting minister to Baltimore Society, visiting minister to Wilmington Group, and visiting minister to Virginia district

Rev. Geoffrey S. Childs          President of the Academy of the New Church, Bishop's Representative

Rev. Stephen D. Cole          Assistant to Pastor of Detroit Society

Rev. Michael D. Gladish          Pastor of Olivet Church, Toronto, Ontario, Canada

Rev. Norman E. Riley          As of January 1988, Pastor of the Open Road, England

Rev. Donald K. Rogers          Acting pastor of the Lost Angeles Society, Los Angeles, California

Rev. Patrick A. Rose          Visiting minister to the North Ohio Circle, resident minister in Cincinnati, Ohio
MINISTERIAL NOTICES 1987

MINISTERIAL NOTICES       Editor       1987

     The Rev. Kenneth J. Alden has been called to serve as Principal of the Carmel Church School, and as Assistant to the Pastor of Carmel Church. The appointment will take effect July 1, 1988.
     The Rev. Frank S. Rose has been called to serve as Pastor of the Tucson Society, effective September 27, 1987. (Mr. Rose has already been acting as pastor, but the change of Tucson to society status occasions the announcement.)

511


TAKING IT LIGHTLY? 1987

TAKING IT LIGHTLY?       MATTHEW W. SYNNESTVEDT       1987


Taking it lightly? It causes depression, alcoholism, child abuse, AIDS, cancer, and heart disease. It is responsible for bigotry, hatred, contempt, deception, and lying. It is at cause in the collapse of every church throughout history. It is a common four letter word. "It" is evil. Taking it lightly?
     Much of the world is. This is probably because it is not understood. Without a knowledge of the Lord's new revelation, it must be difficult to acquire an accurate and intimate concept of evil-one that would seem to apply to us in the twentieth century. The Old and New Testament depictions of evil, with a talking snake and a seven-headed dragon, might strike people as fairy-talish. How evil could eating fruit from a tree be, even if it was somebody else's tree? Where's the crime in hitting a rock instead of speaking to it as long as you get water?
     Because of the Lord's new revelation we can discover the essence of evil and how pervasive it is. With details about the ancient people from churches past as contrast, we can now discover just how far we've come with respect to evil. We can see what it's done to us, or rather what we've done with it. We can see more accurately where we are in relation to the Lord. Now it is permitted to see just how far off the "straight and narrow" way we've wandered. I have this image of humanity as an unruly child who has little knowledge of a healthy way of interacting with its world, and the Lord as a loving Parent wringing His hands and scrambling about, forever providing for him/her with new contingencies for righting the wrongs, and salvaging his/her life over and over again.
     The Writings reveal our inescapable heredity-who we are on the natural plane. And it's dirt. And the dirt is the only thing we can really call our own. We have some positive things, like affections for good, but these are from the Lord. And these gifts, though freely given by Him, are not always readily accepted.
     Reversing this predicament, of course, is no small undertaking. Evil is so ingrained that though we may do the right things, we often do them for the wrong reasons. This is an immensely frustrating discovery. It often seems that if there weren't some advantage to ourselves in something, we wouldn't even think of doing it.
     Like many ugly things in our society, evil is often ignored, almost to the point of non-recognition. It's like an undiagnosed cancer. It can be very distressing to one who exercises self-examination.

512


People who want to air their distresses about evils to others are often met with little attention. People aren't often willing to listen. They'll either change the subject or justify the distressed person, trying to convince him that for this and that reason he shouldn't feel bad about his evils. Some, instead of allowing the person to discharge his/her anxieties about evil, will untherapeutically try to explain how whatever it is is not really evil at all, "enabling" the distressed person, perhaps denying the very thing that is destroying him/her. This behavior is sometimes seen with families of alcoholics.
     We can draw some wisdom from the Writings about how to best aid friends who are lamenting evils. The teachings concerning permissions of evil describe why evil is allowed to manifest itself in the world, saying that if it were hidden instead, it would not be seen and recognized for what it is, and could not be removed. We cannot help each other by painting reality silver. Denying and covering up does not help a distressed person recognize and recover from evils. Someone who is lamenting the temptation in his life needs an ally, a listener, someone who will encourage his tears, not change the subject. Evil is uncomfortable. It is less frightening to change the subject. But, our free attention, freely given, is a commendable act of charity, and without a doubt makes a big difference in the lives of others.
     On the subject of regeneration, the Word refers often to "combats against evil," which implies that merely swatting it with your purse is not sufficient. I suspect it is a very nasty process at times. Perhaps we are deluding ourselves if we view regeneration as an armchair, somewhere-down-the-road, process. Maybe we're missing something if it is not sad or painful at times.
     The Lord's newest revelations are very specific about the existence of evil, and about its effects. So, it is senseless and harmful to deny it or take it lightly. We don't have to have all the answers to help ourselves or someone else. It is important to learn how to listen to others. It may be unpleasant, but it will be very cathartic for a person if he is allowed to go through the healing process uninterrupted. It's disappointing to be blocked from this process by someone with quick answers, who wants to lecture or pep-talk instead of listening. Evil is clearly part of being human, like the nose on our face. We can be spirited about the challenge this poses to us, and glad at the prospect of taking it (evil) over, battle by battle.

513


REPORT OF THE BISHOP OF THE GENERAL CHURCH 1987

REPORT OF THE BISHOP OF THE GENERAL CHURCH       Louis B. King       1987

     September 1, 1986 to June 30, 1987

     The highlight of this year's activities was the 30th General Assembly. Those who attended it will testify to the inspiration, enlightenment, friendship, and innocence of worship which charmed the lives of all from its opening session to the celebration of the Holy Supper at its culmination.
     Kurt Asplundh, Pastor of the Bryn Athyn Church, and his wife Martha worked tirelessly for two years leading the whole society in preparation for the warm welcome it extended. King Wille, Chairman of the committee, and his wife Paula inspired and supported subcommittees consisting of dozens of people who brought together hundreds of particular arrangements necessary for the smooth operation of the successful event. Dirk Junge, Assistant Chairman, and wife Judy were cordially visible and helpful in the conduct of each activity as the assembly progressed. Thanks to all for your efficient and friendly achievements.
     During the assembly the new Academy Library-Swedenborg Library, the Academy of the New Church-was dedicated. In this school year this new facility for the Academy and the church will swing into operation, serving as a worldwide reservoir for the study of Swedenborgiana, and center for a future New Church university.
     Around the church there are signs of growth and development. New church buildings are being dedicated, and the Word of the Lord in which He makes His Second Coming is being promulgated to many, many people.
     The General Church of the New Jerusalem stands upon one single principle, namely, that the Lord Jesus Christ has made His Second Coming in the Theological Writings given through His servant, Emanuel Swedenborg. We look to this New Word for our doctrine and life, our worship and its ritual, our philosophy of education and social life, our order and organization in all things. To announce this single truth concerning the Lord's Second Coming, and to worship Him in His Divine Humanity is the calling of the New Church and its profound responsibility to mankind.
     To carry out this responsibility, in the next four years special emphasis will be given to: 1) translating the Word in its threefold form, 2) renewing the vision of New Church education with the present generation, and 3) coming to see more clearly that evangelization of those outside the church is a mandate given in the Old Testament, the New Testament, and the Writings.

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To insure the financial stability of these uses for the future, and to assist struggling societies in the procurement of endowment to carry them forth, the Leonard E. Gyllenhaal Memorial Fund has been established, and is now placed before the whole church for its response.
     Freya and I are greatly blessed to be able to work with you in carrying out the uses of the General Church at this important time in history. We are grateful also that Bishop Peter Buss and his wife Lisa will be sharing this privilege and delight with us in the coming years. We have confidence in them and in their commitment to those uses we all love. May this be a productive and peaceful year for each one of you in the General Church.

Statistical Activities

     As Bishop of the General Church:
General Assembly
Episcopal visits-18
Committee Meetings to advise Bishop in the Selection of Pastors-10
Church Dedications-3
Annual General Church in Canada meetings
President's Council (General Church in Canada)
Board and Corporation meetings-4
Joint Council-1
Bishop's Council-2
Annual Council of the Clergy meetings
Bishop's Consistory-weekly
Bishop's Representatives-monthly
Worship and Ritual Committee-monthly
Treasurers' Meetings
Inaugurations into the first degree of the priesthood-1
Total services conducted (festival, public and private, other than Bryn Athyn)-32

     As Chancellor of the Academy:
Faculty worship
Opening church service for students and faculty
Commencement service

515



Dedication of Swedenborg Library, Academy of the New Church
General faculty meeting
Theological faculty meetings-monthly
College chapel-7
Secondary school chapel-5
Joint meeting of the board and faculty
Salary Committee meetings
Glencairn Awards Committee-2
Teaching Assignment:
Theology I (Doctrine of the Lord)-2 terms

     Ministrations in Bryn Athyn:
Total services conducted (festival, public and private)-47
Society doctrinal classes-3
Arcana classes-Tuesday evenings
Cairnwood Village classes-Wednesday mornings
Joint Council meeting

     Bryn Athyn Church School worship-5

     Louis B. King,
          Executive Bishop

     [Photo of Rt. Rev. Louis B. King]

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"MYSTIC" IN THE GOOD SENSE OF THAT WORD 1987

"MYSTIC" IN THE GOOD SENSE OF THAT WORD       Rev. JOHN ELLIOT       1987

     Next year much will be said and written about the "servant of the Lord Jesus Christ" as Swedenborg, born on 29 January 1688 (old style calendar), was to describe himself toward the end of his life. Many terms will be used to refer to different aspects of his personality and life, such as scholar, poet, civil servant, mining engineer, scientist, anatomist, philosopher, traveler, revelator, theologian, all of which are self-explanatory. But one description of the man which is sometimes heard-a mystic-may be puzzling, even unsettling to some, so let me comment on the expressions "mystic," "mystical," and "mysticism."
     These words, along with "mystery" and "mysterious" are sometimes used to mean that which is dark, occult, spooky, and frightening. But nothing of the sort is meant when Swedenborg-or others in history, such as Augustine, Eckhart, Boehme, various Quakers-is called a mystic. "Mysticism," says A Handbook of Christian Theology, "is a term that describes the condition of being overwhelmingly aware of the presence of the ultimately real." By the expression "ultimately real" is meant all that really exists outside the material world we can see and touch-what is nowadays called "the spiritual dimension." Our own personal spiritual dimension is, of course, our soul, spirit, or true self, which resides within the body and survives the death of the body. Swedenborg is called a mystic because the Lord put him in touch, in a unique way, with the ultimately real dimension and called him to make known his experiences of it. Mysticism must never be confused with other-worldliness. On the contrary, the true mystic may have his head in the clouds so to speak, being aware of things in another dimension and wrapt in awe and wonder of his God; but he is also one who has his feet firmly planted on the ground. This was clearly so in Swedenborg's case. After his spiritual eyes were opened in 1740s, making him aware of "the ultimately real," he did not become any less aware of the material world of space and time or of what was going on in it. He was never an absent-minded professor or a recluse. He continued to take decisions regarding his home in Stockholm and remained a keen gardener. He accepted invitations out to dinner and continued to take an interest in political issues. (In 1760, for example, he writes memoranda on certain monetary policies of the Swedish government, Swedenborg being a nobleman with a seat in the equivalent of our House of Lords.)
     The fact that Swedenborg was equally a man of this world as of the next after the mid-1740s shows in his writings, in his painstaking attempts to describe ultimate realities in ways that people on earth can understand.

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His last published work, The True Christian Religion, the new translation of which will be published on 29 January 1988, is full of comparisons drawing on mythology, history, science, or everyday life, which are used to make the message clearer.
     Let us not be frightened, then, but rather try to understand the term "mystic" when applied to Swedenborg, or "mystical" to the teachings given to the world through him. Indeed we are all invited to be mystics who, living full lives in this world, are becoming increasingly aware of the spiritual dimension behind our earthly existence.
     Tricentenary year will give us an opportunity to become more aware of, and show to others, how through the Word and in the Holy Supper we come closer to the Lord and also enjoy "mystic sweet communion with those whose rest is won." It will enable us to share with those who wish to know in a richer and fuller way how marriage images, to quote The Book of Common Prayer, "the mystical union that is betwixt Christ and his Church." Pray that 1988 may indeed be a year when we become "overwhelmingly aware of the presence of the ultimately real."
SAGA OF THE PITTSBURGH-FREEPORT BUS 1987

SAGA OF THE PITTSBURGH-FREEPORT BUS       JOHN W. ROSE       1987

     After 150,000 miles, equal to six times around the world, the Pittsburgh-Freeport bus rides again! Exactly half of the children in the Pittsburgh New Church School would not be there without the bus. This is the saga of the Pittsburgh-Freeport Bus.

     12 Years of New Church Bussing

     It started way back in 1975. The Pittsburgh New Church School had been in operation for ninety years. But a number of families had moved to the Freeport area, starting with the Lindsay Hereford Farm and the Brown Nursing Home. Pastor Don Rose contacted parents with children in the country, and a plan was made to bus Freeport students to Pittsburgh. Dr. Rene Lindsay was the major contributor in purchasing a 14-passenger bus.

     Where Can We Get a Driver?

     The first problem to solve was getting a driver. Sometimes it was a teacher living with a New Church family in Freeport. Sometimes it was a Freeport resident hired as a combination bus driver and secretary.

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Sometimes it was a young Swedenborgian who planned his own day-time activity between trips. It was always a challenge to find a driver. Sometimes there were mid-year changes, and other times several drivers shared the job. Here is a simplified list:

75     Gary Tennis, teacher                82 Sarah and John Gorandrud, teacher
76     Patrick Horigan, research           83 Sarah and John Gandrud, teacher
77     Curtis McQueen, teacher               84 Sarah Gandrud and Gloria Walker, sec'y
78     Jonathan David, cook               85 Dona Patterson, sec'y
79     Chris Alan, teacher               86 Miriam Gruber, sec'y
80     Sarah Waters, teacher                         
81     Sarah and John Gandrud, teacher                    
                                             
     This year's driver as PNCS enters its 103rd year is Mrs. Miriam Gruber, who also teaches the restarted kindergarten three days a week. Four of the five kindergarten students come on the bus.

     Next We Need a Highway

     Freeport is about 35 miles from Pittsburgh and in the past it could take an hour to drive it. Some said that it took only twenty minutes, but they had a plane! Fortunately the Allegheny Valley Expressway was being opened, one section at a time. Each section of new highway shortened the trip. After a few years it was finished except for "Shapp's Gap," a section covering mountain and streams. Alexander Lindsay used his influence with the governor, and now there is a beautiful highway for the students, almost door-to-door. Pittsburgh and Freeport were as far apart in time as Toronto and Kitchener, but with the new highway the bus trip today takes only 45 minutes. Many children who go to public schools in the Freeport area are or, their buses longer than that, as the bus makes stops for many students.

     How Many Students?

     The first bus had seats for 14 children. It has since been traded for a second bus which seats 20. Each year parents were contacted to see if the number of students would exceed the capacity of the bus. It has been close, and there were years when every seat was filled!
     For 12 years the bus has been delivering its load of students to PNCS. School attendance has varied between twenty-one and thirty-five students during that time. About half of the students came in on the bus. Clearly, it would have been a different school without the bus!

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GOOD AS THE GOAL 1987

GOOD AS THE GOAL       Rev. FRED ELPHICK       1987

     Assembly Banquet, June 6, 1987

     It is not too difficult to imagine one's ideal town or city. It would be spacious, clean and beautiful. No overcrowding or pollution-plenty of open space and natural beauty.
     We can speak of the mind in the same kind of terms. For a city-like your mind-is a place to live. Like your mind, it has entrances and exits, boundaries and centres of activity. (With some people-i speak at least for myself-there is also plenty of open space!)
     But the fascinating thing about the New Church view of the mind is that in the Writings, not only are we taken on a guided tour of this mental metropolis, but we are shown the broad outline of how it can be changed from a worldly city to a heavenly one.
     If you think of the mind as inwardly tuned to the love of heaven and outwardly responsive to the world around us, then its recreation or re-birth is like a descent of the one into the other.
     But we begin our spiritual life with a mental city that is very much influenced by the world it trades with. A great variety of things are brought in from the outside and made use of. Even the things we see as true principles come from outside us. They have to be taken into the city and in some way built into its life.
     Now the love, or the life hidden within this city of the mind, is good-or if you like, the love of others. But it does not yet govern it.
     And so before we can begin to feel the delights of such a love, the truths from without must meet this love from within and live from it. It is then that they are turned to gold.
     So we can think of this city as a place in which-if you are wise--you can love others, especially your married partner, your family, your friends, and that spiritual family called the church. These are all ways, the Writings say, in which a person can love the Lord. In fact, there is no other way of loving the Lord than by loving other people, for He is in that love (AC 4776).
     Good is the goal, but to begin with, our city does a roaring trade in truth. Yet somehow, what began as an inward-looking and self-seeking interest can be replaced gradually, if we are willing, by the gold of real love.
     The Writings say that we are not aware of this change until those truths are loved for the sake of a good use and for the sake of life; and this happens when they are made matters of the will (AC 9224:2).

520



     But what if we resist this change, turn away from our fellow citizens, and in so doing, reject the Lord? Then our mind becomes eventually desolate, like a ghost town (AC 2712).
     And so you can think of a city as a place in which to love good. Nothing else works. Of course we know that love is not gushing sentiment or superficial affection. It is as solid as gold. And wise.
     At an assembly we get something of a foretaste of this love-we can feel that affection. And then think of the saying that man is the measure of all things.
     No, the Lord is the measure, because, as it is said, heaven and the Lord are in that love (AC 4776:3).
     Now think of this love of good not just in an individual, but within all the people who make up the true membership of the church on earth. At this wonderful assembly, do we not have a greater feeling of unity because we feel part of a larger whole? It becomes a tangible thing.
     One could say that a person who is receptive to good loves has a different yardstick by which to think about church growth, education-even where to live. And so the angel who showed John the great city coming down out of heaven from God had a golden reed to measure the city.
     It was gold because the capacity to know the worth of a thing comes from the Lord. The Lord is the measure of all things.
     Isaiah said: "Who hath measured the waters in the hollow of his hand, and measured the heavens with a span, and comprehended the dust of the earth in a third measure, and weighed the mountains in a scale, and the hills in balances?" (40: 12).
     Who but the Lord?
MINISTER'S FAVORITE PASSAGE (17) 1987

MINISTER'S FAVORITE PASSAGE (17)       Rev. Norman E. Riley       1987

     In the Most Ancient Church with whom the Lord spoke face to face, the Lord appeared as Man . . . . For this reason they called nobody "man" except the Lord and whatever pertained to Him . . . . "They will see the Son of Man coming in the clouds of heaven with power and glory." The literal sense of the Word is called "the clouds of heaven," its internal sense "power and glory" (AC 49).

     I had read this passage in my teenage years, and had been familiar with it on many occasions. But I had thought about it as information concerning the thoughts of the people of the Most Ancient Church. It was just an historical fact.
     It was not until the day it hit me in a new way that it changed my whole approach to the revelation from the Lord in His Second Coming. This indeed was a most thrilling experience. It was not speaking about persons but what had to be in the person from the Lord that was man.

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     But how could these things be received? Where were they to be found? The same passage supplied the way in which these questions could be answered. "They will see the Son of Man coming in the clouds of heaven with power and glory." I therefore turned to the subject of the Second Coming. I read again about God as Man, the worship of the visible God, and that conjunction with Him is like seeing a man in the air or on the water. Also that His coming is in the Word, which is from Him, and is Himself.
     I had previously thought about the letter of the Word as the Old and New Testaments, while the internal sense was the revelation of the Second Coming. This was not what it said. The Word in which He came was the revelation of the Second Coming, the literal sense was "the clouds of heaven," the internal sense was within "the power and glory."
     Now everything began to fall into place. The historical things, relating to the successive churches, in the internal sense had relation to the progressive states of regeneration, the forming of man. Out of these things would be the worship of the visible God, and not just because I had the knowledges of this revelation. Seeing the Lord as Man in the air or on the water had relation to the internal and external things of life.
     This could only take place when the internal sense was opened. It commences with that first perception of what life is; this is meant by the Most Ancient Church. The Son of Man has to come to me in the clouds of heaven. This is indeed a humbling thought. But it was one that changed the direction of my thinking. All that was said about the former churches was not to be seen just as history, but by self-examination it was to be seen in relation to my own loves. It led me away from applying these things to others; they were the reflections of my own life. The Word had become a personal revelation.
     Rev. Norman E. Riley

     [Photo of Rev. Norman E. Riley]

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SWEDENBORG AND HIS INFLUENCE 1987

SWEDENBORG AND HIS INFLUENCE       Editor       1987

     SS 88 SWEDENBORG SYMPOSIUM

     In the spring of 1986 a committee was established at the Academy to organize a symposium to be held in 1988 to celebrate the three hundredth anniversary of Swedenborg's birth. From its inception, the committee determined to focus on Swedenborg's cultural legacy, as investigated by both New Church and non-New Church scholars. The goals envisioned by opening participation in the symposium to all interested scholars were (1) to bring Swedenborg's manifold contribution to the attention of the intellectual world; (2) to provide a forum for new research regarding Swedenborg and his influence; and (3) to build bridges between the Academy and other centers of learning. Underlying all these goals is a desire to share with others our rational vision of the New Christianity.
     To draw attention of non-New Church scholars to the symposium, a call for papers was advertised in professional journals, newsletters, and on posters sent to colleges and universities around the world. In all, the call was advertised in fourteen journals and seventeen newsletters, and posters were sent to approximately one hundred and fifty colleges. Based upon the circulation figures for the journals only, the call reached a circulation of almost 400,000.
     Since the first advertisement appeared in December, 1986, many inquiries have come from Swedenborg scholars and readers without previous contact with New Church organizations, from the USA, Sweden, Germany, Norway, Spain, Israel, Australia, and Tanzania. We continue to receive more inquiries.
     New Church scholars were informed about the symposium through a similar advertisement, published in a wide variety of New Church journals and through personal correspondence.
     The SS '88 committee was very gratified with the response to the call for papers. Fifty-three papers were presented for consideration. The quality of the submissions was high, with many papers representing important additions to Swedenborgian scholarship, and the selection process was difficult. Ultimately twenty-six were chosen for presentation at the symposium, and all of those selected accepted the invitation of the committee to speak. Nine of the presenters are affiliated with a New Church organization and seventeen have no specific New Church affiliation. They have been drawn together by a mutual desire to share their insights into Swedenborg's cultural influence.
     For a full appreciation of what the symposium holds in store, review the program below. If you wish to attend, use the registration coupon which appeared in the October issue of New Church Life, or send inquiry to: Dr. Jane Williams-Hogan, P.O. Box 278, Bryn Athyn, PA 19009.

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     PROGRAM

Sunday, February 7
1:00-3:00 pm      Registration, Heilman Hall
3:15 pm           Welcome: President Geoffrey S. Childs. Academy of the New Church.
               Keynote Address: Inge Jonsson. Vice-President, University of Stockholm.
5:15 pm           Reception
6:15 pm           Dinner, Heilman Hall
7:30 pm           Session I. SWEDENBORG AND EUROPEAN LITERATURE
                    Goran Stockenstrom University of Minnesota, "The Great Chaos and the Infinite Order: The Spiritual Journeys of Swedenborg and Strindberg."
                    Olle Hern, Herrens Nya Kyrka, Sweden, Carl Jones Almqvist-Great Poet and Swedenborgian Heretic."
                    John J. Cerullo, University of New Hampshire. "Swedenborgianism in the Works of Joseph Sheridan Lefanu: Desocialization and the Victorian Ghost Story.
Monday, February 8
9:00 am           Session II. PHILOSOPHY AND SOCIAL SCIENCE
                    Robert H. Kirven. Swedenborg School of Religion, "Swedenborg and Kant Revisited: The Long Shadow of Kant's Attack and a New Response."
                    Thomas Keiser. Licensed Psychologist, "Swedenborg, Cultism, and the Problem of Evil."
                    Daniel W. Goodenough, Academy of the New Church. 'Swedenborg's Political Thought."
                    Eugene Taylor, Countway Library of Medicine-Rare Books. Harvard University, "Swedenborg's Appearance in the History of American Psychology."
2:00 pm           Session III. SWEDENBORG AND SCIENCE
                    Gustaf O. S. Arrhenius, Scripps Institution of Oceanography, University of California, San Diego. "Swedenborg as Cosmologist." Gregory L. Baker, Academy of the New Church, "Limits to Knowledge: The Mechanics of     ignorance." Linda S. Odhner, "Recapitulation Theories and Man's Place in the Universe."
8:00 pm           Session IV. SWEDENBORG AND THE AMERICAN ENLIGHTENMENT Anders Hallengren. Harvard University, "The Importance of Swedenborg to Emerson's Ethics."
                    Paul J. Croce, Rollins College, A Scientific Spiritualism: The Elder James's Adaptation of Swedenborg." Dwight W. Hoover. Ball State University, "The Influence of Swedenborg on the Religious Ideas of Henry James, Sr."
Tuesday, February 9
9:00 am           Session V. RELIGION
                    Michael W. Stanley, New Church College, "Appearance and Reality in the Relationship Between the Finite Soul and the Infinite Source." Samuel J. Regal, Illinois Community College, "Swedenborg and the Wesleyans: Opposition or Outgrowth?" Bernhard Lang, Universidt Gesamthochschule Paderborn. "Glimpses of Heaven." George F. Dole, Swedenborg School of Religion, "The True Christian Religion as Apologetic Theology."
2:00 pm           Session VI. HISTORY
                    Marsha K. Schuchard, Georgia State University, "Swedenborg, Jacobitism, and Freemasonry. Alfred J. Gabay, LaTrobe University, "Alfred Deakin and Swedenborg: An Australian Experience." Eberhard Zwink, Wiirttembergische Landesbibliothek, "Gustav Werner and Johann Gottlieb Mittnacht: Forms of Hidden and Open Swedenborgianism in the 19th Century German Southwest."
7:00 pm           BANQUET Ambassador Lars Bergquist. Toastmaster
                    Mary E. Phillips, Phillips University. "The Effect of Swedenborgianism on the Later Paintings of George Inness."
                    Mary F. Holahan, Delaware Museum of Art, "'Twilight Altitudes': Howard Pyle, Swedenborg, and the Artist's Soul."
                    Irving D. Fischer, University of Southern Maine.'The Chicago City Plan."
                    Ethelwyn Worden, Director, Central Office, General Convention. Musical Program.

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WORDS OF SPIRIT AND LIFE 1987

WORDS OF SPIRIT AND LIFE       Rev. Grant H. ODHNER       1987

     Third in a Series on How to Read the Word

Getting to Know the Lord

     "To speak is inevitably to lie a little," it has been said. There is truth in this. Words only re-present deeper, more complex realities. When we speak, we speak from a whole personal and cultural history of experience; we speak from a world view and set of assumptions. Our concrete words reflect many interconnected thoughts and feelings which qualify what we really mean by our words. To the extent that these inner things are known by our listeners, to that extent they understand our words' real import.
     At face value a person's words are open to many different interpretations. To understand them correctly it helps to know the context and situation in which they were said. It also helps to know some of the other, balancing things that the person has said. Of someone whom we know well, we can say: "This statement of his represents what he is like or what he means more clearly than that statement." And: "I would view this statement in the light of that one."
     These observations hold true for the Lord's words. The words themselves can be interpreted in a myriad ways. How we understand them-and how rightly we understand them depends on our appreciation of who He is, what He is like, and on our appreciation of which statements of His most clearly represent Him, His will, and His wisdom. There are a number of things that are essential in our coming to know the Lord in this way.

Gaining Knowledge Over Time

     As is the case in getting to know any person, there is no substitute for experience. Familiarity with the Lord's Word over time-living with its style, its language, its teachings-is the first basis for being able to sense the character of the mind that lies within the words. In teaching us "how a person can be in such enlightenment as to learn the truths that must make up his faith," the Writings advise: "Let him read the Word every day, one or two chapters . . ." (AE 803:2).

Lighting a Lamp

     In addition to knowledge of another, we must have an affirmative openness toward what he has to say, and a respect for him as a separate, free individual; otherwise we can't hear his message: we confuse it with our own.

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     In approaching the Lord's Word it is the same. We cannot hear what the Lord is really saying if we approach it with our own agenda. We must avoid the tendency to hear just what we want to hear. We must cultivate a respect for the Lord as a Person with a will and perspective separate from our own. In short, we must have an open desire to know what is true apart from what is in our selfish interest. This open attitude springing from an affection for truth enables the Lord to enlighten us when we read the Word (see SS 57).
     I might note that this "affection for truth" is an affection that looks to the "use of life" (ibid.). When we look to living a good life and being useful, the Lord gives us light in reading the Word. However, we must not define the "good life" or "usefulness" for ourself. A quick way to become impatient with the Word is to expect it to conform to our own notion of what is "useful" and "practical" and "of the good life."

What This Lamp Shows Us

     People "who love truths because they are truths and make them of use for life" acquire that sense of the Lord's real character which we spoke of earlier. When they read His words, they know what value to put on His different statements. They know when this statement has more weight than that statement. They know what reflects His will more directly and what less directly.
     There are some key ideas that the Lord lights up for these people. These key ideas form a basic, simple doctrine of essential principles by which everything else in the Word can be interpreted. This doctrine, called "the doctrine of genuine truth," is what opens the Word.
     What are these "genuine truths" that stand out as essentials before those who are enlightened by the Lord? In general, they are the truths that are necessary to salvation and to leading a good life (see SS 55; De Verbo 15)-for example: the truth that the Lord Jesus Christ is the One God, Jehovah from eternity; that salvation is from Him; that the whole Law and Prophets consists in loving Him and the neighbor; the truths of the decalogue, and especially the many broader meanings to the commandments that are clearly shown (e.g. that "murder" includes hatred) (see AC 3440, 9032f).
     These truths, as obvious as they seem, are what a misled or insincere person fails to see in light and to hold as primary. As a result, he sees only contradictions and reasons for doubt. Or, he is distracted by the Word's more clouded statements and makes them his lamps for interpretation; he then multiplies errors.
     It helps immensely to read the Word from the doctrine of genuine truth. It is liberating. From it we know what is important.

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We need not worry if we don't understand something. We are free to inquire and to interpret as we wish in harmony with the basics. We can ask, "How does this teaching help me love the Lord or my neighbor?" or "How does this affect the way I think or the way I live with others?" This places what we are reading in a wider framework. Knowing what is basic also helps us spot when we are making too much of some idea or twisting it to suit ourself.
     A few suggestions:

     Gain familiarity with the Lord's words. This is an indispensable basis for acquiring insight into their real character and meaning. Read a little each day, even if just a sentence or two.
     Set yourself aside and listen to what the Lord is saying. Nurture a love for truth for its own sake, for the uses that the Lord has in mind, and not for your own sake. (Some people find certain techniques useful for "winding down" and setting aside their own preoccupying concerns before reading-e.g., certain relaxation exercises or "meditation" exercises.)
     Look for what is essential to life and salvation, and hold these ideas as most important. Don't pass them by as being too elementary or too obvious. When you read, greet the basics as dear friends when you come across them.

     The entrance of your words gives light;
     It gives understanding to the simple.     (Psalm 119: 130)
AUSTRALIAN ASSEMBLY 1987

AUSTRALIAN ASSEMBLY       Editor       1987

     The third Australian National and District Assembly will be held in Hurstville, Australia on April 8th-10th, 1988. The Right Reverend Louis B. King will preside at this Assembly.

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Editorial Pages 1987

Editorial Pages       Editor       1987

     REINCARNATION

     Dr. Wilson Van Dusen has written an article about reincarnation that will appear in the "Holography" issue of the magazine Chrysalis, which will come out before Christmas. The article may eventually be reprinted as a pamphlet. Here is the opening paragraph.

     Most people believe reincarnation means that the individual returns again to this world. I will show this to be an idea that, although inaccurate and illusory itself, points toward the real truth: God, the Universal, returns endlessly (Chrysalis p. 219).

     In a later paragraph Dr. Van Dusen says:

     I exist out of the will of God, which comes through the heavens and enters me as influx. Part of influx is that we are given to feel we control ourselves and are separate from others. But Swedenborg penetrated this appearance of separation and experienced the higher worlds of which everyone is a part. By our choices and innermost tendencies we are already part of a kingdom of heaven. A man's very thoughts and affections "reach out round about into heaven in keeping with its form, communicating marvelously with the communities there, and they in turn with him" (HH 203). We are given into life and experience from the will of God this life passing through the spiritual world into ourselves. Again we see we are dependent. Swedenborg says that if the will of God is withdrawn we are instantly dead. We are also networked. Spirits are with us. We are already becoming a part of a kingdom of heaven.

     It is useful to have written material to engage the minds of those who currently tend toward some kind of belief in reincarnation. It seems that it is better to believe in reincarnation than to have no belief in life after death. The Writings speak of a mistaken conception of life after death and say, "Nevertheless this idea about the resurrection is attended with this useful result, that they believe in a life after death"(AC 10758). Why would someone be attracted to the idea of reincarnation? Well, we all have a common perception, an influx into the interiors of the mind which enables us to see truths, especially the truth that we live as people after death (see CL 28). But where will we live? In this real world or in some vague, misty, unreal world?

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If that were the choice, might you not opt for a later life in this world? Consider the notions of a man Swedenborg observed in the spiritual world. "in the other life it is given to perceive clearly what opinions people had entertained while they lived in the body concerning the soul, the spirit, and the life after death; for when kept in a state resembling that of the body they think in the same way, and their thought is communicated as plainly as if they spoke aloud. In the case of one person, not long after his decease I perceived (what he himself confessed) that he had indeed believed in the existence of the spirit, but had imagined that it must live after death an obscure kind of life, because if the life of the body were withdrawn there would remain nothing but what is dim and obscure; for he had regarded life as being in the body, and therefore he had thought of the spirit as being a phantom" (AC 443).
     Isn't a person with that view going to be attracted to some notion that has the afterlife in this world? We will continue this subject another time, but let us note well that this person was totally surprised to find that the other life was just the opposite of what he had imagined. The life after death is "far from being obscure." On the contrary, it is "most perfectly clear and distinct" (Ibid.).

     PITMAN SHORTHAND

     To New Church people in Australia Jacob Pitman is an important man. His arrival in that country from England in 1838 is regarded by some as the beginning of the New Church there. At the twenty-ninth annual meeting of the Swedenborg Society it was reported that a large grant of books had been made to this man "for use in Australia." Jacob's claim to fame outside the New Church is, of course, that he was the brother of Isaac Pitman. And was the illustrious Isaac Pitman also New Church? Now is a good time to comment on this, as the 15th of this month marks the 150th anniversary of Pitman's presentation to the world of his writing system.
     When he presented his system he did so in a pamphlet in which he used three examples. They were the 100th Psalm, the Lord's Prayer and Swedenborg's "Rules of Life." Isaac was the secretary of the "Bath New Church Printing Society." He was a financial benefactor of New Church uses, and he distributed many thousands of New Church publications. We are indebted to the late Alexander McQueen for the following information.
     A favorite saying of Pitman's was "to save time is to lengthen life," but he did not consider his life too crowded to read the Writings.

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Indeed every day for sixty years he rose early in the morning to devote his first half hour to the reading of the Writings. He lived to see his shorthand in daily use in virtually every land. He was knighted by Queen Victoria in 1894. When at the age of eighty-five he knew that his death was near, he looked back to the years of work he had enjoyed in this world and said of what was before him, "I shall have a sound heart, and get to work in my new sphere of life."
COMMUNICATION FROM AFRICA 1987

COMMUNICATION FROM AFRICA       Benjamin Garna       1987




     Communications
Dear Editor,
     I was baptized into the Methodist Church in 1927 at the age of eight, and in 1943 converted to the "Faith Tabernacle Church." But during all that period I questioned the credibility of the doctrine of "justification by faith alone" and also the teaching that "heaven is the prerogative of Christians." Therefore I continued to search, without ceasing, for a "religion that would make sense"-until I got to know of the New Church in 1973 and since then the following passages in the Writings have been very dear to my heart:

     Divine Providence no. 115

     Those in faith severed from charity who have confirmed themselves in it by Paul's saying to the Romans that a man is justified by faith without the works of the law (Rom. 3:28) worship that saying quite like men who worship the sun. They become like those who fix their gaze steadily on the sun with the result that the blurred vision sees nothing in normal light. For they fail to see what is meant in the passage by "works of the law," namely, the rituals described by Moses in his books, called "law" in them everywhere, and not the precepts of the Decalogue. Lest it be thought these are meant, Paul explains, saying at that point, "Do we then make the law void through faith? Far from it; rather we establish the law" (verse 31 of the same chapter).
     Those who have confirmed themselves by that saying in faith severed from charity, looking on it as on the sun, do not see the passage in which Paul lists the laws of faith and that these are the very works of charity. What indeed is faith without its laws? Nor do they see the passages in which he lists evil works, declaring that those who do them cannot enter heaven. What blindness has been brought about by this one passage badly understood!

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Continuation on the Last Judgment no. 73
     The Africans and the Gentiles in the Spiritual World

     Gentiles who do not know anything about the Lord appear around those who do know, even in such a way that none other than those who are complete idolaters and worship the sun and moon form the outermost circumference. But those who acknowledge one God, and make the precepts like those of the Decalogue a matter of their religion and life, are seen in a higher region, and thus they communicate more directly with the Christians at the center . . . . The gentiles are also distinguished in accordance with their genius and faculty of receiving light through the heavens from the Lord. For there are among them those who are more interior, and some who are more exterior; and these diversities are not derived from their place of birth but from their religion. Africans are more interior than others.
     Pastor Benjamin Garna,
          Ghana, West Africa
EACH PHASE OF LIFE HAS ITS PARTICULAR DELIGHTS 1987

EACH PHASE OF LIFE HAS ITS PARTICULAR DELIGHTS       Editor       1987

     "It is well known that in each phase of life early childhood, later childhood, youth, adulthood, and old age-a person's state is different. It is also well known that a person lays aside the state of early childhood and its playthings when he passes into the state of later childhood, and that he lays aside the state of later childhood when he passes into that of youth, and this in turn when he passes into the state of adulthood, and that he finally lays this aside when he passes into the state of old age. And if anyone thinks it over, he can also recognize that each phase of life has its particular delights. He can recognize that by means of these he is introduced by consecutive stages into those which belong to the next phase, and that such delights have served to bring him through to that next phase till at length he is brought to the delight of intelligence and wisdom in old age."

     The above quotation is from volume five of Arcana Coelestia recently published by the Swedenborg Society in London.

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ORDINATION 1987

ORDINATION       Editor       1987




     Announcements
     Butelezi-At Kwamashu, Africa, August 23, 1987, Rev. Ishborn Bntelezi into the 2nd degree of the priesthood, Rt. Rev. Louis B. King officiating.
YOUNG ADULTS CONVOCATION 1987

YOUNG ADULTS CONVOCATION       Editor       1987

     The date: February 20, 1988. Place: Pendleton Hall, Bryn Athyn. For information write: YAC 88, Box 277, Bryn Athyn, PA 19009.

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Title Unspecified 1987

Title Unspecified       Editor       1987

     [Photos of ANC College Women's Lacrosse and ANC College Men's Lacrosse teams]

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536




     [Photos of: during Bishop King's visit to South Africa two ministers received awards. Aaron Zungu (left) and Benjamin Nzimande (right).]

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     [Photo of: the group photo shows the whole of the South African clergy: from the left, Ishborn Buthelezi, Peter Nkabinde, Aaron Zungu, Alfred Mbatha, Paulus Mbedzi, Bishop King, Benjamin Nzimande, James Cooper, and Geoffrey Howard.]
PUBLIC WORSHIP AND DOCTRINAL CLASSES 1987

PUBLIC WORSHIP AND DOCTRINAL CLASSES       Editor       1987

     GENERAL CHURCH OF THE NEW JERUSALEM
RIGHT REV. LOUIS B. KING, BISHOP
Bryn Athyn, Pennsylvania, 19009, U. S. A.
PUBLIC WORSHIP AND DOCTRINAL CLASSES
USA addresses only
Information on public worship and doctrinal classes provided either regularly or occasionally may be obtained at the locations listed below. For details use the local phone number of the contact person mentioned or communicate with the Secretary of the General Church, Rev. L. R. Soneson, Cairncrest, Bryn Athyn, PA 19009, Phone (215) 947-4660.

     UNITED STATES OF AMERICA

     Alabama:

     BIRMINGHAM
Dr. R. Shepard, 4537 Dolly Ridge Road, Birmingham, AL 35243. Phone:(205) 967-3442.

     Arizona:

     PHOENIX
Mr. Hubert Rydstrom, 3640 E. Piccadilly Rd., Phoenix, AZ 85018. Phone: (602) 955-2290.

     TUCSON
Rev. Frank S. Rose, 2536 N. Stewart Ave., Tucson, AZ 85716. Phone: (602) 327-2612.

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     Arkansas:

     LITTLE ROCK
Mr. and Mrs. Kenneth Holmes, Rt. 6, Box 447, Batesville, AR 72501. (501) 251-2383

     California:

     LOS ANGELES
Rev. Donald Rogers, 5022 Carolyn Way, La Crescenta, CA 91214. Phone: (818) 249-5031.

     SACRAMENTO
Mr. and Mrs. Robert Ripley, 2310 N. Cirby Way, Roseville, CA 95678. Phone: (916) 782-7837

     SAN DIEGO
Rev. Nathan Gladish, 7911 Canary Way, San Diego, CA 92123. Phone: (619) 268-0379. Office: (619) 571-8599.

     SAN FRANCISCO
Rev. Mark Carlson, 4638 Royal Garden Place, San Jose, CA 95136. Phone: (408) 224-8521.

     Colorado:

     COLORADO SPRINGS
Mr. and Mrs. William Reinstra, 708 Manitou Ave., Manitou Springs, CO 80829. Phone: (303) 685-9519.

     DENVER
Rev. Clark Echols, 3371 W. 94th Ave., Westminster, CO 80030. Phone (303) 429-1239

     Connecticut:

     HARTFORD

     SHELTON
Mr. and Mrs. James Tucker, 45 Honey Bee Lane, Shelton, CT 06484. Phone (203) 929-6455.

     Delaware:

     WILMINGTON
Mrs. Justin Hyatt, 417 Delaware Ave., McDaniel Crest, Wilmington, DE 19803. Phone: (302) 478-4213.

     District of Columbia see Mitchellville. Maryland.

     Florida:

     MIAMI
Rev. Daniel Heinrichs, 15101 N. W. Fifth Ave., Miami, FL 33169. Phone: (305) 687-1337.

     Georgia:

     AMERICUS
Mr. W. H. Eubanks, Rt. #2, S. Lee St., Americus, GA 31709. Phone: (912) 924-9221.

     ATLANTA
Rev. Christopher Bown, 3795 Montford Drive, Chamblee, GA 30341. Phone: (Home) (404) 457-4726. (Office) (404) 452-0518.

     Idaho:

     FRUITLAND
(Idaho-Oregon border) Mr. Harold Rand, 1705 Whitley Dr., Fruitland, ID 83619. Phone: (208) 452-3181.

     Illinois:

     CHICAGO
Rev. Grant Schnarr, 73A Park Dr., Glenview, IL 60025. Phone: (312) 729-0130 (home) (312) 724-6130 (office).

     DECATUR
Mr. John Aymer, 380 Oak Lane, Decatur, IL 62562. Phone: (217) 875-3215.

     GLENVIEW
Rev. Brian Keith, 73 Park Dr., Glenview, IL 60025. Phone: (312) 724-0120.

     Indiana:
Mr. James Wood, R. R. 1, Lapel, IN 46051. Phone (317) 534-3546

     Louisiana:

     BATON ROUGE
Mr. Henry Bruser, Jr., 1652 Ormandy Dr., Baton Rouge, LA 70808. Phone: (504) 921-3089.

     Maine

     BATH
Rev. Gene Barry, Middle and Winter Station, Bath, ME 04530.

     Maryland:

     BALTIMORE
Rev. Frederick Chapin, 37 Guinevere Court, Baltimore, MD 21237. Home phone: (301) 682-3397; Office: (301) 435-5418.

     MITCHELLVILLE
Rev. Lawson Smith, 3805 Enterprise Rd., Mitchellville, MD 20716. Phone: (301) 262-2349.

     Massachusetts:

     BOSTON
Rev. Grant Odhner, 4 Park Ave., Natick, MA 01760. Phone: (617) 651-1127.

     Michigan:

     DETROIT
Rev. Walter Orthwein, 395 Olivewood Court, Rochester, MI 48064. Phone: (313) 656-1267.

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     EAST LANSING
Mr. Christopher Clark, 5853 Smithfield, East Lansing, MI 48823. Phone: (517) 351-2880.

     Minnesota:

     ST. PAUL-MINNEAPOLIS
Rev. Michael Cowley, 3153 McKight Road #340, White Bear Lake, MN 55110. (612) 770-9242

     Missouri:

     COLUMBIA
Mr. and Mrs. Paul Johnson, 103 S. Greenwood, Columbia, MO 65201. Phone: (314) 442-3475.

     KANSAS CITY
Mr. Glen Klippenstein, Glenkirk Farms, Maysville, MO 64469. Phone: (816) 449-2167.

     New Jersey-New York:

     RIDGEWOOD. N.J.
Mrs. Fred E. Munich, 474 S. Maple Ave., Glen Rock, NJ 07452. Phone: (201) 445-1141.

     New Mexico:

     ALBUQUERQUE
Rev. John Odhner, 4009 Montgomery NE, Apt. L4, Albuquerque, NM 87109. Phone: (505) 881- 4930.

     North Carolina:

     CHARLOTTE
Mr. John deMaine, 3509 Highridge Rd., Matthews, NC 28105. Phone: (704) 845-4058.

     Ohio:

     CINCINNATI
Rev. Patrick Rose, 785 Ashcroft Ct., Cincinnati, OH 45240. Phone: (513) 825-7473.

     CLEVELAND
Mr. Alan Childs, 19680 Beachcliff Blvd., Rocky River, OH 44116. Phone: (216) 333-4413.

     COLUMBUS
Mr. Hubert Heinrichs, 8372 Todd Street Rd., Sunbury. OH 43074. Phone: (614) 524-2738.

     Oklahoma:

     TULSA
Mr. Robert Campbell, 3108 Eagle Pass Rd., Edmond, OK 73013. Phone: (405) 478-4729.

     Oregon-Idaho Border.-Se Idaho, Fruitland.

     Pennsylvania:

     BRYN ATHYN
Rev. Kurt Asplundh, Box 277, Bryn Athyn, PA 19009. Phone: (215) 947-3665.

     ERIE
Mrs. Paul Murray, 5648 Zuck Rd., Erie, PA 16506. Phone: (814) 833-0962.

     FREEPORT
Rev. Ragnar Boyesen, 126 Iron Bridge Rd., Sarver, PA 16055. Phone: Office (412) 353-2220 or Home 295-9855

     KEMPTON
Rev. Jeremy Simons, RD 2, Box 217-A, Kempton, PA 19529. Phone: (Home) (215) 756-4301; (Office) (215) 756-6140.

     PAUPACK
Mr. Richard Kintner, Box 172, Paupack, PA 18451. Phone: (717) 857-0688.

     PITTSBURGH
Rev. Ray Silverman, 299 Le Roi Road., Pittsburgh, PA 15208. Phone: (Church) (412) 731-1061.

     South Carolina:- see North Carolina.

     South Dakota:

     ORAL-HOT SPRINGS
Linda Klippenstein, 537 Albany, Hot Springs, SD 57745 Phone: (605) 745-6629

     Texas:

     AUSTIN
Mrs. Charles Grubb, 604 Highland Ave., Austin, TX 78703. Phone: (512) 472-3575.

     DALLAS-FORT WORTH
Mr. Fred Dunlap, 13410 Castleton, Dallas, TX 75234-5117. Phone: (214) 247-7775.

     HOUSTON
Dr. James Carter, 30 Williamsburg Ln., Houston, TX 77024. Phone: (713) 456-4057.

     Washington:

     SEATTLE
Rev. Kent Junge, 14812 N. E. 75th Street, Redmond, WA 98033. Phone: (206) 881-1955.

     Wisconsin:

     MADISON               
Mrs. Charles Howell, 3912 Plymouth Circle, Madison, WI 53705. Phone: (608) 233-0209.

540


LIGHT BURDEN 1987

LIGHT BURDEN       Editor       1987


     A
LIGHT
BURDEN
Easier Ways to Shun Evils
John Odhner

     A series from New Church Life printed in booklet form.
Price $1.00 plus postage-total $1.70

     General Church Book Center           Hours: Mon-Fri 9-12
Box 278                              or by appointment
Bryn Athyn. PA 19009               Phone: (215) 947-3920

541


Notes on This Issue 1987

Notes on This Issue       Editor       1987

Vol. CVII     December, 1987     No. 12
NEW CHURCH LIFE

542




     Notes on This Issue

     Next month the tricentennial year begins. On the 29th the Swedenborg Society will publish the new translation of True Christian Religion. We hope in our next issue to give an example from that translation.
     Interesting events will be taking place in New Church centers around the world.
     In Sweden on the 29th there will be a wreath-laying ceremony at Swedenborg's sarcophagus in Uppsala Cathedral, and then in the evening there will be a presentation and banquet at the House of Nobles. The program will include the ambassador to China, Lars Bergquist, who will present his new translation of the Journal of Dreams.
     In Sydney, Australia on January 29th there will be an elegant banquet. "The chest of books being brought to Australia on one of the ships of the First Fleet Reenactment will be opened." (See p. 578.) The following day there will be a symposium at Macquarie University. In February the Academy has its symposium (see Nov. issue). In April, thanks to the preparatory arranging done by such men as Dr. J. D. Odhner, there will be a visit to Bryn Athyn by the Queen of Sweden. In August the Swedenborg Foundation will host a symposium in Tarrytown, New York.
     We are glad to have in this issue news from New Zealand, and we would like to encourage news writers from societies and circles to send in their news. There is a good flow of material coming to this magazine these days, but we do not want the church news to be squeezed out!
     Six hundred and sixty-nine people were at the Bryn Athyn cathedral to hear the address by Rev. Louis Synnestvedt which begins on the opposite page. Speaking of statistics, this issue has plenty of them. After Bryn Athyn, which school has the largest attendance? Glenview and Kitchener are so close. One of them has fifty-two students, the other fifty-one (see p. 573). There are six students in the Theological School and 136 in the Academy College. We have the names of sixty-eight people who have joined the General Church in the past year (p. 567).
     Our annual index shows the names of people involved in weddings, baptisms, etc. We reported sixty-one marriages. We reported forty adult baptisms (out of a total of 202) and forty-three confirmations.

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WALK ABOUT JERUSALEM 1987

WALK ABOUT JERUSALEM       Rev. LOUIS D. SYNNESTVEDT       1987

     The city of Jerusalem was built atop Mt. Zion, overlooking the Kidron valley to the east and the Hinnom valley to the west. Round about the city could be seen vineyards and farmland tended by the nearby inhabitants. Mount Zion, with its steep slopes, would be an impressive sight to anyone who saw it. Its height not only provided the key to Jerusalem's defense, but inspired the admiration of those who viewed the elevated city rising above the surrounding countryside.
     This city, with its walls firmly established upon Zion, provided an appropriate setting for the worship of Israel. There, from His sanctuary, the Lord spoke to His people: the same God who made a covenant with Abraham, Isaac and Jacob delivered them from Egypt and brought them through the wilderness to the promised land.
     How would the heritage that they as a nation cherished be preserved? And in what way could their hearts be stirred with affection for this beautiful city which was the center of their life and worship? David, in the forty-eighth Psalm, declared: "Walk about Zion, and go all around her. Count her towers; mark well her bulwarks; consider her palaces that you may tell it to the generation following. For this is God, our God forever and ever" (Psalm 48:12-14).
     Consider the event that is taking place now in this cathedral. Here we are, in a service of worship devoted to the Lord Jesus Christ, that same God of Israel who is the one God of heaven and earth. This church is founded upon the belief that the Lord has made His second advent, not in the flesh, as many have expected, but in the Spirit. He has come in the clouds of heaven with power and great glory, meaning that He has come to reveal Himself in His Word with the power and glory of its spiritual meaning. Within His Word are stored boundless treasures for our discovery and use, now unfolded and explained through the Writings of Emanuel Swedenborg. Even the story of the people of Israel speaks of the establishment of the Lord's presence with us. Within our view is the New Jerusalem built upon a heavenly Zion. It is not a physical city built upon an earthly mountain. Nor can we define the New Jerusalem in terms of an organized body such as the Academy or the General Church. The city of Zion is a way of life open to everyone through the Heavenly Doctrines. It is the New Church, founded upon love to the Lord who has revealed Himself as God visible to our mind's eye.
     The Writings tell us that the Lord Himself will reign in that church called the New Jerusalem in the book of Revelation (see Apocalypse Revealed 937).

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Just as the physical mountain of Zion symbolized the Lord's presence in the church of Israel, so the New Revelation assures us of the Lord's constant presence with the people of His New Church. Those who receive the truths of His Word and who do His commandments will not be separated from Him. You might live hundreds or even thousands of miles from a church center, yet the Lord will always be near you.
     Our connection with the Lord does not come automatically. We do not enter the Holy City simply by walking in. Instead, it is the result of a process of education. The prophet Isaiah expresses it this way: "Put away the evil of your doings from before My eyes. Cease to do evil, learn to do good . . . . Come now, and let us reason together, says the Lord" (1:16-18). In the Writings the Lord explains to us in a clear and helpful way that we cannot be conjoined with Him unless we invite His help to remove in us the delights of evil. If we take an honest look at ourselves, we gradually discover that we have weaknesses in regard to evil. We are prone to delight in taking things that belong to others, wanting to experience filthy pleasures and adulteries, or wanting to let hatreds and resentments build within us.
     But we need not be afraid. The Lord will help us turn away from these and other evil delights. As we turn from evil, as if by ourselves, He will flow in with His own love, establishing in us a growing desire to learn truth and an increasing delight in doing what is good.
     "Great is the Lord, and greatly to be praised in the city of our God, in the mountain of His holiness" (v. 1). How great the Lord is for caring about us so much that He provides a way for us to be encouraged by His love and helped by His Word!
     "Beautiful in situation, the joy of the whole earth, is Mount Zion on the sides of the north, the city of the great King. God in her palaces is known as her refuge" (vv. 2,3). This psalm is speaking of the beauty of the Heavenly Doctrines, which is the joy of the whole earth. Because the New Church is being established, all in the earth who love God and keep His commandments are saved. Those people from the "sides of the north" may be those of the Lord's universal church who are in relative ignorance of the truth. Yet the spiritual light that they do have comes to them because of the brightly shining lamp upon the mountain of those who receive into their lives the Heavenly Doctrines.
     But how do we preserve the heritage we have been given that means so much to us and to the whole world? How do we become inspired to love the New Church which the Lord is giving to each generation?
     The Academy of the New Church was founded by our fathers to help serve the Lord in making the New Jerusalem a reality upon the earth.

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Its purpose is a positive one, yet it must fight against many negative forces that are destructive of spiritual truth and of human happiness.
     Negative forces are at work in the many fields and disciplines of human endeavor. There are historians who do not recognize the guiding hand of Providence in human affairs. There are scientists who deny that there are spiritual causes within natural phenomena. There are literary and other artists who feel that people have a duty to express freely any emotion, even the most sordid. There are workmen who care nothing about the job they accomplish. Many political leaders acknowledge no other law than that of human opinion. Many physicians are unable to see the wonderful operation of the Divine Healer. And there are clergy who fail to preach that people should live a life according to the Divine commandments.
     These negative forces, as persuasive as they may seem, are not able to penetrate the strong defenses that the Lord has given us in His threefold Word. We are grateful to the Academy for providing the caring environment, the intellectual resources and the inspiration to carry out the kind of education which invites the Lord's presence in the many fields of life.
     The Academy, as an institution, serves to pass on the vital heritage that the Lord has given us. While many of its pursuits are academic in nature, the goal of each school is to turn the hearts of its sons and daughters to their Father in heaven.
     Walk about Zion! Zion, which is the mountain itself, has direct reference to the good of the church from the Lord (AE 449:7). In other words, examine the good which the Lord has given to the New Church. Look for the sincerity and love that the Lord has given to the people of His church. Appreciate it. Strive to live it for yourself. And if you tend to focus on disagreements and contentions among people, look beyond the personalities to see the good of the doctrines themselves. This is what is meant by walking about Zion.
     Count her towers! The Writings tell us that "to number her towers" signifies to consider the higher or interior truths of the church (AE 453:10). Now you might be tempted rather to count dormitory rules, or grading policies or organizational structures. Such outward considerations are in place at the Academy for a purpose. But if you do not see beyond them, you may be closing your eyes to some wonderful realities. The towers are the higher truths. They are the teachings that speak of the Lord's love for us, of His struggle with the hells, and of the way He made His Human Divine. The higher truths tell of our responsibility to heal one another of spiritual diseases as we enlist the Lord's help in our own regeneration. Count the towers of spiritual teaching, and you will find the external system is intended only to be a servant which frees us to reflect upon our higher duties and obligations.

546



     The city's walls were reinforced with sturdy bulwarks. Mark well her bulwarks! the Psalm says. In the original language, it actually says, "Set your heart to" her bulwarks. This is a fitting expression since the bulwarks refer to the outer part of our person or our "exterior man," together with the things that are in it (see AE 365:35). What would the New Church be without teachings which are unmistakably clear and bold, directing us to order our exterior man and giving us principles of conduct? Such teaching can be found in the literal sense of the Ten Commandments, as well as in the many practical teachings of the Writings. The work Conjugial Love, for example, gives powerful instruction on how young men and women should prepare for marriage. The Doctrine of Charity tells us how people engaged in different occupations can become a form of use. Set your heart to her bulwarks! Love those teachings that the Lord gives you for the protection and security of the heavenly affections He is establishing in your heart.
     Then the Psalmist says, Consider her palaces! The Hebrew root for "palaces" suggests loftiness, such as a high dwelling. As the bulwarks refer to the exterior man, the palaces upon Zion refer to the interior man with its loves and perceptions. Think of people that you admire the most. Perhaps you look up to a teacher or a minister who especially inspires you. Perhaps you have a special friend or colleague who you find has great insight into important issues, or is very selfless in the way that he or she gives of his time and energy to worthwhile endeavors. Ask yourself, where does this depth of character come from? It comes (insofar as we can judge) from the Lord's presence within, building an inner character that is truly humble and looking to higher authority for guidance and strength. Consider these palaces, not only as inner dwelling places for the Lord in those you admire, but as the potential for your own spiritual growth and maturity.
     Why walk about Zion? Why reflect upon these aspects of the life of the New Church as we know it? The forty-eighth Psalm gives the answer: "That you may tell it to the generation following." Each of us, in Providence, belongs to a special generation of the New Church. Because the Lord's love is always reaching out to others, He wants us to share what we have with the new generation that follows our own. And so we have the opportunity to re-commit ourselves to the vision the Lord has given us of a happier world. We have the opportunity to grow in our understanding of the Heavenly Doctrines-not just as so many knowledges, but as a way of life in our own time and circumstance. As we do so, we become personally equipped to communicate this wonderful heritage to others, whether we are young or old.
     May each of us learn the lessons of the Psalms which teach us to appreciate the New Jerusalem which the Lord is establishing among us: "I was glad when they said to me, 'Let us go into the house of the Lord.

547


Our feet have been standing within your gates, O Jerusalem! . . . Pray for the peace of Jerusalem: May they prosper who love you . . ." (122:1-6). "Let all those who hate Zion be put to shame and turned back" (Psalm 129:5). "For the Lord has chosen Zion; He has desired it for a habitation for Himself: this is My resting place forever; here will I dwell, for I have longed for it" (132:13, 14). Amen.
APPLICATIONS FOR ADMISSION TO THE ACADEMY OF THE NEW CHURCH COLLEGE 1987

APPLICATIONS FOR ADMISSION TO THE ACADEMY OF THE NEW CHURCH COLLEGE       Editor       1987

     Requests for application forms for admission to the Academy College for 1988-89 should be addressed to Dean Robert W. Gladish, The Academy of the New Church College, Box 278, Bryn Athyn, PA 19009. Completed application forms and accompanying transcripts and recommendations should be received by March 1, 1988, if the applicant is to avoid a $50 late fee.
     It should also be noted that the college operates on a three-term year and that applications for entrance to the winter and spring terms of any academic year can be processed, provided that they are received by Dean Gladish at least six weeks prior to the beginning of the new term.
     Catalogs describing the College programs and course offerings are also available upon request at the same address.
BRITISH ASSEMBLY 1987

BRITISH ASSEMBLY       Editor       1987

     A British Assembly has been called for July 8-10th, 1988, to be held in Colchester, the Rt. Rev. Louis B. King presiding. All members and friends of the General Church are cordially invited to attend.
DAILY READINGS 1988 1987

DAILY READINGS 1988       Editor       1987

     You are invited to write to the office of the Secretary of the General Church, Box 278, Bryn Athyn, PA 19009 if you would like to have the day-by-day schedule of suggested readings. On the first of January the readings will be John 5, verses 17-29, and Arcana Coelestia 9207:4-9208.
     The following day it will be the rest of John 5 and AC 9209. On Jan. 15th the reading will be John 11:1-19 and AC 9231:4-9238. And on January 31st it will be John 18:1-18 and AC 9276:3-9. These few references are to give you a general idea if you do not have your schedule by January.

548


CHRISTMAS PROPHECIES 1987

CHRISTMAS PROPHECIES       Rev. ROBERT H. P. COLE       1987

     The Advent of the Lord began to take form at the end of the Most Ancient Church when early men began to become wicked. This fact was related in the story of the serpent in the Garden of Eden. It was then prophesied that "The seed of the woman shall crush the head of the serpent" (Gen. 3:15; AC 250). The seed of the woman referred to the Lord. The head of the serpent meant the chief evil love in mankind, which is the love of self for the sake of self. This love enhances the deluded idea that all life is from self and for self, but the fact is that all life is from the Lord for the sake of the Lord, His kingdom and the perpetuation of the angelic heaven by means of human life on earth. Love to the Lord is the chief good love that this fact is to propagate and nourish.
     The people of the Ancient Church, who had the Ancient Word, knew about the future coming of the Lord, for the Word of that day was full of the teachings concerning this great event. Balaam the son of Beer, a soothsayer from Syria, and a so-called son of the east (which group belonged to the Ancient Church), knew about the Lord's coming (AC 1343:6, 4112:2).
     The Writings tell us that Balaam was a hypocrite; even though he was fully aware of the Lord's coming in Israel, and even worshiped Jehovah, he was quite willing to enrich himself by cursing a troublesome nation to please a conquering king, as well as enhance his own standing in the fertile crescent (see AR 114).
     This is why he accepted Balak's offer of great riches and power if he would place a curse upon the Israelite nation, a rapidly growing people who threatened the future existence of Moab. That cruel nation was dedicated to the idolatry of Baal worship. Israel worshiped the Lord Jehovah, which true worship prevailed in the Ancient Church and among the sons of the east, later including the wise men who came seeking the Lord (AC 1366e, 1675).
     To protect himself and his reputation (in case he failed to mesmerize and bring about a curse contrary to Divine order-see AE 140), Balaam sent word to Balak that he could only do what the Lord gave him the power to do. He could not do what Balak wished him to. But Balak sent messengers again to Balaam with presents and promises of even greater riches and power. Balaam was told by the Lord to go with these messengers but only to speak the words which the Lord would give him.

549



     As Balaam went with the messengers of Balak, riding upon his donkey, and with the desire to do harm to Israel, the Lord sent His angel to meet him in the way and warn him again to speak only the words which the Lord would give him. The Lord did not desire to have Balaam go to curse Israel, but Balaam saw only the rich rewards before his eyes and went anyway. It was for this reason that the donkey which Balaam rode was made to see the angel of the Lord and to turn aside three times from the way they were going. (Recall the Writings' description of the beast that we would all ride intently and forcefully toward hell after death if the Lord did not hold tight control on the reins! (See SD 2559-60.) After repeated beatings by Balaam, the donkey spoke to him. It was then that Balaam knew for certain that it would be very difficult to curse the Children of Israel. Only the angel of the Lord could cause a donkey to speak! (AC 2799:20).
     Balaam also knew and understood that it was going against the teachings of the Ancient Word (the Divine law of his day) for him to hope to enrich himself by the use of sorcery to bring evil upon a people. But he still made use of all his knowledge of correspondences, especially the secret of the holy meaning of the number seven, to further his own ends. Then he set his face toward the wilderness, and from his position high above them, he saw Israel dwelling according to their tribes; and because he saw them in the order of heaven, he saw heavens being formed. We might say that he saw the Christian Church and even the New Church and the New Christian heaven growing before his eyes (see AC 3703:18, 4236:2, 3762:5, 6367:6; AR 519).
     It was because of these things that the spirit of God came upon him, and he took up his prophetic enunciation, saying, "How good are thy tents, O Jacob, thy habitations, O Israel: As valleys are they planted, as gardens by the river. . . . I shall see Him but not now, I shall behold Him but not nigh. There shall come a star out of Jacob and a scepter shall rise out of Israel." How Balaam must have smarted as the full force of the Divine power of the Lord caused him to prophesy against his will concerning the setting for the Lord coming once and then again! Other prophecies were given throughout the centuries-which followed. Then the angel of the Lord appeared to make the annunciation.
     Balaam became acutely aware of the fact that at one historic moment, the encampments of the sons of Israel took on the magnificent and unchallengeable arrangements of the angelic societies in heaven. This is why he blessed them, for he saw heaven in great detail. He was overwhelmed. He was numb! Consider some of the correspondences involved. Tents and habitations mean such dwelling places as are in the heavens. Tents are the dwellings (seen in imagery) of those who are in the good of love (the best of the angels).

550


Habitations are the dwelling places of those who are in truths from that good (less than the best, but still very good). The multiplications of truth and the consequent wisdom are meant by "as valleys are they planted, as gardens by the river"; for every good and every truth flows in according to the form of heaven (see AE 431:13).
     The encampments of the Israelites were so ordered that they might represent heaven and the church. This is why the tribes also were arranged according to a certain order of encampment, and it was said that Jehovah dwelt in the midst of the camp and that He walked in the midst of them, and therefore they should be holy (AC 3858:6, 4290:4, 10,038; Num. 5:3; Deut. 23:14).
     Balaam's enunciation is also stated in other translations: "How goodly are thy tabernacles, O Jacob, thy habitations, O Israel!" Still another version is: "How fair are your tents, O Jacob, your encampments, O Israel." Consider also what today's words could well be: "How noble are your tents, how secure and steadfast are your placements, which you have set aside for Divine and angelic dwelling, people of the New Jerusalem and all others who perceive the Lord, His angels and the delightful concept of a blessed eternal life."
     The Lord Jesus Christ has come into the world twice to fulfill all revelations, and has come both times so that people might know Him, know their God as to His heart and mind as well as to His body and deeds. All churches have at least one great truth that can lead to the good of life if studied and applied, but the New Church is blessed with a great deal more genuine enlightenment, an angel Gabriel (a society of good-thousands of angels instilling charity toward the neighbor and other qualities), a star in the East (well preserved and published knowledges of good and truth contained in the Writings) that tell of the Lord's two comings. This makes the New Church the Crown of the Churches (see AC 3767).
     It has been said that a woman about to become New Church, upon completion of her reading of The True Christian Religion over a century ago, sought to describe in a poetic battle hymn which we know well her own vision of the fulfillment of the prophecies of the coming of the Lord. She saw the glory (in her own eyes) "as seen in the flickering lights of a hundred circling camps" (Julia Ward Howe). Perhaps upon reflection, we can see more clearly some of the background involved in this and other similar poetic thoughts expressed by sincere New Church visionaries and evangelists. The importance of Balaam's vision and other Christmas prophecies should now take on new meaning for us. In our modern age there is much good to be seen of our glorious church, of our blessed nations and of our own spiritual heritage from the Lord.

551


In Isaiah's prophecy (9:6) there was foretold the Lord's glorification. He is Jesus Christ, Father and Friend to all, and God of all things.
     But for the sake of those who would allow Him to be born in their hearts, who would love Him and one another and would allow Him to reform and regenerate them, at the same time organizing their hearts and minds to fit into the perfect and strong order of His spiritual encampments, the Lord caused Balaam the son of Beer to say in a trance with his spiritual eyes open: "How goodly are thy tents, O Jacob, and thy tabernacles, O Israel! As the valleys are they spread forth, as gardens by the river's side, as the trees of lign aloes which the Lord hath planted, and as cedar trees beside the waters" (Num. 24:5, 6).
IT'S ONLY NATURAL 1987

IT'S ONLY NATURAL       Rev. ERIK E. SANDSTROM       1987

     When we read that "It is not so difficult to lead the life that leads to heaven as is believed" (HH 528 heading), and that we don't have to renounce the world, nor the lusts of the body and flesh, nor discard worldly riches and honours (HH 528); and that the life leading to heaven must be lived in the world (HH 525); further, in detail, that we can "live in the world and engage in its business and employments, and by means of a moral and civil life receive spiritual life" (HH 528); even that you "can live outwardly as others do, grow rich, keep a plentiful table, live in elegant houses and wear fine clothing in keeping with your condition and function, and enjoy delights and gratifications" (HH 359), one wonders why the New Church isn't more popular! People should be beating at our door. The puritanical denunciations against drinking, dancing, gambling, even vows of poverty or chastity, are here at least held up for examination. Where does that leave the New Church member?
     Do we now have a "free pass" to worldly gratifications? Horrors, no. And the New Church has a long track record of illustriously denouncing selfishness, greed and materialism. So how do teachings such as the above balance the outlook of "living in the world for the sake of heaven" versus "living in the world for the sake of self and from a love of the world and luxury'?
     In other words, how guilty should we feel when we are well off! Or having innocent fun? We often say or think, "It's only natural" and that is our excuse.

552


Surely the Lord would never condemn anyone for slurring his speech, or for cursing another driver eminently deserving instant cremation? In thousands of examples of natural life, people excuse themselves: "It's only natural. Everybody does it."
     The Heavenly Doctrine takes us much more deeply into this topic. Starting from the "top," no angels have been created as such from the beginning, but all have started as people on earth (see LJ 9, HH 311-317, D. Wis. 106). Even though angel couples enjoy the same marital relations as they did on earth, procreation of physical offspring only takes place here on earth (see CL 52; HH 382a, 402e; D. Wis. 111). Just as the Lord first created a human race on earth for the sake of people becoming angels, so the birth of every infant follows the same purpose: people become angels.
     Creation begins from the Lord God Himself. In order for His Divine love to love others outside of itself, to make one with them, and render them eternally happy from itself (TCR 43), He first had to create others outside of Himself! Since He cannot give Himself as He is in Himself to another-that would be just transferring Himself as He did through angels of Jehovah, or as He did only once as the only-Begotten of the Father-the Lord first had to create dead matter out of which receptacles of life could be raised: "In the substances and matters of which lands are formed, there is nothing of the Divine in itself, but still they are from the Divine in itself" (DLW 305). "Ah uses ascend from last things to man, and through man to God the Creator, from whom they are" (DLW 65).
     Strange as it may seem, this utter deadness ("It's only natural") is a prerequisite for eternal life. Otherwise the Lord would create spiritual beings, or angels from the beginning, full of Divine life, because they would lack dead material or natural body forms. Such a spiritual being would have no life of its own, no as-from-self, no image or likeness. Like grinning cherubs, they would flit eternally in utter devastating perfection.
     No thanks, thank heavens! Instead, mortal beings have eternal life just because they have been raised out of completely dead matter, yet matter created by God: "And the Lord God formed man from the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul" (Genesis 2:7). Given a necessary gap between infinity and finition, man starts finite, and ends up as an angel, still finite forever and ever. No angel ever becomes infinite. Only God is infinite.
     It's only natural to be finite. Everything created, from sand to Miss Universe, from angels to worms, resists and reacts against the inflowing creative life from the Lord God: "In everything created by God there is reaction. In life alone there is action. Reaction is caused by the action of Life.

553


Because reaction takes place when any created thing is acted upon, it appears as if it [the reaction] belonged to what is created. Thus in man it appears as if the reaction were his . . . when yet man is only a recipient of life" (DLW 68, added emphasis).
     It could not be clearer. Human action is reaction, even to each other. All our reactions come from our finite inertia, which in fact resists and reduces life to the same deadness as belongs to natural matter. Gloomy but true: materialism or just being lazy, or when we feel sorry for ourselves, kills any joy most efficiently. It's only natural. Deadness stalks around every finite corner: "From this cause it is that man, by reason of his hereditary evil, reacts against God" (Ibid.).
     But what of the quotes beginning this article? Wait for the rest: "But so far as man believes that all his life is from God, and that all good of life is from the action of God, and all evil from the reaction of man, so far does his reaction come from God's action, and man acts with God as if from himself" (Ibid.).
     This is perhaps one of the dearest statements of doctrine on the subject. It means that we do not have to be pitiful, self-loving creatures: we can dance to the Lord's music.
     The Lord loves us even though we are finite. "He remembers that we are dust" (Ps. 103). True, the Lord "does not need [the angels'] help," but He gives angels eternal uses to perform "that thereby they may have functions and offices, and . . . life and happiness in uses" (AC 8719). Thus the Lord's love to give us happiness in no way helps Him, since nothing finite created by the infinite can help that which creates it!
     Instead, being infinite, the Lord sees what is Divine or from Himself, as received in all finite created things (DP 52-54), and regards only what is of eternal and infinite value in mortal finite things (DP 55-69).
     Isn't it a miracle, then, that a human being can react together with God's action, after first overcoming the temptation to react against Him? It is as though the Lord, as the Bridegroom and Husband of His church, is teaching His church, His bride and wife, how to dance.
     Can we now see all those dead natural things-either materialistic attractions or distractions-against the backdrop of these doctrines? Matter is dead, inert, natural. It seems alive. Hell is called death itself; it loves acting into dead matter, making it seem alive and attractive: materialism, wealth, entertainments, hobbies, pleasures, travel, etc. It then depends on the individual whether all of this feeds self-love from hell, or fearing God from heaven. The "distinctively New Church social life" would seek ways of ensuring the latter.
     For example, the honeymoon is a far, far cry from being promiscuous. Yet both involve the natural. Although some elements may be similar, one receives heaven, the other can receive hell.

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     The road leading to heaven can be more exciting than going to hell-even on the natural level. It should be fun going to heaven. With people who are being regenerated, there is nothing on earth that needs to be feared, nothing that cannot be discussed under appropriate conditions where order is followed. With their lives in the Lord's hands, and also insured, with a heavenly home waiting and one here on earth being paid off; with a legitimate marriage either in mind, or an orderly courtship, betrothal and honeymoon already behind them, and with social life and decent entertainment-even some good music, etc.-life could be seen as really worth living.
     Oh, just a proviso or two about living elegantly, etc.: ". . . provided he inwardly acknowledges the Divine and wishes well to the neighbour" (HH 369). ". . .provided that inwardly in himself he thinks about God, as he ought, and acts sincerely and justly in respect to his neighbour" (HH 358). ". . .yet all this for the sake of the end, which must be use" (DLW 396, added emphasis). "Everyone should look after himself to see that he has the necessary means of living, certainly food, for example, and clothing, a place to live and many other items which inevitably are required for the kind of civil life he leads. He should see that he has these not just for himself but also for his family, not just for the time being, but also for time to come. Unless everyone obtains the necessary means of living, he of course cannot be in a position to practice charity, seeing he is in dire need of everything" (NJHD 97).
     It is eternal life that really matters. But eternal life starts here on earth: "Try to think, if you can, whether a hundred thousand years amount to anything when compared to eternity and you will observe that they do not. What then are a few years of life in the world?" (NJHD 269). It's only spiritual.
BY STAIRS OR BY RUNGS? 1987

BY STAIRS OR BY RUNGS?       Rev. KURT P. NEMITZ       1987

     A Look at Jacob's Ladder

     When Jacob was on his way to seek a wife from his mother's kin in Padan-aram, he slept and had a heavenly dream. He saw the angels ascending and descending from God (see Gen. 28:12). Some pictures and tableaux of this portentous vision have shown the angels upon a common workman's ladder, but were the angels actually climbing hand over hand, rung by rung, or were they perhaps going up and down, step by step?

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     From the traditional English rendering the general impression has been that they must indeed have been going up and down rung by rung, since the word used in the King James Version is "ladder." But on reflection this image seems rather awkward, if not downright difficult. For in addition to the less than majestic nature of ladder-climbing itself, it is almost impossible to conceive of how even angelically nimble beings could be both going up and going down a conventional ladder at the same time. Besides, what would such a ladder lean against, a cloud? And on what at its top would God stand, to send down and receive His angelic message-bearers?
     Does the original text actually say "ladder"? We find that the Hebrew word used is sullam. A rare and unusual word, sullam does not occur again in the Old Testament; consequently its meaning must be derived from its etymology. Swedenborg himself observes that it is derived from a word which means a path or way (see AC 3609). What he is alluding to is the fact that its root verb, salal, is used in the sense of raising up in a pile, to elevate by heaping or building up, as is done in the construction of a mound or roadway. Thus we read in Isaiah: "Heap it up! heap it up! Prepare the way" (57:14); and; "Build up, build up the highway" (62:10). And in Jeremiah: "To walk in pathways and not on a highway [literally, 'in a way not built up']" (18:15). This sense of heaping up of materials also appears in another noun derived from this same root, solelah, which is used in several places to describe a mound or rampart made for the attack over the city walls (e.g., Ez. 21:22).
     From all this we conclude that what was translated as Jacob's "ladder" was most likely not a so called scaling or workman's ladder but a substantial construction of earth and stone more resembling a grand stairway leading up to a monarch's throne.
     How then was the Hebrew sullam ever translated as "ladder"? Dr. George Bush, a prominent 19th century professor of Hebrew and oriental literature (who, incidentally, became an admiring student of the Writings), suspected that the early English translators were influenced by the earliest translation of the Hebrew into Greek, the Septuagint-which was produced roughly two hundred and fifty years before the Lord's birth. He wrote: "The reason of its being rendered 'ladder' in the Greek of the Septuagint, which most modern versions, and our own among the rest, have adopted, may have been that high mountains which are ascended in this manner by jutting prominences on their sides (called in the Spanish language 'ladderas,' with which compare the English phrase 'to scale a height') were sometimes termed 'ladders.' Thus Josephus, [writing in Greek in his history titled] Jewish Wars, b.ii.c.10, speaking of the situation of Ptolemais, says, 'It was bounded on the north by a mountain called the Ladder [in Greek, klimax] of the Tyrians.

556


Analogous to this, 'the stairs that go down from the city of David,' in Jerusalem, are rendered klimakas, 'ladders' (Neh. 3:15, and 12:36), though they were in reality nothing else than stone steps excavated from the side of the hill. In the vision of the patriarch, the angels of God, we suppose, were seen ascending and descending the declivities of this heaped-up mountain, while the Divine Glory, in visible apparition, rested on its summit" (George Bush, Notes, Critical and Practical, on the Book of Genesis, New York, Mark H. Newman, 1844, p. 106).
     It should be noted that the Writings themselves use a word which can quite correctly be translated to convey this picture/image, i.e., a word which can be translated as "stairway." Following the ancient and traditional Latin rendering, the Writing have scala, whose primary meaning the Lewis and Short Latin dictionary gives as "a flight of steps or stairs; a staircase." There are, furthermore, many passages in the Writings, such as Coronis 29:2, that indicate that by scala Swedenborg did understand "stairs." There we read, for example, "The natural and the spiritual mind are like two separate stories of one house, connected by stairs (scalas)." Consequently Dr. Chadwick in his Latin lexicon of the Writings gives as the first choices for scala, "a flight of steps, a staircase.
     Our English versions of the Writings have instead had "ladders" in those sections dealing with the Jacob story because their translators always attempted to follow the language of the King James Version as much as possible, which they could here defensibly do because a secondary meaning of scala is indeed "ladder."
     The New Church scholars in England who have relatively recently made a translation of the Pentateuch have seen fit, however, to introduce the more likely meaning of the Hebrew we have been discussing. Their version of Jacob's dream in Gen. 28:12ff reads as follows:

And [Jacob] dreamed, and saw a stairway set up on the earth, with its top reaching to heaven; and there the angels of God were ascending and descending on it, and Yehowah was standing above it (Pentateuch, General Conference of the New Church, London, Morrison and Gibb, 1970).

     A strength of this translation is that its word-images graphically present the meaning of the original Hebrew. Because the spiritual message of the Word is conveyed in large part through the mental pictures which the original language of the Word was intended to bring to mind, these word-images are very important. In fact, it is their significance which has influenced the current translator of the Arcana, Rev. John Elliott, in his treatment of the subject before us. He writes, "I've rendered scala [in AC 3699] as 'stairway.'

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Remembering a flight of stone steps in Cornwall which the locals call 'Jacob's Ladder,' I was strongly tempted to retain 'ladder' as in the A[uthorized] V[ersion]; but I came to the conclusion that a wrong image might be created in some people's minds" (letter to D. L. Rose, 7/25/87).
     The significance of what is spiritually re-presented in the words of this sacred story, the Writings explain, is that there is a path or way between God and man. We read in the Arcana: "The stairway set between earth and heaven, or between the lowest and the highest, signifies communication . . . and its head reaching to heaven . . . that there was communication with the Divine" (AC 3699, 3700-emphasis added).
     This Divine path of mental ascent and descent is as marvelously constructed as the magnificently crafted staircases one finds in a grand cathedral. Its building blocks are knowledge and truth. And although seen in a dream, these mental materials are as substantial as reality itself. Knowledges and truths from the Lord rise like steps, one fitting into another, level upon level. As they are learned and laid into the mind of a person who is being regenerated, he is gradually raised from a life more remote from God, that is, from a life that is simply moral, into a life nearer to Divine doctrinal things-into spiritual life itself.
     This Divine path of ascent to higher things is illustrated for us in the Arcana with the following example. "In respect to the honoring of parents, a person who has learned and begun to live according to the Ten Commandments now sees that when men are born anew, that is, when being regenerated, they receive another Father, and then become His sons, and that it is He who is to be honored-that this is the sense that lies hidden within this precept. And step by step he learns that this new Father is the Lord; and finally that He is to be honored by being worshiped, and that He is worshiped when He is loved. When one who is being regenerated is in possession of this truth, and in a course of life according to it, he is in the influence of the Divine doctrine, and is then in an angelic state. From this state he looks at the things he before knew as following on in order, and as descending from the Divine by, as it were, the steps of a staircase, above which is Jehovah or the Lord; and on the steps whereof are His angels ascending and descending" (AC 3690).
     These angels, God's message-bearers, picture the truth that this communication is infinite and eternal. When, therefore, we hear and envision Jacob's dream, we may be comforted and encouraged by the thought that by the Divine steps of this grand, spiritual stairway the Lord is intimately associated and actively present with us (see AC 3701).

558


REV. KURT P. NEMITZ 1987

REV. KURT P. NEMITZ       Rev. Robin W. Childs       1987

     Suppose you had the chance to ascend to the highest heaven and ask the angels there: "What is your secret?" "How did you get so good?" Swedenborg had that opportunity, and the angels' answer makes living a life that leads to heaven seem very basic and simple.

     A man can become spiritual, or receive spiritual life, in no other way than by a life according to religion from the Lord. I have had proof that this is true from the angels of the third or inmost heaven, who are in the greatest wisdom and happiness. When asked how they had become such angels, they said that it was because during their life in the world they had regarded filthy thoughts as heinous, and these had been to them adulteries; and had regarded in like manner frauds and unlawful gains, which had been to them thefts; also hatreds and revenges, which had been to them murder; also lies and blasphemies, which had been to them false testimonies: and so with other things. When asked again whether they had done good works, they said that they loved chastity, in which they were because they had regarded adulteries as heinous; that they loved sincerity and justice, in which they were because they had regarded frauds and unlawful gains as heinous; that they loved the neighbor because they had regarded hatreds and revenges as heinous; that they loved truth because they had regarded lies and blasphemies as heinous, and so on; and that they perceived that when these evils had been put away, and they acted from chastity, sincerity, justice, charity, and truth, it was not done from themselves but from the Lord, and thus that all things whatsoever that they had done from these were good works, although they had done them as if from themselves; and that it was on this account that they had been raised up by the Lord after death into the third heaven. Thus it was made clear how spiritual life, which is the life of angels of heaven, is acquired (AE 902:3, 4-emphasis added).

     The evils these highest angels shunned were not subtle evils. They are obvious guests that traipse into our minds and hearts with no attempt at subtlety. The sum total of our spiritual responsibility is to pray to the Lord for awareness of our worst repeat offender, and shun it the moment it intrudes (see TCR 530e). The rest is in the Lord's hands. The formula is simple. Identify the evil we most easily let in. Ask the Lord: "Help me to aware of . . . . . . . . . . . . . today when it enters; and once made aware, give me the sense to cry out to you, 'Help.'" The Lord then is free to throw out the offender every time it enters, and He begins to help us see even its most subtle attempts to slip in through the basement or through the first floor windows.

559


After that the offender becomes disenchanted. A new pompous evil will come calling, only to be recognized and to receive the same no-nonsense removal at our every cry for help.
     Over the course of weeks, months, and years, one by one, pompous intruders all become disenchanted. Eventually we are given the wisdom by the Lord to know any disguise they can wear or any entrance they like to use. The Lord lives in us. Like those highest angels our spiritual life becomes simple, and the Lord establishes in us all of the highest loves a person can have. Acquiring this simplicity of approach to spiritual life is spoken of in the work Heaven and Hell in explaining the Lord's words: "'Learn of Me, for I am gentle and lowly in heart, and you will find rest for your souls. For My yoke is easy and My burden is light.' The Lord's yoke is easy and His burden light because a man is led by the Lord and not by self just to the extent that he resists the evils that flow forth from love of self and the world, and because the Lord then resists these evils in man and removes them" (HH 359).     
     Rev. Robin W. Childs

     [Photo of Rev. Robin W. Childs]

560


GENERAL CHURCH OF THE NEW JERUSALEM TREASURER'S REPORT 1987

GENERAL CHURCH OF THE NEW JERUSALEM TREASURER'S REPORT       Neil M. Buss       1987

     For the Year Ending December 31, 1986

     1986 was another successful year for the General Church from a financial point of view. Total book value of Fund Balances increased by $4,559,000 to $28,872,000. This compares to an increase of $1,866,000 in 1985. The substantial increase in 1986 was largely the result of the sale of the PPG stock and the liquidation of the old Pitcairn Company. Our overall gain on sale of investments totaled $2.8 million.
     Contributions to all funds increased by $161,000 to $1,295,000, or by 14%, and we are most grateful for this generous increase in support of the General Church by members. The willingness of the people in the church to provide for the programs and uses carried out by the church is vital to our continued growth.
     Endowment income increased by $265,000, or 17%, to $1,853,000. This was partially the effect of the one-time increase in the payout of the New Church Investment Fund of 10% over the previous year's payout. However, it also reflects the effects of new additions or contributions to the endowment in preceding years.
     Expenses were well controlled. Of note was the increase in direct support of Pastoral and Educational Salaries by $22,000. This represented a 7% increase over the $314,000 in 1985. However, the 10% increase in overall salaries which was approved by the board only went into effect in July of 1986, and therefore its full effect was not reflected in this year's account.
     Nevertheless, most societies and circles are well aware that we are actively encouraging self-support. The Budget Committee of the board is undertaking an annual review of all grants to societies/circles and is calling for submission of forward projections.
     Information and other service expenses rose by $35,000 to $252,000. The full introduction of the Adult Education program accounted for a substantial portion of this increase.
     While direct support of pastoral and educational salaries was increased by only 7%, the increase in employee benefits rose by 16%, or $68,000, to $487,000. The General Church pays all employee benefits for all ministers and teachers except those employed by the Academy, the Bryn Athyn Society, and the Toronto Society. The Hurstville Society in Australia has also agreed to contribute toward these expenses for their pastor. We are most grateful to these societies for assuming this additional burden, which is essentially part of the cost of their pastoral and teaching staff.

561


The board and administration would encourage other societies to be aware of this rising cost that is borne by the General Church at this time.
     Employee benefits are going to rise even further in 1987 because our health plan costs were significantly increased as a result of our employees having several large claims in 1986.
     Although the church does have insurance available for exceptionally large claims, most normal payments are met as a direct expense to the church itself.
     Development grants to societies declined from $285,700 in 1985 to $19,000 in 1986. However, we have a five-year plan to take care of our needs in the area of developments and churches. Almost all such funding is now being made in terms of loans. Generous but specific and realistic payback arrangements are entered into with the societies involved. If a society is not in a position to commence paying back in the short term, we do make some loans for a certain period, say five years, with no payments at all being required, but with the expectation that, at the end of the five-year period, some acceptable arrangements can be made.
     In the past two years we have assisted in building or purchasing churches in the following societies or circles: Detroit, Freeport, Kempton, Miami, Tucson, and Twin Cities.
     Investment Savings Plan withdrawals were down to $94,000 from $118,000 in 1985, and the cost of all other services was reduced by about $30,000 in 1986.
     Administration expenses rose by $20,000, or 4%, to $576,800.
     Overall, total expenses were reduced by $170,440, or 6%, to $2,525,000.
     It is perhaps worth noting that, in addition to providing for employee benefits of $487,000, contributions to the investment savings and pension plans amounted to $509,000 in 1986.
     We try to keep salaries at a reasonable level and, in addition, the board has provided substantial funding for a good benefits package.
     The uses of the church keep on growing. However, in order to be able to undertake these uses, we need the support of all our members. I hope that all of us will give serious consideration to supporting our church again this year.
     The audited financial statements which follow form part of this overall report.
     Neil M. Buss,
          Treasurer

562




     GENERAL CHURCH OF THE NEW JERUSALEM

     Statement of Support, Revenue, Expenses, Capital Additions and Changes in Fund Balances

     Year ended December 31, 1986 with comparative totals for 1985

                              Expendable     Nonexpend-     Total
                              Funds          able Funds     1986     1985
Support and revenue:
Contributions and bequests          $1,241,843     $53,398     $1,295,241     $1,134,402
Investment income                    1,758,673     94,471     1,853,144     1,587,530
Printing and publishing               247,456               247,456     232,763
Gain on sale of investments          40,313     2,780,071     2,820,384     817,830
Other Revenue                    188,878     3,956          192,834     175,893
Total support and revenue          3,477,163     2,931,896     6,409,059     3,948,418

Expenses:
Program services:
     Pastoral and educational     336,371               336,371     314,071
     South African Mission          13,060                    13,060          19,180
     Information and other services 252,439               252,439     217,435
     Employee benefits               487,425               487,425     419,409
     Development grants to societies 19,000               19,000     285,715
     Pensions paid               346,223               346,223     3334,572
     Investment Savings Plan
     Withdrawals                    94,769               94,769     118,354
     Other services               375,953     23,292     399,245     430,629
Total program services               1,925,240     23,292     1,948,532     2,139,365

Supporting services:
Administration                    563,893     12,937     576,830     556,436

Total expenses                    2,489,133     36,229     2,525,362     2,695,801

Excess of support and revenue over expenses
     before capital additions     988,030     2,895,667     3,883,697     1,252,617

Capital additions:
Contributions and bequests                    120,000     120,000     134,605
Investment income                              46,516     46,516     29,632

Total capital additions                         166,516     166,516     164,237

Excess of support and revenue over expenses
     after capital additions          988,030     3,062,183     4,050,213     1,416,854

Other changes:
Pension Plan funding               295,308               295,308     253,499
Investment Savings Plan funding     213,817               213,817     196,073

Total other changes               509,125               509,125     449,572

Excess of support and revenue over expenses
     after capital additions and other changes
                              1,497,155     3,062,183     4,559,338     1,866,426

Fund balances at beginning of year     12,241,868     12,070,817     24,312,685     22,446,259
Fund balances at end of year          $13,739,023     15,133,000     28,872,023     24,312,685

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     Statement of Changes in Financial Position

                              Expendable     Nonexpend-          Total
                              Funds          able Funds     1986          1985
Cash was provided by:
Excess of support and revenue over
     expenses before capital additions and
     other changes               $988,030     2,895,667     3,883,697     1,252,617
Capital additions:
     Contributions and bequests               120,000     120,000     134,605
     Investment income                         46,516     46,516     29,632
Excess of support and revenue over
     expenses after capital additions
                              988,030     3,062,183     4,050,213     1,416,854
Other changes:
Items that do not (provide) use cash:
Gain on sale of investments          (40,313)     (2,780,071)     (2,820,384)     (817,830)
Depreciation                    15,710               15,710     13,945
Contribution of investments          (1,198,998)     (3,063)     (1,202,061)     (742,451)
                              (1,223,601)     (2,783,134)      (4,006,735)     (1,546,336)

Proceeds from sales of investments     1,024,347     2,564,956     3,589,303     1,927,927
Decrease in accounts receivable                                             105,849
Decrease in loans to related societies and
     employees and Cairnwood Village                                        187,848
Increase in agency funds          1,014,505               1,014,505     69,755
Increase in accounts payable          60,043               60,043     8,448
Increase in deferred capital support          35,595     35,595     130,865
Pension plan funding               295,308               295,308     253,499
Investment savings plan funding     213,817               213,817     196,073
Decrease in prepaid expenses                                             1,244
Increase in annuity payable                                                  61,991
Total cash provided               2,372,449     2,979,600     5,352,049     2,814,017

Cash was used for:
Purchase of investments               1,567,729     2,428,893     3,996,622     2,305,748
Purchase of land, building and
          equipment               19,209               19,623     
Increase in inventory               570                    570          4,599
Increase in loans to related societies and
          employees and Cairnwood Village
                              152,349               152,349
Increase in accounts receivable     170,689               170,689
Increase in prepaid expenses          17,754               17,754
Decrease in annuity payable                    21,062     21,062
Reduction in mortgages payable     1,733                    1,733          1,459     
Decrease in interfund payable          100,000               100,000          
Total cash used                    2,030,122     2,449,955     4,480,077     2,331,429

Increase in cash and equivalents     342,347     529,645     871,972     482,588

Cash and cash equivalents, beginning of year
                              $1,222,813     375,546     1,598,359     1,115,771

Cash and cash equivalents, end of year
                              $1,565,140     $905,191     $2,470,331     $1,598,359

564




     GENERAL CHURCH OF THE NEW JERUSALEM

     Balance Sheet

     December 31, 1986, with comparative totals for 1985
                              Expendable     Nonexpend-          Total
                              Funds          able Funds     1986          1985*
ASSETS
Cash, including short-term certificates
     and money market funds          $1,565,140     $905,1916     $2,470,331     $1,598,359
Accounts receivable, principally from
     related entities               657,874               657,874     487,185
Inventory                          70,857               70,857     70,287
Prepaid expenses                    33,699               33,699     15,945
Loans to related societies and employees
                              1,451,700               1,451,700     1,174,351
Loan to Cairnwood Village, Inc.     900,000               900,000     1,025,000
Investments                         10,952,333     14,739,958     25,692,291     21,262,527
Land, buildings and equipment, net of
     accumulated depreciation     476,614               476,614     473,025
Due from Expendable Funds                                             100,000
                              $16,108,217     $15,645,149     $31,753,366     $26,206,680

     LIABILITIES AND FUND BALANCES

Accounts payable                    $151,943               $151,943     91,900
Agency funds                    1,334,163               1,334,163     319,658
Loans payable                    800,000               800,000     800,000
Mortgages payable                    83,088               83,088     84,821
Due to nonexpendable funds                                                  100,000
Deferred capital support                    380,574     380,574     344,979
Annuity payable                              131,575     131,575     152,637
Total Liabilities                    $2,369,194     $512,149     $2,881,343     $1,893,995

Fund balances:
Unrestricted-
     available for current operations
                              987,200               987,200     960,985
Restricted-
     available for current operations
                              311,643               311,643     270,472
     -designated for specific purposes
                              12,440,180               12,440,180     11,010,411
Endowment                         15,133,000     15,133,000     12,070,817
Total fund balances               13,739,023     15,133,000     28,872,023     24,312,685
                              $16,108,217     $15,645,149     $31,753,366     $26,206,680

565


REPORT OF THE DEVELOPMENT OFFICER 1987

REPORT OF THE DEVELOPMENT OFFICER       Walter Childs       1987

     For the Year 1986

     The General Church and its related organizations annually approach its members and friends for financial support of the uses for which they exist. For example, the General Church, the General Church in Canada, the Sound Recording Committee and recognized districts, societies, circles and groups all sought contributions from those taking part in their activities during the year. Overall, financial contributions increased in 1986.
     In addition to the support provided to local congregations and organizations, the General Church received over $577,000 in gifts to its Annual Fund. This is of particular importance to each of us since it represents 35% of the income to the General Church. Without this, the uses undertaken by it could not continue.
     In general, these uses go beyond the scope of a single congregation and benefit the entire church. Some of the key activities include:

     - Worldwide administration and spiritual leadership from the episcopal office
     - Religion lessons for children and adults
     - Council of the Clergy meetings and other means of developing the ministers who serve our church
     - Evangelization planning and implementation
     - Translation and publication of church pamphlets and books
     - Support of congregations and uses that are not self-supporting,

     The church was successful in meeting its contribution targets in 1986 because of the combined impact of large and small gifts. On behalf of all who benefit from your continued support, thank you.
     Walter Childs
GENERAL CHURCH RELIGION LESSONS 1987

GENERAL CHURCH RELIGION LESSONS       Editor       1987

     During the past year eighty-five families made use of the grade-by-grade lessons sent out by the General Church Religion Lessons committee. Seventy-eight families made use of the more recently produced "Family" lessons in which the same subject is taken up at different levels by the whole family.
     For information relating to these lessons write to the committee at Box 278, Bryn Athyn, PA 19009.

566


COUNCIL OF THE CLERGY 1987

COUNCIL OF THE CLERGY       Lorentz R. Soneson       1987

     MEMBERSHIP

     During the year June 30, 1987, one man was inaugurated into the first degree of the priesthood.
     At the end of the ten-month period the Council of the Clergy consisted of four priests of the episcopal degree, seventy in the pastoral degree, and nine in the ministerial degree, for a total of eighty-three. Of these, six were mainly or essentially employed by the General Church, eleven by the Academy of the New Church, forty-six were engaged in pastoral work, fifteen were retired or engaged in secular work, and five were unassigned.
     In addition to the above figures the General Church has six priests of the pastoral degree in the South African Mission, besides the superintendent.

     STATISTICS

     The statistics of the sacraments and rites of the General Church administered during the year, compiled from reports of the priests of the General Church as of July 1, 1987, together with the comparative figures for the twelve-month periods five and ten years ago are shown below.

                                   1986-87      1981-82      1976-77
Baptisms
     Children                         129           170           141
          Adults                         31           36           32
               Total                         160           206           173

Holy Supper Administrations
          Public                         193           249           253
          Private                         36           72           58
          Communicants                         5,678      6,320      5,579

Confessions of Faith                    25           41           45

Betrothals                              28           41           45

Marriages                              50           62           60
          Blessings on Marriages               0           2           2

Ordinations                              1          9          4

Dedications
          Churches                         2          2          1
          Homes                              12          10          10
          Other                          1           2          0

Funerals and Memorial Services           55           54           42

     Lorentz R. Soneson,
          Secretary, Council of the Clergy

567


ANNUAL REPORT OF THE SECRETARY OF THE GENERAL CHURCH OF THE NEW JERUSALEM 1987

ANNUAL REPORT OF THE SECRETARY OF THE GENERAL CHURCH OF THE NEW JERUSALEM       Lorentz R. Soneson       1987

     During September 1, 1986, through June 30, 1987, sixty-eight new members were received into the General Church. Five members resigned, and two were dropped from the roll. Forty-eight deaths were reported. On July 1, 1987, the roll contained three thousand nine hundred forty-two members.

                                             Other
                                        U.S.A.     Countries     Total
Membership, September 1, 1986           2,751      1,176      3,927
New Members (Certs. 7360 to 7427)           53          15           68
Losses: Deaths                          -30          -16           -46
     Resignations                     -5           -0          -5
     Dropped from Roll                -2           -0           -2
Membership, July 1, 1987               2,767          1,175          3,942           
Net Gain during the period September 1,
     1986, through June 30, 1987           16          -1           15

     NEW MEMBERS

     UNITED STATES

     Arizona: Tucson
Baldridge, Mrs. Thomas H. (Lisa Marie Jurgens)
Browne, Mrs. Camilla (Cox)
Coughlin, Miss Suzanne B.
Nash, Dr. George W.
Nash, Mrs. George W. (Mary Gayle Siebert)

     California: La Canada
Kasimoff, Miss Neva D. S.

     California: Poway
Raff, Miss Lori

     California: Sunnyvale
Wyland, Miss Sharon M.

     Colorado: Westminster
Barth, Mr. Travis W., Jr.
Barth, Mrs. Travis W., Jr. (Robin G. Kammerzell)
Orrico, Mr. Joseph

     Florida: Deland
Mero, Mrs. Robert H. (Sherry Lee Frank)

     Florida: Mary Esther
Baradon, Mrs. Daniel A. (Karen E. Smink)

     Florida: St. James City
Schnarr, Mrs. Arthur W. (Marjorie R. Coyne)

     Georgia: Albany
Brantley, Mr. Raymond S.
Brantley, Mrs. Raymond S. (Ann McDonald)

     Illinois: Chicago
Mondenhall, Mr. F. Hans
Synnestvedt, Mrs. Justin (Teri Ann Hoge)

     Maryland: Glenn Dale
Hyatt, Miss Jana

     Maryland: Silver Spring
Brannon, Mr. Michael

     Michigan: Davisburg
Banaszak, Mr. Raymond M.

     Michigan: Flushing
Simons, Mr. Robert C.

568




     Michigan: Romeo
Carr, Mr. Thomas E.
Carr, Mrs. Thomas E. (Carol Ann Sanders)

     New York: New York
Maseko, Miss Patricia S.

     Ohio: Alliance
Synnestvedt, Miss Brita J.

     Ohio: North Olmsted
Gyllenhaal, Mrs. Kurt P. (Du Lee)

     Pennsylvania: Bryn Athyn
Asplundh, Miss Susan L.
Bruser, Mr. Steven B.
Bruser, Mrs. Steven B. (Terrilyn Hafner)
Ebert, Miss Barbara M.
Halterman, Miss Laurel (Eun Sook Kim)
Hodgell, Miss Gay N.
Junge, Miss Tabis
Lindsay, Mr. Charles W.                
Pendleton, Miss Aven
Rose, Mr. Thomas H.

     Pennsylvania: Freeport
Alden, Miss Nora

     Pennsylvania: Huntingdon Valley
Brickman, Miss Susan J.
Cronlund, Miss Kirsten J.
Gladish Miss Ann M.
Gladish, Miss Wystan E.
Halterman, Mr. Keith A.
Odhner, Mr. Brand E.
Simpson, Mr. James R.
Simpson, Mrs. James R. (Susan V. Palmer)
Smith, Miss Laurel H.

     Pennsylvania. Newtown
Murr, Mr. Charles, Jr.

     Pennsylvania: Sarver
Blair, Mr. Charles E.
Moffitt, Mrs. Hazel C.

     Pennsylvania: York
Hollensteiner, Mr. Rupert
Hollensteiner, Mrs. Rupert (Dorothy E. Schollenberger)

     Virginia: Arlington
Ball, Mr. Stephen D.

     CANADA

     British Columbia: Dawson Creek
Bourbeau, Mr. Arthur L.
Bourbeau, Mrs. Arthur L. (Beverly G. Friesen)

     Ontario: Islington
Parker, Miss Nancy M.

     Ontario: Toronto
Scott, Miss Naomi E.

     Ontario: Waterloo
Saunders, Mrs. W. Alec (Janice R. Hill)

     Schnarr, Mr. Maurice Kenneth

     SOUTH AFRICA

     Alexandra Township
Mafici, Mr. Jeremiah M.
Maseko, Mrs. Michael K. (Nomusa Ruth Stole)
Mazibuko, Mr. Lawrence
Mazibuko, Mrs. Lawrence (Nokwazi Glory Esther)
Mbedzi, Mrs. Paul (Elizabeth Sibasa)
Nyide, Mr. Petrus

     Balfour: North
Dlamini, Mrs. Linah
Dlamini, Zablan S.

     Natal: Durban
Elphick, Miss Sarah E. A.
Lumsden, Miss Jane P. V.
               
     DEATHS

Acton, Mr. Daric Edward, December 31, 1986, Pittsburgh, Pennsylvania (88)
Aklaku, Mr. Emmanuel Kwasi, September 17, 1986, Ghana, West Africa (38)
Ashley, Mr. Charles John, November 14, 1986, Wivenhoe, Essex, England (88)

569



Austin, Mr. John Bertrand, October 9, 1986, Huntingdon Valley, Pennsylvania (51)
Barnes, Mrs. Kathleen Millicent (Robinson), date unknown, delayed report, about 1978, Northamptonshire, England
Bradin, Mr. Leo Robert, November 2, 1986, Rochester, Michigan (69)
Burness, Mrs. Frederick A. (Florence Swartzlander), November 11, 1986, Meadowbrook, Pennsylvania (97)
Carr, Mr. James Murray, February 6, 1987, Miramar, Florida (84)
Coffin, Mrs. Bruce (Carol Brown), May 28, 1987, Boulder, Colorado (43)
Coffin, Mr. Donald Raber, March 4, 1987, Sarver, Pennsylvania (81)
Crockett, Mr. David Lloyd, April 26, 1987, Norristown, Pennsylvania (62)
deChazal, Rev. Louis Maurice, December 8, 1986, Gillitts, Natal, Republic of South Africa (88)
Dicken Mrs. Elsa (Blessmann), during 1986, Boiceville, New York (87)
Doering, Mr. Karl Wilfred, January 2, 1987, Washington, District of Columbia (79)
Drinkwater, Mr. Donald James, August 3, 1986, Denver, Colorado (66)
Ebert, Mr. Stanley Faulkner, February 11, 1987, Venice, Florida (80)
Evans, Mrs. Frank J. (Mildred Ashbaugh), November, 1985, delayed report, Englewood, Colorado (92)
Ferber, Mr. Adolph Charles, May 4, 1986, Fort Wayne, Indiana (69)
Glebe, Mr. Eugene Chauncey, March 14, 1987, Huntingdon Valley, Pennsylvania (83)
Griffith, Mr. Royston Harling, September 18, 1986, Lewes, Brighten, England (79)
Gyllenhaal, Mrs. Frederick E. (Agnes Edith Pemberton), January 24, 1987, Meadowbrook, Pennsylvania (96)
Haid, Mr. William Joseph, Jr., October 16, 1986, Bracy, Virginia (72)
Heinrichs, Mrs. Henry (Ruona Roschman), June 1, 1987, Kitchener, Ontario, Canada (90)
Henderson, Mr. Dale, June 12, 1987, Kent, Ohio (85)
Hoidal, Miss Aslaug, June 23, 1987, Oslo, Norway (86)
Hyatt, Miss Lyris, December 8, 1986, Bryn Athyn, Pennsylvania (70)
Iungerich, Miss Zee, March 17, 1987, Gloucester, Massachusetts (78)
Jesseman, Mrs. Stanley D. (Evelyn Coumbe Fellow), December 30, 1986, Mississauga, Ontario, Canada (78)
Kemp, Mr. Edgar Charles, 1987, Manhattan Beach, California (82)
Klein, Mr. Andrew Roderic, January 28, 1987, Meadowbrook, Pennsylvania (83)
Klein, Mrs. Eldric S. (Mabel Edith Fountain), June 5, 1987, Sarver, Pennsylvania (82)
Klein, Mr. Gerald Allan, March 9, 1987, Carlisle, Massachusetts (53)
Mattson, Mr. Oscar Ake, October 24, 1986, Gothenburg, Sweden (82)
Odhner, Mrs. Vincent Carmond (Gertrude Benita Acton), January 4, 1987, Bryn Athyn, Pennsylvania (82)
Packer, Mrs. Edward William (Miriam Madelin Roehner), February 14, 1987, Meadowbrook, Pennsylvania (93)
Parker, Mrs. Sydney Richard (Mary Smith), December 1, 1986, Weston, Ontario, Canada (79)
Raymond, Mrs. Robert Lade (Ethel Victoria Howland), June 4, 1987, Hamilton, Ontario, Canada (81)
Rich, Mrs. Morley D. (Rosalind Marine Lorenz), May 13, 1987, Meadowbrook, Pennsylvania (76)

570



Schnarr, Miss Nancy Beth, February 13, 1987, Cambridge, Ontario, Canada (60)
Scott, Mr. Robert George, December 3, 1986, Kitchener, Ontario, Canada (68)
Smith, Mrs. Bertrand L. (Dorothy Evelyn Windram), April 10, 1987, Wyncote, Pennsylvania (85)
Sorensen, Mr. Niels Kristian, July 16, 1985, delayed report, Hjorring, Jylland, Denmark (81)
Stroemple, Mrs. Chester J. (Jeannette Elforda Smith), June 22, 1987, Chicago, Illinois (72)
Weiss, Mrs. Per Edvard H. (Ingrid Tengstrom), March 6, 1987, Goteborg, Sweden (96)
Wiksjo, Miss Ingrid Elisabet, September 19, 1986, Laholm, Sweden (82)
Williamson, Mr. Silas, February 10, 1987, Pittsburgh, Pennsylvania (80)

     RESIGNATIONS

Chrstos, Mrs. Eda K., February 13, 1987, Philadelphia, Pennsylvania
Cross, Mrs. Jay V. (Elaine Claire deMaine), October 29, 1986, Seville, Florida
Lynch, Mr. Charles Rodney, June, 1985, Rockville, Maryland
Lynch, Mrs. Charles Rodney (Barbara Jean Masters), June, 1985, Rockville, Maryland
Pendleton, Mr. Benjamin Childs, March 13, 1987, Bryn Athyn, Pennsylvania

     DROPPED FROM THE ROLL

Logie, Mr. Kirk Hamilton, April 1, 1987, Florida
Logie, Mrs. Kirk Hamilton (Beverley Johansen), April 1, 1987, Florida

     Lorentz R. Soneson,
          Secretary
THEOLOGICAL SCHOOL COUNCIL 1987

THEOLOGICAL SCHOOL COUNCIL       Editor       1987

     The Theological School Council exists to provide two-way communication between the church and the school. We have considered such topics as recruiting and screening, curriculum, leadership and human skills training, the possibility of postgraduate workshops, training of priests in Ghana, etc. Please feel free to contact any of the following members of the council.

Rt. Rev. and Mrs. Louis B. King
Rev. and Mrs. Daniel Goodenough
Dr. and Mrs. William Radcliffe
Mr. and Mrs. Steven King
Mr. and Mrs. William Buick
Mr. and Mrs. Charles Lindsay
Mr. and Mrs. Ray Synnestvedt
Mr. and Mrs. Malcolm Walter
Mr. and Mrs. Fred E. Odhner
Rev. Robert S. Junge

571


LOCAL SCHOOLS DIRECTORY 1987

LOCAL SCHOOLS DIRECTORY       Editor       1987

     1987-1988

BRYN ATHYN: Rev. Frederick L. Schnarr      Principal
               Rev. Wendel Barnett          Assistant Principal
          Mrs. Neil Buss               Master Teacher
               Mrs. Peter Gyllenhaal           Supervisor of Remedial and Support Uses
               Miss Beth Anderson          Kindergarten
               Mrs. Steven Lindrooth          Kindergarten
          Mrs. Bruce Rogers               Kindergarten
          Mrs. Willard Heinrichs          Grade 1
               Mrs. Charles Lindrooth           Grade 1
          Mrs. Charles Quintero          Grade 1
               Mrs. Grant Doering           Grade 2
               Mrs. Hugh Gyllenhaal           Grade 2
          Mrs. Claire Bostock          Grade 3
          Mrs. Sigfried Soneson          Grade 3
          Mrs. Robert Zecher          Primary Assistant
          Miss Charis Lindrooth          Grade 4
               Miss Rosemary Wyncoll           Grade 4
               Mrs. Prescott Rogers          Grade 5
          Mrs. Eric Smith                Grade 5
               Mr. Sheila Parker               Grade 6
          Mrs. Christopher Simons          Grade 6
          Mrs. Gordon Rogers          Intermediate Assistant
               Mrs. David Doering          Girls-Grade 7
               Mr. Reed Asplundh               Boys-Grade 7
               Mrs. Peter Stevens           Girls-Grade 8
               Mr. Robert Beiswenger          Boys-Grade 8
          Mrs. Jeremy Finkeldey          Art
               Mr. Richard Show                Music
          Mrs. Douglas Taylor          Assistant - Music
               Mr. Robert Eidse           Physical Education
          Mrs. Harry Risley           Physical Education
          Mr. Kim Junge               Science
          Mrs. Neil Buss               Director - Library
               Mrs. Robert Alden               Librarian
          Mrs. Geoffrey Cooper          Assistant Librarian
          Miss Amin Zacharia          Tutor

          Head Teachers     Mrs. Bruce Rogers - Primary
                         Miss Rosemary Wyncoll - Intermediate
                         Mr. Robert Beiswenger - Upper

DETROIT:      Rev. Walter E. Orthwein      Principal
               Rev. Stephen D. Cole           Assistant, Hebrew, Greek, Religion
               Mrs. Stanford Lehner           Grades 1-3
               Miss Hayley Synnestvedt          Grades 4-6

572




DURBAN:     Rev. Geoffrey H. Howard      Pastor, Religion, Hebrew
          Rev. James P. Cooper          Headmaster, Religion, Math
          Miss Marian Homber           Grades 1-4
               Mrs. Oonagh M. Pienaar           Grades 5-7, Afrikaans
          Mrs. Elizabeth Andrew          Math, Science

GLENVIEW:     Rev. Brian Keith               Pastor, Religion
               Mr. R. Gordon McClarren      Principal, Math, Science
          Miss Marie Odhner               Kindergarten, Grade 1, 3
               Mrs. Donald Alan                Grades 1, 2
          Mrs. Benjamin McQueen           Art, Grades 3, 4
               Mrs. Daniel Wright           Head Teacher, Grades 5, 6
               Mrs. Kent Fuller                Grades 7, 8
               Rev. Eric Carswell           Physical Education, Religion
               Rev. Grant Schnarr           Religion
               Mrs. John Donnelly           Music, Physical Education
               Mrs. William Hugo           Librarian
          Miss Yvonne Alan               Computer Keyboard
          Mr. Kurt Umberger               Boys, 5-8, Physical Education

KEMPTON:     Rev. Jeremy Simons          Principal, Social Studies, Music
          Rev. Arne Bau-Madsen           Religion
               Mrs. Dale Glenn               Kindergarten
               Miss Bryn Junge                Grades 1, 2
               Miss Angela Rose               Grades 3, 4
          Mr. Curtis McQueen          Grades 5, 6
          Mr. Mark Wyncoll               Grades 7, 8

KITCHENER:      Mr. Karl E. Parker          Principal, Grades 7, 8
          Rev. Louis Synnestvedt          Religion, Grades 3-8
          Mrs. Edward Friesen          Kindergarten
          Mrs. Ernest Watts               Grades 1, 2
          Mrs. David Hill               Grades 3, 4
          Mrs. Roger Kuhl               Grades 5, 6
          Mrs. Harry Currie               French, Grades 6, 7, 8
          Mrs. Karl E. Parker          English, Grades 7, 8
               

PITTSBURGH:     Rev. Ray Silverman               Pastor, Headmaster, Religion
               Mrs. James Uber                Head Teacher: Grades 1-3
               Miss Judith Elphick          Grades 4-6
          Mrs. Mark Gruber               Kindergarten
          Mr. John Rose               Computers, Math
          Mr. Glade L. Odhner          Administrator, Secretary; Hebrew and P. E.

TORONTO:     Rev. Geoffrey S. Childs, Jr.      Pastor, Religion
          Rev. Terry Schnarr          Chapel
          Mrs. Gillian Parker          Kindergarten
          Miss Alison Pryke               Grades 1, 2
               Miss Sara Morley           Grades 3, 4, 5
          Mr. Philip Schnarr           Principal, Grade 7
          Mrs. Alan Ferr               Music
          Mrs. Michael Gladish          English, Grade 7

573



               
WASHINGTON:     Rev. Kenneth J. Alden          Principal, Religion, History, Computers
          Rev. Lawson M. Smith          Religion, Latin, Music
          Miss Erin Junge                Grades 1-3
          Mrs. Fred Waelchli           Grades 4-10
          Mrs. Bradley Johns          Social Studies, Language Arts, P.E.
          Mrs. George Cooper          Art, Primary Help

MIDWESTERN     Rev. Eric Carswell          Principal, Religion, History
ACADEMY:      Rev. Brian Keith           Religion, Technical Drawing
          Mr. R. Gordon McClarren               Math, Science, Computer, Photography, Administrative Assistant
          Mrs. Kent Fuller                Math, History
          Miss Yvonne Alan               French, Latin, English, Typing, Broadcasting
          Mrs. John Donnelly          Music, Yearbook, Physical Education
          Mrs. William Hugo           Librarian     
          Mrs. Grant Schnarr           Drawing, Painting
          Mrs. Willard Smith          Stained Glass

     SCHOOL ENROLLMENTS

     1987-1988

     The Academy
Theological School (Full Time)          6
College (Full Time)                    136     
Girls School                         102
Boys School                              97
Total Academy                         341

     Midwestern Academy
Grades 9 and 10                         6

     Local Schools
Bryn Athyn                              326
Detroit                              13
Durban                              22
Glenview                              52
Kempton                              45
Kitchener                              51
Pittsburgh                              24
Toronto                              18
Washington                              14

     Total Local Schools               575
Total Reported Enrollment in All Schools     922

574


KNOWING CORRESPONDENCES 1987

KNOWING CORRESPONDENCES       Rev. Grant H. ODHNER       1987

     Fourth in a Series entitled "Words of Spirit and Life"

     When we are trying to read the Word for its spiritual meaning, knowing correspondences is not the first thing. As we suggested last month, "The first thing is to get for [oneself] doctrine from the sense of the letter of the Word, and thus light a lamp for [one's] further advance" (SS 59).
     We cannot read the spiritual message of the Word unless we have a lamp of basic teaching to light our path and orient us. It is more important that we have a heartfelt grasp of the basic truths of the New Church (its key doctrines) than it is for us to know specific correspondences.
     God is one; He is love and wisdom; we are created to be in His image; there is a heaven and a hell; those who live well (in harmony with the decalogue) are saved; those who live ill are condemned; the Lord speaks in His Word; there are depths to the Word and to human understanding of it; there are levels of response and commitment to the Lord; and so forth. These simple, genuine truths are what open the Word up and enable us to understand and apply it rightly and with confidence. In fact, these genuine truths make one with the Word's spiritual sense (see White Horse 11:3; AC 9034, 9086e, 9424:3e, 9430, 10400; SS 25); without them the spiritual sense cannot be seen (see SS 26; De Verbo 20f).
     All of us can have this grasp of basic doctrine, and so can be in the essence of the spiritual sense when we read. Not all of us can have a detailed knowledge of correspondences to begin with.
     It is lamentable that many people equate knowing the internal sense with knowing correspondences! No wonder the prospect of reading the Word seems burdensome to them! What hope have they of "cracking" the spiritual meaning? Only a minister, they imagine, who looks up each word in Potts' Concordance can "figure out" the spiritual sense!
     A knowledge of specific correspondences and the principles behind them helps us see the spiritual sense of the Word in greater focus (see AC 4663:1), but "no one comes into the spiritual sense of the Word by means of correspondences unless he is first in genuine truths from doctrine" (SS 56; cf. De Verbo 58). Correspondences only "light up and corroborate" the doctrine that we begin from (ibid.). So our doctrine must be true!

575


Therefore the Writings observe: "Let [a person] say with himself, 'I know the doctrine of Divine truth; now I can see the spiritual sense, provided I know correspondences' " (De Verbo 58).
     What is the role of knowing correspondences in our grasping the Word's spiritual sense? Our knowing correspondences has a dual function: a positive and a negative one.
     The positive function is obvious. When we know that Canaan corresponds to heaven, we can begin to have higher thoughts when we read about the Israelites' trip from Egypt to the promised land. So it is for every symbol that we know: each one is a help to our reflection on a higher plane. The details of the internal sense are opened by a knowledge of correspondences. This knowledge "lights up" the general idea we have from doctrine; it also confirms and strengthens it.
     Also important, however, is the negative function of knowing correspondences. When we know that "enemies" stand for threats to our spiritual life, we are not distracted and confused by the military atrocities of the Israelites. When we know just of the existence of correspondence (without knowing exactly what each thing corresponds to), we are freed from taking literally what we know to be unworthy of the Lord and the spiritual life. We are freed from what is merely historical. The Word then becomes an opened book to us. We can read it without worrying about what we don't understand or don't see to be true: we know that something lies deeper, and we know how this can be so. This leads us to look more deeply than the surface.
     Let me note that these things about knowing correspondences apply also to the Writings. Knowing specific correspondences helps in understanding the Writings-very clearly so, if only occasionally. On the other hand, knowing the general truth that all natural language corresponds to ideas that are spiritual and more universal is vital. We can be distracted by things in the letter of the Writings that are dated, for instance; but if we look more deeply, we can see a more universal principle being taught. The person who reads the Writings without a knowledge of correspondence, I believe, can go astray.
     A few suggestions:

1.      Read with basic principles of the New Church in mind (and at heart). Have confidence that these are the key to opening the threefold Word to you.
2.      Don't feel that you must know what every little word corresponds to. Enjoy the freedom that the whole concept of correspondence gives you. Also enjoy the few specific correspondences that you do know.

576



3.      Work on increasing your knowledge of correspondences and your feel for them. Reading in the Arcana or Apocalypse Revealed or Apocalypse Explained will acquaint you with a knowledge of more symbols and how they are unfolded. Learn a few new symbols each week or month. (Footnote: I highly recommend The Language of Parable by William Worcester for an excellent introduction to how to think in terms of correspondences. There are also W. F. Pendleton's classic Science of Exposition and Anita Dole's Bible Study Notes.)

     "The words that I speak to you are spirit and they are life." John 6:63 MUSIC FESTIVAL 1988 1987

MUSIC FESTIVAL 1988       Editor       1987

     Plan now to attend the second New Church Music Festival-Festival '88-which is scheduled to begin Saturday evening of graduation, June 11, 1988, and end on Wednesday, June 15, 1988.
     If you wish to perform at this festival, or if you wish to present a workshop, please contact the Rev. Alfred Acton, Box 278, Cairncrest, Bryn Athyn, PA 19009 as soon as possible. Programs are now being planned and your input is needed.
     A special feature of Festival '88 will be presentation of material to be incorporated in the new Liturgy. Also, at that time, the winner(s) of our tricentennial celebration music competition will be announced, with some of their music performed.
YOUNG ADULTS CONVOCATION 1987

YOUNG ADULTS CONVOCATION       Editor       1987

     The date: February 20, 1988. Place: Pendleton Hall, Bryn Athyn. For information write YAC 88, Box 277, Bryn Athyn, PA 19009.

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Editorial Pages 1987

Editorial Pages       Editor       1987

     REINCARNATION (2)

     There are some people who do not believe that any resurrection is possible "unless they are to rise with their bodies, and therefore they are permitted to have such an opinion of the resurrection, because otherwise they would have none at all, for they vest all life in the body, not knowing that the life of the body is from the life of the spirit which lives after death" (AC 4459). We noted last month that people who think that the life after death is vague and unreal are amazed to find how real life in the spiritual world is. Would someone who actually beheld the mansions of heaven have any wish to return to the natural world?
     A passage relating to this question might call to mind the words of an old song, "I would never exchange my old home on the range for all of the cities so bright."

All angels have their own dwellings in the places where they are, and these are magnificent. I have been to those places; I have seen them frequently and have been astonished . . . . Dwellings on earth scarcely stand any comparison with them whatever. The angels go so far as to declare that dwelling places on earth are dead and unreal, whereas their own are alive and true . . . . They have said that if they were offered all the palaces existing in the whole world they would not exchange them for their own. So far as they are concerned, what is made of stone, clay, or wood is dead, whereas what derives from the Lord, and from life itself and light itself, is alive-the more so since they experience them with all of their senses (AC 1628).

     Very well; they would never exchange their home for all of palaces of earth, but is it possible for one who has left this world to yearn to return to the natural body? It would seem that it is, and this may have a bearing on the widely held notion of reincarnation. We will speak of it another time.
NCL 50 YEARS AGO 1987

NCL 50 YEARS AGO       Editor       1987

     In the December issue of 1937 there is an address by Bishop George de Charms entitled "The Progress of the Church." He there pointed out that the growth of the church "extends far beyond the uses of any ecclesiastical body. There may be many such bodies. They may pass through varying states of decline and renewal. They may flourish for a time and pass away, contributing to the ultimate establishment of the Church only by preparing the ground for a new beginning of the Church with others."

578


SWEDENBORG SOCIETY 1987

SWEDENBORG SOCIETY       Editor       1987

     The Ships Are Coming In

     In May of this year officials of the Swedenborg Society in London achieved a public relations triumph. There was a re-enactment of the sailing of the First Fleet to Australia two hundred years ago. When those tall ships set out from Portsmouth for the long voyage they had on board a wooden chest in which were books of the Writings. Accordingly the Swedenborg Society had an impressive wooden chest prepared and filled with a selection including some first editions and some new translations and a few collateral works. This received good publicity, and now we can look forward to the arrival of the Tall Ships in Australia. On January 26th eight of these majestic vessels will sail up Sydney Harbor to anchor in Sydney Cove. The chest is to be handed over to the Swedenborg Enquiry Centre in Sydney, and the hope is to take advantage of this occasion to call attention to the Writings.
     We are looking forward in 1988 to a major achievement of the Swedenborg Society, and that is the publication of a new translation of True Christian Religion by Dr. John Chadwick.
     (See p. 585.)

     THE FIFTH VOLUME OF ARCANA CAELESTIA

     The cover of the dust jacket of the fifth volume of the Arcana is an appealing blue. The Swedenborg Society is to be congratulated on having come out with a new volume each year of John Elliott's translation.
     The material between the chapters in this volume is about the Gorand Man. There is a section on the correspondence of the heart and lungs (nos. 3883-3896) and a section on the correspondence of the cerebrum and the cerebellum (4039-4055): The chapters of Genesis that are unfolded begin with chapter twenty-eight, the account of Jacob's ladder (or stairway) and conclude with the thirty-first chapter in which Jacob sees the face of Laban to be no longer toward him as it had been before.

579


FORMS OF WORSHIP 1987

FORMS OF WORSHIP       Lyle Birchman       1987




     Communications
Dear Editor,
     It sure was refreshing to read about the more expressive forms of worship expounded upon in the August issue of New Church Life. I look forward to one day attending a New Church service of a more spontaneous nature than what is currently the norm.
     My experience of playing in bluegrass gospel groups at numerous churches has exposed me to the whole range of worship, from the reserved services to which we are accustomed to the more charismatic services of the Pentecostals. The great joy and adoration of the Lord being expressed at their services is truly a moving experience. I realize many in our church scoff at the idea of shouting a joyful Amen! in a service or clapping with the music, but who are we to judge if these acts spring from a heartfelt desire to praise our Maker?
     Other aspects of worship I found beneficial are the altar call and testimony. Again I am sure skepticism abounds regarding altar calls, an opinion no doubt founded upon T.V. evangelists preaching instant salvation and the like. We in the New Church realize the error of instant salvation, so once that idea is removed, the altar call would signify a most important use, which is that of self-examination and repentance, the first steps of spiritual growth. It is an extremely moving experience for a person to approach the altar in a state of repentance and humbleness of heart to dedicate or rededicate his life to the Lord. Testifying before the congregation about what the Lord means to you or what He has done in your life not only serves as a declaration of heart but is an effective and wonderful means of conveying heartfelt ideas about the Lord to others. Obviously an atmosphere of total freedom in a society must prevail in order to prevent people from feeling compelled to participate in such acts. For only if approached and acted upon in total freedom do they have any real spiritual value. I feel that both these forms of worship are useful and good, not only for those participating but for all present. In the past I have been moved to tears at the intense feeling of the great power of the Lord at such times.
     We are warned in the Writings about the dangers of enthusiastic spirits. Often we associate the charismatic movement as being under the influence of such spiritual influx. And rightly so, for in many churches great emphasis is placed on such external phenomena.

580


Hysteria and frenzy abound with no regard to the rational; hence the way is opened for enthusiastic spiritual influence. But if more spontaneous forms of worship are approached with a rational mind as well as a loving heart it would truly be a beautiful thing indeed.
     Furthermore, we are told that many people at these churches "act out" such worship. But isn't it precisely for the same reasons many people act out the pious and reserved countenance at more conservative services? Obviously hypocrites come in all varieties. But clearly, the abuse of something doesn't do away with its use, especially worship. To condemn one form of worship because it's been abused will surely condemn the other.
     Therefore, we should acknowledge the intent of those sincere, loving Christians whose worship consists of many varieties, the worship from a heartfelt love and adoration of our Lord Jesus Christ.
     Lyle Birchman,
          Eagle, Michigan
APPLICATIONS FOR ADMISSION TO THE ACADEMY BOYS SCHOOL AND GIRLS SCHOOL 1987

APPLICATIONS FOR ADMISSION TO THE ACADEMY BOYS SCHOOL AND GIRLS SCHOOL       Editor       1987

     Requests for application forms for admission of new students should be addressed to Mrs. Sanfrid Odhner or Mr. Burt Friesen, Box 278, Bryn Athyn, PA 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 a day or a dormitory student.
MANAGER POSITION OPEN 1987

MANAGER POSITION OPEN       Editor       1987

     Swedenborg Foundation, Inc., with headquarters in New York City, has an opening for manager. The position is of executive nature requiring an energetic and imaginative administrator who will work with its board of directors to promote readership and play an important role in fund-raising. Experience in book publishing and marketing is desirable as is knowledge of Swedenborg's writings and the worldwide Swedenborgian community. Please send vitae and salary expectations to John R. Seekamp, Swedenborg Foundation, Inc., 139 East 23rd Street, New York, NY 10010.

581


Church News 1987

Church News       Mrs. Elisabeth Keal       1987

     NEW ZEALAND

     Almost another year has passed since you had a news report from the Auckland Circle. As you will all know, our new minister (Rev. Robin Childs) arrived in Auckland on December 18th, 1986-just in time to become involved in the flurry of Christmas activities. The Sunday School pageant was a great success, with the children acting out scenes of the Christmas story with Robin narrating, and the audience singing appropriate Christmas songs between scenes.
     At this time we also welcomed Steven and Nancy, Duncan and Jonathan Mills on their return from Canada, and were happy to meet Rev. and Mrs. Geoffrey Childs when they visited us in January. Robin helped Rev. John Sutton lead a church summer camp at Knock-na-Gree in West Auckland, creating some very happy memories for all who participated. On January 30th, Denis and Elisabeth Keal welcomed their third child, Amy Louise, into the world.
     In March, Amy Grubb (Robin's fiancee) arrived for a two-week visit, and Jenny and Hugh Keal rejoiced at the arrival of their fourth child-Kathryn Ray. We also welcomed Rev. Kent Junge, Brenna Synnestvedt and Chris Nunez, who visited us during their travels around New Zealand.
     In April, a Youth Group was formed for young people and the young at heart. This is a combined Conference and General Church group led by both Rev. Childs and Rev. Sutton. They now meet once each month for a social and learning time.
     In May, the Women's Guild held a stall outside the New Lynn Post Office, selling preserves, baking, handmade articles, clothing and so on. This was again a successful event, making $186.00. Later, Robin left us to return to the U.S.A. to attend ministers' meetings, the Assembly, and of course, his wedding!
     In June, some of us joined with the Conference Church in being the very first in the world to celebrate New Church Day, on the evening of Friday 19th June. The evening began with a sit-down meal followed by a social time. A highlight of this was the New Church dance organized by Jenny Sutton. Twelve couples formed a square to depict the Holy City. Partners made archways to form the gates, and each movement throughout the dance illustrated an aspect of the Holy City. Robin and Amy returned on June 20th, just in time to celebrate New Church Day on June 21st with a family service followed by a banquet at the home of Mr. and Mrs. H. J. Keal. The tables were waited on by the young people. The Sunday School sang a song and were presented with Theta Alpha gifts after the meal.
     In August we again combined with the Conference Church for a picnic at Piha (a West Coast beach) to celebrate the first meeting of the New Church in New Zealand. All who went enjoyed the picnic in the spring sunshine, the game of Rugby, and the bush walk.
     The big news for September is that Robin and Amy have moved into the house they are buying. Up until now they have been house-minding a home on the Scenic Drive. Now they can finally begin to feel settled as they make this house their home.
     We have started holding a family service on the first Sunday of each month. This September we followed the service with a potluck lunch and sing-along. The time was devoted to learning new songs. It was a most enjoyable time and is hopefully will become a regular happening. For a small church circle, we have an enormous number of activities.

582



     The Women's Guild continues to meet once a month, as does the Youth Group. The Preschool Group meets twice a month, and a Primary Group has been established for the primary school-age children to meet once a month with Robin for a social and learning time. Mrs. Mary Smuts formed a Mother's Group which meets once a month and is currently studying book entitled Celebration of Discipline-the Path to Spiritual Growth by Richard Foster. We hold two doctrinal classes a month, as well as the weekly church services and Sunday School.
     Now for some "people" news. Mrs. Mary Smuts was a joint winner in the Swedenborg 1988 Tricentenary Book Competition, and her book The World Behind the Mirror, based on correspondences for children, will be published. Amy graduated from the Academy with an Associate of Arts degree with honours. Mr. Denis Keal received the news that he has been admitted to the degree of Master of Science. Mr. Lloyd Bartle completed his book entitled The Evangel of Jesus Christ, which integrates the four gospels into one complete narrative. Mrs. Doreen Keal entered two pastels in the New Church Art Exhibition in June, and has recently been accepted as a working member of the New Zealand Fellowship of Artists Incorporated.
     As we look back over the past year, we see that we have progressed from a circle meeting weekly for lay services and receiving visits from Rev. Erik Sandstrom to a circle with a resident minister and his wife, and a host of activities surrounding it. As we enter a new year we look forward to continuing these activities. We also will be focusing a good portion of our energies into spreading the Second Coming to others, and involving ourselves with the surrounding community at every opportunity. Our pastor will orchestrate this effort by setting aside one week each month to work purely on evangelization, facilitated by preaching another minister's sermon that week. We also look forward to beginning our "Parenting and Marriage Enrichment" classes run by a different couple on each occasion. The couple will circulate materials to read beforehand, and then lead discussions and instruction at our gatherings on a topic of their choice.
     Best wishes from us to you all for the coming year.
          Mrs. Elisabeth Keal
PUBLIC WORSHIP AND DOCTRINAL CLASSES 1987

PUBLIC WORSHIP AND DOCTRINAL CLASSES       Editor       1987




     Announcements






     GENERAL CHURCH OF THE NEW JERUSALEM                    
RIGHT REV. LOUIS B. KING, BISHOP
Bryn Athyn, Pennsylvania, 19009, U. S. A.
PUBLIC WORSHIP AND DOCTRINAL CLASSES
Information on public worship and doctrinal classes provided either regularly or occasionally may be obtained at the locations listed below. For details use the local phone number of the contact person mentioned or communicate with the Secretary of the General Church, Rev. L. R. Soneson, Cairncrest, Bryn Athyn, PA 19009, Phone (215) 947-4660.
(U. S. A. addresses next month)

     AUSTRALIA          

     CANBERRA
Mr. and Mrs. Barrie Ridgway, 68 Hilder St., Weston, Canberra, A. C. T. 2611.     

     SYDNEY, N.S.W.                                   
Rev. Erik E. Sandstrom, 22 Dudley Street, Penshurst, N.S.W. 2222. Phone: 57-1589.

     BRAZIL

     RIO DE JANEIRO
Rev. Cristovao Rabelo Nobre, Rua Lina Teixeira, 109, ap. 101, Rocha, CEP 20.970., Rio de Janeiro. Phone: (021) 201-8455.

     CANADA

     Alberta:

     CALGARY
Mr. Thomas R. Fountain, 1115 Southglen Drive S. W., Calgary 13, Alberta T2W 0X2. Phone: 403-255-7283.

     EDMONTON
Mr. Daniel L. Horigan, 10524 82nd St., Edmonton, Alberta T6A 3M8. Phone: 403-469-0078.

     British Columbia:

     DAWSON CREEK
Rev. Glenn G. Alden, Dawson Creek Church, 9013 8th St., Dawson Creek, B. C., Canada V1G 3N3.

     Ontario:

     KITCHENER
Rev. Louis D. Synnestvedt, 58 Chapel Hill Drive, Kitchener, Ontario, Canada N2G 3W5.

     OTTAWA
Mr. and Mrs. Donald McMaster, 726 Edison Avenue, Apt. 33, Ottawa, Ontario K2C 3P8. Phone: (613) 729-6452.

     TORONTO
Rev. Michael Gladish, 279 Burnhampthorpe Rd., Islington, Ontario M9B 4Z4. Phone: (416) 239-3054.

     Quebec:

     MONTREAL
Mr. Denis de Chazal, 17 Baliantyne Ave. So., Montreal West, Quebec H4X 281. Phone: (514) 489-9861.

     DENMARK

     COPENHAGEN
Mr. Jorgen Hauptmann, Strandvejen 22, Jyllinge, 4000 Roskilde. Phone: 03-389968.

     ENGLAND

     COLCHESTER
Rev. Kenneth O. Stroh, 2 Christchurch Court, Colchester, Essex C03 3AU Phone: 0206-43712

     LETCHWORTH
Mr. and Mrs. R. Evans, 24 Berkeley, Letchworth, Herts. SG6 2HA. Phone: 0462-684751.

     LONDON
Rev. Frederick Elphick, 21B Hayne Rd., Beckenham, Kent BR3 4JA. Phone: 01-658-6320.

     MANCHESTER
Mrs. Neil Rowcliffe, 135 Bury Old Road, Heywood, Lanes. Phone: Heywood 68189.

     FRANCE

     BOURGUINON-MEURSANGES
Rev. Alain Nicolier, 21200 Beaune, France. Phone: (80) 22.47.88.

     HOLLAND

     THE HAGUE
Mr. Ed Verschoor, Olmenlaan 17, 3862 VG Nijkerk

     NEW ZEALAND

     AUCKLAND
Mrs. H. J. Keal, Secretary, 4 Derwent Crescent, Titirange, Auckland 7. Phone: 817-8203.

585




     NORWAY

     OSLO
Mr. and Mrs. Klaus Bierman, Axel Flindersvei 3, Oslo 11. Phone: 28-3783.

     SCOTLAND

     EDINBURGH
Mr. and Mrs. N. Laidlaw, 35 Swanspring Ave., Edinburgh EH 10-6NA. Phone: 0 31-445- 2377.

     GLASGOW
Mrs. J. Clarkson, Hillview, Balmore, Nr. Torrance, Glasgow. Phone: Balmore 262.

     SOUTH AFRICA

     Natal:

     DURBAN
Rev. Geoffrey Howard, 30 Perth Rd., Westville, Natal. 3630. Phone: 031-821 136.

     Transvaal:

     TRANSVAAL SOCIETY
Rev. Norman E. Riley, 44 Queen Street, Irene, TVL., 1675, R.S.A. Phone: 012-632363.
     
Zululand:

     KENT MANOR
Rev. James Cooper, visiting pastor
Mrs. D. G. Liversage, Box 7088, Empangeni Rail, 3910, Natal, South Africa. Phone: 0351- 23241.

     Mission in South Africa:

Rev. Geoffrey H. Howard (address as above)

     SWEDEN

     STOCKHOLM
Contact Rev. Daniel Fitzpatrick, Aladdinsvagen 27, S-161 38 Bromma. Phone: (08) 26 79 85.

     [Drawing of a portrayal of the arrival of the First Fleet in Australia (see editorial on p. 578).]

586


Wedding Garment 1987

Wedding Garment       Editor       1987

     The

     Wedding Garment

     Louis Pendleton

     A TALE OF THE LIFE TO COME

     Reprinted 1987
General Church Publication Committee

     Paperback          $5.20          postage 70?

     General Church Book Center      Hours: Mon-Fri 9-12
Box 278                               or by appointment
Bryn Athyn, PA 19009                    Phone: (215) 947-3920